English
It is called the "desire realm mind." After obtaining the ground of being born together with the jewel, even if the ground of joy of lower stability is not obtained, in the four or sixteen joys of lower stability contained in an instant, the Buddha's form body arising from the appearance of making the three qualities firmly bound, mainly in the form of a self-willed deity, the form, sound, smell, taste, touch, and dharma of the three realms become extremely beautiful with infinite appearances. Although this is not the real ground of mindfulness of lower stability, it is only the mindfulness of lower stability, and in the four stages, it is only the stage of wisdom. The so-called nature of joy does not refer to the first of the four joys, but it refers to the meaning of special joy and happiness. The Sanskrit word for joy is "Rama," and the etymology with the addition of letters is "Raga," which means attachment and defilement, because it has not become the bindu of lower stability, so the ground of the third stage is said to be the defilement with attachment. Thus, the stage of the enjoyment complete Sambhogakaya at the time of the path is widely proclaimed in the tantras with the name "I." Now it is intended to explain the secret stage after that. Secondly, it is divided into three parts: explaining the special features of the Nirmanakaya path, showing the characteristics of the supreme wisdom, and explaining the function of the secret stage. The first part is: Again, it is said "hearing," etc., which is said to be the incarnation. When the great mind like the moon falls, in the center of the bhaga (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), that seed is called mustard. The nature of non-greed is the light like the sun. That should be known as blood, and the light shines above. From the tip of awareness, the four petals of the lotus are revealed. It is the incarnation of the Buddhas, and that is called hearing. This is the direct display of the secret stage. Here, the Sanskrit word for "hearing" is "Shuta," in which "Shu" is "Sharava," meaning dripping, "Ta" is "Taruna," meaning growing, and the lifeblood A of Ta is negative, meaning that the fire drips and rises upward. By stabilizing that bindu in the four chakras or sixteen chakras, in the clear appearance, the appearances of countless deities increase, which is the incarnation and mindfulness of the path.
English
In this stage, although each of the sixteen joys of the lower stability alternates between the cause, the emanation body of recollection, and the result, the essence body of Samadhi, here only recollection is shown. Furthermore, it is said that "hearing" follows the four letters, which refers to the stages of the emanation body of the path. When it is like the moon, from the four joys of descent, the great mind is born together. When the jewel is obtained and then disappears, it is transformed into the stainless lower stability. In the bhaga, in the center of the central channel, the bindu is sown in each of the sixteen parts, which is what is taught. As the tantra says, "Imagine a mustard seed on the tip of the nose." It is believed that it is shown by the metaphor of the mustard seed. Although great bliss increases, the attachment to contaminated desire ceases. Therefore, the nature of detachment is controlled by the power of the fiercely burning tummo. Therefore, it is stable in stages upwards. It should be known that it is controlled by the light like the sun and the blood. Here, the essence of the bindu is also white. If it is controlled by a friend, then the descending place is also the nature of the three qualities. Although the bindu that is stable on the wheel has a part of tummo, the white contaminated one is powerful. Therefore, it is shown by the symbol of the moon. Here, the tummo of wisdom is particularly powerful, and the transformation into lower stability is also decisive. Therefore, because of the main thing, it is shown by the symbol of the sun. And between the jewel crown, from above to above, the appearance of clear light is vast and expansive, that is, from the place where the vajra jewel at the tip of the nose, which is united with the goddess of knowledge, is bound and immovable, to the navel, heart, throat, and crown, that is, the four lotuses of the channel wheel, which are filled and illuminated by the mind of enlightenment. This is the uncommon path to attain the emanation body of the victorious Buddhas. It is said that it is shown by the word "hearing." Secondly, in the secret stage with the result, it is intended to show the nature of union, the combination of wisdom and means. Here, I speak of hearing, wisdom I speak of, hearing is the nature of means.
Chinese
具有所缘和无所缘的，说是两种智慧；无所缘叫做“我”，具有所缘想要听闻。具有所缘是轮回，无所缘是寂灭。金刚持的呼吸大，诸佛说是寂灭。如来佛的呼吸大，同样也是轮回。结合和分离的形象，叫做“我所听闻”。这里无需多说，简略地说，就是精液和血，以及月亮和太阳，落山和升起，以及夜晚和白天，收拢和舒展，同样还有上和下，自己和他人，一和多也是如此。女人和男人也可以，水和火也是如此，说“我所听闻”，就是快乐和痛苦。如是诸佛所善说的，词句是美好的二者，进入和遣返，功德过失是善进入。这叫做“我”，和叫做“听闻”，这两个词显示为两种呼吸，从与ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）相关的两个轮产生金刚持的呼吸，从与ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）相关的两个轮产生如来佛的呼吸。然而，这部论的这个场合不一定完全需要与轮相关的解释。在秘密次第的四地或十二地或十六地，以及秘密次第的果位十二地，显现为具有两种道之智慧的呼吸。在秘密次第的实际场合是双运，在果位的场合是双融。在圆满佛陀的地上，智慧具有所缘和无所缘的双融是究竟，但是因为已经呼出，所以在佛陀的自显现上不使用两种呼吸的名称，而是通过色身二门，在所化众生的他显现上显示两种呼吸的坛城之相。又是调伏对象其他众生发出呼吸的呼吸。秘密次第和秘密次第果位场合的呼吸是，在他显现上呼吸的坛城。
English
With and without objects, it is said to be two kinds of wisdom; the objectless is called "I," and the one with objects wants to hear. Having objects is samsara, and without objects is nirvana. The breath of Vajradhara is great, and the Buddhas say it is nirvana. The breath of the Tathagata is great, and it is also samsara. The form of union and separation is called "what I have heard." There is no need to say much here, but to say it briefly, it is semen and blood, as well as the moon and the sun, setting and rising, as well as night and day, gathering and spreading, and also above and below, self and other, one and many are also like that. Women and men are also fine, water and fire are also like that, saying "what I have heard," is happiness and suffering. Thus, the words well spoken by the Buddhas are the beautiful two, entering and returning, merit and fault are well entered. This is called "I," and called "heard," these two words are shown as two breaths, from the two wheels related to ཨེ་ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: oh), the breath of Vajradhara arises, and from the two wheels related to ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: wang), the breath of the Tathagata arises. However, in this context of this treatise, it is not necessarily required to have an explanation related to the wheel. In the four or twelve or sixteen grounds of the Secret Order, and in the twelve grounds of the fruit of the Secret Order, it appears as having two breaths of the wisdom of the path. In the actual occasion of the Secret Order, it is union, and in the occasion of the fruit, it is merging. On the ground of the Perfect Buddha, the merging of wisdom with and without objects is ultimate, but because it has already been exhaled, the name of two breaths is not used on the self-manifestation of the Buddha, but through the two doors of the Form Body, the mandala of two breaths is shown in the other manifestation of the beings to be tamed. Also, the breath of exhaling breath to other beings to be tamed. The breath of the Secret Order and the occasion of the fruit of the Secret Order is, the mandala of breath in his manifestation.
Chinese
拉（ra）显现或许稍微存在，但不以那个方式安立，而是仅仅以自己获得呼吸的差别来安立。因此，此处所说的“我所听闻”，是指将智慧和方便结合为二无别的自性，以双运的方式来表达。像那样的智慧由“我”来表示，而“听闻”则表示方便的体性。此外，智慧可以被表达为两种形式：有对境的智慧和无对境的智慧。在此，当提到“智慧”时，并不是要展示刚刚所说的方便与智慧二者的主要部分所转变的智慧的差别，因为有对境的智慧是方便，而无对境的智慧则是智慧本身。这里的智慧是安住方式，是法界自己觉知的智慧。那个智慧本身从原始以来就以一切形式存在，是有对境的智慧；而它本身安住在自性不变的乐空无戏论中，是无对境的智慧。有对境和无对境仅仅是体性的分别显示，而不是基础不同。这两种智慧是呼吸的地方，而道有对境和明亮的智慧是什么呢？上面有对境那里是呼吸的有对境智慧，而道乐空的智慧是上面无对境那里是呼吸的无对境智慧。像那样以自性和道所摄的无对境智慧由“我”来表示，而以自性和道所摄的有对境智慧则想要由“听闻”来说明。那个自性有对境是轮回的法性，与轮回的形态相同，因此以轮回之名表示为胜义谛的轮回。而无对境的智慧，被自性所摄持的那个，与新获得的道和果的形态相同，并且是道果的法性，因此以涅槃的象征表示为胜义涅槃，两种体性也都仅仅显示了其自身是涅槃。是金刚持的大呼吸，道无对境是安住方式无对境。
English
The manifestation of Ra might exist slightly, but it is not established in that way, but only by the difference of obtaining one's own breath. Therefore, what is said here as "what I have heard" refers to the union of wisdom and means as an inseparable nature, expressed in the manner of union. Such wisdom is indicated by "I," and "hearing" indicates the nature of means. Furthermore, wisdom can be expressed in two forms: wisdom with an object and wisdom without an object. Here, when "wisdom" is mentioned, it is not to show the difference of wisdom that has transformed into the main part of the previously mentioned means and wisdom, because wisdom with an object is means, and wisdom without an object is wisdom itself. Here, wisdom is the abiding way, the wisdom of the Dharmadhatu's own awareness. That wisdom itself, from the beginning, exists in all forms, is wisdom with an object; and it itself abides in the unchanging bliss-emptiness free from elaboration, is wisdom without an object. Having an object and not having an object are merely separate displays of nature, not different bases. These two kinds of wisdom are the place of breathing, and what is the path with an object and the clear wisdom? Above, in the place with an object, is the wisdom with an object that breathes, and the wisdom of the path of bliss-emptiness is the wisdom without an object that breathes in the place without an object above. Such wisdom without an object, encompassed by nature and path, is indicated by "I," and the wisdom with an object, encompassed by nature and path, is intended to be explained by "hearing." That nature with an object is the Dharma nature of Samsara, similar in form to Samsara, therefore it is indicated by the name of Samsara as the ultimate truth of Samsara. And the wisdom without an object, that which is encompassed by nature, is similar in form to the newly obtained path and fruit, and is the Dharma nature of the path and fruit, therefore it is indicated by the symbol of Nirvana as the ultimate Nirvana, and both natures only show that their own essence is Nirvana. It is the great breathing of the Vajra Holder, the path without an object is the abiding way without an object.