English
And, the movement of the bindu reaching the precious path is the essence of the wind element melting and shaking. In that place, if one possesses the power of yoga, one can bind it without wavering, thereby causing the melting of the space element to become stable. If one does not possess it, it will move outwards, and the bindu of the space element will be disturbed, presenting a state of moving, melting, shaking, and dripping. Like this, these five are the purity of the five wisdoms. The so-called "special object," which is the sixth stage, is the detachment that has already moved for ordinary people. Although it does not combine with the purity of wisdom, for yogis, it is the ascent above its substitute, and therefore it is the realm of wisdom that pervades all five. The end of the exhaustion of the five chakras of the left and right channels will transform into the realm of wisdom. The six lineages and the crown chakra, etc., the six mudras, and the six paramitas are completely purified. At that time, wisdom will also transform into the purity of six, but the sixth is not counted separately because of its universal pervasiveness. Second, regarding the detailed distinctions of the four joys and the sixteen joys. Some say that the vase and secret initiations have only bliss, and there is no distinction of the four joys. Others say that the distinction of the four joys is only made in the wisdom initiation. Some associate the four joys only with the seven places of the six chakras. Some associate the four joys only with the four chakras. They think that these two views are contradictory. This is unreasonable, because in the case of the great lord, the vase initiation is explained as joy, and the secret initiation is explained as supreme joy. Since the reasons are the same, it should be understood as all vase initiations and all secret initiations. Furthermore, all subsequent joys of attachment are included in the four joys. If the vase and secret initiations do not have the distinction of the four joys, then the joy of these two is not the subsequent joy of attachment. The seven places and the four chakras are also one key point, but you seem not to have understood. Do not think that these two are contradictory. From the melting at the crown chakra to the redness of the brow chakra, and the inside above the throat chakra, is the area of the first joy. From then on, up to above the navel chakra, is the area where supreme joy arises. From then on, up to the upper half of the secret chakra, is the area where special joy arises. Looking downwards from the lower half of the secret chakra, up to the inside of the tip of the jewel, is the coemergent
Chinese
因为是生起喜乐之处，所以六轮的七处将四喜结合。顶髻和梵穴融化必须束缚在喉咙上，因此称为喉咙喜。理由是第一喜乐的力量小，束缚在圆满处即可。这表示胜喜的力量中等，束缚在地域的一半心间，因此心间是胜喜。殊喜和俱生喜二者力量大，因此二者各自在开始之处脐轮和秘密处一同束缚，而俱生喜尤其力量大，最终也必须束缚在宝珠上。一般来说，束缚在秘密处的下端，宝珠也必须堵塞。因此，四喜在何处束缚，长期修习的四个地方，就是四喜生起的方式。如此，一般来说，四喜从总体上生起的地域，以及四喜束缚处的要点，因方向的差别而出现两种不同的解说方式，但要明白其意义并非名目上的不同。此外，还必须这样理解：瓶灌顶的喜乐，以及秘密灌顶的胜喜，还有慧灌顶的四喜等，并非从一个座或一个结合中产生。这些是后续行为中断的，结合也是在各自的住处开始的。瓶灌顶时，开始后续贪欲的结合，如果能够生起喜乐的刹那，就将那剩余的部分完成，而不生起胜喜以下，仅完成那一个部分。秘密灌顶时，从体验和见解中开始后续贪欲的结合，又生起最初的喜乐，作为先导，生起胜喜的本体，完成那一个部分。瓶灌顶的喜乐，也不会切断此结合最初喜乐的意义，也不需要从那一部分生起殊喜以下。又切断那剩余的部分，开始智慧，再次开始后续贪欲的行为，在瓶灌顶和秘密灌顶时，将不是那样的喜乐胜喜重新修习，作为先导，以殊喜和俱生的本体方式生起。因此，一般来说，很好地认识的四喜，虽然结合为四灌顶的灌顶意义，但在灌顶的仪式中，四喜
English
Because it is the place where bliss arises, the four joys are combined in the seven places of the six chakras. The melting of the crown and the fontanel must be bound on the throat, therefore it is called throat joy. The reason is that the power of the first joy is small, so it is enough to bind it at the point of completion. This indicates that the power of the supreme joy is moderate, so binding it in the heart, which is half of the region, makes the heart the supreme joy. The two, special joy and innate joy, are powerful, so the two are bound together at the navel chakra and the secret place, which are the starting points for each, and the innate joy is especially powerful, so in the end it must also be bound on the jewel. Generally speaking, binding at the lower end of the secret place also requires blocking the jewel. Therefore, the four joys are the ways in which the four joys arise in the four places where they are bound and practiced for a long time. Thus, in general, the region where the four joys arise in general, and the key points of the places where the four joys are bound, give rise to two different ways of explaining things due to differences in direction, but it should be understood that the meaning is not different in name only. Furthermore, it is necessary to understand it in this way: the joy of the vase empowerment, the supreme joy of the secret empowerment, and the four joys of the wisdom empowerment, etc., do not arise from a single session or a single union. These are interrupted by subsequent conduct, and the union is also begun in separate abodes. At the time of the vase empowerment, the union of subsequent desire is begun, and if it is possible to generate a moment of joy, then that remaining part is completed, and without generating the supreme joy and below, only that one part is completed. At the time of the secret empowerment, the union of subsequent desire is begun from experience and view, and again the first joy arises newly, and as a preliminary, the essence of generating the supreme joy, that one part, is completed. The joy of the vase empowerment does not cut off the meaning of the first joy of this union, and it is not necessary to generate special joy and below from that part. Again, cutting off that remaining part and beginning wisdom, again the conduct of subsequent desire is begun, and at the time of the vase and secret empowerments, the joy that is not like that, the supreme joy, is newly cultivated, and as a preliminary, it is generated in the manner of the essence of special joy and innate joy. Therefore, in general, the four joys that are well recognized, although combined as the meaning of the empowerment of the four empowerments, in the ritual of empowerment, the four joys
Chinese
一個身體上不可能同時具備世間的四種灌頂，所以在勝樂金剛的灌頂中，將四喜分為一組。在秘密灌頂的時候，雖然有第一個喜，但是因為在同類的寶瓶灌頂時已經介紹過了，所以勝樂金剛灌頂中將殊勝喜作為特點。勝樂金剛灌頂中雖然兩者都有，但是因為種類相同，而且在寶瓶和秘密灌頂中已經介紹過了，所以將特殊喜和俱生喜作為特點。此時，四喜也以身語意智的劃分方式分為十六喜。經續中說：「慾望喜和顫抖、不變以及四者，結合即為一。盈滿和能力、出生以及殊勝喜，確定為第二。燃燒和明點、睡眠和疲倦，再次特殊喜為第三。奧ཊྚ་和那達以及睡眠和俱生喜，確定為第四。」意思是說，慾望是身的喜，喜是三喜的喜，顫抖是意的喜，不變是智慧的喜。像這樣結合，盈滿、殊勝喜、出生、能力等是身的殊勝喜等四喜。燃燒、特殊喜、睡眠、疲倦、明點等是身的特殊喜等四喜。奧ཊྚ་、俱生、睡眠和那達等是身的俱生喜等四喜。關於這些有很多要說的，但是因為太過繁瑣，所以沒有說。第四個是無上灌頂的清淨。第一個意思是象徵的灌頂：在授予超越世間的第四灌頂給初學者的時候，如果不是根器敏銳的人，實際上無法生起第四灌頂的智慧，但是可以通過信仰稍微體驗一下。第二個意思是對第四灌頂的實際智慧進行分析：瑜伽六支的實質都是第四灌頂的智慧，也就是空性色身，不壞的聲音是語，離戲論無分別是意，不變的安樂是智慧，四金剛平等性即是智慧。如果將六支分為四金剛，那麼三摩地就是智慧金剛。因為它與第四灌頂相結合，所以在第四灌頂的份額中產生了三摩地，但是三摩地的次第是寂靜。
English
It is impossible for one body to possess all four worldly empowerments simultaneously. Therefore, in the Heruka empowerment, the four joys are divided into one group. Although there is the first joy during the secret empowerment, it has already been introduced during the similar vase empowerment. Therefore, the supreme joy is emphasized as a special characteristic in the Heruka empowerment. Although both are present in the Heruka empowerment, they are of the same kind, and since they have already been introduced in the vase and secret empowerments, special joy and innate joy are emphasized as special characteristics. At this time, the four joys are also divided into sixteen joys by dividing them into body, speech, mind, and wisdom. The tantra says: "Desire joy, trembling, immutability, and the four, their union is one. Fullness, power, birth, and supreme joy are definitely the second. Burning, bindu, sleep, and weariness, again special joy is the third. Oṭṭa, Nada, sleep, and innate joy are definitely the fourth." This means that desire is the joy of the body, joy is the joy of the three joys, trembling is the joy of the mind, and immutability is the joy of wisdom. Combining them in this way, fullness, supreme joy, birth, power, etc., are the four joys of the supreme joy of the body, etc. Burning, special joy, sleep, weariness, bindu, etc., are the four joys of the special joy of the body, etc. Oṭṭa, innate, sleep, and Nada, etc., are the four joys of the innate joy of the body, etc. There is much to be said about these, but because it would be too verbose, it is not mentioned. The fourth is the purification of the unsurpassed empowerment. The first meaning is the symbolic empowerment: When bestowing the fourth empowerment, which transcends the world, upon a beginner, unless they are of sharp faculties, they cannot actually generate the wisdom of the fourth empowerment, but they can experience it slightly through faith. The second meaning is an analysis of the actual wisdom of the fourth empowerment: The essence of the six branches of yoga is the wisdom of the fourth empowerment, which is the empty form body, the indestructible sound is speech, the non-conceptual free from elaboration is mind, and the unchanging bliss is wisdom. The equality of the four vajras is wisdom. If the six branches are divided into four vajras, then samadhi is the wisdom vajra. Because it is combined with the fourth empowerment, samadhi arises in the share of the fourth empowerment, but the order of samadhi is peaceful.
Chinese
因為與之混合，所以第四（喜）並非僅僅是唯一的。一部分是不以收攝的方式去思維，見到空相，這也是。那時也有不變的微細樂，那是第四（喜）的真實道。因此，有些人認為僅僅是禪定的次第，並非第四（喜）智慧的真實基礎，如果認為是部分，則範圍太小；如果認為是全部，則範圍太大，所以不合理。因此，直到禪定圓滿之前，密咒的聖道等持都是第四（喜）的清淨智慧。如果從部分來說，那麼如上所說的金剛四合一的智慧，無論暫時在哪裡聚合，都是第四（喜）的智慧。如果認為僅僅因為是不變的樂，就只有禪定以上，那麼這樣說的人，沒有區分不變的樂的剎那成就和不變的樂的部分。從最初的收攝階段開始，就有被道所攝的不變的樂的微小部分。那麼，禪定被稱為第四（喜）的智慧是什麼呢？僅僅在確定因集合合修的圓滿次第時，禪定的次第是第四（喜）的唯一主要道路，所以被視為第四（喜）道路的主要部分。一般來說，不僅僅是次第，如果禪定的支分指的是不變的樂，那麼所有的聖地也都是如此。因為那個支分也有微細的部分，所以那確實是，一定是。第三個意義是安立為一剎那圓滿：第四（喜）智慧的部分，乃至將意樂修習的方式作為道，甚至連自己的所斷，被稱為第四（喜）的階段，即具有漏失之樂和習氣，也就是階段的不分別，顯現為具有變化的樂的部分，以及與樂的不分別的狀態相符，並且知道自性是空性的，因此開始斷除第四（喜）的階段，稱為以一剎那現證菩提。諸佛的智慧大樂是勝義法性的本質，因此無論何時都沒有變動和進入，這被稱為一剎那。例如，在顯現聲音的法中，也只有極其微細的一剎那。