Chinese
頂髻處所顯現為外現，如乳流者，即前述智慧火之形相，視為如乳流者，乃以菩提心之甘露形式而來，門即是，如前述如來之進入。如是，入於自身頂，從陷入齒間之孔穴，乃從大樂輪之脈中脈之門，進入受用輪，生起受用境之樂，稍作休息，對先前燃燒之如來等，即往彼處，化為無形者。生歡喜者，乃以清淨世間之智慧甘露而使之顯現之意。如是加持之相，造作如彩虹般之身，以世俗菩提心之形式，安住於臍輪之中，即變得穩固。於化身輪之觀點，意指將安住於金剛寶瓶之中。為使如是瑜伽行者反覆串習，故說從彼亦定出等，如前述般一切皆應知。
English
Manifestation from the place of the crown of the head is outward manifestation. That which is called like a stream of milk is that same form of the fire of wisdom previously described. Considering it as like a stream of milk, it comes in the form of the nectar of bodhicitta. The door itself means by the entrance of the Tathagata previously described. Likewise, having entered one's own crown, from the hole that is caught in the bridge of the teeth, from the door of the central channel of the great bliss wheel, having entered the enjoyment wheel and generated the bliss of enjoying objects, having rested a little while going, to the Tathagatas who were previously burned means to those who have gone to that very place and become invisible. That which is called generating joy means the meaning of making it manifest with the nectar of pure worldly wisdom. Having created a body with such a characteristic of blessing, like a rainbow, in the form of conventional bodhicitta, it is said to abide in the center of the navel chakra, it will become stable. In the view of the manifestation wheel, it is intended that it will abide in the center of the vajra jewel vase. In order to repeatedly familiarize such a yogi, it is said, 'Also definitely arising from that,' and so on. Everything should be known as previously described.
Chinese
之时。上师殊胜口诀中说，外与内密之门关闭之时，从去来中必定解脱，这指的是，不为分别念之风所动的，大乐之真如，将近于显现之义。蕴、界、处及贪著从境中必定返回，指的是，在胜义菩提心之体性的状态中，因为不缘于蕴等等之故。如是之真如，当以何譬喻而知？说如黑暗浓厚时，如月亮之宝珠般光明，黑暗浓厚是指天空空虚之时。具分之月是指月亮。其边际是旃达拉干达（梵文：candrakānta），指无自性之分。其与宝珠相似，故为宝珠，因为自己光明之故。如是自性光明之第四真如，胜义菩提心，当以月亮之宝珠来证悟，是为口诀。因此说，离尘即空性。指的是，即使安住于贪欲之状态，亦不为贪欲之尘所染污。空性指的是自性、显现与空性三者所
English
At that time. In the sacred Guru's instructions, it is said that when the outer and secret doors are closed, one is sure to be liberated from going and coming, which means that the suchness of great bliss, which cannot be moved by the wind of conceptualization, will be close to being manifested. It is said that the aggregates, elements, sense bases, and attachments must return from the objects, which means that in the state of the nature of the ultimate Bodhicitta, one does not focus on the aggregates, etc. How can one know such a suchness by what metaphor? It is said that in the thick darkness, it is as bright as a moonstone, and the thick darkness is the time when the sky is empty. The auspicious moon is the moon. Its edge is candrakānta, which is the part without self-nature. It is like a jewel, so it is a jewel, because it is bright by itself. Likewise, the fourth suchness, which is naturally bright, the ultimate Bodhicitta, should be realized by the moonstone, which is the instruction. Therefore, it is said that being free from dust is emptiness. It means that even if one dwells in the state of desire, one is not defiled by the dust of desire. Emptiness refers to the nature, appearance, and emptiness, which are all
Chinese
哦，现在宣说了第五种。如是说：那第五种是圆满。次第俱生不尽。如是说。所谓贪着与离贪着相混合，是指以喜悦等心来表示的轮回与涅槃，是同一体性。即所谓不住涅槃的体性之义。如是说：在《喜金刚》中也说到：于彼无始无终亦无中，彼非有寂亦非涅槃。若有大乐彼非他亦非我。如是说。所谓变得如酥油倒入酥油中，是因为智慧与所知无有分别。或者因为所修与修行者不可得。如是说：于彼胜妙乐，无有能修与所修。无身无执亦无如是性。无肉无血无言说，亦无小便。无浪俱生彼乃种种稀有事。如是《喜金刚》中说。所谓超越涅槃，是因为分别念及其习气都已止息。所谓无我，是因为对于如幻之身也没有执着。如是，在分别开示了作为所依的方便之来源后，为了指示其所象征的体性方便，所以说了菩提心。菩提心是世俗的明点。它既是俱生大乐的基础，又是以智慧结合而生起和宣说的。通过体性和所依的结合，可以习惯于称之为第四身的自性身，即大金刚持的果位。在哪里习惯呢？因为是具有贪欲的自性。为了指示所象征的处所，所以说了“住在明妃的བྷ་ག་（藏文，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器）安乐处”。所谓明妃是手印。它有三种，即事业手印、智慧手印和大手印。这些的བྷ་ག་（藏文，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器）是标志，是唯一如实亲近的殊胜处所。如是说：处所说是智慧བྷ་ག་（藏文，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器），一切诸界
English
Oh, now the fifth is explained. As it is said: That fifth is complete. Gradually, co-emergent is inexhaustible. Thus it is said. The so-called mixing of attachment and detachment refers to the nature of samsara and nirvana, which are closely symbolized by minds such as joy, as being of one taste. It is the meaning of the characteristic of non-abiding nirvana. As it is said: It is also said in the Hevajra Tantra: In that there is no beginning, no end, and no middle. That is neither existence nor nirvana. Whoever has great bliss is neither other nor self. Thus it is said. The so-called becoming like pouring ghee into ghee is because wisdom and objects of knowledge are inseparable. Or because what is to be meditated on and the meditator are not perceived. As it is said: In that supreme bliss, there is neither what is to be meditated on nor the meditator. There is no body, no grasping, and no suchness. There is no flesh, no blood, no speech, and no urine. The co-emergent without waves is a variety of wonders. Thus it is said in the Hevajra Tantra. The so-called transcending nirvana is because conceptual thoughts and their habitual tendencies have ceased. The so-called selflessness is because there is no attachment even to the illusory body. Thus, after separately showing the sources of the means that are the basis, in order to indicate the means of the nature that symbolizes it, the term bodhicitta is mentioned. Bodhicitta is the relative bindu. It is both the basis of co-emergent great bliss and is generated and proclaimed by the union of wisdom. Through the union of characteristics and basis, one can become accustomed to the fourth body, the Svabhavikakaya, which is the state of the Great Vajradhara. Where does one become accustomed to it? Because it is the nature of having desire. In order to indicate the place that is symbolized, it is said, "Residing in the blissful bhaga (Tibetan, Devanagari: bhaga, Romanized Sanskrit: bhaga, literal Chinese meaning: female genitalia) of the consort." The so-called consort is the mudra. There are three types: karma mudra, jnana mudra, and mahamudra. The bhaga (Tibetan, Devanagari: bhaga, Romanized Sanskrit: bhaga, literal Chinese meaning: female genitalia) of these is the sign, the supreme place where only suchness is closely perceived. As it is said: The place is said to be the wisdom bhaga (Tibetan, Devanagari: bhaga, Romanized Sanskrit: bhaga, literal Chinese meaning: female genitalia), all the elements