Chinese
是关于地的部分。也就是，从每个脐轮的脉瓣中，每个“དབྱུག་གུ”都有气流动。一天一夜有六十四“དབྱུག་གུ”，每个“དབྱུག་གུ”有三百三十又八分之三“དབུགས”。从每个顶轮的脉瓣中，每小时都有气流动。一天有三十二小时，每小时有六百七十五“དབུགས”。从每个喉轮的脉瓣中，每次“འཕོ་བ”都有气流动。一天有十六“འཕོ་བ”，每次“འཕོ་བ”有一千三百五十“དབུགས”。从每个心轮的脉瓣中，每个“ཐུན་ཚོད”都有气流动。一天一夜有八“ཐུན་ཚོད”，每个“ཐུན་ཚོད”有七千二百气。这四个脉轮的气同时流动，产生年、月、日和刹那的各种念头。 四喜和四刹那应该对应起来。如所说： “各种最初的喜悦。 对于成熟来说，是殊胜的喜悦。 是离喜的自性喜悦。 离相的俱生喜悦。” 如是。从上面指示的次第是：从顶轮的喜悦到脐轮的俱生喜悦之间。这里主要对应于从下面指示的次第：脐轮是各种各样的刹那喜悦，心轮是成熟的刹那殊胜喜悦，喉轮是完全消散的刹那胜喜悦，顶轮是离相的刹那俱生喜悦。 同样，这可以被称为四种瑜伽：喜瑜伽，胜喜随喜瑜伽，胜喜极喜瑜伽，俱生大瑜伽。将刹那、喜悦和瑜伽这四者逆向地应用于四个脉轮，这只是简要地展示了秘密次第十六喜的自性。 有些人根据第四次第的论典说：“四种结合是：迅速、蒸发、完全束缚和各种存在。”因此，他们解释说这是地气坛城等四者。但如前者所述更为合理。 也就是说，从菩提心的运行，从宝珠到充满化身轮的稳固之间，会显现各种不同的微细安乐体验，以及庸常的现象。
English
It is about the element of earth. That is, from each petal of the navel chakra, each "Dhyug gu" has air flowing. There are sixty-four "Dhyug gu" in one day and night, and each "Dhyug gu" has three hundred thirty and three-eighths "Dhyugs." From each petal of the crown chakra, air flows every hour. There are thirty-two hours in a day, and each hour has six hundred seventy-five "Dhyugs." From each petal of the throat chakra, air flows every "pho ba." There are sixteen "pho ba" in a day, and each "pho ba" has one thousand three hundred fifty "Dhyugs." From each petal of the heart chakra, air flows every "thun tshod." There are eight "thun tshod" in one day and night, and each "thun tshod" has seven thousand two hundred airs. These airs of the four chakras flow simultaneously, generating various thoughts of years, months, days, and moments. The four joys and four moments should be matched. As it is said: "Various initial joys. For maturation, it is the supreme joy. It is the joy of self-nature, free from joy. The coemergent joy, free from characteristics." Thus, the order indicated from above is: from the joy of the crown chakra to the coemergent joy of the navel chakra. Here, it mainly corresponds to the order indicated from below: the navel chakra is the momentary joy of various kinds, the heart chakra is the momentary supreme joy of maturation, the throat chakra is the momentary special joy of complete dissolution, and the crown chakra is the momentary coemergent joy, free from characteristics. Similarly, this can be called the four yogas: joy yoga, supreme joy subsequent yoga, special joy exceedingly yoga, and coemergent great yoga. Applying the four—moment, joy, and yoga—in reverse order to the four chakras, this is just a brief presentation of the nature of the sixteen joys of the secret order. Some, according to the fourth order of the scriptures, say: "The four unions are: swift, evaporation, complete binding, and various abidings." Therefore, they explain that these are the four, such as the earth-air mandala. But as the former is said, it is more reasonable. That is, from the movement of bodhicitta, from the jewel to the stability of filling the emanation wheel, various subtle experiences of bliss and ordinary phenomena will appear.
Chinese
因为是粗大的分别念。因为是各种各样的刹那，以及不变的微小安乐的阶段。因为是以下面的稳固的欢喜和后面的三个欢喜为基础，安住于积聚资粮。因为不变安乐之因是金刚持的等持，所以称为第一瑜伽。于此，因为安住于脐轮，能同时变幻各种各样的身体构造，以及寿命、力量和迅速等功德，并且出现不被衰老和疾病所压倒等现象。从脐轮到心间的顶端之间，菩提心的稳固智慧是：因为努力小，并且比以前的安乐变化差别大得多，所以是成熟的刹那，以及能极大地显现能取所取的安乐。因为是殊胜欢喜，以及先前欢喜的第一个果实。因为安住于具有果实金刚持之相，所以是随后的瑜伽。如是，因为安住于心间，他心通等五种神通更加增长，并且烦恼五毒完全止息显现，而作为其替代，将显现五种智慧。从心间的顶端到充满喉轮之间，菩提心的稳固智慧是：以能取所取的显现消失之自性，认真重复之方式的智慧，称为遍喜，遍喜的含义是重复、加倍、体验之义。一般来说，能取所取止息的方式，以及安乐生起的方式，后面的比前面的更加殊胜，这在一切中都有，但是与脐轮的红色部分相混合的菩提心，从与喉轮的红色部分相混合之因中稳固，并与拙火燃烧的方式相结合，凭借其力量，以前脐轮和心间之间的差别，以及后来喉轮和顶轮之间的差别，从心间到喉间，能取所取止息的方式有更大的变化之义。如是，因为以证悟空性的方式作为因，而获得更加殊胜的安乐。因为是特殊的欢喜，以及与能取所取更加分离。也被称为离喜。由于喉间的十二个字母变化，能取所取的十二个境自在显现安乐，以及它们的功德
English
Because it is a coarse conceptualization. Because it is a moment of various kinds, and a state of unchanging, small bliss. Because it is based on the stable joy below and the three subsequent joys, and abides in accumulating resources. Because the cause of unchanging bliss is the samadhi of Vajradhara, it is called the first yoga. Here, because it abides in the navel chakra, it can simultaneously transform various kinds of body structures, and qualities such as life, strength, and speed, and phenomena such as not being overwhelmed by old age and disease will appear. From the navel chakra to the top of the heart chakra, the stable wisdom of bodhicitta is: because the effort is small, and the difference in bliss is much greater than before, it is a moment of maturation, and the bliss of the appearance of the apprehended and the apprehender is extremely powerful. Because it is the supreme joy, and the first fruit of the previous joy. Because it abides in the form of the fruit-bearing Vajradhara, it is the subsequent yoga. Thus, because it abides in the heart chakra, the five clairvoyances such as knowing the minds of others increase even more, and the five poisons of affliction completely cease to manifest, and as a substitute for them, the five wisdoms will appear. From the top of the heart chakra to the filling of the throat chakra, the stable wisdom of bodhicitta is: with the knowledge of the nature of the disappearance of the appearance of the apprehended and the apprehender, in the manner of earnestly repeating, it is called "thoroughly enjoying." The meaning of "thoroughly enjoying" is the meaning of repeating, doubling, and experiencing. Generally, the way the apprehended and the apprehender cease, and the way bliss arises, each subsequent one is more excellent than the previous one, and this is present in everything, but the bodhicitta mixed with the red part of the navel chakra, is stable from the cause of being mixed with the red part of the throat chakra, and combined with the way of the burning of tummo, by its power, the difference between the navel chakra and the heart chakra before, and the difference between the throat chakra and the crown chakra later, from the heart chakra to the throat chakra, there is a greater change in the way the apprehended and the apprehender cease. Thus, because the way of realizing emptiness is taken as the cause, even more excellent bliss is obtained. Because it is a special joy, and especially separated from the apprehended and the apprehender. It is also called the joy of separation. Because the twelve letters of the throat chakra change, the twelve realms of the apprehended and the apprehender freely appear as bliss, and their qualities.
Chinese
因为获得多种形象，如同展开坛城的轮子，是殊胜瑜伽。此外，获得不忘陀罗尼，从诸佛处亲闻佛法，从五蕴中也恒常发出佛法之声，能够创造无量密咒，从一语中也能同时发出与各类众生心意相符的多种佛法之声，以及各自的多种语言，还能将不可摧毁的纳达音声，声调，声音等一切都随意转变。从喉咙上端到头顶轮之间，菩提心坚固的智慧，清晰地展现自性之实相，为了大乐增长，舍弃有贪之相，为了极度止息分别念，舍弃贪欲之相，因此是离相的，并且因为能够清晰地展现原始之乐，是俱生喜，与证悟乐空无二味的智慧勇士相融合，菩提心在头顶稳固而灌顶，与境相融入俱生智慧的供养相等，所以是大瑜伽。此外，自身和一切显现都同时显现为坛城之轮，供养云聚持续不断地出现，获得无量无边的不同三摩地之门，我执灭尽，同时面见无数佛陀。如是为四喜。每一喜又因精液，微尘，风和意识融入方式的多少，而分为四种喜，所以是十六种。为了展开天神的显现，是四瑜伽和十六随念。因此，四轮中的明点和四气按时安住，从要害处击打而转变为四喜等，是此意。所谓“以胜妙喜之自性”，如果译为“以喜之胜妙自性”则更佳，喜之胜妙俱生之自性，作为果位的功德，以及作为行为的道和基，都与融为一体之事物，即智慧，乃是吉祥金刚萨埵双运之智慧自性，于此境地如何安乐地……
English
Because of obtaining various forms, like unfolding the wheel of the mandala, it is supreme yoga. Furthermore, obtaining the Dharani of Unforgetfulness, directly hearing the Dharma from all the Buddhas, and the sound of Dharma constantly arising from the five aggregates, being able to create limitless mantras, and from one word, simultaneously emitting various sounds of Dharma that accord with the minds of various sentient beings, as well as various languages of each, and also transforming all the indestructible Nada sounds, tones, and voices at will. From the upper end of the throat to the crown chakra, the wisdom of the steadfast Bodhicitta clearly reveals the reality of self-nature, and for the increase of great bliss, abandoning the characteristics of attachment, and for the extreme cessation of conceptualization, abandoning the characteristics of desire, therefore it is free from characteristics, and because it can clearly reveal primordial bliss, it is co-emergent joy, merging with the wisdom hero who realizes the equality of bliss and emptiness, the Bodhicitta is stable at the crown and is empowered, and it is equal to the offering of the co-emergent wisdom into which the objects dissolve, therefore it is great yoga. Furthermore, oneself and all appearances simultaneously appear as the wheel of the mandala, the clouds of offerings continuously arise, obtaining limitless and different doors of Samadhi, the ego-grasping is exhausted, and simultaneously seeing the faces of countless Buddhas. Thus, there are four joys. Each joy is further divided into four joys depending on the amount of semen, particles, wind, and consciousness that dissolve, so there are sixteen. In order to unfold the appearance of the deities, there are four yogas and sixteen mindfulnesses. Therefore, the Bindu and the four winds in the four chakras abide in time, and from striking the vital points, they transform into the four joys, etc., this is the meaning. The so-called "by the nature of supreme joy", it would be better to translate it as "by the supreme nature of joy", the supreme co-emergent nature of joy, as the qualities of the fruit, and the path and base as actions, are all merged into one entity, that is, wisdom, which is the wisdom nature of the union of glorious Vajrasattva, how to be happy in this state...
Chinese
即通过不费力气而成就自性的方式，享受至上的安乐。这是对先前内容的延续，简要地阐述了密阶的果实：菩提心充满到顶髻之间，在那之后的第二个刹那，生起能所等味的俱生，以及见道无分别的智慧。紧接着，金刚萨埵双运之身成就，以胜过一切方向的行为来享受。这是所要表达的。第四，阐述三十七脉，包括：阐述大乐轮的脉，阐述三轮的脉，阐述誓言轮的脉，以及归纳它们的意义。第一部分是：四方各自分布，四瓣之中也，有四大之脉，位于心间金刚处。那四空行母，拉玛和，断生母和具形母，位于隅角的脉，也都汇集于此。而且从中流出五甘露，安住于供养的自性中，以该事物的自性，被解释为四种供养。以三颂详细阐述后，在有情之心中，五脉各自分布。这样归纳意义，生起定解。脉之根本王，四方生出四瓣之脉：东方为松绕玛，水风流动，空行母；北方为多玛，风之风流动，拉玛；西方为钦玛，火风流动，断生母；南方为滚朵，土风流动，具形母，这些是位于心间金刚，心轮处的内瓣。此处以空行母等四者的名字来表示这四脉。松绕玛等四者是其他续部中所说的名字。隅角的四脉是那四脉所分出的支脉：从松绕玛分出东南之脉，从滚朵分出西南之脉，从钦玛分出西北之脉，从多玛分出东北之脉，这四脉与四方相连。从那之中流出五甘露的精华，安住于充满甘露供养的颅器自性中。对于身体的状况也是如此。