Chinese
我八千次阻断之后逐渐产生，又，续部中说：“生与不生，处于初始和终结，刹那也遍及，自在者以气息的次数增长。”这清楚地显示了。禅定的刹那之数，如前所引，根本续部中说：“最极不变的刹那，一千二百二十一，六百完全的大王，金刚萨埵自己转变。”从那之中，那些应断除的十种风阻断的方式是：秘密处的两个地方是下泄风，脐部的两个地方是等住风，心间的两个地方是命勤风，喉咙的两个地方是上行风，额头的两个地方是遍行风，顶髻的两个地方是龙等支分风五种，此外，根、境、业和事业的风全部阻断。那些也是以主要者为主，其他一切也全部阻断。功德的差别是：第一地见到十方世界一个未曾见过的意义，同样，第二地见到两个，第三地见到四个，第四地见到八个，第五地见到十六个，第六地见到三十二个，第七地见到六十四个，第八地见到一百二十八个，第九地见到二百五十六个，第十地见到五百一十二个，第十一地见到十方世界一千零二十四个先前未见的意义，第十二地则说是无边无际。先前未见的意义，是指在自己的等持的明相中，在那个限度之内显现如幻如化的景象，以及自性离戏的显现，而超过那个限度，则是智慧的进入不明显。后得位中，从等持的势力中获得的功德，能够知晓那个世界以及那个限度之内的器世界和有情的粗略行为。虽然不一定以一个智慧同时证悟，但如果逐渐思维就能知晓。又，续部中说：“从那以后，禅定的清净，几天之内，凭借自在，智慧身就能成就。”所谓几天，即禅定的刹那
English
I gradually arise after eight thousand blockages. Also, the Tantra says, "Birth and non-birth, residing at the beginning and end, even a moment pervades, the number of breaths increases by the Lord." This clearly shows. The number of moments of Samadhi, as quoted above, the root Tantra says, "The most immutable moment, one thousand two hundred and twenty-one, six hundred complete great kings, Vajrasattva himself transforms." From that, the way to block the ten winds to be abandoned is: the two places of the secret place are the downward-clearing wind, the two places of the navel are the equally-dwelling wind, the two places of the heart are the life-sustaining wind, the two places of the throat are the upward-moving wind, the two places of the forehead are the pervasive wind, the two places of the crown are the five branch winds such as the Naga. In addition, the senses, objects, karma, and the winds of activities are all blocked. Those are also based on the main one, and all others are also completely blocked. The difference in qualities is: in the first ground, one sees the meaning of one world in the ten directions that has never been seen before, and similarly, in the second ground, one sees two, in the third ground, one sees four, in the fourth ground, one sees eight, in the fifth ground, one sees sixteen, in the sixth ground, one sees thirty-two, in the seventh ground, one sees sixty-four, in the eighth ground, one sees one hundred and twenty-eight, in the ninth ground, one sees two hundred and fifty-six, in the tenth ground, one sees five hundred and twelve, and in the eleventh ground, one sees one thousand and twenty-four meanings in the ten directions that have never been seen before. The twelfth ground is said to be infinite. The meaning of what has never been seen before refers to the appearance of illusion-like phenomena within the limit of one's own Samadhi's clarity, and the appearance of self-nature free from elaboration. Beyond that limit, the entry of wisdom is not clear. In the post-attainment state, the qualities obtained from the power of that Samadhi enable one to know the container world and the coarse behaviors of beings within that world and that limit. Although it is not certain that one will realize it simultaneously with one wisdom, one can know it by gradually thinking about it. Also, the Tantra says, "From then on, the purity of Samadhi, within a few days, by the power of freedom, the wisdom body will be accomplished." The so-called few days are the moments of Samadhi.
Chinese
从获得初地开始，勤奋修持三年零三个月，在禅定的最终阶段，获得被称为智慧身或双运身的果位，这就是初获小小的佛地和金刚持地。因为据说未圆满获得十二禅定地之前，无法获得智慧身，所以这些禅定地并非圣地。因为从获得初圣地开始，必定获得意生身，这是吉祥歌中所说的。此外，如果说十圣地的功德无法衡量，那么也与十一地的功德可以衡量相矛盾。这些只是从加行道中分离出来的一些地而已。然而，它们与极喜地等各地的形态相似，并且作为它们的加行或前行而存在。因为行持因果，所以显示为与它们相同。如此，六支次第的六个阶段中，空色显现的方式是：在摄心中，仅显现影像；在禅定中，了知其为离戏论之心；在命勤中，显现为命脉之色；在执持中，显现为明点的精华；在随念中，显现为炽燃滴降的拙火之本体；在禅定中，显现为不变的明点。乐受也有六种，即微细的意乐，极度调柔的喜乐，命气上下交融的乐受，事业拙火的炽燃滴降之乐，大手印的炽燃滴降之乐，以及不变的乐受，依次对应。断除二取显现的方式也有六种，即在摄心中，以无分别的方式断除；在禅定中，以了知心之本体的方式断除，这二者仅在空色之上进行。在命勤中，以阻断左右运行的方式断除；在执持中，以二者消融于自处的方式断除，这二者稍微压制一切能取所取。在随念中，以增长乐空的方式断除；在禅定中，以自相续所摄持者转化为住处的方式断除，这二者以在等持中不生起能取所取的显现的方式断除。如是六。
English
From the moment of attaining the first Bhumi, diligently meditating for three years and three months, at the final stage of Samadhi, one attains what is known as the Wisdom Body or the Union Body, which is the initial attainment of the small Buddha Bhumi and the Vajradhara Bhumi. Because it is said that the Wisdom Body cannot be attained without fully attaining the twelve Samadhi Bhumis, these Samadhi Bhumis are not Arya Bhumis. Because upon attaining the first Arya Bhumi, one definitely attains the mind-made body, as stated in the Glorious Song. Furthermore, if it is said that the qualities of the tenth Arya Bhumi are immeasurable, it also contradicts the measurability of the qualities of the eleventh Bhumi. These are merely some Bhumis separated from the category of the Yoga Path. However, they are similar in form to the Joyful Bhumi and others, and exist as their application or preliminary. Because of practicing cause and effect, they are shown to be the same as them. Thus, the way emptiness and form appear in the six stages of the six limbs is: in Pratyahara, only an image appears; in Dhyana, one knows it as the mind free from conceptual proliferation; in Pranayama, it appears as the form of prana; in Dharana, it appears as the essence of bindu; in Anusmriti, it appears as the nature of blazing and dripping Tummo; and in Samadhi, it appears as the unchanging bindu. There are also six kinds of bliss: subtle mental bliss, the bliss of great pliancy, the bliss of the union of upward and downward prana, the bliss of blazing and dripping Tummo of action, the bliss of blazing and dripping Mahamudra, and unchanging bliss, which are applied sequentially. There are also six ways to abandon dualistic appearances: in Pratyahara, one abandons through non-conceptualization; in Dhyana, one abandons through realizing the nature of the mind, these two are only on emptiness and form. In Pranayama, one abandons by blocking the movement of the right and left; in Dharana, one abandons by the way these two dissolve into their own place, these two slightly suppress all grasping and the grasped. In Anusmriti, one abandons by the way of increasing bliss and emptiness; in Samadhi, one abandons by the way those gathered by one's own continuum are transformed into a place, these two abandon in a way that the appearance of grasping and the grasped does not manifestly arise in equipoise. Such are the six.
Chinese
此等嘎三十八之要诀，亦具甚深意义。其中，大乐乃是常恒。于《胜乐轮》中亦云：“天人安乐若总集，不及金刚持者一，如是行持纵十六，亦皆不能及彼分。”又《律生》云：“噫玛火，大乐欲充满，三界一切诸处所。”《喜金刚》亦云：“此处无有始中末，亦无生死及涅槃，此乃最胜大乐境，无我亦复无他者。”大婆罗门亦云：“何时结合一处所，最胜大乐难容于，虚空界中。”如是宣说，非为众生之觉受所能体验，且是遍布虚空、离诸戏论、常恒不变。因扎菩提之《智慧成就法》中亦云：“二根生乐即彼性，恶生之人如是说，彼乃大乐之自性，胜者之尊未曾言。”又云：“大乐并非无常性，大乐恒常即恒常。”如是宣说，融乐无常而大乐恒常，融乐是世俗之幻相，大乐是胜义谛，二者体性虽极悬殊，然为证悟胜义谛之方便，总的来说，融乐，特别是以业印之乐，于此时某些情况下实属必要。如是，火乃水银之敌，离火则水银永无束缚。无有束缚则无炼金之术，离于黄金则于智者亦无受用。如是，若离女之结合，则瑜伽士之心永不被束缚。无有束缚则无穿透身体，未穿透之身则不能在此给予俱生之乐。如是，以等持之最后刹那，便能真实获得超离世间之大手印最胜成就。此前皆是世间法，故世间与超世间之差别，乃是安立于凡夫与圣者之位，此乃一切宗派之共许。又因经中说，于初始、中间、终结三种征相中，此乃最后之征相，故为果位之
English
These key points of the thirty-eight Gakas also hold great significance. Among them, great bliss is constant. In the Kalachakra Tantra, it is said: "The bliss of gods and humans, if all gathered, is not equal to one part of Vajradhara. Such practices, even sixteen, cannot equal that." Also, the Sambhava Tantra says: "Emaho, the desire for great bliss fills all three realms." The Hevajra Tantra also states: "Here there is no beginning, middle, or end, no existence, no nirvana. This is the supreme state of great bliss, without self and without other." The great Brahmin also said: "When the basis of union is entered into one place, the supreme great bliss cannot be contained in the realm of space." Thus, it is said that it is not something that can be experienced by the senses of sentient beings, and it is all-pervasive, free from elaboration, and constant. In Indrabhuti's Yeshe Drubpa, it is also said: "The bliss born of the two organs, the evil-born say it is that. The Victorious One has not said that it is the nature of great bliss." And: "Great bliss is not impermanent, great bliss is always constant." Thus, it is said that melting bliss is impermanent and great bliss is constant, melting bliss is a conventional illusion, and great bliss is the ultimate truth. Although the nature of the two is very different, as a means to realize the ultimate truth, melting bliss in general, and especially the bliss of karmamudra, is necessary in some cases at this time. Thus, fire is the enemy of mercury, and without fire, mercury is never bound. Without binding, there is no alchemy, and without gold, there is no enjoyment for the wise. Likewise, if one is separated from the union with a woman, the mind of the yogis will never be bound. Without binding, there is no piercing of the body, and the unpierced body does not give rise to innate bliss here. Thus, with the last moment of samadhi, one truly obtains the supreme accomplishment of the Mahamudra that transcends the world. Before that, it is all worldly, so the difference between the worldly and the transcendent is established in the state of ordinary beings and noble ones, which is the common agreement of all schools. Also, because it is said in the sutras that among the three signs of beginning, middle, and end, this is the last sign, therefore it is the fruit of
Chinese
最終不會改變，就像說見到真諦就是見到法身一樣，因此，這也是見到佛陀本身和法身的最後徵兆。就像《無垢光》中所說的那樣：最初的徵兆是煙等道，以及圓滿六支瑜伽之身，獲得不變的剎那。中間的徵兆是，以一百一十八個最不變的剎那獲得第一地，以及五種神通，如實見到未見之義，獲得世間成就。最後的徵兆是，以超過六百個剎那的兩萬一千個最不變的安樂剎那獲得第十二地，獲得大手印的成就。如是說。這樣，從六支瑜伽中毫不費力地獲得金剛持的小地，然後再次經歷其他聖地，最終圓滿無上金剛持，成為具備四身五智的圓滿佛陀，也能迅速獲得，因此，對於此道要以巨大的努力，精進為要。第四，聲音的意義是依賴詞語，對於那些被聲音測度的戲論所吸引的人，有產生信心的少許必要，因此混合粗略的聲音成立來解說。一般來說，具有捨棄本質和區別的意義是符號。給予本質作為名稱成立的原因，完成時稱為名稱和符號。已經成立為名稱的，從那裡之外就是區別。如是說。那必須給予詞語成立的區別，那也有七種，即第一本質，第二作用，第三作者，第四目的，第五來源，第六關係，第七陳述處所。其中每一種又有單詞、雙詞、多詞的原因三種。必須確定之後，此處的縮略語的梵語是（藏文：པྲ་ཏྱཱཧཱ་རཿ，梵文天城體：प्रत्याहार，梵文羅馬擬音：pratyāhāraḥ，漢語字面意思：內攝）。其中，（藏文：ཧྲྀ，梵文天城體：हृ，梵文羅馬擬音：hṛ，漢語字面意思：奪取）是奪取之義的詞根，給予原因（藏文：གྷཉ，梵文天城體：घञ，梵文羅馬擬音：ghañ，漢語字面意思：ghañ），將近變（藏文：ཨཱང་，梵文天城體：आङ्，梵文羅馬擬音：āṅ，漢語字面意思：近）放在前面。兩個（藏文：ཉ，梵文天城體：ञ，梵文羅馬擬音：ña，漢語字面意思：ཉ）和（藏文：ང་，梵文天城體：ङ，梵文羅馬擬音：ṅa，漢語字面意思：ང་）都是後綴，所以去除。 （藏文：གྷ，梵文天城體：घ，梵文羅馬擬音：gha，漢語字面意思：གྷ）也是後綴。原因（藏文：ཉ，梵文天城體：ञ，梵文羅馬擬音：ña，漢語字面意思：ཉ）的力量會使（藏文：ཧྲྀ，梵文天城體：हृ，梵文羅馬擬音：hṛ，漢語字面意思：奪取）的生命（藏文：རྀ，梵文天城體：ऋ，梵文羅馬擬音：ṛ，漢語字面意思：ṛ）字增長，