Chinese
转变成。具有美好身形的女子，年满十六岁时，在加持的三处（处所）中，秘密地进行盛大的供养。从“如月光般洁白闪耀，观想令人愉悦”之间所说，如上所述的报身次第，以及密阶之时，化身和法身各自的刹那，也以结合的方式出现。与业印相结合，以如月光般洁白的象征来表示，融乐无变完全充满，忆念佛陀，总的来说，如“为了证悟事物而忆念佛陀”所说，为了证悟事物，以拙火和明点的闪耀为主的，自己的所有目标，都以无分别的智慧，无戏论地体验，刹那刹那反复修习，是为忆念佛陀。其中从作用上区分，从身体产生的安乐觉受增长并安住于无戏论，是为忆念天。在智慧本身上增长形象，并且了解其自性，是为忆念佛陀。同样结合，增长声音是为法。以作为例子的安乐，使自性显现，是为金刚。以智慧的光明覆盖世俗五妙欲的光明，是为部族。以大贪欲推动并在法界中混合，是为忆念忿怒尊。这六者刹那刹那圆满并修习，是为究竟的比喻智慧。对此，既有向上降临的普通四喜，也有四喜的两种地。虽然没有向下稳固的喜乐之地，但四喜和十六喜反复出现，因此，也具有向下稳固的十六忆念相似的排列。这是融乐无漏的自性，仅仅是这些也是比喻的智慧，如果没有到达真实义，更不用说其他的微细之处了，这是以把握向上边际的方式。在最初、中间、最后等处，第十八章中说：唉玛吙！普贤王如来以身语意的决定，金刚三处的一切，都安住在金刚三处中。一切众生三世的。
English
Transforms into. A woman with a beautiful form, when she reaches the age of sixteen, in the three places of blessing, secretly performs great offerings. From what is said between "shining white like moonlight, contemplate what is pleasing," as described above, the order of the Sambhogakaya, and also at the time of the secret stage, the moments of the Nirmanakaya and Dharmakaya each appear in a combined manner. Combined with the Karma Mudra, it is represented by the symbol of being white like moonlight, the melting bliss and immutability are completely filled. Remembering the Buddha, in general, as it is said, "In order to realize things, remember the Buddha," in order to realize things, with the blazing appearance of Tummo and Bindu as the main thing, all of one's own goals are experienced non-conceptually and without elaboration by wisdom, repeatedly practicing moment by moment, is to remember the Buddha. Among them, distinguishing from the function, increasing the feeling of bliss arising from the body and abiding in non-elaboration is to remember the Deva. Increasing the appearance of form in wisdom itself, and knowing its nature, is to remember the Buddha. Similarly combining, increasing sound is Dharma. Allowing the example of bliss to represent the clear nature, is Vajra. Covering the appearance of the five mundane desires with the appearance of wisdom is the Family. Urging with great desire and mixing in the Dharmadhatu is to remember the Wrathful One. Completing and practicing these six in each moment is the ultimate example of wisdom. To this, there are both the ordinary four joys of ascending descent, and the two grounds of the four joys. Although there is no ground of joy that is stable downwards, the four joys and sixteen joys repeatedly occur, therefore, there is also a similar arrangement of the sixteen memories that are stable downwards. This is the nature of melting bliss and non-leakage, and even these alone are the wisdom of example. If one has not reached the ultimate meaning, what need is there to mention other subtle points? This is the way of grasping the upper limit. In the beginning, middle, end, etc., in the eighteenth chapter, it says: Emaho! Samantabhadra, with the certainty of body, speech, and mind, all of the three vajras abide in the three vajras. All sentient beings of the three times.
Chinese
于金刚之体性中，真实显现。 佛陀金刚大神通。 证得菩提金刚之位。 噫玛霍，此甚稀有！ 噫玛霍，诸根寂灭已超越！ 噫玛霍，轮回诸众之流转！ 噫玛霍，胜妙寂灭已超越！ 如是宣说。 法性周遍，普贤之身语意。 平等性，以身语意之相。 安住于众生之身语意三门。 恒常稳固，永恒，解脱于时间，此乃： 如三世一切众生之三门无别般周遍之方式而显现。 彼即神通或资财，亦与一切佛陀之功德相应。 身语意三门之原始状态显现，称之为获得菩提，此乃： 即是安住于众生相续中之离戏论心性，此唯独是。 彼亦非于天授与功德友等有差别，乃是： 轮回涅槃，稳固动摇一切之遍及者唯一，无有二者。 彼之自性亦难于证悟，故： 对于轮回者亦甚为隐蔽，亦是。 以体验转变之部分而显现，亦是。 如众生之各别显现之各别识蕴般。 彼亦显现如各别存在般，且： 若以稍微隐蔽之衡量心识推断亦似乎各别成立，则： 如白日之显现中，飞禽猫头鹰之眼识般。 推断与凡夫之现量，于此甚深之处，恒常是颠倒错乱的。 譬如天界自在天之九十一女，于各自之显现中，皆自认为帝释天唯与自己嬉戏一般。 若彼等转变为极其各别，则： 诸佛之事业将有大小之差别，故： 现在与未来之诸佛事业，将有过往之所化众生已入道之过失。 若事业有差别，则智慧亦将有差别。 如是，遍及轮回之流转之心性，乃是胜妙之寂灭，寂静安乐亦是凡夫根识之行境
English
It truly appears in the nature of Vajra. Buddha Vajra, great in miraculous power. Attaining the state of Bodhi Vajra. Emaho, this is most wondrous! Emaho, the senses are pacified and transcended! Emaho, the stream of all beings in Samsara! Emaho, the supreme Nirvana is transcended! Thus it is said. The Dharmata, all-pervading, the Kaya, Vak, and Citta of Samantabhadra. The nature of equality, in the form of Kaya, Vak, and Citta. Abiding in the three doors of body, speech, and mind of sentient beings. That which is constant, stable, eternal, and liberated from time is: Appearing in a way that pervades without distinction in the three doors of all sentient beings of the three times. That itself is miraculous power or wealth, and is also endowed with all the qualities of the Buddha. The original state of the three doors of body, speech, and mind manifesting is called attaining Bodhi, and that is: This very nature of mind, free from elaboration, abiding in the continuum of sentient beings, and this alone is it. That is not different in Devadatta and Kalyanamitra, etc., but: It is the one pervader of all Samsara and Nirvana, stable and moving, there is no second. Because its nature is also difficult to realize: It is also very hidden to those in Samsara. It also manifests by experiencing a part of the transformation. Just as the individual aggregates of consciousness appear separately to sentient beings. That also appears as if it exists separately, and: If one thinks that it is also established separately by inferring with a slightly hidden measuring mind, then: Like the eye consciousness of a nocturnal owl in the appearance of daylight. Inference and the direct perception of ordinary beings are always distorted in this profound place. For example, the ninety-one women of the Lord of the Gods, in their respective appearances, each thinks that Indra is only playing with herself. If those were to become extremely different, then: The activities of the Buddhas would have differences in size, therefore: The activities of the Buddhas of the present and future would have the fault of past disciples having already entered the path. If there is a difference in activities, then there will also be a difference in wisdom. Thus, the nature of mind that pervades the stream of Samsara is the supreme Nirvana, and peace and happiness are also the objects of the senses of ordinary beings.
Chinese
此为地界已过。对于遍布轮回之流者施设轮回之流之名，当理解为犹如甘蔗之流与糖蜜之流般，显现为不可分离地混合。此义之能诠，于《集密续》自身之所有章节之境地皆有，然以过于繁多之故而未书写。今当入于正文：于虚空界之中央处，当修持月轮。如是等等于《秘密集续》中所说，亦是宣说譬喻智慧彼性。如是，由开示十六随念，即十六随念大乐明点，亦由开示处所之差别，安住于虚空界，即是开示二种智慧。如是，《集密》第六品中云：于虚空界之中央处，当修持月轮。佛之形相善修已，当勤作微细之结合。于鼻尖观想芥子，行与不行于芥子上，智慧之住处悦意，以秘密智慧观察修持。如是宣说。同样，宣说修持日轮，秘密轮，宝轮，莲花轮，光明轮等。最终，如蓝色乌 উৎপལ་（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་），五峰特别地，如麦粒许，精勤地于鼻尖观想。如鹰嘴豆之量，八瓣具花蕊，于鼻尖知晓此，由修持而趣入菩提。轮等等特别地，彼修持当观察。一切悉地功德之住处，悦意菩提住处成就。佛菩提之住处，于彼处略摄而开演。身语意之相，善说诸法之词。如是所说之义是，就譬喻智慧而言，于导脉之下端，金刚宝之虚空中，月亮即菩提心到达之时，修持佛之形相无事物之自性，以及微细之结合，即于彼处风融入时，芥子即明点无动摇地
English
This is the passing of the earth element. The name 'stream of samsara' is applied to that which pervades the stream of samsara, and it should be understood as appearing inseparably mixed, like a stream of sugarcane and a stream of molasses. The meaning of this is shown in all the chapters of the Hevajra Tantra itself, but it is not written because it would be too extensive. Now, let us enter the main text: 'In the center of the sphere of space, one should meditate on the mandala of the moon.' As stated in the Guhyasamaja Tantra, this also speaks of the example wisdom itself. Similarly, by showing the sixteen mindfulnesses, that is, the sixteen mindfulnesses, the bindu of great bliss, and by showing the distinction of the place, residing in the realm of space, it shows the two wisdoms themselves. Thus, in the sixth chapter of the Guhyasamaja, it says: 'In the center of the sphere of space, one should meditate on the mandala of the moon. Having meditated well on the form of the Buddha, one should always practice the subtle union. At the tip of the nose, contemplate a mustard seed. Going and not going on the mustard seed, the abode of wisdom is delightful. Meditate by examining with secret wisdom.' Thus it is said. Similarly, it is said to meditate on the mandala of the sun, the secret mandala, the jewel mandala, the lotus mandala, and the light mandala, etc. Finally, like the color of a blue utpala (藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་), with five peaks especially, like a grain of barley, diligently contemplate at the tip of the nose. Like the size of a chickpea, with eight petals and stamens, know this at the tip of the nose. By meditating, one will incline towards enlightenment. The wheel and so on, especially, that meditation should be examined. All siddhis are the abode of qualities, the delightful abode of enlightenment will be accomplished. The abodes of the Buddha and enlightenment, there, in brief, should be elaborated. The signs of body, speech, and mind, the words of Dharma should be well spoken. The meaning of what is said is that, in terms of example wisdom, at the lower end of the dhuti, in the space of the vajra jewel, when the moon, that is, the bodhicitta, arrives, one should meditate on the form of the Buddha, the nature of non-thingness, and the subtle union, that is, when the wind dissolves there, the mustard seed, that is, the bindu, unmoving.
English
ig pa'o. The sixteen recollections are taught in the seventh chapter: Buddha, Dharma Vajra, and Lineage recollection, these four are the four innate grounds from the throat to the crown of the head; Wrathful deity Samaya Mandala, recollection of the three doors of all mantras, these are the four special joy grounds from the heart to the throat; Body, Speech, Mind, and sentient being recollection, these are the four supreme joy grounds from the navel to the heart; the second Samaya and Prajnaparamita Samaya, the unborn and the offering recollection of the wrathful lineage, these are the four joy grounds from the secret place to the navel. Among them, the second Samaya recollection arises in the channels between the melting bliss jewels, and is repeatedly extinguished in emptiness; Prajnaparamita Samaya is only focused on emptiness; the unborn is the blending of emptiness and bliss into one taste; the wrathful lineage offering is the practice of the union of skillful means and wisdom bindus as before, relying on these causes, the appearance of body, speech, mind, and bliss wisdom arises extensively, this is the meaning of recollection, because the appearance of body, speech, mind, and bliss arises. They are sequentially placed at the end of the four stages such as joy of joy, and recollection is done to generate various appearances. Similarly, the burning appearance of tummo above the navel is mixed with arrogance, the mandala of deities such as the five families is vast, and the conformity with the speech and mind of the Buddha, and the realization that the body, speech, and mind of sentient beings are inseparable, these four are combined sequentially with the four such as body recollection, and the reasons for combining with the four such as supreme joy of joy, and the way of establishing them as recollection are the same as before. Similarly, mixed with Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) of the throat, because the conceptual thoughts of speech and words are extremely stopped. The wrathful deity and the burning of tummo of the navel and throat converge, the melting bindu is even more mixed with red and white bodhi, and it is transformed into the fire bindu of time, the appearance of the mandala is even more extensive than before, and the three appearances of body, speech, and mind are realized as one taste, namely the wrathful deity Samaya Mandala, the recollection of the three doors of mantra, old