Chinese
衰退。有情之智慧不衰退。此之大乐为自性。以圆满之语可述说。所有其他中间事物。是生起和收摄之因。从有而至寂灭。从彼又复生有。如自方之月亮，如行进之光明。如是说。如月亮在初一时，先前被遮蔽的阴影消除了一部分。从第一部分出现开始。逐渐消除各部分的阴影，最终在十五日时，月亮的所有部分都将变得完整，这是世间所流传的。然而，遮蔽的阴影仅仅是衰退的次第圆满而已。月亮坛城的本体从一开始就没有缺失。因此，后来也不是圆满的。总之，是遮蔽增减，而不是月亮增减。同样，不变之智慧也以相似之因等四果，或十二地等次第显现。到达十二地之终点，不变之乐将变得圆满，虽然是顺应瑜伽士之心识显现而说。然而，烦恼等二万一千六百风和遮蔽的其他差别。是衰退和舍弃的次第圆满。不变之智慧从原始就存在，因此，最初没有不完整和缺失。因此，后来也不是圆满的。因为没有可消除和保留的。大婆罗门说：无作者，常于行者前显现。何时决定宣说之时，一切智者亦词穷。唯一的安乐之王，愿您胜利！如是说。显现为变化的因是习气。如兔子标记的形象。由于黑暗的种子存在于月亮坛城的中央。因此，具有兔子的月亮无法安住于十五部分圆满的状态。同样，被轮回习气之标记所扰乱的心性，连同所依之明点。也无法安住于不变的安乐之中。月亮是增长的白分和，完全衰退的黑分这两者，恒常安住，并且在这两分之中，白分
English
declines. The wisdom of sentient beings does not decline. The great bliss of this is its own nature. It can be expressed with the word "perfection." All other intermediate things. Are the cause of arising and gathering. From existence to nirvana. From that, it comes back to existence again. Like the moon from its own side, like the illuminator from its progress. Thus it is said. Just as the moon on the first day, the shadow that previously obscured it is removed by one part. Starting from the appearance of the first part. Gradually removing the shadows of each part, eventually on the fifteenth day, all parts of the moon will become complete, as it is known in the world. However, the obscuring shadows are only the completion of the order of decline. The essence of the moon mandala has not been missing from the beginning. Therefore, it is not complete later either. In short, it is the increase and decrease of obscuration, not the increase and decrease of the moon. Similarly, unchanging wisdom also appears in the order of four fruits such as similar causes, or twelve grounds. Reaching the end of the twelve grounds, unchanging bliss will become complete, although it is said in accordance with the yogi's mind appearance. However, twenty-one thousand six hundred winds from afflictions and other differences of obscuration. It is the completion of the order of decline and abandonment. Unchanging wisdom exists from the beginning, therefore, it was not incomplete and missing at first. Therefore, it is not complete later either. Because there is nothing to eliminate and retain. The great Brahmin said: Without an agent, it always appears before the goer. When is it determined to be declared, even the all-knowing one becomes poor in words. May the only king of bliss be victorious! Thus it is said. The cause that appears to change is habit. Like the image of the rabbit mark. Because the seed of darkness resides in the center of the moon mandala. Therefore, the moon with the rabbit cannot abide in the state of fifteen parts complete. Similarly, the mind-essence disturbed by the mark of the habits of samsara, together with the dependent bindu. It also cannot abide in unchanging bliss. The moon is the increasing white part and the completely declining black part, both of which are constantly abiding, and in the middle of these two parts, the white part
Chinese
究竟的第十六个阶段是哪个呢？那个月亮只停留一瞬间，在究竟的阶段，不会停留超过那一刻，会立刻进入白色或黑色的一方。同样，紅白次第的菩提心，在宝和顶髻中也不会停留超过一瞬间。证悟那不变化的唯一瞬间，即菩提心第十六分在宝中圆满的阶段，成为不变化的明点，对于圆满来说是不会动摇的，称为不动摇。当金刚宝心成为殊胜的安乐时，那是不变安乐的所有瞬间的圆满，所有安乐的瞬间都来自于宝心中坚定。因此，那不变的安乐被称为以一个瞬间现证菩提，也就是白色在宝中圆满的瞬间，以及红色在顶髻中圆满的瞬间，被说是金刚般的等持。菩提心在宝中稳固的原因有两个：充满明点，以及心间的梵穴不动摇。也就是，当断绝了单独的游走时，脐轮的拙火稳固，心间的梵穴也就不动摇地安住。心间和脐轮是代表，所有轮都有拙火和梵穴安住。当不变的安乐完全圆满时，也不停留在白色一方的十五喜中，对于非白色的黑色一方，也只是偶尔，连一次也不会散失，安住在两方中间，对于紅白的十六行圆满常住的是无二，进入双运的意义或无二的一方。因此，双运获得智慧身的界限，也是不变的瞬间圆满。轮回者不住于第十六分的道理是，从顶髻升起的菩提心，以十六喜的次第，成为金刚宝的圆满，在那第十六分的最后，向外衰退和堕落，从喜乐的无贪著转变为从金刚堕落和衰退。
English
What is the sixteenth stage of completion? That moon stays only for a moment. In that stage of completion, it doesn't stay longer than that moment; it immediately enters either the white or the black side. Similarly, the bodhicitta of the white and red sequence doesn't stay longer than a moment in the jewel and the crown. Realizing that single unchanging moment is the complete enlightenment, that is, at the very moment when the sixteenth part of the bodhicitta is completed in the jewel, becoming an unchanging bindu, it doesn't waver for completion; it is called unwavering. When the vajra jewel mind becomes the supreme bliss, that is the complete perfection of all the unchanging moments of bliss; all the moments of bliss arise from the steadfastness of the mind in the jewel. Therefore, that unchanging bliss is called the complete enlightenment in a single moment, that is, the moment when the white is completed in the jewel, and the moment when the red is completed in the crown; it is said to be vajra-like samadhi. There are two causes for the bodhicitta to be held in the jewel: being filled with bindus and the nadi of the heart not wavering. That is, when the wandering of the solitary taste is stopped, and the tummo of the navel is stable, then the nadi of the heart also remains unwavering. The heart center and the navel are representative; tummo and nadi reside in all chakras. When the unchanging bliss is completely perfected, it doesn't stay even in the fifteen joys of the white side, and for the non-white black side, it is only occasional, not even once scattering, staying in the middle of the two sides. Always abiding in the completion of the sixteen progressions of white and red is non-duality, entering the meaning of union or the non-dual side. Therefore, the boundary of obtaining the wisdom body of union is also the completion of the unchanging moment. The reason why samsaric beings do not abide in the sixteenth part is that the bodhicitta arising from the crown becomes the perfection of the vajra jewel through the sequence of the sixteen joys, and at the end of that sixteenth part, it deteriorates and falls outward, changing from the joy of non-attachment to falling and deteriorating from the vajra.
Chinese
第二，分别解说三摩地支分：完全不动的这个，是诸地完全圆满。两万八千二百的气息，以不变刹那食者们，双方面正确压制，是诸地完全圆满。十二种真实义相，十六种不变。如是说。菩提心大乐的智慧本身，是不动的，即不变的明点圆满，从何因缘呢？是三摩地的十二地完全圆满之故。其中，三摩地的支分是，不变的安乐刹那的智慧本身。如前所说，如是，以第一相生起四喜圆满，从欲的第一个阶段转变成完全清净的智慧开始，直到第九个阶段，只是随念，即在三摩地的结合道中不变。获得第十个之后，开始实际修持不变的安乐，不久，业风气息停止，白色一份在宝，红色一份在顶髻中稳固，因此，白红三风的每一份都变成空色，因为超越了物质和事物，成为了法性，所以称为不变的明点。其智慧是不变的安乐，明点和智慧也是一个本体。之后，白色的来往，从顶髻到宝之间经常进行，红色的来往，从宝到顶髻之间经常进行，必须这样做。这样可以使业风停止，明点的运行稳固。已经变成不变明点的那个明点，虽然身体上实际上无法来往，但剩余的那些是可以来往的。哪个变成了不变的明点，那就是像彩虹一样，变成了无二智慧的身体。因此，它的限度的不净身语意三舍弃，已经转变了，而且那个身体也和大乐本体相同。当二万一千六百个刹那圆满时，异熟身从根本上清净，圆满成为双运身。如是支分
English
Second, explaining the branches of Samadhi in detail: This which is completely unmoving, is the complete perfection of the grounds. Twenty-eight thousand two hundred breaths, by the unchanging moment eaters, correctly suppressing both sides, is the complete perfection of the grounds. Twelve aspects of true meaning, sixteen unchanging. Thus it is said. The wisdom itself of the Bodhicitta great bliss, is unmoving, that is, the unchanging bindu is perfected, from what cause? It is because the twelve grounds of Samadhi are completely perfected. Among them, the branch of Samadhi is, the wisdom itself of the unchanging bliss moment. As explained above, thus, with the first sign, generating the four joys completely, from the first stage of desire transforming into completely pure wisdom, until the ninth stage, it is only recollection, that is, it does not change in the path of union of Samadhi. After obtaining the tenth, one begins to actually practice the unchanging bliss, and soon, the karma wind breath stops, one part of white is stable in the jewel, and one part of red is stable in the crown, therefore, each part of the white and red three winds becomes empty form, because it transcends matter and things, and becomes the nature of reality, so it is called the unchanging bindu. Its wisdom is unchanging bliss, and the bindu and wisdom are also one entity. After that, the white coming and going, from the crown to the jewel is constantly done, and the red coming and going, from the jewel to the crown is constantly done, it must be done. This can stop the karma wind and stabilize the movement of the bindu. That bindu which has become the unchanging bindu, although it cannot actually come and go on the body, the remaining ones can come and go. That which has become the unchanging bindu, that is like a rainbow, it has become the body of non-dual wisdom. Therefore, the impure body, speech, and mind of its limit are abandoned, and it has been transformed, and that body is also the same entity as great bliss. When twenty-one thousand six hundred moments are completed, the ripened body is purified from the root, and it is perfected as the union body. Thus the branch
Chinese
關於拙火的自性，這裡僅略作闡述，詳細內容應從菩提薩埵的注釋中了解。由於業風呼吸一千八百次停止，因此將獲得一個個的禪定地。當秘密輪的一半充滿不變的明點時，為第一地；後一半為第二地；同樣地，連接起來，肚臍的一半為第三地；整個為第四地；心間的一半為第五地；整個為第六地；喉嚨的一半為第七地；整個為第八地；額頭的一半為第九地；整個為第十地；頂輪的一半為第十一地；頂輪完全充滿為第十二地。這些地的功德差別是：從能如實見到十方世界或一千世界未見之義的第一地開始，到能見到那樣一萬零二十四個世界的第十一地之間，每一地都以二倍遞增。這些地的名稱是：處和近處，田和近寂，欲和近欲，聚和近聚，屍林和近屍林，飲用和近飲用等。多少呼吸停止，就有多少數量的白分從秘密處到頂輪之間穩固，紅分從頂輪到寶珠之間穩固。因此，也能獲得同樣多的不變樂的剎那。獲得的方式如前所述，雖然所有不變的大樂本質上都是相同的，但瑜伽士心中變化的停止方式有多少，智慧顯現的方式也有多少。這樣，兩萬八千二百，即一百六十個百位，總共是兩萬一千六百。由於這麼多的呼吸以不變的剎那被智慧吞噬並融入智慧之中，因此，通過地的次第，不變的安樂得以圓滿。在寶珠處是白色，在頂輪處是紅色，貪著和無貪著，或者說，白方和黑方，或者說，輪迴和涅槃的兩方，如實地壓制和捨棄，這是禪定的支分。薩
English
Regarding the nature of ḍruk, only a brief explanation is given here; detailed information should be learned from the commentaries of Bodhisattvas. Because 1,800 breaths of karmic wind cease, one will obtain each of the dhyāna grounds one by one. When half of the secret wheel is filled with unchanging bindu, it is the first ground; the latter half is the second ground; similarly, connecting them, half of the navel is the third ground; the whole is the fourth ground; half of the heart is the fifth ground; the whole is the sixth ground; half of the throat is the seventh ground; the whole is the eighth ground; half of the forehead is the ninth ground; the whole is the tenth ground; half of the crown is the eleventh ground; the crown completely filled is the twelfth ground. The differences in the qualities of these grounds are: from the first ground, which is the true seeing of what has not been seen in the ten directions or a thousand world systems, up to the eleventh ground, which sees 10,024 such world systems, each ground is doubled. The names of these grounds are: place and near place, field and near quiescence, desire and near desire, gathering and near gathering, charnel ground and near charnel ground, drinking and near drinking, and so on. As many breaths as cease, that many white drops are stable from the secret place to the crown, and red drops are stable from the crown to the jewel. Therefore, one also obtains that many moments of unchanging bliss. The way to obtain it is as stated before: although all unchanging great bliss is the same in essence, the way the yogi's mind stops changing and the way wisdom arises are also just as many. Thus, 28,200, which is 160 hundreds, totals 21,600. Because so many breaths are consumed by wisdom and dissolve into wisdom in unchanging moments, the unchanging bliss is perfected through the sequence of the grounds. White is at the jewel, red is at the crown, attachment and non-attachment, or the white side and the black side, or the two sides of saṃsāra and nirvāṇa, are truly suppressed and abandoned, which is a limb of dhyāna. Sa