Chinese
即使要遣除遍及，困难也会减少。因为这个缘故，依赖于这个忆念的阶段，第一个阶段杂质较多，所以依赖于业印，中间不依赖于它，但也依赖于智慧印，最后不依赖于任何这些，仅凭空色之身就足够了，这样安立了三种情况。仅凭智慧印就能圆满生起安乐，需要获得触觉可见之相的明相，并且在忆念次第的道上生起，不可能没有获得它。空色和这两个都同样显现为明相，而且空色本身也更加清晰。如果身体的触觉结合对两者来说都是没有差别的，那么智慧印就能圆满引生四喜，如果空色不是这样，那么这种情况又是怎样的呢？空色是在所有结合和真实的阶段中，唯一的离分别之显现。智慧印是真实明相，但在同伴自身的时候，也伴随着贪著的分别。并且自身之因也必须由分别念产生，因此一般来说，从伴随着贪著分别中，能够立即引发融乐。即使贪著分别没有显现，也能立即产生融乐，这仅仅是少数瑜伽士的行境。因此，这里的意思是，对于中等根器的人来说，也需要显现能引发安乐的贪著分别。那么，如果说以十种欲望的阶段完全清净的安乐，是由烟等征相产生的，那么，对于业和智慧的印契也作这样的区分，难道不矛盾吗？不矛盾，因为在这个阶段，之所以产生依赖于业和智慧印契的分别，是因为需要作为道的支分或同伴，因为对于这些，道的精华是由空色大印来做的。这些也是由大印所产生的安乐。那么，大印在产生安乐的同时，其他也作为同伴，难道不是最好的吗？为什么说要次第放弃业和智慧呢？因为已经获得了从这些中成为最殊胜的道，但在没有获得对它的极度稳固之前，对于那些较低的道……
English
Even if pervasive removal is necessary, the difficulties will be reduced. For that reason, depending on this very moment of remembrance, the first stage is mostly impure, so it relies on the karma mudra. In the middle, it does not rely on that, but it does rely on the jñana mudra. Finally, without relying on any of these, the empty form body alone is sufficient. Thus, three situations are established. By the jñana mudra alone, complete bliss is generated, requiring the clear appearance of finding the sign of tangible vision. And having arisen on the path of the sequence of remembrance, it is impossible not to have obtained it. Both empty form and this are equal in that they merely appear as clear appearances, but even more so, the empty form itself is even clearer. If the physical touch union is equally absent for both, then the jñana mudra can completely draw forth the four joys. If the empty form is not like that, then what is that situation like? The empty form is only the appearance of non-conceptuality in all stages of union and reality. The jñana mudra is a real clear appearance, but it is also accompanied by the attachment of conceptualization at the time of the companion itself. And its own cause must also be generated by conceptualization, so in general, it is the norm that from being accompanied by attachment and conceptualization, melting bliss can be immediately stimulated. Even if attachment and conceptualization do not manifest, melting bliss can be immediately generated, which is only the practice of some supreme yogis. Therefore, the intention here is that even for a person of medium faculties in this situation, it is necessary for the attachment and conceptualization that stimulate bliss to manifest. So, if it is said that the bliss that is completely purified by the ten stages of desire is generated by signs such as smoke, then is it not contradictory to make such a distinction for the karma and jñana mudras as well? It is not contradictory, because in this situation, the distinction that arises depending on the karma and jñana mudras is because it is necessary as a part or companion of the path, because for these, the essence of the path is done by the empty form mahamudra. These are also the bliss generated by the mahamudra. So, is it not the best that the mahamudra generates bliss and others also become companions? Why is it said that karma and jñana are abandoned in stages? Because the path that has become the most supreme from these has been obtained, but until extreme stability in it has not been obtained, for those lower paths...
Chinese
因为成为从观修殊胜母（藏文：མ་མཆོག）中散乱的原因，那些时候必须断除。那是指从真实道（的角度）说的，对于出租等则不一定。对此，这里对于所有三种次第生起，由于拙火完全燃烧，会完整生起融乐究竟的四喜。如《续王》所说：风与真实相遇，以电火之尖端，融化顶轮之月。滴露融化之处，阻于喉、心、脐、密处。从滴露中，动摇之精液，住于金刚宝，阻于胜幢顶端。那是智慧、本智，刹那滴露之鬘，无有转移而赐予安乐。所谓阻于胜幢顶端，是指由于融化的缘故，从额头和顶轮所住的那些（明点）中，也变成最为清澈的明点。对此，从顶髻融化是初喜，从额头融化是胜喜，从心间融化到密处之间是殊喜，从那之后到宝处之间是俱生喜。在下固时，也要知道那些反过来。同样，也说了为了融化十六种元素之精华，以及十六种根识之智慧，以及成就十六种身，而有十六喜。那也是将四喜以身、语、意、智慧的明点逆转来区分，而分为十六种的一种方式。如所说：欲与喜以及颤与无变等，此四者之结合为一。盈满与能力以及生起等，以及殊胜之喜本身，确定为第二。燃烧与明点睡眠等，再次殊胜之喜本身为第三。奥札（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṭa）与那达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Nāda）等，以及睡眠与俱生喜本身为第四。如此前后有次第的十六喜，在下固时，那些在脉轮诸轮上，也以颠倒的方式出现。也因此说：具有十六四之善妙区分。以及“明妃我乃众生之母”等等，以融乐之歌劝请所说的隐义等，也与下固之十六喜相合。喜金刚的直接开示。
English
Because it becomes a cause of distraction from meditating on the Supreme Mother, those times must be abandoned. That is said from the perspective of the actual path, but it is not necessarily the case for renting out, etc. Here, for all three stages of arising, due to the complete burning of inner heat, the four joys of ultimate bliss are fully generated. As the King of Tantras says: The wind, when truly met, with the tip of the electric fire, melts the moon on the crown of the head. Wherever the drops melt, they are stopped at the throat, heart, navel, and secret place. From the drops, the moving semen dwells in the vajra jewel, stopping at the top of the victory banner. That is wisdom, innate wisdom, a garland of momentary drops, giving bliss without moving. What is called stopping at the top of the victory banner is a drop that has become even more clear from those residing in the forehead and crown due to melting. In this regard, melting from the crown is the first joy, melting from the forehead is the supreme joy, melting from the heart to the secret place is the special joy, and from then to the jewel place is the co-emergent joy. In the lower stabilization, one should also know that those are reversed. Similarly, it is also said that there are sixteen joys for the purpose of melting the essence of the sixteen elements, and the wisdom of the sixteen senses, and accomplishing the sixteen bodies. That is also one way of dividing the four joys into sixteen by separating the reversing aspects of the drops of body, speech, mind, and wisdom. As it is said: Desire and joy, and trembling and immutability, these four, their union is one. Fullness and ability and arising, and the supreme joy itself, are definitely the second. Burning and drop sleep, again the special joy itself is the third. Oṭa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṭa) and Nāda (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Nāda) and sleep and co-emergent joy itself are the fourth. Thus, the sixteen joys with sequential order, in the lower stabilization, those also appear in a reversed manner in the chakras of the channels. Thus, it is also said: Having excellent distinctions of sixteen and four. And "Consort, I am the mother of beings," etc., the hidden meanings spoken by urging with songs of melting bliss, also correspond to the sixteen joys of the lower stabilization. Direct teaching of Hevajra.
Chinese
有些经典中将生起次第的第三喜安立为俱生喜，但在本续的某些词义场合中是存在的，如“生与离生，初与末”的词句也已表明。此外，在“奥ཊྚ་燃烧之间，特别是俱生喜和识与智之中。睡眠和睡眠昏沉之际，金刚莲花二二结合时，所产生的乐。对此乐要努力增上，依上师的决定加持而增上，这没什么稀奇的。摧毁烦恼魔众，进入胜者之主的位置，以年的结合是极好的瑜伽。”等等。这里的第三俱生和第四离喜安立时的离喜，以及第四俱生安立时的离喜，由于安立的界限不同，因此二者在意义上并不矛盾，而且是同一个。智慧明点等其他续部中说，三十二脉的能量产生三十二脉结，凭借它的力量产生三十二个喜悦的刹那，这也是一个要点。这些融乐是自性乐的例子中最相似和最究竟的，因此称为表征例子的智慧。世俗的喜有四种和十六种，而胜义法性的乐是，实相本初离戏论，因此称为所表征意义的智慧。虽然它没有意义上的差别，但从反体和表示方法上来说，有四种和十六种的差别。此外，仅仅是世俗状态的差别，上升的喜乐是胜义的象征较小，因为有贪欲，所以是世俗的。下降安住的喜乐是胜义的象征较大，因为能摧毁有，所以根据需要而安立为胜义。在这个追忆次第圆满的阶段，空色和乐都比以前增长成百上千倍，因此其他功德的差别也无限增长。实际上，融乐安住于不变，自身显现为无尽的光明坛城，并且从获得清净三有的影像的安住之因中，会了知许多不清净三有的行为，自己和他人。
English
In some texts, the third joy of the arising stage is established as the innate joy, but it exists in some instances of the meaning of the words of this tantra, as indicated by the phrases "arising and non-arising, beginning and end." Furthermore, "Between the burning of Auṃ, especially among the innate joys and the consciousness and wisdom. In the interval between sleep and drowsiness, when the vajra and lotus are joined in pairs, whatever bliss arises. That bliss should be diligently increased, and there is nothing surprising about it increasing through the empowerment of the guru. Having destroyed the hosts of afflictive demons, entering the position of the lord of the victorious ones, the union of years is an excellent yoga." etc. The joy of separation when the third innate joy and the fourth joy of separation are established here, and the joy of separation when the fourth innate joy is established, because the boundaries of establishment are different, the two are not contradictory in meaning, and they are the same. In other tantras such as the Wisdom Bindu, it is said that the energy of the thirty-two channels produces thirty-two channel knots, and by its power, thirty-two moments of joy arise, which is also a key point. These melting joys are the most similar and ultimate among the examples of the bliss of self-nature, so they are called the wisdom of the example that represents. There are four and sixteen kinds of worldly joys, while the bliss of ultimate reality, the nature of reality, is the original reality, free from elaboration, so it is called the wisdom of the meaning that is represented. Although it has no difference in meaning, from the perspective of the opposite and the method of expression, there are differences of four and sixteen kinds. Furthermore, only in the difference of the worldly state, the ascending joys are a smaller symbol of the ultimate, because there is desire, so it is worldly. The descending and abiding joys are a larger symbol of the ultimate, because they can destroy existence, so they are established as the ultimate according to need. In this stage of the completion of the recollection sequence, both emptiness-form and bliss increase hundreds and thousands of times more than before, so the differences of other qualities also increase infinitely. In reality, the melting joy abides in immutability, one's own body appears as an endless mandala of light, and from the cause of obtaining stability in the image of the pure three existences, one will know many behaviors of the impure three existences, oneself and others.
Chinese
由于通晓金刚身的一切状态，能毫无偏颇地安排缘起，并且能广大地利益众生。现在将稍微讲述一下三摩地的次第。因为忆念和三摩地大多目标和形态相同，所以从三印和喜乐的差别等开始，讲述忆念也就等于讲述三摩地了。然而，忆念的次第是为了成就未成就的不变明点，而不是已经成就的。这里是已经成就的。也就是说，通过大手印十相圆满，能够完整地生起融乐顺行和逆行，不久就能获得不变的一刹那。忆念的次第和三摩地的次第的连接方式就是这样。对此，经续之王中说：如果命和下泄停止，那么持兔者（月亮）的运行就会完全变成太阳的形状。如果金刚莲花完全苏醒，那么这又会被太阳形状的火焰融化。如果风和月亮太阳停止，那么识和智慧就会变成一体。如此如此，以及如是如是，会变成三种形态，除此之外，不会有丝毫其他。据说有些人认为这些话语表明了后面四支的体性和顺序，虽然从词句上来说似乎有些道理，但实际上并非如此。这段话主要表明了较低或最初的现观菩提，那不是三摩地的一刹那。而且，三摩地的所有前后刹那都同样是一种形态，因此这段话清晰而广泛地表明了三摩地的特征。也就是说，在三摩地的第一个刹那，以忆念的最后一个刹那，以及其他刹那，以各自前一个刹那的不变乐为缘，从命脉下泄等十风的部分停止，持兔者的运行，也就是明点融化，太阳，也就是智慧方面的空性之形，会变成一切形态，也就是明点变成空形。再次在等持中只有空形的印，在后得中