English
It deviates from the topic at hand. The ritual of extracting and expanding the essence of retention is: One should always uplift the vajra. Here, the term "vajra" has three aspects: the conventional secret vajra, the inner present-like vajra, and the ultimate emptiness vajra. The first is: the action and wisdom mudra, or even a hand mudra, is fine. By uplifting the vajra and bringing it into union, one repeatedly opens the doors of the central channel and the dakini channel. The second is: the vajra of bodhicitta is brought down to the secret jewel, and from the jewel, it is inserted into the central channel up to the crown of the head, thus uplifting it upwards. The third is: the essence of the meaning, which is the bindu of emptiness and form, is inserted into the central channel, causing the blazing light of tummo to rise upwards. This is the uplifting of the vajra. The latter arises from meditating on the first two simultaneously. This is for accomplishing what has not been accomplished in retention, stabilizing what has been accomplished, and causing what has been stabilized to generate the essence that has not yet arisen. It is also the supreme method for destroying death. Death arises from the imbalance of the sun and moon's movement, causing the energies of body, speech, and mind to dissipate outwards. Immortality arises from the obstruction of these two in the central channel. If the sun and moon are not bound, the energy of Rahu's channels will also be lost to the paths of the sun and moon. If these two are blocked, then that too will be blocked. Therefore, other than blocking and destroying the movement of the sun and moon channels of the rolang and rkyang, everything else is a trembling limb, a part. Because there is no way for the life-force to enter, the paths of the rolang and rkyang must be blocked. Below, death occurs when the three channels of excrement, urine, and semen are not bound and leak. If the downward-clearing air enters the dakini channel through the power of yoga, is bound, and dissolves into the bindu, then it bestows immortality. If the downward-clearing air does not enter the dakini channel, then the semen is not bound. The downward-clearing air that flows in the channels of excrement and urine, if it cannot be blocked, then the elements and energies of body, speech, and mind dissipate outwards, resulting in death. Therefore, the downward-clearing air of the channels of excrement and urine should be confined in the dakini channel, and the downward-clearing air of the dakini channel itself should also be blocked upwards. Therefore, the meaning of "if the downward-clearing air below does not enter the dakini channel, then there will be death" is this. Furthermore, if signs of death appear, then deceiving death is: joyful
Chinese
如果获得了这四个（地）中的任何一个，就努力修习它，瑜伽士们的死亡就会被四喜所欺骗。因此，已经成就了执持的人，以及虽然没有成就，但已经成就了命勤的人，通过修习执持，有些人成就了执持，从而欺骗死亡，有些人虽然没有成就执持，也能阻止死亡。即使没有成就命勤，但稍微熟悉风瑜伽的人，如果修习这些，也一定会稍微欺骗死亡。第三，关于心金刚的修法，总的来说是宣说了安乐的智慧，特别地阐述了随念的支分。第一部分是详细地阐述了喜的分类，解释了金刚嬉戏的形态，确定了增长安乐的因。第一部分包括四喜的分类和十六的分类。第一部分是：从头顶莲花上的顶髻中，流出精液是喜；喉咙到心间是胜喜；离喜从那里产生；杂喜是脐轮，从秘密莲花中流出。在秘密处金刚宝之间，俱生喜是不变的。胜位不是涅槃，大贪是不变的遍主。从离贪中产生不变的乐，那就是涅槃的胜位。这里主要以刹那四喜为主，无论是自身燃起拙火后的贪欲，还是智慧母的贪欲所融化，从顶髻流出精液，到达头部莲花，也就是眉间轮，这是喜的刹那，从眉间到喉咙之间有它的运行，喉咙的明点融化后到达心间，这是胜喜的刹那，也延续到脐轮。所谓离喜，这里的“比喇嘛(藏文：བི་རཱ་མ་)”是离喜或者说是特殊的喜。对于“比喇嘛(藏文：བི་རཱ་མ་)”这个词，在汉文中强调发音为“比比达喇嘛(藏文：བི་བི་དྷ་རཱ་མ་)”，其中“比比达(藏文：བི་བི་དྷ་)”是多种多样的意思。因此，虽然不能清楚地将多种多样的含义与藏语中的“离喜”结合起来，但是如果将“比喇嘛(藏文：བི་རཱ་མ་)”解释为“比比达喇啦(藏文：བི་བི་དྷ་རཱ་ལ་)”，那就非常容易理解了。那么，离喜的喜是从胜喜之后产生的，是具有喜的差别和各种变化的喜
English
If any one of these four (grounds) is obtained, then by diligently meditating on it, the death of yogis will be deceived by the four joys. Therefore, those who have accomplished the holding, and those who have not accomplished it but have accomplished the life force, by meditating on the holding, some accomplish the holding and thus deceive death, and some, even though they have not accomplished the holding, can prevent death. Even those who have not accomplished the life force but are somewhat familiar with the yoga of the winds, if they meditate on these, will surely deceive death to some extent. Third, concerning the practice of the Vajra of Mind, in general, the wisdom of bliss is taught, and in particular, the limb of mindfulness is explained. The first part is to extensively explain the divisions of joy, to explain the nature of Vajra play, and to identify the cause of increasing bliss. The first part includes the divisions of the four joys and the divisions of the sixteen. The first part is: From the crest jewel on the lotus of the head, the coming of semen is joy; the throat to the heart is supreme joy; dispassion joy arises from there; manifold joy is the navel wheel, and whatever comes from the secret lotus. Between the secret place, the vajra and the jewel, the coemergent joy is unchanging. The supreme state is not nirvana, great attachment is the unchanging pervasive lord. From detachment arises unchanging bliss, that is the supreme state of nirvana. Here, mainly based on the four instantaneous joys, whether it is the lust after the burning of inner heat in one's own body, or whether it is melted by the lust of the wisdom mother, the semen flows from the crest jewel and reaches the lotus of the head, that is, the wheel between the eyebrows, this is the instant of joy, and there is its course from between the eyebrows to the throat, and the drop of the throat melts and reaches the heart, this is the instant of supreme joy, and it also extends to the navel wheel. The so-called dispassion joy, here "Birama (Tibetan: བི་རཱ་མ་)" is dispassion joy or special joy. For the word "Birama (Tibetan: བི་རཱ་མ་)", in Chinese, the pronunciation is emphasized as "Bibidharama (Tibetan: བི་བི་དྷ་རཱ་མ་)", where "Bibidha (Tibetan: བི་བི་དྷ་)" means various. Therefore, although it is not clear to combine the meaning of various with "dispassion joy" in Tibetan, it is very easy to understand if "Birama (Tibetan: བི་རཱ་མ་)" is explained as "Bibidharaala (Tibetan: བི་བི་དྷ་རཱ་ལ་)". Then, the joy of dispassion joy arises after the supreme joy, it is the joy with the difference and various changes of joy
Chinese
那个就是脐间的明点融化后，充满秘密莲花，也就是秘密脉轮。从密处到金刚宝脉轮之间生起菩提心，就是俱生喜。从那之中没有向外移动的，就是真实喜。如果向外移动了，就是对俱生喜的颠倒，不会变成俱生智。那也是如果以具有刹那四相的喜为前提，就会反复生灭。任何从明点稳固而获得的喜位所变成的四喜，虽然是以各自修持的不同道路所获得的，但所获得的那个是不会改变而安住的。那也是，如果长时间习惯于一再阻止刹那四喜的变化，就会获得第一个喜位。安住于那个的同时，像之前一样长时间习惯，在其他时候就会获得胜喜位，其他的也同样类推。这四喜的位次，会在执持支分的后半部分获得，并且会在忆念支分中圆满，而下稳固的位次则是定支分圆满。刹那相的四喜是这样的：对外境显现贪执，因为是梵穴明点融化的安乐，脸上会产生变化，这是喜。由于内在所触的因缘，对外境的粗大贪执都融入于内，喉间的明点摇动，气脉流动显现变化，这是胜喜。由于融化的安乐增长，外境贪执的所有喜都融入于内，脱离外境的喜，并且因为心的明点摇动，念头止息，具有迷蒙的体性，以及内在的喜比之前的两种更加殊胜，并且因为脐间明点摇动，身体和气的变化多种多样，所以是离喜、殊喜和杂喜。从那之中，像那样由自己觉知的体性的安乐，从秘密轮中，身体、语言、意、贪执四者的明点混合摇动的体性，就是俱生。
English
That is when the bindu of the navel melts and fills the secret lotus, which is the secret chakra. The arising of bodhicitta from the secret place to the vajra jewel chakra is the co-emergent joy. That which does not move outward from that is the true joy. If it moves outward, it is a reversal of the co-emergent, and it will not become co-emergent wisdom. That is also, if one takes the joy with the characteristics of the four moments as a premise, it will arise and cease again and again. The four joys that have become the place of joy obtained from the stability of the bindu, although they are obtained by different paths of individual practice, what is obtained remains without changing. That is also, if one is accustomed to repeatedly preventing the changes of the four momentary joys for a long time, one will obtain the first place of joy. While abiding in that, if one is accustomed to it for a long time as before, at another time one will obtain the supreme joy place, and so on for the others. These places of the four joys are obtained in the latter half of the grasping limb, and will be perfected in the recollection limb, and the lower stable place is the perfection of the samadhi limb. The four joys of the momentary nature are as follows: Manifest attachment to external objects, because it is the bliss of the melting of the bindu at the crown of the head, changes occur on the face, this is joy. Due to the causes of internal touch, the gross attachments to external objects are all integrated inward, and the bindu of the throat moves, and changes appear in the flow of prana, this is supreme joy. As the bliss of melting increases, all the joys of attachment to external objects are integrated inward, separated from the joys of external objects, and because the bindu of the mind moves, thoughts cease, and it is characterized by confusion, and the inner joy is more excellent than the previous two, and because the bindu of the navel moves, the changes of body and prana are various, so it is separation from joy, special joy, and manifold joy. From that, such bliss of the nature of self-awareness, from the secret wheel, the nature of the mixing and movement of the bindus of body, speech, mind, and attachment, is co-emergent.
Chinese
增上的喜悦，这些是比喻。其所象征的意义是：在增上喜的阶段，对外境的执着分别念未断绝的安乐；在胜喜的阶段，粗大的所执分别念融入；在殊喜的阶段，能执分别念也融入；在俱生喜的阶段，大乐自证的智慧显现。下稳固的喜悦的阶段，本体是等持的十二地，因此，它和它的功德的差别很大。然而，喜悦四地的体性是不变的，大乐意义的智慧自证是：俱生喜的阶段和不分别的稳固安乐空色融为一体是殊喜，它和言语不可摧毁融合是胜喜的阶段，它为了利他而化现各种身的能力相关的智慧是喜的阶段。这是四身的次第，从俱生到喜之间倒过来应用。或者，从下稳固也从第一个喜开始计算也可以，和上面所说的一样，执著的粗大分别念断绝，一切都断绝，能执的分别念断绝，俱生真实自证圆满等依次应用。此时，等持的最初二地是喜的阶段，然后四个四个即八个是胜喜和殊喜二者，后面的二者应用于俱生喜的阶段。此外，这里所说的喜悦四者在六轮上作为分界线的方法，是和下面要讲的月亮的十六分结合的方法。这个和喜悦四者以身语意和智慧四者来区分成十六个，是不同的分类，因此要区分开来。此时，六轮和喜四者结合的方式，虽然直接说的是具有刹那的差别，但另一种也顺便提及了。如果喜悦四者没有区分刹那和地的差别，就无法区分续部众多词语的意义，而且一些印度人和许多藏族学者，也只看到各种不确定的说法，因此，要
English
The joy of increase; these are examples. The meaning they symbolize is: In the stage of increasing joy, there is bliss where the conceptualization of grasping external objects has not ceased. In the stage of supreme joy, coarse grasping conceptualizations dissolve. In the stage of special joy, grasping conceptualizations also dissolve. In the stage of coemergent joy, great bliss itself manifests as the wisdom of awareness. The stage of joy that is stable below is, in essence, the twelve grounds of samadhi. Therefore, the differences between it and its qualities are very great. However, the nature of the four grounds of joy is unchanging. The self-awareness of the wisdom of great bliss is: The stage of coemergent joy, where unwavering bliss that is non-conceptual is united with emptiness-form, is special joy. Its union with indestructible speech is the stage of supreme joy. The wisdom associated with the ability to emanate various bodies for the benefit of others is the stage of joy. This is the order of the four bodies, applied in reverse from coemergence to joy. Alternatively, starting from the first joy in the lower stability is also acceptable. Similar to what was explained above, the coarse conceptualization of grasping ceases, everything ceases, the conceptualization of grasping ceases, and the complete self-awareness of coemergent reality are applied sequentially. In this case, the first two grounds of samadhi are the stage of joy, then four and four, i.e., eight, are the two of supreme joy and special joy. The latter two are applied to the stage of coemergent joy. Furthermore, the method of dividing the four joys mentioned here as boundaries on the six chakras is the method of combining with the sixteen parts of the moon that will be explained below. This and the division of the four joys into sixteen by dividing them by body, speech, mind, and wisdom are different classifications, so they should be distinguished. In this case, although the way of combining the six chakras and the four joys is directly stated as having momentary differences, the other is also mentioned in passing. If the distinction between moments and grounds is not made for the four joys, it will not be possible to distinguish the meaning of the many words of the tantras. Moreover, some Indians and many Tibetan scholars only see various uncertain explanations. Therefore, it is necessary to