English
will reach the limit. Then, relying on the wisdom seal of the union of three, by meditating, the ten states of desire related to it will gradually be perfected, thereby making the bliss of the wisdom seal itself reach the limit. These are like preliminaries in relation to the recollection of Mahamudra. Then, by becoming accustomed to generating bliss solely through the empty-form Mahamudra, one will obtain ten ultimate, sky-like, vast bliss wisdoms that are the same as the ten states of desire, thereby making the dissolving bliss guided by Mahamudra fully manifest. The ten states of desire are as stated in the King of Tantras: Thought and desire, the order of the body, the mouth very dry, the lotus withered, food does not enter, trembling, madness, extreme ignorance, the mind confused, and violent fainting. The ten very clear aspects, such as the smoke of the Vajra Holder, on the bodies of sentient beings, in the world. Those that are very clear and certain, where in the heart does one wish to become victorious? Thus it is said. The ten states of attachment of ordinary people are: thinking about the object of attachment, the desire to meet, heat burning in the body, dry mouth and tongue, not focusing on food and other things, the body trembling, abandoning shame, not accepting the meaning spoken by reason, not distinguishing between what should and should not be done, the mind gathered by desire, like fainting, not remembering or knowing other things. At this time, through the gradual guidance of the ten signs' nature of Mahamudra, gradually obtaining the ten kinds of bliss wisdom, one will abandon the ten states of desire and all the obscurations caused by them. These bliss wisdoms are also the same in form as the ten states of desire and from that direction: the bliss of the countless images of wisdom mothers naturally arising, the bliss of being attached to these images without the mind wavering, the bliss of tummo burning, the bliss of being satisfied with inner bliss and not craving food, clothing, etc., the bliss of all the channels, winds, and bindus violently shaking and trembling, the bliss of treating all suffering and happiness, high and low, equally, the bliss of not knowing the distinction between good and bad of the five desirable qualities, etc.
Chinese
转化之乐，以及外境显现和分别念完全止息所产生的喜乐智慧。 也就是说，通过十种标志各自的种类，以所有空色，自身之力顺生逆转四喜或十六喜圆满引出时，随念就圆满了。对此，随念的自性是：有无同伴明妃皆可，仅以空色就能真实引出融乐、不变之四喜之道。对此，经文的要义是：以事业手印等自己智慧母三种姿态拥抱为缘，后生拙火燃烧融化之菩提心，落入金刚宝的脉轮莲花中时，在那脉轮中落入的月亮摇动之乐生起时，以瑜伽之力量，于宝之位置处风不摇动、明点不变化地修习。之后以下稳固之方式直至顶髻之间行走。 许多汉藏人士认为此能稳固三摩地的支分，但此二支分由于方向相同之故，仅能成为方向一致而已。由于说了月亮摇动，因此不是经文的要义。如果想知道以何种方法才能不变化地修习，那就是：身体的脉，于弱脉和排泄之脉阻断风的运行，修习身金刚的欢喜；语的脉，于罗摩脉和排泄之脉以同样的方式修习语金刚的欢喜；心的脉，于阿瓦都底脉以同样的方式修习意金刚的欢喜；将身语意金刚三者完全汇聚为一，于智慧金刚的欢喜，在海螺母脉上修习。此处从精要义理上来说，虽然说身体的脉在额头等处，总体来说此时非常相关，但以说了智慧海螺母来引出并不好，因为海螺母必须讲解从脐下到都底脉的所有下端，不是只安住于金刚宝处，而且未说身语意的轮，只说脉，在此续中主要以罗摩弱脉等著称，并且如果此经文所说的身语意三者是额、心、密三处的话，那
English
The bliss of transformation, and the wisdom of bliss arising from the complete cessation of outer appearances and conceptual thoughts. That is to say, through each of the ten signs, with all empty forms, by one's own power, when the four or sixteen joys of arising and reversing are fully drawn forth, mindfulness is perfected. The nature of mindfulness is: whether or not there is a companion mudra, it is the path of actually drawing forth the four joys of melting bliss and immutability by means of empty form itself. The meaning of the text is: by the cause of embracing one's own wisdom mother in three forms, such as karma mudra, when the bodhicitta that melts from the burning of the subsequent tummo falls into the lotus of the vajra jewel's nadi-chakra, when the bliss of the moving moon that has fallen into those nadi-chakras arises, by the power of yoga, meditate without the wind moving and the bindu changing in that very place of the jewel. Then, in a manner that is stable below, one should proceed up to the crown of the head. Many Chinese and Tibetans consider this to stabilize the limb of samadhi, but since these two limbs are in the same direction, they only become similar in direction. Since it is said that the moon moves, it is not the meaning of the text. If you wonder by what means one should meditate without change, it is: for the body's nadi, by blocking the flow of wind in the weak nadi and the excretory nadi, meditate on the joy of the body vajra; for the speech's nadi, in the rama nadi and the urinary nadi, meditate on the joy of the speech vajra in the same way; for the mind's nadi, in the avadhuti nadi, meditate on the joys of the mind vajra in the same way; and by perfectly gathering those three vajras of body, speech, and mind into one, meditate on the joy of the wisdom vajra in the conch-shell mother nadi. Here, from the condensed essential meaning, although it is said that the body's nadi is in the forehead, etc., in general, it is very relevant at this time, but it is not good to draw it out by saying "wisdom conch-shell mother," because the conch-shell mother must explain all the lower ends of the dhuti nadi from below the navel, and does not only abide in the vajra jewel, and without mentioning the wheels of body, speech, and mind, only mentioning the nadi, in this tantra, it is mainly known as the rama weak nadi, etc., and if the three of body, speech, and mind indicated by this text are the three places of forehead, heart, and secret,
Chinese
由于轮宝莲花聚集，因此心融入智慧中。由于四金刚的差别变为重复的缘故。由于迷恋智慧母，融化的明点从顶髻而来。逐渐地，从头部即顶轮等处流淌。进入并流向圆满之处，即秘密轮以下。不泄露而束缚的方法不是身体的姿势或风的运作等，而是殊胜意义的运作。那又是什么呢？当菩提心秘密到来时，即使没有努力，空色的显现也会广泛蔓延。通过禅定，可以控制、逆转和遍布。这本身就是戒律的集合，是智慧和福德的因。正如根本续中所说：于莲花中善安立，莫泄菩提心。三界一切有情众，观想皆为佛陀身。唯有守护此（菩提心），此生即能成正觉。戒律之聚得圆满，福德智慧皆具足。如此说。而且首先依赖于身体的姿势和那达的运作，即束缚风的运作。直到需要进行束缚等行为时，这是初学者的阶段，舍弃身体的姿势后，仅凭风的运作来进行行为的阶段也大致相同。对于分别收摄和安住于禅定支分的瑜伽士们也是如此。对于极其熟悉生起次第的人来说，仅仅凭借有相的禅定，就可以做到那些，但却不能进入中脉。对于具有先生起次第的分别念的人来说，不仅能做到那些，而且也能稍微进入中脉。安住于命勤支分的人们，仅仅凭借对无相瑜伽的努力，就能使风停止，从而束缚、逆转和遍布。对于执持的上半部分也是如此。那无相瑜伽也是安住于空色大手印中，然而为了控制、逆转和遍布，需要努力，并且在那些支分中会遇到障碍。
English
Because the wheel lotus gathers, the mind merges into wisdom. Because the difference of the four vajras becomes repetitive. Because of attachment to the wisdom mother, the melting bindu comes from the crown of the head. Gradually, it flows from the head, that is, the crown chakra, etc. Entering and flowing to the place of completion, that is, below the secret chakra. The method of binding without leaking is not the body's posture or the operation of the wind, etc., but the operation of the supreme meaning. What is that? When the bodhicitta comes secretly, even without effort, the appearance of emptiness and form will spread widely. Through meditation, it can be controlled, reversed, and pervaded. This itself is the collection of precepts, the cause of wisdom and merit. As it is said in the root tantra: Having well established the lingam in the lotus, do not release the bodhicitta. All beings in the three realms, contemplate them as the body of the Buddha. Only by guarding this (bodhicitta), can one attain enlightenment in this life. The collection of precepts is perfectly complete, and merit and wisdom are fully possessed. So it is said. Moreover, first relying on the body's posture and the operation of nada, that is, binding the operation of the wind. Until it is necessary to perform actions such as binding, this is the stage of the beginner, and after abandoning the body's posture, the stage of performing actions only by the operation of the wind is also roughly the same. This is also the case for yogis who separately gather and abide in the limbs of meditation. For those who are extremely familiar with the generation stage, those can be done only by means of the meditation with signs, but they cannot enter the central channel. For those who have the conceptualization of the previous generation stage, not only can they do those, but they can also slightly enter the central channel. Those who abide in the limb of life force, only by means of effort with the yoga without signs, can stop the wind, thereby binding, reversing, and pervading. The same is true for the upper half of holding. That yoga without signs is also abiding in the emptiness-form mahamudra, however, in order to control, reverse, and pervade, effort is required, and obstacles will be encountered in those limbs.
Chinese
除了为了平息和增益的目的而说的强制行为之外，业和智慧手印并不是作为道之根本的主要依靠。在执着的后半部分，将获得四喜的地位。虽然以前菩提心的所有行进都必须以努力来阻止，但在这种情况下，首先身体的明点会自然停止。从其他明点未停止时获得第一喜的地位开始，直到四个都自然停止，这是俱生地的地位。虽然身语意执着的四个明点遍布全身，但从哪里产生，又在哪里融入的活动，是各个脉轮。获得自然稳定的意思是，虽然这很容易融化，并不是完全不流动，但在宝轮自行停止后，自然返回到顶轮，然后从各自的脉轮流出，融入各自的位置的意思。第四，讲述智慧金刚的修法，一般展示了不变的特征，以及认清禅定的支分。第一是：如同月亮升起，通过各个部分而圆满。阴影消失就是圆满，月亮不是亏缺和圆满。同样，智慧通过升起的次第，通过各个地而圆满。烦恼等消失就是圆满，智慧不是亏缺和圆满。如同兔子在标记的中央，圆满时有兔子者不住留。同样，不变的安乐心，以轮回的习气标记，产生和极大衰退之处，白色黑色极大安住。那些中央圆满的，不在圆满中安住。一刹那现证菩提，对于圆满来说，不会动摇改变。何时金刚宝的心，那时一切刹那都是圆满。这不在白色的一方安住，有时也不走向非白色。处于两方中央的，在圆满中没有二元对立。从顶轮升起，圆满成为金刚宝。那从贪欲分离而部分衰退，从金刚到平等而极圆满。再次在顶轮升起，再次圆满成为金刚宝。那从贪欲分离而
English
Apart from the forceful actions said to be for the purpose of pacifying and increasing, karma and wisdom mudra are not relied upon as the main basis of the path. In the latter half of attachment, the ground of the four joys will be attained. Although previously all the progressions of bodhicitta had to be stopped with effort, in this case, first the body's bindu naturally stops. From the time when the others have not stopped, one attains the first ground of joy, until all four naturally stop, which is the ground of co-emergence. Although the four bindus of body, speech, and mind attachment pervade the entire body, the activity of where they arise from and where they dissolve into is the individual chakras. The meaning of attaining natural stability is that although this is easy to melt and does not completely not flow, after the jewel wheel has stopped on its own, it naturally returns to the crown chakra, and then flows from its respective chakra and dissolves into its own place. Fourth, explaining the practice of wisdom vajra, generally showing the characteristic of immutability, and identifying the limbs of samadhi. The first is: Just as the moon rises gradually, it becomes complete through its parts. The disappearance of shadows is completeness, the moon is not waning and waxing. Similarly, wisdom becomes complete through the stages of rising, through the various grounds. The disappearance of afflictions and so on is completeness, wisdom is not waning and waxing. Just as the rabbit is in the center of the mark, the one with the rabbit does not remain in completeness. Similarly, the immutable mind of bliss, with the marks of the habits of samsara, the place of generation and great decline, white and black greatly abide. Those who are complete in the center of these do not abide in completeness. In one instant, manifest complete enlightenment, for completeness, there is no wavering or change. When the mind of vajra jewel, then all instants are complete. This does not abide in the white side, and sometimes does not go to the non-white. Being in the center of the two sides, there is no duality in completeness. Rising from the crown, it becomes complete as a vajra jewel. That which declines in part from separation from desire, from vajra to equality is extremely complete. Again rising to the crown, again it becomes complete as a vajra jewel. That which is from separation from desire