Chinese
哦，通达过去、现在、未来一切所知，如法性般周遍融入，将能现前获得那个果位。恒常安住于此不变之乐中，由于习惯，乐的自性光芒将在一切音声法中显现，圆满诸佛的一切法轮的转动，也是大乐的力量。因此，为了成办自利，要证悟不变的慈悲；为了成办他利，要证悟诸法的空性，并且将二者无二地修持。具有者，对于三界一切有情能自在的法性大自在，真实义三界的智慧即是空性与慈悲无二无别，因为没有比这更深奥的法了，一切安乐的本性即是究竟实相，所以道也要与此相应地修持。明点成为空色之体性的无漏戒律，是诸佛一切律仪之顶。为了守护它，如果汝能守护此明点之戒律，我即是金刚萨埵之子，是佛种姓。那时，一切诸佛加持后，将迅速获得圆满菩提。为了证悟一切安乐的实相，需要证悟乐空，证悟乐空之道需要不变化的安乐，获得它需要融乐不变，为了获得融乐不变，需要通过作禁风力等多种方便，无论何时菩提心都不能移动且要稳固。如果那些被贪欲分别念所压倒的自性者，在坛城主尊上师面前受持无漏戒律后，又特意努力使菩提心堕落，不守护戒律，那时他将堕入号叫地狱。如果即使有想守护的意愿，但由于禅修力量薄弱，且由于执着心，风力无法束缚，当菩提心堕落到明妃的生殖器中时，那时要知道明妃的菩提心非常清净，然后从莲花外面用自己的舌头取出来，珍
English
O, by pervading all that is knowable in the three times as the nature of reality, one will manifestly attain that state. By becoming accustomed to this unchanging bliss, the self-radiance of bliss will appear in all sounds of Dharma, and the turning of the wheel of Dharma by all the perfect Buddhas is also due to the power of great bliss. Therefore, in order to accomplish one's own benefit, one must realize unchanging compassion; and in order to accomplish the benefit of others, one must realize the emptiness of all phenomena, and meditate on these two as inseparable. The supreme Dharma Lord who controls all three realms, the wisdom of the ultimate three realms, is the inseparability of emptiness and compassion. Since there is no other Dharma that is more profound than this, the nature of all happiness is the ultimate reality, so the path must also be practiced in accordance with this. The stainless discipline of bindu that has become the essence of emptiness and form is the supreme discipline of all Buddhas. As a cause for that, if you protect this discipline of protecting the bindu, then I am the son of Vajrasattva, the Buddha lineage. At that time, after being blessed by all the Buddhas, you will quickly attain perfect enlightenment. To realize the nature of all forms of bliss, one needs unchanging bliss, the wisdom of the path to realize bliss and emptiness. To obtain that, one needs melting bliss that is unchanging. For that, through various methods such as action, binding, and wind power, one must ensure that the mind of enlightenment never moves and is stable. If those who are overwhelmed by the conceptual thoughts of attachment, after taking the stainless vows in front of the mandala's main guru, deliberately strive to make the mind of enlightenment fall and do not keep the vows, then they will fall into the crying hell. If, even though there is a desire to bind, but due to weak meditation power and attachment, the wind power cannot bind, and when the mind of enlightenment falls into the place of origin of the mudra, then one should know that the mind of the mudra is very pure, and then take it out from outside the lotus with one's own tongue, cherishing
Chinese
以净地和恭敬之心等等。如果他的心不清净，就说在没有感觉的情况下接受，这是真实的靠近。在那里应该供养等等。暂时应该知足于此。仅仅通过那个来分别收集等等，对于修持这个流派不共的圆满次第，即使不是国王，也有权修持依赖于脉、气、明点、作业等的明空和乐空，以及在印度普遍流行的被称为圆满次第的修持。如果认为首先将瓶灌顶作为善的成熟因是不合理的，那么，以前获得瓶灌顶的传承，后来被超世间的第四灌顶加持时，那样的瓶灌顶的誓言，立刻就变成了具有产生俱生智慧和功德的力量。如果没有被第四灌顶加持，就不会那样，仅仅是传承而已。例如，水施食和二身金刚仅仅是成熟因，如果没有授予更高的灌顶，那么圆满次第身金刚的瑜伽连听都不允许，更不用说修持了。之后要讲的灌顶的差别是，虽然是第三灌顶的后续，但不久必须做到给予第四灌顶的慧灌顶的最后。除了特殊情况，一般情况下，如果暂时不授予超世间的第四灌顶，那么此时不应该做，因为这是贬低第三灌顶只是世间的一个例子，而赞扬真实的第四灌顶。如果不授予第四灌顶而做这个，会使弟子产生不悦，而如果立即要授予第四灌顶，就必须做这个，因为是为了产生信心和兴趣。此时，经文“欲望发动”等偈颂的意思是，在众生的心中，或者在女人的心中，发动和运行欲望之心的瞬间，从不清晰的显现中产生的就是最初的喜悦。拥抱和接触智慧的身体，菩提心从额头的脉轮流下，充满圆满的状态是殊胜喜悦。两种根识平等进入的因缘所充满的那个尽头……
English
With a clean place and a respectful mind, etc. If his mind is not pure, it is said that accepting without feeling is the true approach. There, offerings etc. should be made. For the time being, one should be content with just that. Only through that, separately collecting etc., for practicing the uncommon completion stages of this tradition, even if not a king, one has the right to practice the clear emptiness and bliss emptiness that rely on the channels, winds, bindus, actions, etc., and the practices known as completion stages that are commonly known among Indian pandits. If it is thought that it is unreasonable to first apply the vase empowerment as a ripening cause of virtue, then, when the lineage of previously obtaining the vase empowerment is later blessed by the fourth transcendental empowerment, such a vase empowerment vow immediately becomes powerful to generate innate wisdom and qualities. If it is not blessed by the fourth empowerment, it will not be like that, it is just a lineage. For example, water torma and the two kayas vajra are only ripening causes, but if the higher empowerment is not conferred, then even hearing about the completion stage kaya vajra yoga is not allowed, let alone practicing it. What will be explained afterwards is the differentiation of empowerments, although it is a continuation of the third empowerment, it must be done at the end of the wisdom empowerment of giving the fourth empowerment soon. Except for special cases, in general, if the fourth transcendental empowerment is not conferred for the time being, then it should not be done at this time, because this is disparaging the third empowerment as just a worldly example, and praising the real fourth empowerment. If this is done without conferring the fourth empowerment, it will cause displeasure in the disciple, and if the fourth empowerment is to be conferred immediately, then this must be done, because it is to generate faith and interest. At this time, the meaning of the verses such as the sutra words "desire aroused" is, the moment of arousing and moving the mind of desire in the minds of beings or in the minds of women, what arises from the unclear appearance is the first joy. Embracing and touching the body of wisdom, the bodhicitta flows down from the forehead chakra, and the state of being filled with completion is supreme joy. The end of that which is filled by the cause of the two sense faculties entering equally...
Chinese
再者，从头顶轮处，如兔持月般的精液融化，从喉、心、脐、密等脉轮各自燃起安乐之基，明点之流倾注并滴落于一个脉轮中，这是特殊的欢喜。然后，“奥ཊྚ་”意为月亮或陶醉，在明点转移之时，产生身、语、意三明点，最终生起俱生欢喜。也就是，从喉咙产生身明点，从心间产生语明点，从脐间产生意明点，这些聚集浓缩时，第四明点从宝珠处向外转移，同时开始。一般来说，十六欢喜多被解释为四四十六，但此处将第一欢喜与空、风、火、水、地的顺序结合，将欢喜、殊胜、胜乐、空、圆满相连，显现阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、伊（藏文，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）、日（藏文，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：日）、乌（藏文，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）、里（藏文，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：里）、嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）。至上欢喜也同样结合，显现阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、埃（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）、阿日（藏文，梵文天城体：अर्，梵文罗马拟音：ar，汉语字面意思：阿日）、喔（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：喔）、阿啦（藏文，梵文天城体：अल，梵文罗马拟音：ala，汉语字面意思：阿啦）、擦（藏文，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：擦）。特殊欢喜也同样结合，显现哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）、亚（藏文，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）、ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）、哇（藏文，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：哇）、啦（藏文，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：啦）、吒（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：吒）。这样，三种欢喜各有五种内在的区别，共十五种，而俱生欢喜只有一种，第十六部分是所有元素汇集，舍弃了欢喜、殊胜等所有年龄变化的次第。观看智慧母，接触，以及与金刚莲花结合，由此菩提心动摇并滴落的安乐，这些依次是第一欢喜，以及从等等之中，至上欢喜、特殊欢喜和俱生欢喜的区别。第一欢喜，人们通过眼睛观看贪恋的对象，以及通过放纵、触摸白色部分等部分来激发欲望并感到欢喜。在那之后，菩提心从头顶轮融化并充满，从拥抱等直到与金刚莲花完全结合，再次是第二种至上欢喜。此外，从欲望之人的温暖和燃烧的安乐中，菩提心、明点以及身体内部的各个脉轮滴落的欢喜，也是特殊的欢喜。金刚和莲花相互作用，在三种明点最终变化时所处的“奥ཊྚ་”，即无分别念和陶醉的瞬间，是俱生欢喜。也就是，
English
Furthermore, from the crown chakra, the semen, like the rabbit holding the moon, melts, and from the throat, heart, navel, secret place, etc., the basis of bliss blazes in each chakra, and the stream of bindus pours and drips into one chakra, which is the special joy. Then, "Auṭṭa" means moon or intoxication, and at the time of the bindu's transference, the three bindus of body, speech, and mind arise, and finally coemergent joy arises. That is, from the throat arises the body bindu, from the heart arises the speech bindu, and from the navel arises the mind bindu, and when these gather and condense, the fourth bindu begins to transfer outward from the jewel place at the same time. Generally, the sixteen joys are often explained as four fours, but here the first joy is combined with the order of space, wind, fire, water, and earth, connecting joy, excellence, victory, emptiness, and perfection, manifesting a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: a), i (Tibetan, Devanagari: इ, Romanized Sanskrit: i, literal meaning: i), ṛ (Tibetan, Devanagari: ऋ, Romanized Sanskrit: ṛ, literal meaning: ṛ), u (Tibetan, Devanagari: उ, Romanized Sanskrit: u, literal meaning: u), ḷ (Tibetan, Devanagari: ऌ, Romanized Sanskrit: ḷ, literal meaning: ḷ), ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, literal meaning: ka). The supreme joy is also combined in the same way, manifesting a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: a), e (Tibetan, Devanagari: ए, Romanized Sanskrit: e, literal meaning: e), ar (Tibetan, Devanagari: अर्, Romanized Sanskrit: ar, literal meaning: ar), o (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, literal meaning: o), ala (Tibetan, Devanagari: अल, Romanized Sanskrit: ala, literal meaning: ala), ca (Tibetan, Devanagari: च, Romanized Sanskrit: ca, literal meaning: ca). The special joy is also combined in the same way, manifesting ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: ha), ya (Tibetan, Devanagari: य, Romanized Sanskrit: ya, literal meaning: ya), ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, literal meaning: ra), va (Tibetan, Devanagari: व, Romanized Sanskrit: va, literal meaning: va), la (Tibetan, Devanagari: ल, Romanized Sanskrit: la, literal meaning: la), ṭa (Tibetan, Devanagari: ट, Romanized Sanskrit: ṭa, literal meaning: ṭa). Thus, the three joys each have five internal distinctions, totaling fifteen, and the coemergent joy is only one, the sixteenth part is the gathering of all elements, abandoning all the stages of age change such as joy and excellence. Looking at the wisdom mother, touching, and uniting with the vajra and lotus, the bliss of the bodhicitta moving and dripping from these is, in order, the first joy, and from among others, the distinction between supreme joy, special joy, and coemergent joy. The first joy, people arouse desire and feel joy by looking with their eyes at the object of attachment, and by indulging, touching white parts, etc. After that, the bodhicitta melts and fills from the crown chakra, and from embracing etc. until fully united with the vajra and lotus, again is the second, supreme joy. Furthermore, from the warmth of the desired person and the blazing bliss, the joy of the bodhicitta, the bindu itself, and the individual chakras within the body dripping, is also the special joy. The "Auṭṭa," where the vajra and lotus interact and the three bindus ultimately change, is the moment of non-discrimination and intoxication, which is coemergent joy. That is,