Chinese
在等持中，空色上产生差别之二取消失的自性。喜乐支是缘于空色而使身心生起喜乐，并且当内心稍微生起安乐时，便会生起“这是安乐”的想法，伴随着少许执着和贪恋。对此，有些人说，所谓的“喜乐”是不贪着于色。他们这样说，是因为不了解“不贪着”的词义，将否定词“阿”字与前面的词连接起来，早期的译师们翻译成“贪着”是错误的。他们认为，按照自己的观点，由于证悟了色心无二，因此是远离对色的执着之义。然而，大多数早期的藏族人认为，对色贪着的意思是瑜伽士的意识中，空色和心二者没有分开，是不舍弃空性的意思。无论如何，如果从它所引发的安乐来解释，两种说法都可行。但如果仅从它的本体来解释，那么两种说法都与“喜乐”不符。然而，应该这样做：这个喜乐是由空色所引发的喜乐，并且也伴随着执着，因此用“贪着”一词来表达。这被称为“后来的安乐所缘”，之所以称为“后来”，并不是指外在的色等，而是指由分别念从后来缘于安乐之义。因此，这个支的本体仅仅是从空色产生的安乐，而在喜乐的次第中，这是伴随着执着的。然后是无动安乐，即禅定本身转变为安乐的本体，并且对此也没有明显的贪着。对于空色、安乐和心性，在等持中，执着差别消失，并且显现的差别也减弱，是安乐极其调柔的特征。因此，在无动安乐的阶段，之所以说色心合一，也是指色、心、安乐三者无二无别的意思。其中，智慧和寻思的两个次第是用来证明色心无二尚未成立的，而审虑的次第是仅仅成立无二的瑜伽，喜乐二者的次第是成立稳固且圆满的瑜伽。在这些次第中，审虑的时候明确地宣说了意义，即：
English
In equanimity, it is the nature of the disappearance of dualistic appearances that are different on emptiness and form. The limb of joy is the arising of joy and happiness in body and mind due to focusing on emptiness and form. And when a little happiness arises inwardly, the thought "This is happiness" arises, accompanied by a little clinging and attachment. Some say that the so-called "joy" is non-attachment to form. They say this because they do not understand the meaning of "non-attachment," connecting the negative word "A" with the preceding word, and the early translators translated it as "attachment," which is a mistake. They believe that, according to their own view, since the inseparability of form and mind has been realized, it is the meaning of being free from attachment to form. However, most early Tibetans believed that the meaning of attachment to form is that in the consciousness of the yogi, emptiness and form and mind are not separated, and it is the meaning of not abandoning emptiness. In any case, if explained from the happiness it brings, both explanations are acceptable. But if explained only from its essence, then both explanations are inconsistent with "joy." However, it should be done this way: this joy is the joy and happiness brought about by emptiness and form, and it is also accompanied by attachment, so it is expressed by the word "attachment." This is called "subsequent happiness object," and the reason for calling it "subsequent" is not referring to external forms, etc., but referring to the meaning of being subsequently focused on happiness by conceptual thought. Therefore, the essence of this limb is only the happiness arising from emptiness and form, and in the stage of joy, this is accompanied by attachment. Then there is immovable happiness, which is that the samadhi itself is transformed into the essence of happiness, and there is no obvious attachment to it. For emptiness and form, happiness, and mind-essence, in equanimity, the clinging to difference disappears, and the appearance of difference is also weakened, which is the characteristic of extremely subdued happiness. Therefore, in the stage of immovable happiness, the reason for saying that form and mind are united is also the meaning of the inseparability of form, mind, and happiness. Among them, the two stages of wisdom and investigation are used to prove that the inseparability of form and mind has not yet been established, while the stage of deliberation is the yoga of merely establishing inseparability, and the stages of joy and happiness are the yoga of establishing stability and completion. In these stages, the meaning is clearly stated at the time of deliberation, that is:
Chinese
並非是分別念的定解，而是確定的意義周遍，周遍也是混合的意義，即是能取所取沒有差別而融為一體的意義。有些人認為，在此觀察之時，是證悟了實相；有些人說，無動的安樂，是不變的安樂。像這樣觀察，如果認為僅僅是現量見到實相的微小部分，以及不變安樂的微小部分，那麼從第一個次第就已經存在了。如果認為這兩者從此道達到究竟，那就太過分了，不合理。又有些人觀察安樂是身體的感受，還是心的感受？是根識，還是意識？還有被稱為大手印者，只是執著宗派的六種加行論者。有些人說，所有的安樂感受本質上都是痛苦，所以無動的安樂不是感受，但如果捨棄安樂的感受，就無法在彼岸找到大樂，因此最初的修行者將其認定為「嘎大樂」。還有些人認為，在剎那的明覺面前，苦樂的味道平等，這就是此時的喜樂和大樂，並且認為它安住和流動等沒有差別，就是不變的意義。還有些人認為，現在的六種入識，能夠生起各種各樣的顯現，這就是具備一切殊勝形象的空色大手印。這些只是詞語的表達方式有些相似，或者名相和形態的某一方面相似，就推斷為意義相同，就像把蜜蜂當作雄鷹的國王一樣，要知道這是被自宗優越的執著所完全玷污的。關於這方面，要說的還有很多，以後再說。這樣，如果這五個支分全部在一個人的相續中生起，那麼從反體的角度來看，只有少許差別，從本質的角度來看，沒有區別。由於最初獲得的時間不同，所以有智慧支分單獨的禪定智慧次第，智慧和分別念二者結合的禪定分別念次第，智慧、分別念和觀察三者結合的禪定觀察次第，這三者和四喜結合的禪定喜次第，以及五個支分全部具備的禪定樂次第。禪定的分類有五種。這些。
English
It is not the definite understanding of conceptual thought, but the definite meaning is pervasive. Pervasiveness also means mixture, that is, the meaning of the grasper and the grasped being indistinguishable and blended into one. Some consider that at the time of this examination, one realizes the reality. Some say that unwavering bliss is unchanging bliss. If we consider only the subtle part of directly seeing reality and the subtle part of unchanging bliss in this way, then they are already present from the first stage. If we think that these two are perfected from this path, then it is too extreme and unreasonable. Also, some examine whether bliss is a physical sensation or a mental sensation? Is it sense consciousness or mind consciousness? There are also those who are known as Mahamudra practitioners, who only cling to the tenets of the six yogas. Some say that all pleasant sensations are essentially suffering, so unwavering bliss is not a sensation, but if one abandons pleasant sensations, one cannot find great bliss on the other shore. Therefore, the initial practitioners identify it as "Ka Great Bliss." Some also consider that in the face of momentary awareness, the taste of suffering and happiness is equal, and this is the joy and great bliss of this time. They also consider that there is no difference between its abiding and moving, and that is the meaning of unchanging. Some also consider that the current six entering consciousnesses, which can arise various appearances, are the empty form Mahamudra that possesses all the supreme forms. These are only similar in the way words are expressed, or similar in some aspects of names and forms, and then inferred to be the same meaning, like taking a bee as the king of eagles. Know that this is completely defiled by the clinging to one's own view as superior. There is much more to say about this, but it will be discussed later. Thus, if all five limbs have arisen in the continuum of one person, then from the perspective of the opposite, there is only a slight difference, and from the perspective of essence, there is no difference. Since the time of initial attainment is different, there is the meditation wisdom stage of the wisdom limb alone, the meditation conceptual stage of the combination of wisdom and conceptual thought, the meditation examination stage of the combination of wisdom, conceptual thought, and examination, the meditation joy stage of the combination of these three and the four joys, and the meditation bliss stage of the complete possession of all five limbs. There are five divisions of meditation. These.
Chinese
如果获得了五种禅定的次第，就能见到空色，并专注于心性，并且确定这些的体性无别、离戏，以及专注于舍弃了能取所取的空色所带来的欢喜和安乐，以及色身显现为安乐。这些虽然在瑜伽士的一个心中以一个体性而存在，但以特征的差别而有五种相。仅仅知道色是心，这是一种粗略的证悟方式。如果知道其中完全没有能取所取，这是一种精细的证悟方式。如是说：‘分别和观察有粗细之分。’而且仅仅是相似之处，安乐也最好安立为非常串习的种类。然而，不需要像法相论等所说的那样如实地安排特征。像这样，五种禅定支分圆满的功德是，也如是说：‘五种神通将会获得，因为人中之王以禅定结合而清净。’因此，成就五种神通是暂时的果。现在将要讲述命勤的支分。命勤的自性是不清净的、具有日月特征的风，这是阻止它成为智慧风的方法。而智慧风也与空色大手印的体性相同。因为修行者以前没有将空色视为风的精华，所以专注于这样的空色，通过宝瓶式等方法，反复阻止日月之风的运行。以前，见到风的自性的障碍是日月之风，因此它实际上稍微停止，并且反复融入法界，从而生起空色是风的自性的体验。并且在自己的心识显现中，风和空色也混合成一体。而且，不是风的力量强大，而是空色的力量强大的体验显现。因为空色与心识融为一体，所以心想要转变什么，空色也会显现，风也会变成那种形态，这就叫做成就了命色。如果成就了这个，仅仅通过命勤就能毫不费力地成就一切事业。如果对命勤进行分类，如前所述，以十个坛城的分类而有十种。
English
If one attains the five stages of meditative absorption, one will see emptiness-form and focus on the nature of mind, and ascertain that these are of one essence, free from elaboration, and the joy and bliss brought about by focusing on emptiness-form that is distinguished by abandoning grasping and being grasped, and the appearance of the form body as bliss. Although these exist as one essence in the single mind of a yogi, they have five aspects due to the distinctions of characteristics. Merely knowing that form is mind is a coarse way of realization. Knowing that there is absolutely no grasping and being grasped in it is a subtle way of realization. As it is said, 'Discrimination and analysis have coarse and subtle aspects.' Moreover, it is merely a similarity, and it is best to establish bliss as a type of very familiarization. However, it is not necessary to arrange the characteristics exactly as explained in the Abhidharma and other texts. Thus, the qualities of perfecting the five limbs of meditative absorption are also as follows: 'The five superknowledges will be attained, because the lord of men is purified by the union of meditative absorption.' Therefore, the accomplishment of the five superknowledges is a temporary result. Now, the limb of life-force exertion will be explained. The nature of life-force exertion is this impure wind with the characteristics of the sun and moon, which is the method of preventing it from becoming the wisdom wind. And that wisdom wind is also of the same essence as emptiness-form Mahamudra. Because the practitioner had not previously recognized emptiness-form as the essence of wind, focusing on such emptiness-form, by methods such as vase breathing, repeatedly blocking the movement of the sun and moon winds, the obstacle to seeing the nature of wind was the sun and moon winds, so it actually stopped slightly and repeatedly dissolved into the dharmadhatu, thereby generating the experience that emptiness-form is the nature of wind. And in the appearance of one's own mind, wind and emptiness-form also mixed into one. Moreover, the experience arises that it is not the power of wind that is strong, but the power of emptiness-form that is strong. Because emptiness-form is mixed with mind, whatever the mind desires to transform, emptiness-form will also appear, and the wind will also transform into that form, which is called the accomplishment of life-form. If this is accomplished, all activities will be accomplished effortlessly through life-force exertion alone. If life-force exertion is classified, as mentioned before, it is tenfold by the classification of the ten mandalas.
Chinese
详细地说，关于右脉的处所融入方式，从如牛等的最初时轮的处所融入开始，到第六时轮的处所融入之间，体验证悟有高低六种形态的变化。由此，其他的十个也类似，因此内在区分有六十种。总的来说，这种命勤的次第，其处所是三脉风。像这样，虽然对所有的脉、风、明点都进行了要点提示，但主要对哪个进行了要点提示呢？是对脐轮，即脐是土的处所，因此为了赞叹融入次第的开始，而且因为是六脉的汇集处。如果极度串习这种命勤，六根的风就能运用自如，因此，在以前禅定时获得的五种神通之上，还会生起眼等六根的神通，并且会经常满足于空色之色、声、香、味、触、法界的安乐。由于内在生起如此的缘起，诸佛菩萨会授记和加持，并且会生起摄受人与非人的众生等功德。此外，在名为《金刚鬘》的续部中说：“分别念的风两种，从鼻孔中运行，真实日月二者，隐藏在内运行。”这里，粗大的风是十轮的风，微细的风是心向外境散乱的具有行为的微细分别念等的乘骑，极其微细的风是光明遍一切殊胜的智慧本身成为风的精华的部分，因此，后者是所证悟的，前者二者是所断除的。其中，粗大的风被宝瓶气和行为束缚所束缚，中间的风被无分别念所束缚，而缘于空色大印则成为二者的清净之因，并且在所缘的对境的自性中，二者会暂时寂静。这里，断除风的修法是，以阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字所表示的排出，以嗡（藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字所表示的充满，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所表示的宝瓶气，以吼（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：ho，汉语字面意思：吼）字所表示的消融，也就是阿ིག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字能净化太阳，嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字能净化月亮，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字能净化罗睺星， ཧོཿ 字能净化劫末火。这四个字的意思，如果分别与风的运行结合，也不是不可以，但是，由于运行、往来、安住三者都包含这些字的意思，就像瓶气一样，一个就包含了全部四个字，这才是意义的主要所在。班智达瓦纳 Ratna 的追随者们，在这四个字上又加上了那达，并且在内部又分成了四种金刚，并对此进行了解释。他们说，猛烈的风是 ro ma，平静的风是 rkyang ma，非常平静的风是 dbu ma འཆིང་，并展示了与这些相符的各种实践和强制性的结合，是否符合密续的意义应该进行考察。像这样，通过对命勤等作用于脉和气的要点，脉和气得以净化的方式是，在《喜金刚》中说：“三有全部转变，能取和所取完全舍弃，或者通过一切方法，常住于事物的自性中。”以及在《空行海》中也说：“像这样，中脉遍布于一切的能遍中。”正如虚空是所有稳定和运动事物的能遍一样，当事物完全消散并融入时，虚空的自性就会显现出来。同样，由于胜义的中脉遍布于所有的脉中，因此通过净化和调理 ro rkyang 的脉和气，智慧的脉和气会逐渐显现，最终当所有有漏的法都停止时，自性如实显现。因此，通过命勤的次第，在这里，所有应该舍弃的风都停止了，虽然所有智慧的风也没有完全显现，但是，它们是最初获得，或者是在微小状态下获得。现在简要地解释一下执持的支分，在《嘿热嘎现证续》中也说：“在莲花的尖端观想 nyung kar，一切因和非因的自性，如实地念诵意念的念诵，完全舍弃外在的形状，他的智慧成佛，其他人无法使之成佛。恒常了知有情事物，无垢无染，如实了知安乐之法，圆满受用。”