Chinese
还说，佛的身体如同虚空，放射出如月亮般的光芒。一般来说，内外都会显现，但这句话明确表明，在自身显现才是主要的。所有追忆之路都是由空色产生融乐，但如果没有其他明妃手印，就有能圆满生起四喜和不能圆满生起四喜的两种情况。因此，才说“如果未变成影像之喜”，意思是说，如果没有仅仅由影像而获得圆满四喜之道的喜乐，那么仅仅由影像生起安乐，在收摄次第中也有，更何况在追忆次第的开始呢？在这些时候，有些人自以为是精通深奥之义，沉醉于自己的想法，认为所谓的“自所欲之神”，就是不想要主要具有面容和手势的坛城，仅仅将它视为三界之影像。对此，《赞释》中说：“如果那样，从那之中放射光芒，并从那之中散布三界，就会陷入没有分别的过失。”因此，自己的宗派是没有过失的。第六是：“以智慧方便之自性，以不变乐之力量，于智慧身入定。”以及《胜乐顶释》中也说：“此后所谓的入定，是从对欲天生起贪恋，从而获得不变之乐，对此，将心专注于一，远离能取和所取，这被称为如来们的入定之支分。”说的是从空色的欲天生起贪恋而产生不变之乐，以及说是智慧方便之自性，以及说远离能取和所取的空色和乐是一味的。后面的经文中说：“从入定之精液金刚中，到达头顶，无垢之乐完全圆满。”清楚地显示了从金刚到顶髻之间充满菩提心的状态。在《不尽胜乐无坏智慧身》的解释中说，色也变成不变之乐，那即是般若波罗蜜多的智慧。意思是说，所依之物的明点空色
English
It is also said that the body of the Buddha is like the sky, radiating great light like the moon. Generally speaking, it appears both internally and externally, but this statement clearly indicates that appearing in one's own body is the main thing. All paths of recollection generate melting bliss from emptiness-form, but if there is no other consort mudra, there are two situations: being able to fully generate the four joys and not being able to fully generate the four joys. Therefore, it is said, "If it has not become the joy of the image," meaning that if one has not obtained the joy and bliss of the path of fully completing the four joys solely from the image, then merely generating bliss from the image also exists in the stages of absorption, let alone at the beginning of the recollection stage? At these times, some people, presuming to be proficient in profound meaning, are intoxicated by their own ideas, thinking that the so-called "self-desired deity" is unwilling to have a mandala that mainly has a face and gestures, and merely regard it as an image of the three realms. In response to this, the commentary on the praise says, "If that were the case, radiating light from that and spreading the three realms from that would fall into the fault of being without discrimination." Therefore, one's own system is without fault. The sixth is: "By the nature of wisdom and means, by the power of immutable bliss, enter into samadhi on the wisdom body." And in the commentary on the Supreme Bliss, it is also said: "Thereafter, what is called samadhi is the attainment of immutable bliss from attachment to the desire deity, and to this, focusing the mind on one, free from the grasper and the grasped, is called a limb of the samadhi of the Tathagatas." It speaks of the arising of immutable bliss from attachment to the desire deity of emptiness-form, and it is said that the nature of wisdom and means, and that the emptiness-form and bliss, free from the grasper and the grasped, are of one taste. The later scripture says, "From the vajra of the semen of samadhi, reaching the crown of the head, immaculate bliss is completely perfected." It clearly shows the state of being filled with bodhicitta from the vajra to the crown of the head. In the explanation of "Inexhaustible Supreme Bliss, Indestructible Wisdom Body," it says that form also becomes immutable bliss, which is the wisdom of the Prajnaparamita. It means that the bindu emptiness-form of the object of reliance
Chinese
将其与空性混合并保持平衡，普通物质的明点融入空性并净化。当空性本身变成明点时，它就变成了不变的喜乐，这就是能取所取无二和方便智慧无别的意义。正如《无垢光经》所说：“以智慧方便的自性，即所知与能知融为一体，以不变喜乐的力量，对智慧之身进行禅定。”因此，禅定的自性也如是忆念，空性父母双运，在粗糙的身体上生起四喜，在回溯圆满次第时，仅仅安住于空性，当明点被束缚时，明点的一部分融入空性，因此明点融入的空性也成了生起喜乐的智慧明点。所体验的喜乐也是如此。显现为空性的明点本身也不会改变，因此空性和不变的喜乐称为双运，能取是境，所知是空性，所执是能境，能知是喜乐。空性是智慧，喜乐是方便，所依是明点身，能依是智慧心，因此称为能取所取双运，所知和能知双运，方便和智慧双运，所依和能依双运，身和心双运。此时，禅定是双运智慧之身。对于它，在没有圆满十二地之前，称为有学双运，即不圆满的部分，之后就是圆满的部分。就像满月被称为圆满一样，完整就称为圆满，而不是没有向上发展的空间。又如经中所说：“从那以后，通过几天禅定的清净力，智慧身将会成就。”以及“生命完全进入中央，拥抱远离境和相的各种各样的明妃。进入莲花中的自己的金刚喜乐，同样也完全进入日月中央。瑜伽士安住于不堕落的喜乐之种，从极喜到胜喜的喜乐中，为了手印的成就，遍主是具有光荣的……”
English
Mixing it with emptiness and keeping it in balance, the bindu of ordinary substance dissolves into emptiness and is purified. When emptiness itself becomes a bindu, it becomes unchanging bliss, which is the meaning of the inseparability of the apprehended and the apprehender, and the inseparability of skillful means and wisdom. As it is said in the "Stainless Light Sutra": "By the nature of wisdom and skillful means, that which is knowable and that which knows become one, and by the power of unchanging bliss, meditate on the body of wisdom." Therefore, the nature of meditation is also remembered in this way, the union of emptiness father and mother, when the four joys arise in the coarse body, in the stage of reversing the completion stage, merely abiding in emptiness, when the bindu is bound, a part of the bindu dissolves into emptiness, therefore the emptiness in which the bindu dissolves also becomes the wisdom bindu that generates bliss. The bliss that is experienced is also the same. The bindu that appears as emptiness itself does not change, therefore emptiness and unchanging bliss are called union, the apprehended is the object, the knowable is emptiness, the apprehender is the object, the knower is bliss. Emptiness is wisdom, bliss is skillful means, the support is the bindu body, the supported is the wisdom mind, therefore it is called the union of the apprehended and the apprehender, the union of the knowable and the knower, the union of skillful means and wisdom, the union of the support and the supported, the union of body and mind. At this time, meditation is the body of union wisdom. For it, until the twelve bhumis are not completed, it is called the learning union, that is, the incomplete part, and after that it is the complete part. Just as the full moon is called complete, completeness is called complete, not that there is no room for upward development. Again, as it is said in the tantra: "From then on, through the purity of meditation for a few days, the wisdom body will be accomplished." And "Life completely enters the center, embracing the various consorts who are separated from objects and appearances. One's own vajra joy that enters the lotus, likewise also completely enters the center of the sun and moon. The yogi abides in the joy of great joy from the seed of undiminished bliss, for the sake of the accomplishment of the mudra, the all-pervading one is glorious..."
English
More secret than secret! Thus it is said. The semen not falling is the binding of bindu (thig le, bindu, bindu, literally: drop) by emptiness-form, and from that, the stopping of wind is shown by 'life greatly enters'. The lotus is the channel, the vajra is the bindu (thig le, bindu, bindu, literally: drop), the six chakras are bound with the bindu (thig le, bindu, bindu, literally: drop) that is stable with the mother. Thus bound, the substance bindu (thig le, bindu, bindu, literally: drop) is completely purified and becomes emptiness-form, which is yoga. Because the bindu (thig le, bindu, bindu, literally: drop) that is stable with the mother is bound, the movement of the white element stops from the jewel place, and the movement of the red element stops from the crown of the head, which is shown by 'entering into the middle of the sun and moon'. The joy of great joy is becoming bliss through immutability. The cause of these is being separated from objects and distinctions, that is, the appearance of only one's own mind, the emptiness-form great seal embracing the various mothers. This coarse body is not the union with the goddess of emptiness-form, but the deity body of emptiness-form itself, the father and mother in union. The essence of the meaning of these is that, as explained above, when that practice of samadhi is taken to heart, because of being attached to emptiness-form, the essence of the seventy-two thousand channels in the body, where the karmic tummo blazes, gathers into the syllable haṃ (ཧཾ, हं, haṃ, literally: haṃ) and melts. While the melting bindu (thig le, bindu, bindu, literally: drop) is approaching the jewel place, the moment of joy in the channel-wheels is also bound by emptiness-form. Experiencing bliss is also mixed with the appearance of emptiness-form. Especially at the jewel place, emptiness-form binds intensely, and repulsion and pervasion also arise from the action of emptiness-form. When melting from the crown of the head to the jewel place, because it is mixed with emptiness-form, that element becomes extremely pure. In general, it is also said that binding at the jewel place becomes binding everywhere. However, from binding at the jewel place to pervading, because it is mixed with emptiness-form, one movement of karmic wind stops. One movement of the white element is at the jewel place, and one movement of the red element stops from the direction of the crown of the head. Because those movements of the three winds, white, red, and wind, stop, those dissolve into emptiness-form. Therefore, that emptiness-form becomes an immutable bindu (thig le, bindu, bindu, literally: drop), it is called. That is also definitely the union of emptiness-form and immutable bliss, because it is the original nature, it is naturally present.
Chinese
也因为之前被精液、微尘、风三种障碍所遮蔽而无法看见。那时，将显现为白、红、风三种的错觉的各个部分融入法界，从而见到法性大乐，这就是不变的安乐，是心的本性，是具足一切殊胜的空色大手印。虽然本来就安住于不变的安乐之中，但是瑜伽士对于大乐的觉悟之处越来越大，因此才将它称为不变的安乐增长。然而，修行者心中的显现是，原有的白、红、风三种融入那个空色之中，因此，白、红、风三种的本体和事物就止息了。它们的传承就像是空色中那三种的味道一样，因此会生起这样的想法：以前空色不是不变的安乐，但现在空色本身变成了安乐的味道。因此，许多说法都是顺应瑜伽士的显现而说的，所以要这样理解。所谓“所依明点变成空色”，也不是只执着于白色，而是要理解为是所有精华的清净。像那样的精液、微尘、风三种，依靠次第止息的方式，而安立为最极不变的二万一千六百个刹那，以及禅定的十二地。第二点，讲述六支的分类和归纳的条目，分为各自的分类、同类归纳的方式，以及归纳意义的各种分类三种。第一种是，出自《续部之王》：各自归纳成为胜者的自在，具有十种相，即禅定不动。命勤也是持剑者，再次具有十种相，即执持如意宝。对于明妃来说，随念成为执持莲花者，是具有光辉的禅定轮。各自以五种分类，再次从何处以阿等、嘎等来区分。前面两句经文中出现的“具有十种相”是中央的明示。这样，前四支说了十种分类，因此也应理解为后两支也包括在内。并且，在续部注释的其他场合，也明确说了那两支也有十种分类，因此六支
English
Also, previously it was obscured by the obscurations of semen, dust, and wind, and could not be seen. At that time, as each part of the illusion appearing as white, red, and wind dissolves into the Dharmadhatu, seeing the Dharmata Great Bliss is the unchanging bliss, the nature of the mind, the emptiness-form Mahamudra that possesses all perfections. Although it originally abides in unchanging bliss, the yogi's realization of Great Bliss becomes greater and greater, hence it is called the increase of unchanging bliss. However, the appearance in the practitioner's mind is that the original white, red, and wind dissolve into that emptiness-form, therefore, the essence and substance of the white, red, and wind cease. Their lineage is like the taste of those three in the emptiness-form, therefore, the thought arises: previously the emptiness-form was not the unchanging bliss, but now the emptiness-form itself has become the taste of bliss. Therefore, many explanations are given in accordance with the yogi's appearance, so understand it in this way. The so-called "support bindu becomes emptiness-form" is not only clinging to white, but it must be understood as the purification of all essences. Such semen, dust, and wind, relying on the way of gradual cessation, are established as the twenty-one thousand six hundred moments of the ultimate unchanging, and the twelve grounds of Samadhi. The second point, explaining the categories of the six branches and the items of collection, is divided into three: the individual categories, the way of collecting similar types, and the various categories of the collected meaning. The first is, from the King of Tantras: Individually collecting becomes the sovereign of the victors, having ten aspects, namely the unmoving meditation. The life-force is also the sword-holder, again having ten aspects, namely holding the wish-fulfilling jewel. For the consort, mindfulness becomes the lotus-holder, the glorious Samadhi wheel. Each with five categories, again from where are distinguished by A, etc., and Ka, etc. The "having ten aspects" appearing in the first two verses is the central clarification. Thus, the first four branches speak of ten categories, therefore it should also be understood that the latter two are included. Moreover, in other occasions of the tantric commentary, it is also clearly stated that those two branches also have ten categories, therefore the six branches