Chinese
因此，获得定解至关重要。 此外，具有刹那相的四喜是指：依靠自身身体的瑜伽，拙火每燃烧一次，甘露融化一次，也会完整地出现一次。 首先是成熟灌顶的时候，以及生起次第和圆满次第的许多阶段。 即使是与业手印结合的一次行为，也会完整地出现这样的四喜和十六喜，以及上下降和下稳的次第。 安住或地的喜乐是指：长时间修习圆满次第，有时从额头甘露融化安住而产生的喜乐，会生起一种具有安乐体验的智慧。 显现之后，如果稍微稳定，以后就不会消失。 那时，还没有获得极喜地等。 从那以后，由于长时间的习惯，有时从心间甘露安住而生起胜喜等。 同样，也应该将其应用于其他情况来理解。 同样，这些子喜在此时也与“胜住”等的含义有关。 究竟的总结及其随行是：精液在顶髻中胜住，从摩尼宝中转移是涅槃。 在这里，不从摩尼宝中转移，也不仅仅安住在顶髻中。 因为阿瓦都提（梵文，Avadhūti，梵文罗马拟音，阿瓦都提，无垢者）反复充满，所以既不是胜住也不是涅槃。 这样解释道。 འབྲོ་འགྱུར་（音译：卓久尔）和དཔལ་འཛིན་དགའ་བའི་མདོར་བཤད་（音译：贝怎嘎哇多谢）中说：“不住胜住即涅槃。” 似乎是这样念诵的。 有些人念诵说：“精液转移是涅槃，因此涅槃不是胜住。” 然而，这样解释比较好：精液转移是因为耗尽了蕴界的力量，所以才安立为涅槃之名。 俱生喜不转移，是因为菩提心胜住在金刚宝中，并且不会改变。 因此，不是转移的涅槃，而是超越了贪执和无贪执的边际，大乐的贪欲，甘露不会改变，是究竟遍主之自性，以熟悉的方式直接象征它，或者象征它的不共之因。 遍主是主尊之义。
English
Therefore, it is crucial to gain certainty. Furthermore, the four joys characterized by momentary aspects refer to: relying on the yoga of one's own body, each time the ḍākinī fire blazes and each time the essence melts, it also fully occurs once. First, during the time of the maturing empowerment, and also during many stages of the generation phase and completion phase. Even in a single action combined with the action seal, such four joys and sixteen joys, as well as the sequence of descending and stabilizing, fully occur. The joy of abiding or the ground refers to: from meditating on the completion phase for a long time, at some point, the joy arising from the stabilization of the melting essence at the forehead, a wisdom possessing the experience of bliss, will arise. Once it arises, if it becomes slightly stable, it will not disappear thereafter. At that time, one has not yet attained the ground of supreme joy, etc. From then on, due to long-term habituation, at some point, the supreme joy arises from the stabilization of the essence at the heart, etc. Similarly, it should be applied to other situations to understand. Similarly, these child joys are also related to the meaning of "supreme abiding" etc. in this context. The ultimate summary and its retinue are: the semen supremely abides in the crown, and transferring from the jewel is nirvāṇa. Here, it does not transfer from the jewel, nor does it merely abide in the crown. Because the Avadhūti (Sanskrit, Avadhūti, IAST: Avadhūti, meaning: the purified one) is repeatedly filled, it is neither supreme abiding nor nirvāṇa. This is how it is explained. In the explanation of འབྲོ་འགྱུར་ (Dro Gyur) and དཔལ་འཛིན་དགའ་བའི་མདོར་བཤད་ (Dpal 'dzin dga' ba'i mdor bshad), it says, "Non-abiding supreme abiding is nirvāṇa." It seems to be recited in this way. Some recite, "The transfer of semen is nirvāṇa, therefore nirvāṇa is not supreme abiding." However, it is better to explain it this way: the transfer of semen is named nirvāṇa because it exhausts the powers of the aggregates and elements. The coemergent joy that does not transfer is because the bodhicitta supremely abides in the vajra jewel and does not change. Therefore, it is not the nirvāṇa of transfer, but having transcended the extremes of attachment and non-attachment, the great desire of bliss, the essence does not change, it is the nature of the ultimate all-pervading lord, directly symbolizing it in a familiar way, or the uncommon cause that symbolizes it. The all-pervading lord means the chief.
Chinese
是因为法性与差别无别的缘故。以无分别的自性，远离贪爱的欲望的缘故。依靠不迁变的明点之乐，是舍弃了轮回的边际，而极安住于寂灭。如是，最初说不是寂灭，因此不住于寂灭的边际。此处说寂灭极安住，因此不住于轮回的边际。第二是：精液如月升于顶髻，圆满于密处莲花中，十六分之一在于如意宝，莲花金刚杵之尖端安住。其上转化的时机转变，当黑月（ कृष्णपक्ष ）初一到来时，因离贪欲故于虚空，太阳前往眉间处。其十六分之一，播种于顶髻莲花中。说是月亮衰减，因为对贪执之乐离贪执之故。如是，菩提心精液是生起一切安乐之故为月亮，于外在从初一开始月亮的第一分升起，到十五时分十五圆满而临近，其第十六分是满月本身仅仅安住片刻。同样，从顶髻菩提心第一分升起开始，到喉咙上端之间，法一到五，即喜、殊胜、胜、空、圆满等，ཨཾཾཾ་（藏文，梵文天城体，aṃ，汉语字面意思）, ཨིཾ་（藏文，梵文天城体，iṃ，汉语字面意思）, རྀ༵ཾ་（藏文，梵文天城体，ṛṃ，汉语字面意思）, ཨུཾ་（藏文，梵文天城体，uṃ，汉语字面意思）, ལྀཾ་（藏文，梵文天城体，l़ṃ，汉语字面意思）等显现，消除虚空、风、火、水、土的黑暗，具有黑暗的功德，那喜的五个刹那将显现。从喉咙到肚脐上端之间，从初六到初十，喜等五者，ཨཾཾ་（藏文，梵文天城体，aṃ，汉语字面意思）, ཨེཾ་（藏文，梵文天城体，eṃ，汉语字面意思）, ཨཾར་（藏文，梵文天城体，aṃr，汉语字面意思）, ཨོཾ་（藏文，梵文天城体，oṃ，汉语字面意思）, ཨཾལ་（藏文，梵文天城体，aṃl，汉语字面意思）等显现，消除五大之黑暗，微尘功德之自性的殊胜喜的五个刹那将显现。从肚脐到密处莲花下端之间，从十一到十五，喜等五者，ཧཾ་（藏文，梵文天城体，haṃ，汉语字面意思）, ཡཾ་（藏文，梵文天城体，yaṃ，汉语字面意思）, རཾ་（藏文，梵文天城体，raṃ，汉语字面意思）, ཝཾ་（藏文，梵文天城体，vaṃ，汉语字面意思）, ལཾ་（藏文，梵文天城体，laṃ，汉语字面意思）等显现，消除五界之黑暗，心力功德的五界自性，特殊的喜的五个刹那生起，这样，圆满第三喜的十五在密处莲花显现，其第六分或法十六分ཨཾ་（藏文，梵文天城体，aṃ，汉语字面意思）字显现，所表征的俱生喜是，从密处到如意宝的
English
It is because Dharmata is inseparable from difference. Because of the nature of non-discrimination, it is free from the desire of craving. Relying on the unchanging bliss of Bindu, it is abandoning the edge of Samsara and dwelling supremely in Nirvana. Thus, at first, it is said that it is not Nirvana, so it does not dwell on the edge of Nirvana. Here it says that Nirvana dwells supremely, so it does not dwell on the edge of Samsara. The second is: Semen like the moon rising in the topknot, Perfection in the lotus of the secret place, Sixteen parts are in the wish-fulfilling jewel, The tip of the lotus vajra dwells. Above that, the time of transformation changes, When the first day of the dark moon (कृष्णपक्ष) comes, Because of being free from desire, in the empty sky, The sun goes to the place between the eyebrows. Its sixteenth part, Sown in the topknot lotus. It is said that the moon wanes, Because of being free from attachment to the pleasure of attachment. Thus, Bodhicitta semen is the moon because it gives rise to all bliss, externally from the first day the first part of the moon rises, to the fifteenth part fifteen is complete and near, its sixteenth part is the full moon itself dwelling only for a moment. Similarly, starting from the first part of Bodhicitta rising from the topknot, up to the upper end of the throat, Dharma one to five, namely joy, excellent, victorious, empty, perfect, etc., ཨཾཾཾ་(Tibetan, Devanagari, aṃ, literal meaning in Chinese), ཨིཾ་(Tibetan, Devanagari, iṃ, literal meaning in Chinese), རྀ༵ཾ་(Tibetan, Devanagari, ṛṃ, literal meaning in Chinese), ཨུཾ་(Tibetan, Devanagari, uṃ, literal meaning in Chinese), ལྀཾ་(Tibetan, Devanagari, l़ṃ, literal meaning in Chinese) etc. appear, eliminating the darkness of space, wind, fire, water, and earth, possessing the merit of darkness, those five moments of joy will appear. From the throat to the upper end of the navel, from the sixth to the tenth, the five joys etc., ཨཾཾ་(Tibetan, Devanagari, aṃ, literal meaning in Chinese), ཨེཾ་(Tibetan, Devanagari, eṃ, literal meaning in Chinese), ཨཾར་(Tibetan, Devanagari, aṃr, literal meaning in Chinese), ཨོཾ་(Tibetan, Devanagari, oṃ, literal meaning in Chinese), ཨཾལ་(Tibetan, Devanagari, aṃl, literal meaning in Chinese) etc. appear, eliminating the darkness of the five elements, the five moments of supreme joy of the nature of the merit of dust will appear. From the navel to the lower end of the lotus of the secret place, from eleven to fifteen, the five joys etc., ཧཾ་(Tibetan, Devanagari, haṃ, literal meaning in Chinese), ཡཾ་(Tibetan, Devanagari, yaṃ, literal meaning in Chinese), རཾ་(Tibetan, Devanagari, raṃ, literal meaning in Chinese), ཝཾ་(Tibetan, Devanagari, vaṃ, literal meaning in Chinese), ལཾ་(Tibetan, Devanagari, laṃ, literal meaning in Chinese) etc. appear, eliminating the darkness of the five realms, the nature of the five realms of the merit of heart power, the five moments of special joy arise, thus, the fifteenth of the third perfect joy appears in the lotus of the secret place, its sixth part or the sixteenth part of Dharma ཨཾ་(Tibetan, Devanagari, aṃ, literal meaning in Chinese) letter appears, the co-emergent joy that is represented is, from the secret place to the wish-fulfilling jewel
Chinese
地的体性是这样的。因此，月亮甘露是，向上行的是人主，向下是太阳尘埃罗睺罗睺。在不变的觉性乐中，诸佛的眉间毫毛，莲花中是月亮甘露，太阳尘埃天空密处，顶髻宝珠即是这些。这是宣说的金刚语。对于一切有情是颠倒的。不是殊胜的涅槃。诸界都变成颠倒的。这是说，因为有情轮回众生，没有舍弃漏失的乐的缘故。临死时月亮甘露白色的界，从海螺的道中向下堕落流失，太阳的法尘，即红色的界，向上到达顶髻。从那二者之间，罗睺罗睺识连同命气出去。与先前积累的善恶业相连，是事物前往其他有存在的体性，即趋入行为。这是普通人的体性。称为人主，是对美好的月亮的呼唤。轮回的状况连同过患，因此月亮甘露菩提心是阻止漏失，努力向上行。太阳和尘埃也向下行至金刚宝。罗睺罗睺即识连同气，融入于不变的界乐中而行。行是指去和享受的意思。以瑜伽的威力，界的行在宝中被阻止后，从那以后会变成这样。白分的位置是顶髻。从那流出精液变成宝，不融入于那里面，回到自己的位置顶髻而融入，就像红色的界也从密处向上燃烧到顶髻之间。在那里融入而不去，再次返回融入自己的位置密处而行。那也是首先以这样的方式出现，红色燃烧到梵穴之间。菩提心白分融化到达宝时，红色也从梵穴返回融入密处。菩提心向上升起时，红色也与它一起到达顶髻之间。没有贪恋等其他因缘的推动，白分不会融化。
English
The nature of the earth is like this. Therefore, the moon nectar is, the one who goes upwards is the lord of men, downwards is the sun dust Rahu. In the unchanging awareness bliss, the urna hair of all Buddhas, in the lotus is the moon nectar, the sun dust sky secret place, the crown jewel is these. This is the Vajra word that proclaims. For all sentient beings it is inverted. It is not the supreme Nirvana. All the realms become inverted. This is to say, because sentient beings in samsara, have not abandoned the leaking bliss. At the time of death, the moon nectar white element, falls down and leaks from the conch path, the sun's dharma dust, that is, the red element, goes upwards to the crown. From between those two, Rahu consciousness together with the life breath goes out. Connected with the previously accumulated good and bad karma, it is the nature of things going to another existence, that is, entering into action. This is the nature of ordinary people. Called the lord of men, it is a call to the beautiful moon. The state of samsara together with faults, therefore the moon nectar bodhicitta is to prevent leakage, and strive to go upwards. The sun and dust also go downwards to the vajra jewel. Rahu, that is, consciousness together with breath, merges into the unchanging realm of bliss and goes. Going means going and enjoying. By the power of yoga, the going of the element is blocked in the jewel, from then on it will become like this. The position of the white part is the crown. From that, the semen flows out and becomes a jewel, it does not merge into that, but returns to its own position, the crown, and merges, just as the red element also burns upwards from the secret place to between the crown. There it merges and does not go, but returns again and merges into its own position, the secret place, and goes. That also first appears in this way, the red burns to between the Brahma hole. When the bodhicitta white part melts and reaches the jewel, the red also returns from the Brahma hole and merges into the secret place. When the bodhicitta rises upwards, the red also goes together with it to between the crown. Without the motivation of other causes such as attachment, the white part will not melt.