Chinese
彼明妃沐浴后，以旃檀、麝香、沉香等香物涂抹，以衣饰珍宝庄严，并精通诸欲妙艺。第三，加持为三摩地：彼明妃于自身显现为俱胝佛母，如身与影般。其身形为色界，语为噜噜八字之自性，音声终归空性无色界，意为具足自生智慧之心母之欲界。如是，观想明妃之身语意三界为血，血者，乃以湿润红色之自性而生起之表征，即为激发贪欲之语，以伴随噜噜之音声而激发之。由此，父母二尊显现为大吉祥父母，从其心间放射出智慧之光芒，并收摄，清净父母各自执着于凡俗之障蔽，于智慧中生起智慧之征兆，即为大贪欲之生起，此乃观想为血，或观想为贪欲之境之义。如是观想或增长贪欲后，以“嗡 尼 虚空行母 郭里玛”等音声加持，从父之心中放射出噜噜八字，于母之八处显现，观想为八郭里玛。即外观八大尸陀林，内观身体八处，秘密观想八会供。如是，观想外内秘密之尸陀林皆充满智慧幻化之网。于内观想，则外境自然获得，且八会供显现为智慧嬉戏之身，故当明晰观想，使凡俗之蕴、界、处皆转化为本尊之自性，无有丝毫未转化者。以本尊之想，清净对凡俗男女之执着，并以安乐供养本尊。其后，以“阿 乐 使不生 月宫殿”等音声激发，将母之莲花实体，加持为月宫殿，即四瓣莲花，以阿字庄严。观想父之秘密宝物，为具五股金刚杵之吽字之珍宝。如是，观想本尊之幻化身，于法界清净之状态中，以观想之力清晰显现，并开始行持双运。此乃空行秘密加持，于法之想。
English
The consort, having bathed, is anointed with fragrant substances such as sandalwood, musk, and agarwood, adorned with exquisite garments and jewels, and is also skilled in the arts of desire. Third, the blessing of samadhi: that consort appears to herself as the mother Krodheshvari, like body and shadow. Her body is the realm of form, her speech is the nature of the eight syllables ruru, the sound ultimately empty, the realm of formlessness, her mind is the realm of desire, possessing the self-born wisdom heart-mother. Thus, visualizing the three realms of body, speech, and mind of the mudra-ma as blood, blood being a symbol of arising with the nature of moistness and redness, that is, the speech that stimulates desire, stimulated by the sound accompanying ruru. Thus, the two parents appear as the great glorious parents, from their hearts radiate rays of wisdom light, and gather, purifying the obscurations of the parents' clinging to ordinariness, and as a sign of wisdom arising in wisdom, great desire arises, this is the meaning of visualizing as blood, or visualizing as the object of desire. Having thus visualized or increased desire, blessing with sounds such as "Om Ni Dakini Kaurima," from the father's heart radiate the eight syllables ruru, appearing in the mother's eight places, visualizing as the eight Kaurimas. That is, the eight outer charnel grounds, the eight inner body places, and the eight secret assemblies, thus contemplating that all the outer, inner, and secret charnel grounds are pervaded by the net of wisdom's illusion. By contemplating internally, the external is naturally attained, and the eight assemblies appear as the body of wisdom's play, therefore, clearly visualizing that not even a particle of the ordinary aggregates, elements, and sources that have not been transformed into the nature of the deity remains. With the thought of the deity, purify the clinging to ordinary men and women, and transform into the nature of offering to the deity with bliss. Thereafter, stimulating with sounds such as "A Le Ma Unborn Moon Palace," blessing the mother's lotus substance as a moon palace, that is, a four-petaled lotus adorned with the letter A. Visualizing the father's secret jewel as a precious jewel with a five-pronged vajra and the syllable Hum. Thus, visualizing the illusory body of the deity in such a way, in the state of purity of the dharmadhatu, clearly appearing by the power of visualization, and beginning the union. This is the secret blessing of the dakini, the thought of dharma.
Chinese
也有其他的解释方法。之后，以咒语的理解，心想为了显现大乐的智慧，供养坛城的本尊，以“嗡 尼 ཆོས་ཉིད་ཆོས་ཀྱི་སྐུ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等音声来催动，观想父母互相以欢喜的姿态，充满笑容，以四印相合，结合为二无别，安住于交合的状态中，内外世界和轮回涅槃的一切法都汇集且无分别。之后，以“嗡 尼 དཔལ་ཆེན་ཡབ་ཡུམ་སྐུ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等音声来催动，父母互相嬉笑、亲吻，一次又一次地拥抱，以莲花和金刚交合的各种快乐的技巧来体验快乐的滋味。菩提心从顶轮等处移动，伴随着快乐的自声，其自身的光芒发出红白光芒，普遍照耀。由此，自己所信仰的上师三根本，或者信仰贪欲道的众生的心中，都因触及而感到欢喜，从而清净众生的业障。轮回涅槃的一切情器，都在大乐的状态中化为光芒，一切加持和精华都以光芒的形式汇集，融入到光芒的最初来源，即位于母胎虚空中的红白菩提心中，观想其如珍珠般清澈。这就是成就的精华，是供养、获取成就、灌顶的伟大誓言物。如此的菩提心安住于虚空中，观想其心、手印、金刚杵等，以及语精华八字明，甚至微细身都清晰显现，稳固地发出光芒，安放在母胎的虚空中。逐渐显现为微细身和一指大小，化现为一切光明和莲花，以及大轮圆满，即安住于三世诸佛之地的身之加持和光辉，都以光芒的形式融入自身，增添光彩。以音声、词语、催动身体的精华咒语的光芒和声音，来汇集语的加持。以心、手印、微细的光芒，来汇集意的加持。
English
There are other explanations as well. Then, with the understanding of mantra, thinking to manifest the wisdom of great bliss and to worship the deities of the mandala, stimulate with the sound of "Om Ni Chos Nyid Chos Kyi Ku (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning in Chinese)" and so on. Visualize the father and mother in a joyful posture, full of smiles, united in the four seals, joined as inseparable, abiding in the state of union, with all the phenomena of the inner and outer worlds, and samsara and nirvana, gathered and undifferentiated. Then, stimulate with the sound of "Om Ni Pal Chen Yab Yum Ku (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning in Chinese)" and so on. The father and mother laugh at each other, kiss, embrace again and again, and experience the taste of bliss through various blissful arts of the union of lotus and vajra. The bodhicitta moves from the crown of the head and other places, accompanied by the natural sound of bliss, its own light emitting red and white rays, shining everywhere. From this, the minds of the root three, the lama in whom one has faith, or the beings who have faith in the path of desire, are touched and pleased in the state of great bliss, thereby purifying the obscurations of beings. All the contents of samsara and nirvana are transformed into light in the state of great bliss, and all the blessings and essences gather in the form of light, merging into the red and white bodhicitta residing in the womb-like space, the original source of light, visualizing it as clear as a pearl. This is the essence of accomplishment, the great samaya substance for offering, obtaining accomplishment, and empowerment. Such bodhicitta abiding in space, visualize its mind, hand gestures, vajra, etc., as well as the essence of speech, the eight-syllable mantra, and even the subtle body, clearly appearing, steadily emitting light, and placed in the womb-like space. Gradually manifesting as subtle bodies and the size of a finger, transforming into all light and lotus, and the great wheel of assembly, that is, the blessings and splendor of the body residing in the three realms of the Buddhas, all merge into oneself in the form of light, adding radiance. Gather the blessings of speech with the light and sound of the essence mantra that stimulates the voice, words, and body. Gather the blessings of mind with the mind, hand gestures, and subtle light.
Tibetan
ན་རླབས་བསྡུ་ཞིང་། ཡང་སྐུ་དང་སྙིང་པོ་ཕྱག་མཚན་ཕྲ་མོ་འོད་དང་བཅས་པར་འཕྲོས་པས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་ལུས་ངག་ཡིད་ གསུམ་གྱི་སྒྲིབ་པ་སྦྱང་ཞིང་བཀྲག་མདངས་དྭངས་བཅུད་བསྡུས་ཏེ། སླར་མཁའ་དབྱིངས་སུ་འདུས་པས་བྱང་སེམས་དཀར་དམར་ལྟེམ་གྱིས་འོད་དུ་འཁྱིལ་བར་བསམ་པར་བྱ་སྟེ། དེ་ལྟ་བུའི་ཏིང་འཛིན་བརྟན་པར་གྱུར་ནས་ཡུམ་གྱི་མཁའ་ལ་བཞག་པ་དེ་མཆོད་པའི་རྫས་སུ་བླང་ངོ་། །ཞེས་སོ། །དེ་ཡང་ཏིང་འཛིན་ལས་སུ་རུང་བས་བལྟས་པས་ཚིམ་སྟེ་ཡིད་ཕྲད་པའམ། འབྲིང་ལུས་ཕྲད་དེ་ལག་པས་རེག་ཅིང་འོ་བྱས་པས་སམ། ཐ་མས་རྩོལ་བས་དངོས་སུ་སྦྱོར་བ་བྱ་སྟེ་དགྱེས་པའི་རོ་སྐུ་ཉམས་སུ་བསྟར་ཞིང་ཏིང་ངེ་འཛིན་གྱི་འཕྲོ་འདུ་ཚུལ་བཞིན་བྱས་ནས་དངོས་སུ་དབྱུང་བའི་བྱང་སེམས་དེ་མེ་ལོང་གི་ནང་དུ་བླངས་ལ་མཆོད་པའི་དམ་རྫས་སུ་བྱའོ། །དེ་ལྟར་དབྱངས་ཀྱི་ཚིག་དང་ཏིང་ངེ་འཛིན་དང་ལུས་ཀྱི་རྩོལ་བས་བསྐུལ་བའི་བྱང་ཆུབ་ཀྱི་སེམས་གང་ཞིག་འོད་ཟེར་འཕྲོས་པས་རྒྱལ་བ་མཆོད་ཅིང་སེམས་ཅན་ལ་ཕན་གདགས་པའི་རང་བཞིན་ཅན་དེ་ཀུན་ཡུམ་གྱི་མཁའ་ལ་སླར་འདུས་པའམ། བྱང་ཆུབ་སེམས་ཀྱི་འོད་ཟེར་གྱིས་བསྐྱོད་ཅིང་བསྐུལ་བའི་འཁོར་འདས་ཀྱི་དཔལ་ཡོན་དྭངས་བཅུད་ཀྱི་རང་བཞིན་ཀུན་སླར་འདུས་པ་ཡི་དམ་རྫས་དེས་ཀྱང་མཆོད་པ་དང་། དངོས་གྲུབ་ལེན་པ་སོགས་རྣལ་འབྱོར་ པའི་ཇི་ལྟར་འདོད་པ་བཞིན་དུ་སྤྲོ༷་བའི་ལས་རྣམས་བྱེད་དེ་འདོད་དགུར་གྱུར་པའི་རིན་པོ་ཆེ་ཞེས་བྱའོ། །དེ་ཕྱིར་ཐོག་མར་དམ་རྫས་ཀྱི་ཡོན་ཏན་བརྗོད་པ། བྱང་ཆུབ་སེམས་འདི་ཡེ་ཤེས་རང་བཞིན་ཏེ། །ཞེས་སོགས་བརྗོད་ཅིང་དེ་ནས་བྱང་ཆུབ་སེམས་ཀྱི་དངོས་པོ་དེ་དག་ཀྱང་། སྤྲོས་མེད་རྟོག་བྲལ་མཁའ་དབྱིངས་དག་པ་ནས། །ཞེས་སོགས་ཀྱི་ཚིག་གིས་མཆོད་པའི་རྫས་སུ་བསྔོ་བར་བྱ་ཞིང་བྱང་ཆུབ་ཀྱི་སེམས་མུ་ཏིག་དཀར་པོ་ལྟ་བུ་ལས་ཨོཾ་དཀར་པོ་བྱུང་སྟེ་ཨོཾ་ལས་འདོད་ཡོན་ལྔའི་ལྷ་མོ་མང་པོས་དཀྱིལ་འཁོར་གྱི་ལྷ་དང་བདེ་བར་གཤེགས་པ་རིག་འཛིན་མཁའ་འགྲོ་དང་བཅས་པ་མཆོད་པས་ཐུགས་དམ་བསྐང་ཞིང་ཉམས་ཆག་སོར་ཆུད། དེ་དག་གི་འོད་ཟེར་དང་བྱིན་རླབས་བསྡུས་ཏེ་བྱང་སེམས་ལ་ཐིམ་པས་ཡི་གེ་ཨ་དཀར་པོ་གཅིག་ཏུ་མཐེ་བོང་དང་སྲིན་ལག་གིས་བླངས་ཏེ་ཨོཾ་བོ་དྷི་ཙིཏྟ་ཨ་ཨ་ཞེས་བརྗོད་ཅིང་ཟོས་པས་དངོས་པོ་དང་མཚན་མར་སྣང་བ་ཐམས་ཅད་ཆོས་ཉིད་སྐྱེ་འགག་མེད་པའི་ཀློང་དུ་མཉམ་པར་གྱུར་པར་བསམ་པ་ནི་མཆོག་གི་དངོས་གྲུབ་བླང་བའི་ཐབས་ཏེ་དུས་དང་གནས་སྐབ
Chinese
然后收摄风息。又从身体和心髓，以及微小的法器中，放射出光芒，净化所有众生的身语意三门之障碍，汇集光彩、光泽和精华。再次融入虚空，观想红白菩提心如水银般旋转发光。如此这般的禅定稳固后，将置于明妃空中的（菩提心）作为供养之物而取用。如是说。也就是，通过能胜任的禅定，仅仅观看就感到满足，或者心意相合，或者（通过）身体接触，用手触摸并亲吻，或者最后通过努力而实际交合，体验欢喜之味，如实地进行禅定的收放，然后将实际取出的菩提心放入镜中，作为供养的圣物。像这样，通过音声的词句、禅定和身体的运作所激发之菩提心，放射光芒，供养诸佛，利益众生，具有此种自性，（此菩提心）再次融入本初佛母的虚空，或者，通过菩提心之光芒的推动和激发，轮回涅槃之荣耀，一切清净精华之自性，再次融入本初佛母的本尊圣物，也用于供养和获取成就等等，瑜伽士随心所欲地进行各种事业，被称为如意宝。因此，首先宣说圣物的功德：菩提心即是智慧之自性。等等，如此宣说，然后，菩提心的实物也从无戏论、离分别、清净的虚空中。等等的语句，作为供养之物而回向，并且从如白珍珠般的菩提心中生出白色（唵，oṃ，嗡，圆满），从（唵，oṃ，嗡，圆满）中，众多的五妙欲天女供养坛城之本尊、善逝、持明、空行等，从而圆满了誓言，弥补了破损。汇集彼等的光芒和加持，融入菩提心中，用拇指和食指取出一个白色字母（阿，ā，阿，无），念诵（唵 菩提质多 阿 阿，oṃ bodhicitta ā ā，嗡 菩提吉大 阿 阿，圆满菩提心 阿 阿）并食用，观想一切显现为实物和相状的事物，都平等地融入法性无生灭的虚空中，这是获取殊胜成就之方法，即是时间和场合。
English
Then gather the winds. Again, from the body and essence, as well as the minute implements, radiate light, purifying the obscurations of body, speech, and mind of all sentient beings, gathering brilliance, luster, and essence. Again, dissolving into space, contemplate the red and white bodhicitta swirling and shining like mercury. When such samadhi becomes stable, take the (bodhicitta) placed in the consort's space as an object of offering. Thus it is said. That is, through capable samadhi, merely looking is satisfying, or the mind is in harmony, or (through) physical contact, touching with hands and kissing, or finally through effort, actually engaging in union, experiencing the taste of joy, truly performing the gathering and dispersing of samadhi, and then placing the actually extracted bodhicitta in a mirror, making it a sacred object of offering. Like this, the bodhicitta that is stimulated by the words of sound, samadhi, and physical activity, radiates light, offering to the Buddhas, benefiting sentient beings, possessing such a nature, (this bodhicitta) again dissolves into the space of the Primordial Mother, or, through the propulsion and stimulation of the light of bodhicitta, the glory of samsara and nirvana, the nature of all pure essence, again dissolves into the sacred object of the Primordial Mother's deity, also used for offering and obtaining accomplishments, etc., yogis perform various activities as they wish, called the wish-fulfilling jewel. Therefore, first proclaim the merits of the sacred substance: Bodhicitta is the nature of wisdom. Etc., thus proclaiming, and then, the actual substance of bodhicitta also from the space of non-elaboration, non-discrimination, and purity. Etc., with these words, dedicate it as an object of offering, and from the bodhicitta like a white pearl, the white (Oṃ, oṃ, Om, Perfection) arises, from (Oṃ, oṃ, Om, Perfection), many goddesses of the five desirable qualities offer to the deities of the mandala, the Sugatas, Vidyadharas, Dakinis, etc., thereby fulfilling the vows and restoring the broken ones. Gathering their light and blessings, dissolving into the bodhicitta, taking a single white letter (Ā, ā, Ah, Absence) with the thumb and forefinger, reciting (Oṃ Bodhicitta Ā Ā, oṃ bodhicitta ā ā, Om Bodhicitta Ah Ah, Perfection Bodhicitta Ah Ah) and consuming it, contemplate that all phenomena appearing as objects and characteristics are equally dissolved into the space of the unborn and unceasing Dharmata, this is the method of obtaining supreme accomplishment, which is the time and occasion.