English
The Dharma of cause and effect is completely spoken of in the tantras. Here, the meaning of the letter 'ma' is not revealed. The essential commentary on empowerment is complete. If one transgression arises from thousands and hundreds of thousands, then the complete oral instruction empowerment should be performed. If more than three, one will fall into the Vajra Hell. If it is past the time, even the nature of Vajrasattva will be burned. It is kept as a treasure. Both the root text and commentary were composed by Buddha Guhyaka (Buddha's Secret). Translated by Jnana. Good! Homage to one's own deity. Opening the oral instructions of Abeshi. Homage to the Bhagavan, glorious Samantabhadra. Thus, the great teacher Buddha Guhyaka, in order to liberate those who are attached to the eleven places of the first realm of the three worlds, through upright conduct, composes this treatise. He makes the tantras and mandalas the main focus of empowerment, contemplating the meaning and means. Homage to the deity of deities is also for four purposes. The means is the text of this very path. The activity of destroying the four with the vajra tip generated from the means is the activity, eliminating permanence. The intermediate is the quality, eliminating cessation. The final is the characteristic, transcending both extremes and the middle. Binding is the nature of praying from those three characteristics. The great wisdom that possesses those three is itself. Possessing three excellent distinctions is what is spoken of in the number of names from the objects of practice, understanding the meaning. Both are the place of offering, seeing without duality is the supreme offering. From the extensive teaching of the text, in order to reveal the profound. A disciple with faith and diligence. Thus, whoever possesses all the vessels, previously to those who have faith and diligence, with two causes and four conditions, possessing both general and specific, receives it. In the great mandala of the painting. Thus, the remaining peaceful and wrathful aspects in the empowerment of the image, enter and receive it in the tantra of the future. After obtaining the empowerment of ability and benefit. Thus, what is done previously, giving the five stages to the son who possesses the three, and giving ten to the previous one. Although there are also empowerments with different causes, for this empowerment, the supreme tantra is led to one. He makes eighteen words of entry, makes it complete and obtains fifteen, and should abide in the practice of the generation stage, becoming accustomed to it.
Chinese
做。然后后续要做的事情，粗略地指示和解释了深奥的容器是：具有苦行的殊胜之子。这句话也用行为、平等、理性的方式分为了三类。第四是给予灌顶之处。为了智慧圆满于自性。这个必要是为了忆念所依和能依，以及确定自己安住于大智慧之中。为了使方便达到顶峰。对具有行为苦行者开示是：给予开启智慧的因和方法圆满次第的日月。虽然要对此进行习惯，但也可以用其他方式表达。完全是希望自性二种相，是为了果。为了开示深奥的坛城。四指或一指是标准的。这是指在外面用黄金或者檀香木作为材料，与标准相符，或者与信心相结合，这是两种情况。另一种情况是，可以把一次性降雨作为两个根的尺度。二十五种完全平等。这是指用五种珍宝、谷物、心、药物、香料混合涂抹，为了净化五蕴、五大、烦恼、根、境二十五种，不要散乱。另一种说法是，所要净化的分别念本身，它的作用在两个根上是完整的。剩余部分解释为书写，如法书写。另一种说法是，要增长根。为了指示设立身语意的印。座垫和手印文字等。经中说：在指甲盖大小的日月上，写上芥菜籽大小的莲花座，或者写上油菜籽大小的文字，或者手印写成芝麻大小。这样说，将所绘制的命名为：身语意具备，形象也应分配。这样说。另一种说法是，口诀中说：种子是毛发，文字是语，乐是意，金刚是身语意具备。这正是所说的。精通经典者应如经典般赞叹。这是指绘画者应如经典般向喇嘛学习，以及修习。另一种说法是，完全进入，在享受灌顶的方式上，已经习惯于体验，达到标准的上师自己应赞叹，为了加持的缘起。为了指示第二个先前要做的事情，即不做事业明妃。具有智慧者先前应知晓。这是指弟子先前应做的事情是：凭借智慧，先前
English
Do. Then, the subsequent things to do, roughly indicating and explaining the profound vessel is: the supreme son who possesses asceticism. This sentence is also divided into three categories by means of action, equality, and reason. The fourth is the place for bestowing empowerment. In order for wisdom to be perfected in its own nature. This necessity is for remembering the support and the supported, and for determining that oneself abides in great wisdom. In order to bring the means to the peak. To show to those with asceticism of conduct is: to give the sun and moon of the complete sequence of the cause and method of opening wisdom. Although one should become accustomed to this, it can also be expressed in other ways. It is entirely the hope for the two aspects of one's own nature, for the sake of the fruit. In order to show the profound mandala. Four fingers or one finger is the standard. This refers to using gold or sandalwood as the material on the outside, conforming to the standard, or combining with faith, these are two situations. Another situation is that one can take a single rainfall as the measure of the two roots. Twenty-five are completely equal. This refers to applying a mixture of five kinds of jewels, grains, hearts, medicines, and spices, in order to purify the twenty-five aggregates, elements, afflictions, roots, and objects, do not be distracted. Another saying is that the object of purification is the thought itself, its function is complete in the two roots. The remainder is explained as writing, write according to the Dharma. Another saying is that one should increase the roots. In order to indicate the establishment of the mudras of body, speech, and mind. Cushions and handprints, letters, etc. It is said in the tantra: On the sun and moon the size of a fingernail, write a lotus seat the size of a mustard seed, or write letters the size of a rapeseed, or handprints the size of a sesame seed. Thus it is said, naming what is drawn: body, speech, and mind are possessed, and the image should also be distributed. Thus it is said. Another saying is that the oral instruction says: The seed is hair, the letter is speech, bliss is mind, vajra is body, speech, and mind possessed. This is exactly what is said. Those who are proficient in the scriptures should praise it like the scriptures. This refers to the painter learning from the lama according to the scriptures, as well as practicing. Another saying is that, entering completely, in the way of enjoying empowerment, having become accustomed to experience, the master who has reached the standard himself should praise, for the sake of the cause of blessing. In order to indicate the second thing to do beforehand, that is, not to practice the activity consort. Those with intelligence should know beforehand. This refers to what the disciple should do beforehand: by means of intelligence, beforehand
Chinese
那么，智慧女的特征是什么呢？十六、二十五、二的量。说的是，改变住处，十二是大手印，极其稳固是基础的吉祥。十六是法印，产生光明、安乐。二十二誓言印，是清净大秘密的伟大之母。五根是事业手印，如事业和供养之母。这样说了，除此之外没有说更高深的了。具备十三种功德，指的是，外貌美丽，听着正直，行走姿态好，语言柔和，不说谎，少说话，具有信心，头脑敏锐，智慧明亮，立刻、缓慢、持久能忍受，交往亲密，听话，心情舒畅，精通结合的方法，是秘密的伟大功德。这样说了。容貌是，令人喜悦、正直、身材高挑是明妃的特征。令人喜悦是指以亲昵的姿态产生快乐。第二是无有皱纹。额头宽大是快乐大的缘故。腰细而上下匀称，是肚脐丰满的征象。具有明妃容貌的非常珍贵，作为秘密的宝藏而以名字持有。这样说了，因为是功德不尽的根源，所以要不畏艰难地努力，以各种方式侍奉。对此，沐浴分为外和内两种，对于什么是外在的，用牛奶和香水清洗头和身体。意思是，用信心和用本性的咒语加持的香水清洗，然后用牛奶清洗，是为了显示一次性沐浴的外在缓慢。内在的是用誓言物来清净分别念，用讲法来转变观念。为了产生香味，用肉豆蔻、肉桂等，具有香味。指的是混合苏合香，肉豆蔻、肉桂、沉香、藏红花、樟脑等混合，用蜂蜜揉捏成丸，含在嘴里产生口气。 也要涂抹身体。用装饰品装饰，指的是用 रत्ना (ratnā，宝)的装饰品，手镯和脚镯，耳环，项链和丝绸衣服等装饰，是智慧的因。然后为了加持，光明具足的或者加持，指的是自己加持和明妃加持。对此，自己加持为金刚国王，以四手印加持自己。
English
So, what are the characteristics of a Wisdom Woman? Sixteen, twenty-five, two measures. It says, change the dwelling place, twelve is the Great Seal, extremely stable is the auspicious foundation. Sixteen is the Dharma Seal, which generates light and bliss. Twenty-two is the Samaya Seal, the great mother who purifies the great secret. The five roots are the Action Seal, like the mother of action and offering. Thus it is said, and nothing more profound is said beyond that. Possessing thirteen virtues, it refers to being beautiful in appearance, upright in listening, having a good walking posture, gentle in speech, not lying, speaking little, having faith, being sharp-minded, having clear wisdom, being able to endure immediately, slowly, and constantly, being close in association, being obedient, having a pleasant mood, and being skilled in the methods of union, which are the great secret virtues. Thus it is said. The appearance is that of a pleasing, upright, and tall consort. Pleasing refers to generating happiness with an intimate posture. The second is being without wrinkles. A wide forehead is because of great happiness. A thin waist and a balanced upper and lower body are signs of a full navel. Having the appearance of a consort is very precious, and is held by name as a secret treasure. Thus it is said, because it is the source of inexhaustible virtues, one must strive without fear of hardship and serve in various ways. For this, bathing is divided into outer and inner. As for what is outer, wash the head and body with milk and perfume. It means, wash with faith and perfume blessed with the mantra of nature, and then wash with milk, in order to show the outer slowness of a one-time bath. The inner is purifying conceptual thoughts with samaya substances, and transforming concepts by teaching the Dharma. In order to generate fragrance, use nutmeg, cinnamon, etc., which have fragrance. It refers to mixing benzoin, nutmeg, cinnamon, agarwood, saffron, camphor, etc., kneading with honey into pills, and holding them in the mouth to generate breath. The body should also be anointed. Adorn with ornaments, which refers to adorning with रत्ना (ratnā, jewels), bracelets and anklets, earrings, necklaces, and silk clothes, etc., which are the cause of wisdom. Then, in order to bless, the one with clear light or blessing, refers to blessing oneself and blessing the consort. For this, blessing oneself as the Vajra King, blessing oneself with the four seals.
Chinese
意思是说，请安住在与曼荼罗实物相同的第三处。祈请您赐予我智慧和知识。意思是说，祈求获得四种或五种果实。说这些话时，要将心专注于内外坛城，然后抛掷和催促。上师赐予的正直是：孩子，来这里，一切安好。给予工作，依次进行。意思是说，古汝以舍弃一切执着的心的状态，抓住泰布、斯仁、西西的手说。对于延续种姓并从心中诞生的人的教导是：追随三种行为和实践的智慧，不要违背。身语意的金刚双运。意思是说，教导不要舍弃三金刚。从圆满的佛陀大乐中。为了安住于无所缘。意思是说，需要领悟和获得俱生智慧第六识，使其脱离对境。舍弃吝啬。以及心中的。布施，意思是说，不要执着于花朵而供养。保持自己的心坚定。意思是说，教导不要被外缘所左右而要掌控自己。智慧自性圆满灌顶。意思是说，即使安住于伟大的自性智慧中却未能见到，也承诺之后会清晰地显现。然后分离、产生、给予、安置。守护着放在右边。然后，为了在任何相信方法和智慧无二的古雅阿毗沙的仪轨中，在适当的时候给予。 进行嬉戏，或者以舍弃欲望之物的嬉戏。意思是说，用涂有甘露的红色帷幕隔开，通过舍弃邪恶的贪恋之心来嬉戏。与教导相关联，这样说：智者们拥抱吧。播种四种快乐，以及触摸。指甲播种，结合而嬉戏。这九种姿势是可触摸的。如是说，拥抱有两种，在十一个地方进行粗暴的行为，在七个地方打入海螺桩，挤压有三种，指甲技巧有九个地方，在十二个地方打入普通的指甲，干燥后打入有五个地方，两个凸起处检查鼻子和脸颊，稍微爱抚一下，像这样，嬉戏可以按照卡拉的论典详细进行，但要努力使无分别的贪恋之心交织在一起。然后是嬉戏的方法。