Chinese
，以及心间和脐间结合的燃滴下的入定。如果只用于使者的道路，金刚和莲花是下的入定，后得之火和融乐是上的入定。或者，喉间的表示与阴茎，顶间的表示与人中结合是上的，心间的表示与智慧的尖端，脐间的表示与宝珠脉轮，是下的入定。因此，瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心间和喉轮的中央，脉结圆圆的像饰品一样存在，是装饰者。唉是头，顶轮和脐间中央的脉结三角形的形状，要用瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来装饰。所谓外境真实存在，是指唉器世界的瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）精华的众生存在，以及生起次第时法界宫殿存在于法生中，以及虚空中世界存在，以及四生所摄的受生之处，产生存在于生有中的众生，以及生起次第和事业手印的佛父佛母结合存在等等，通过内在唉瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合的力量，外器情世界和外生起次第，以及外气脉事业手印等，唉瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合也真实存在。这些之中，瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所代表的是中央的装饰者，所要装饰和美化的对象，是唉字所代表的。这是瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等的转变中，瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所装饰的，唉一定会变得美丽。这样说很容易理解。胜义的唉瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是五佛，五蕴清净自性的身，也就是五智是瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所代表的乐空不二的光明金刚。五佛母，也就是五大清净自性的智慧身是唉字，也就是一切相的空性莲花。如果将五大分开为虚空，虚空也会变成二种，也就是识。因此，其他续部中说，瓦ṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字大空五字，唉明点空性六字，意义相同。总之，
English
, and the absorption of the burning drop from the union of the heart and navel. If applied only to the path of the messenger, the vajra and lotus are the lower absorption, and the fire of subsequent arising and melting bliss are the upper absorption. Or, the sign of the throat combined with the penis, and the sign of the crown combined with the uvula are the upper, and the sign of the heart with the tip of wisdom, and the sign of the navel with the jewel chakra, are the lower absorption. Therefore, vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the heart and in the center of the throat chakra, the round knot of the pulse exists like the best of ornaments, it is the one who adorns. E is the head, the triangular shape of the pulse knot in the center of the crown chakra and the navel, which is to be adorned with vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). What is called the correct external abode means that vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) essence beings exist in the E container world, and the palace exists in the Dharma origin during the generation stage, and the world exists in the sky, and in the place of taking birth gathered by the four births, beings existing in the bardo arise, and the father and mother deities of the generation stage and karma mudra exist in union, etc. Through the power of the inner E vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) union, the outer container world and the outer generation stage, and the outer life force karma mudra, etc., the E vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) union also exists correctly. Among these, what is represented by the letter vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the one who adorns in the center, and the object to be adorned and beautified is what is represented by the letter E. This is from the transformation of vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc., this which is adorned by vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), E will definitely become beautiful. This is easy to understand. The ultimate E vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) are the five Buddhas, the body of the pure essence of the five aggregates, that is, the five wisdoms are said to be the clear light vajra of inseparable bliss and emptiness represented by the letter vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The five goddesses, that is, the wisdom body of the pure essence of the five elements, are the letter E, that is, the emptiness lotus of all aspects. If the five elements are divided into space, space will also become two kinds, that is, consciousness. Therefore, other tantras say that the letter vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the five letters of great emptiness, and the E bindu is the six letters of emptiness, which have the same meaning. In short,
Chinese
即是教法。第二，讲述具有智慧的果位圆满次第，其中分三部分：讲述智慧的次第，讲述秘密的次第，讲述秘密次第的果位。第一部分是首先以殊胜的报身道的方式宣说，最后说“我所”。 称为报身圆满， 它是三界之乐， 成为体验一切之因。 三德庄严之相， 真实安住于虚空之上。 彼以自性而成就， 谓于人之鼻尖。 彼之中间所住之心， 具有分别如月亮， 名为世俗菩提心。 佛之身形极为美妙， 喜乐之自性即是， 明显称为贪欲。 彼报身圆满之身， 极为著名称为“我所”。 此乃四字之中， 详细阐释二字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）མ་ཡཱ་（maya，maya，幻），此处将（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）མ་ཡཱ་（maya，maya，幻）翻译成藏语，即是“我所”。 其中（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）མ་（ma，ma，无）是明点的形态，是大乐菩提心；（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཡཱ་（ya，ya，去）是（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཡ་ཧི་（yahi，yahi，去），即是行进往来。 因此，由菩提心的行进往来所生的智慧， 融乐不变之自性，喜乐四地，即是“我所”之义。 彼即是殊胜的智慧次第，总的来说，也是道之暂时的报身圆满之身的全部智慧。 所谓“此”之后面所说的“我所”，即是称为报身圆满，也就是以欲界的象征，白色明点融化；以色界的象征，拙火燃烧；以无色界的象征，明点在彼处摇动，气息融入其中。 三因聚合之乐，称为三界之乐。 其中四喜全部体验，成为稳固之因，成为四喜之地。 彼四者也是味、独、中三者的精华，或精液、微尘、气息三者的精华的智慧之故。 勇气、微尘、黑暗，即以三德庄严之相或稳固之相，以虚空之声，喉、心、脐、密四脉轮之中央的结
English
That is the teaching. Second, explaining the complete stage of the fruition with wisdom, there are three parts: explaining the stages of wisdom, explaining the stages of secrecy, and explaining the fruition of the secret stages. The first part is initially taught through the empowerment of the special path of the Sambhogakaya, and finally it is said, "By me." It is known as the Sambhogakaya, It is the bliss of the three realms, Becoming the cause of experiencing everything. The characteristics adorned with the three qualities, Truly abide above the sky. That itself is accomplished by its own nature, It is said at the tip of a person's nose. The mind that dwells in its center, With conceptualization, like the moon, Is called the conventional Bodhicitta. The Buddha's form is extremely beautiful, That which is the nature of joy, Is manifestly called attachment. That Sambhogakaya, Is very famous as "By me." This is from within the four letters, The two letters (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) མ་ཡཱ་ (maya, maya, illusion) are explained in detail. Here, translating (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) མ་ཡཱ་ (maya, maya, illusion) into Tibetan, it is "By me." Among them, (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) མ་ (ma, ma, without) is the form of a bindu, which is the great bliss Bodhicitta; (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) ཡཱ་ (ya, ya, go) is (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) ཡ་ཧི་ (yahi, yahi, go), which means going and coming. Therefore, the wisdom arising from the going and coming of the Bodhicitta, The unchanging nature of melting bliss, the four grounds of joy, is the meaning of "By me." That itself is a special stage of wisdom, and in general, it is also all the wisdom of the temporary Sambhogakaya of the path. What is said after "This" is "By me," which is known as the Sambhogakaya, that is, with the symbol of the desire realm, the white bindu melts; with the symbol of the form realm, the tummo blazes; with the symbol of the formless realm, the wind that moves the bindu there and there dissolves into it. The bliss of the union of the three causes is called the bliss of the three realms. Among them, experiencing all four joys becomes a stable cause, becoming each of the four grounds of joy. Those four are also the essence of the three: taste, single, and middle, or the wisdom of the essence of the three: semen, atom, and wind. Courage, atom, darkness, that is, the characteristics or stable signs adorned with the three qualities, with the sound of space, the knots in the center of the four chakras of throat, heart, navel, and secret
Chinese
之上，无漏之明点与真实之乐安住。其中，中脉和气是黑暗，肉脉和血是尘垢，左脉精液是精力的功德。总的来说，精力是乐，其垢染之分是贪欲；尘垢是光明，其垢染之分是嗔恨；黑暗是空性，其垢染之分是愚痴。按此顺序，多数情况下，精力是顶轮的（ཧཾ，ham，हं，哈姆），尘垢是脐轮的拙火。黑暗被认为是心间的莲花。也有说梵天之火是尘垢，莲花明点二者是黑暗和火。究竟而言，只是身语意三者的法性，以及世俗中显现为三者的清净识而已，也有说为三种功德。所说的多种名称，应根据具体情况理解。这些都汇集于一个根本要点，即空性与心，中脉与嗔恨，莲花与黑暗明点，这些要点相同，是意之法。光明与语，肉脉与贪欲，脐轮或梵天之火的红色部分，以及血之界，这些运行一致，是语之法。乐与身，左脉与贪欲，（ཧཾ，ham，हं，哈姆）字和精液之界，这些种类相同，是身之法。又说脉是身，气是语，明点是意之法。这些各自又可分为内部分为三种功德等等，变化无穷，容易理解。所谓“彼性以成就”，如འབྲོག་འགྱུར་所译：“成就珍宝之形”，这样更好。因此，当稳固成就明点时，就像珍宝一样，以具备多种功德的形，即人的鼻尖，乃至金刚宝等来形容其稳固。如所依菩提心安住于稳固的中心一样，以稳固之态安住之心，因为是下滴之乐，即使是分别念或有漏之类，实际上像白月一样，未被分别念和贪欲显现的黑垢所染污，虽然是乐而不分别，但因为是融乐，所以不作为究竟，而是世俗菩提
English
Above, the stainless bindu and true bliss abide. Among them, the central channel and air are darkness, the flesh channel and blood are dust, and the left channel semen is the virtue of vigor. In general, vigor is bliss, and its defilement is desire; dust is clarity, and its defilement is hatred; darkness is emptiness, and its defilement is ignorance. In this order, in most cases, vigor is the (ཧཾ，ham，हं，Ham) of the crown chakra, and dust is the tummo of the navel chakra. Darkness is also identified with the lotus of the heart. It is also said that the fire of Brahma is dust, and the two lotus bindus are darkness and fire. Ultimately, it is only the nature of body, speech, and mind, and the pure consciousness that appears as the three in the relative, and it is also said to be three virtues. The various names mentioned should be understood according to the specific situation. These all converge on one fundamental point, namely emptiness and mind, the central channel and hatred, the lotus and the dark bindu, these points are the same, and are the dharma of mind. Clarity and speech, the flesh channel and desire, the red part of the navel chakra or the fire of Brahma, and the element of blood, these run in the same way, and are the dharma of speech. Bliss and body, the left channel and desire, the letter (ཧཾ，ham，हं，Ham) and the element of semen, these are of the same kind, and are the dharma of body. It is also said that the channel is the body, the air is speech, and the bindu is the dharma of mind. Each of these can be further divided into three virtues, etc., with endless variations, which are easy to understand. As it is said, "That nature is accomplished by," as translated by 'brog 'gyur: "Accomplishment of the form of precious jewels," this is better. Therefore, when the bindu is firmly accomplished, it is described as firm like a jewel, with a form possessing many virtues, that is, the tip of a person's nose, and even as a vajra jewel. Just as the dependent bodhicitta abides in the firm center, the mind abiding in a firm state, because it is the bliss of descending, even if it is of the nature of conceptual thought or contaminated, in reality it is like a white moon, unstained by the black defilement of manifest conceptual thought and desire, although it is bliss without conceptualization, because it is melting bliss, it is not regarded as ultimate, but as relative bodhi.
Chinese
名为“欲界心”。在获得与宝珠俱生的地之后，即使没有获得下稳的喜悦地，但在刹那间包含的下稳的四种或十六种喜悦中，从使三种功德稳固结合的显现中产生的佛之色身，以自愿天神之形为主，三界之色、声、香、味、触、法，以无边显现而变得非常美丽。这虽不是下稳随念的真实地，但只是下稳的随念而已，在四种次第中，唯是智慧的次第。所谓喜悦的自性，虽不是指四喜中的第一喜，但却是指殊胜的喜乐之义。喜悦的梵语是“罗摩”，加上字母的词源是“罗伽”，意为贪著、染污，因为没有变成下稳的明点，所以，第三次第的地，被称为具有贪著的染污。如此，道时的受用圆满报身次第，以“我”之名号在续部中广为宣说。现在打算在那之后宣说秘密次第，第二，分为：宣说化身道的殊胜之处，显示最胜智慧的特点，宣说密阶的作用三部分。第一部分是：又说“听闻”等，说是化身。何时如月亮般的大心没落，在bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的中央，那颗种子，被称为芥子。无贪的自性，是如太阳般的光芒。那要知道是血，上方光明照耀。从明觉的顶端安住，四瓣莲花得以显现。是诸佛的化身，那被称为听闻。这即是直接显示密阶，此处“听闻”的梵语是“殊塔”，其中，“殊”是“舍罗瓦”，意为滴落， “塔”是“塔茹那”，意为生长，塔的命根阿是否定的意思，即火滴落而向上升。将那明点稳固于四脉轮或十六脉轮中，在明相中，无量天神显现增长，这是道的化身和随念。