Chinese
月亮安住时，诸佛是殊胜身，彼时宣说圆满受用。如是直至明点行至宝珠喉间，为成悦乐而作受用身。何时金刚住于顶端，彼时亦在鼻尖。如是下稳宝珠安住时，以无戏论力为法身。何时圆满受用，没落之时，于莲花中，如种子一般，略微显现。戏论是指庸常的滴漏，此处忆念喜悦，以虚空内为主，是显现不定的种种化身之智慧，是智慧次第的三身。第五，明点顺行逆行如此稳固，然直至诸界全部的融入次第真实生起之始，彼时是智慧的次第，此后是秘密次第。彼亦以金刚念诵和心间的轮涅等，融入次第生起也经历长久的时间，且每一次之间也经历长久的时间，然各自显现的证悟也经历长久的时间，如获得显现后，获得增盛也经历长久的时间一样。此处是因明点顺行逆行纯熟，故三显现也再三牵引，且彼和彼的证悟也已稳固，故融入次第真实瞬间成就，且三显现也比之前更为迅速地证悟时，则转移，是所依明点束缚解脱之甚深差别。第二、正文意义是，上稳等，以上稳十六喜悦圆满表示的次第，于宝珠中菩提心稳固的安乐获得时，则上稳的证悟圆满。下稳之时，忆念生起，以下稳忆念十六的次第，明点稳固，则下稳的证悟圆满，愿智慧的次第现前。所谓上稳下稳的证悟圆满，也是彼和彼的明点稳固，是依于智慧的次第，总的来说，上下降稳的证悟直至命终之间，都会增上。不仅如此，例如最初明点稳固于宝珠，于金刚腰间稳固之时，因已获得金刚腰间之位而述说，于宝珠
English
When the moon abides, the Buddhas are the supreme body, at that time it is said to be the complete enjoyment. Thus, until the bindu goes to the throat of the jewel, the enjoyment body is made for the sake of achieving pleasure. When the vajra abides at the top, at that time it is also at the tip of the nose. Thus, when the lower stability abides in the jewel, it is the Dharma body by the power of non-elaboration. When is the enjoyment complete, at the time of decline, in the lotus, like a seed, it is slightly expressed. Elaboration refers to the leakage of ordinary people, here the remembrance of joy, mainly in the inner space, is the wisdom of various manifestations of uncertain appearance, which is the three bodies of the order of wisdom. Fifth, although the forward and reverse flow of bindu is so stable, as long as the process of dissolution of all the elements does not actually begin, it is the order of wisdom, and after that it is the secret order. Also, by vajra recitation and the wheel of the heart, etc., the occurrence of the dissolution process also takes a long time, and there is also a long time between each, but the realization of each appearance also takes a long time, such as after obtaining the appearance, obtaining the increase also takes a long time. Here, because the forward and reverse flow of bindu is familiar, the three appearances are repeatedly drawn, and the realization of that and that is also stable, so the actual dissolution process is completed in an instant, and when the three appearances are realized more quickly than before, then it is transferred, which is the profound difference of the dependent bindu binding and liberation. Second, the meaning of the text is, upper stability, etc., with the order of the upper stability representing the sixteen joys completely, when the bliss of the stable bodhicitta in the jewel is obtained, then the realization of the upper stability is complete. At the time of lower stability, remembrance arises, with the order of the sixteen remembrances of lower stability, the bindu is stable, then the realization of lower stability is complete, may the order of wisdom manifest. The so-called complete realization of upper and lower stability is also the stability of that and that bindu, which depends on the order of wisdom, in general, the realization of upper descent and lower stability will increase until the end of life. Moreover, for example, the first bindu is stable in the jewel, when it is stable in the vajra waist, it is said because it has obtained the position of the vajra waist, in the jewel
Chinese
而且，这比以前更加稳定。第四，关于秘密的次第，有总义和正文两部分。第一部分，秘密次第的形成方式，其自性之确立是包含地、界限和果的。第一点是，外在的诸元素等，以粗细次第逐渐产生，在那里生起究竟的比喻智慧。在那之后，仅仅在最初，成就风心的身。然后，从自身拙火的根本上，凭借印轮反复引生大乐，业风止息。白红明点的运行，以白色的极净精华，以下面的次第为基础。红色从顶轮向下，稳定在宝和脚底之间，身体变成虹身，心变成无分别。脐下充满了胜义菩提心，所缘境显现为空性。据说获得道时的化身，幻化出许多胜乐金刚的勇士和勇母，为菩萨们讲法。每一根毫毛都幻化出成百上千的化身等，这被称为无分别的喜悦。心间以下充满，所缘境恒常显现为空性，比以前更加清晰。道时法身，即光明极其稳定，光芒和化身以及讲法，以及游历刹土等，比以前增加十倍。后面的也应以十倍十倍来衡量，这是无分别的殊胜喜悦。喉间以下充满，空性的智慧比以前更加清晰。道时报身，与本尊身之显现不分离，出现各种各样的相好，这是无分别的离喜。顶轮之间充满，空性的智慧变得非常清晰，立即接近于现量见到。道时大乐之身，从此以后，无论在等持还是出定中，都能获得不会间断的安乐。由大乐所引发的六种殊胜的现量，以及平凡的身体状态发生改变，变成普通人无法见到的虹身，这是根据情况而发生的。如果这些状态没有改变，那么在此之后就会生起见道，不可能不改变状态。也就是说，从生起秘密次第的最初证悟开始，直到风心身成就为止的各种状态，都如续部所说的那样
English
Moreover, this is more stable than before. Fourth, regarding the stages of secrecy, there are two parts: the general meaning and the main text. In the first part, the way the secret stages arise, the identification of its nature is with the ground, boundaries, and result. The first point is that the external elements, etc., arise gradually in a coarse-to-fine sequence. There, the ultimate example wisdom arises. After that, only at the very beginning, the wind-mind body is accomplished. Then, from the root of one's own tummo, by repeatedly drawing great bliss based on the mudra, the karma wind ceases. The movement of the white and red essences, with the extremely pure essence of white, is based on the sequence of dependence below. The red stabilizes from the crown of the head down to the jewel and the soles of the feet, the body becomes a rainbow body, and the mind becomes non-conceptual. Below the navel is filled with ultimate bodhicitta, and the objects of perception appear as emptiness. It is said that the emanation body of the path is attained, and many heroes and heroines of Chakrasamvara are emanated, teaching the Dharma to the bodhisattvas. From each hair follicle, hundreds of thousands of emanations are sent forth, which is called non-conceptual joy. When the area below the heart is filled, the objects of perception constantly appear as emptiness, even clearer than before. The Dharma body of the path, that is, the clear light is extremely stable, and the rays of light, emanations, teaching of the Dharma, and traveling through the Buddha-fields, etc., are ten times greater than before. The later ones should also be measured by ten times ten times, which is the supreme joy of non-conceptuality. When the area below the throat is filled, the wisdom of emptiness is even clearer than before. The Sambhogakaya of the path, inseparable from the appearance of the deity's body, various signs and marks appear, which is the joy of separation from non-conceptuality. When the area up to the crown of the head is filled, the wisdom of emptiness becomes extremely clear, and it is close to being directly seen immediately. The great bliss body of the path, from now on, whether in meditation or post-meditation, one obtains uninterrupted bliss. The six extraordinary direct perceptions brought about by great bliss, and the ordinary state of the body change, becoming a rainbow body invisible to ordinary people, which happens accordingly. If these states do not change, then the path of seeing will arise after this, it is impossible not to change the state. That is, from the arising of the first realization of the secret stage, to the various states until the wind-mind body is accomplished, as explained in the tantras.
Chinese
为了空行母们享用妙欲之食，会显现出怖畏和指示。对此不要害怕，如果明白就回应指示。在没有获得广大的现量之前，也无法完全理解所有指示的含义。因此，可以尝试从左边绕三圈等方法，并了知一切皆为空性。无论如何，如果没有从禅定中动摇，心意没有改变，那么她们会感到满意，并劝请超越世间者，大多会显现出行为手印的预言。秘密次第的第一个证悟生起时，行与不行都可以，必须依赖业手印。在此之下，即使是俱生喜也能成就。从获得见道开始，就必须依赖行为，但懒惰者在中阴中逝去的除外。在前三个次第和秘密次第的最初一些阶段，由于气脉明点的作用，会不由自主地感到快乐，如果出现喧哗等情况，就放松努力，专注于所缘。如果这样修持仍然感到迷惑，那就是止的修持过于强大，会显现各种景象，并观想为如幻。即使之前已经非常精通且稳固地修持了止观双运，在这些阶段，由于气脉明点的作用，也会出现高低起伏，这些本身就是禅定的特点。第二是，心如显现般达到究竟的智慧，以及身体是圆满次第的虹身，是凡夫的生起智慧身。在此阶段的下稳固时，获得秘密地阻止三千六百业气的两种成就。脐轮、心轮、喉轮、顶轮、顶髻轮，即顶轮之上的轮，这五个轮的每一个都获得两个地，即阻止一千八百业气的每一个地。上面这些与时轮金刚一致。这也是从顶端到妙法之间的十二地，上面这些也不认为是圣道的地，因为获得秘密次第的衡量标准是获得大乐的现量。直接成办它的道也是真正的秘密次第，而它们的行为是秘密次第的支分。第三，从生起见道的五退转之前是道的秘密次第，之后是佛陀的
English
In order for the Dakinis to enjoy the food of experience, fears and instructions will arise. Do not be afraid of this, and if you understand, respond to the instructions. As long as you have not attained great direct perception, you will not be able to fully understand all the meanings of the instructions. Therefore, you can try circling three times from the left, etc., and understand that everything is emptiness. In any case, if you do not waver from Samadhi and your mind does not change, then they will be satisfied and urge those who have transcended the world, and mostly the prophecy of the action Mudra will appear. When the first realization of the secret stage arises, it does not matter whether you practice or not, you must rely on the Karma Mudra. Below that, even the Sahaja bliss can be achieved. From the attainment of the Path of Seeing onwards, one must rely on practice, except for those lazy ones who pass away in the Bardo. In the first three stages and in some of the initial stages of the Secret Stage, due to the action of the winds and mind, one will involuntarily feel pleasure. If noises etc. occur, relax your effort and meditate on the object of focus. If you are still confused by meditating in this way, it means that the practice of Shamatha is too strong, and various appearances will appear, and contemplate them as illusory. Even if you have previously practiced the union of Shamatha and Vipassana very well and firmly, in these stages, due to the force of the action of the winds and mind, many ups and downs will occur, and these themselves are the characteristics of Samadhi. The second is that the mind, like appearance, attains ultimate wisdom, and the body is the rainbow body of the completion stage, which is the wisdom body of an ordinary being. In the lower stability of this stage, one obtains the two accomplishments of secretly stopping three thousand six hundred Karma winds. The navel chakra, heart chakra, throat chakra, crown chakra, and topknot chakra, that is, the chakra above the crown chakra, each of these five chakras obtains two grounds, that is, each ground of stopping one thousand eight hundred Karma winds. The above are considered to be in accordance with the Kalachakra. This is also the twelve grounds from the summit to the supreme Dharma, and the above are not considered to be the grounds of the Noble Path, because the measure of attaining the Secret Stage is to attain the direct perception of great bliss. The path that directly accomplishes it is also the real Secret Stage, and their actions are the limbs of the Secret Stage. Third, before the five regressions of the arising of the Path of Seeing is the Secret Stage of the Path, and after that is the Buddha's.
Chinese
心之寂静安乐，特别是智慧次第之时，智慧方便的秘密尖端二者，昆达之流涌现，于此风心之身成就而享受大乐。又说有善时、恶时和不可思议之时三种时间。此亦可安立于气息出入的三处。上面的春季之时，（《ཛཾ》，zam，藏梵对照，种子字，压制）+ 遮止之时，以及从其安乐中获得不可思议智慧等，依次对应。果是暂时的身，智慧是光明法身，以化身利益有情是化身。智慧，是红分之显现安住于宝珠，平等性智。白分安住于顶髻，如镜智。上面的三身本体一味，妙观察智。具有利益有情之能力的是成所作智。见诸法自性空性是法界体性智。此乃是学习之双运。究竟之果是，获得它之后，通过修行而成就果圆满之佛地的三身。从秘密的真实性彻底显现中，舍弃初始和终结等种种分别，无与伦比的周遍虚空之物即是法身。如是，以周遍性显示了周遍，其他则显示了常恒。福德智慧自性，以二者的结合，显现何为离诸戏论之自性？即是报身。以福德而显现他显，以自性等而显现佛陀自显。顶礼诸佛之王的三身，秘密的真实性彻底显现。此处所说的诸佛之王是化身。它们的自性已于前述。第二，经文之义是，粗细等。细微和粗大的界融入中脉，风心之身成就。之后，身体的法，风和细微明点的运行等，以及心的法，二取显现自性八十空性融入。三种心也融入次第之光明中，从而获得无二智慧之身，显空大乐俱生之果位的秘密次第。愿能获得那四种次第的简略证悟。