English
Within these innermost non-contrivances, one enjoys those field-born (referring to consorts born from fields) with the mind. All these actions, through the arising of the vidyā, cause one's own mind to melt, be blissful, thick, and stable without changing. One merges the circumstances, body, forms of enjoyment of oneself and others, as well as all suffering and happiness, high and low, into the bliss of one's own mind. This causes all of this to appear as the nature of great bliss. In particular, the two practices of proximate attainment are distinguished by receiving empowerment on top of this. That is, one receives empowerment from the nirmāṇakāya and sambhogakāya of the Buddha, and possesses the wisdom of empowerment. The arising vidyā also sequentially includes field-born and co-emergent ones. The second point is crucial in relation to the practices of this tantra. The practice of the messenger woman is such that one has well-trained in mudrā, attained ability, or is born from a lineage of gods, has entered into samaya, and has stabilized wisdom; this is the mantra-born messenger woman. For the purpose of offering, one relies solely on and accomplishes the field-born woman; this is practicing in the siddhi ritual of the field-born woman. By relying on the mantra-born woman, when the delight of the field-born woman is brought to completion, one will attain the union of the field-born woman herself. Thereafter, in the stage of practicing the ten bhūmis, although it is not necessarily required to enter into the practice of the co-emergent at first, from the fifth bhūmi onwards, depending on the situation, one can rely on any field-born woman to offer to the co-emergent messenger women. When one makes them extremely pleased, one will actually attain the union of the co-emergent messenger woman. The remaining bhūmis, and even the paths of proximate attainment, can be realized in one session, one day, seven days, and even if it is very slow, it is impossible to exceed half a month, and one will manifest the noble bhūmis. If there is the practice of the messenger, the path will be very swift, and even if there is not, if one practices, one will be able to connect with the result. In general, the so-called path of the messenger, although it seems to be merely the path of wisdom of another's body, the practice of these three messengers is praised more than the Vinaya section itself, and seems to be the field of practice after obtaining warmth. However,