Chinese
如是。四金刚或彼之四者，一切自性本具大乐，即是身语意与俱生四者，喜等四者次第相配。此等亦与额、喉、心、脐四者相合，四之时，以彼四种实相之能力，轮回身中形成四脉轮。道之时，要点在于击中四轮，生起道之四喜。彼之四轮垢染清净，故果位四身现前。第二，未修道之轮回众生，于贪执二取结合之时，亦生起四刹那与四喜。此无所谓上稳下稳，无稳固之相，唯是徒然下降而已。于灌顶与道之时，若以方便道而行，则兼具上降下稳之分。上稳者，喜等四者按眉间、喉、心、脐之顺序生起。下稳者，则按脐、心、喉、眉间之顺序生起。然于每一刹那生起而灭，非恒常安住于彼乐。第三，亦有上降下稳之二喜，及其与四轮结合之方式，如前所述。然就一般而言，此非于一次勤作之次第中圆满生起，且各别之喜地于何者相续中生起并串习，则彼不退失，且恒常安住于彼之相续中。就特殊而言，若先修习道次第之加行道忍位以下者，而后进入此密咒道，则必于一次结合之基础上显现上降之四喜地。乃至安住于大忍位者，亦有于一坐中显现八喜地者。此外，无论最初即为密咒道者，抑或从显宗入密宗者，一旦获得喜地，若不立即以懈怠或散乱之因缘而修持稳固之方便，则亦有可能退失证悟。如是，四轮、刹那与喜之结合方式略述如是。然此论典之上降与下稳之
English
Thus. The four vajras, or those four themselves, all inherently abide in great bliss. They are the four: body, speech, mind, and co-emergent. The four, such as joy, are sequentially matched. These are also combined with the four: forehead, throat, heart, and navel. At the time of the four, due to the power of those four realities, the four chakras of the channels are formed in the body of samsara. At the time of the path, the key is to strike the four chakras, giving rise to the four joys of the path. The impurities of those four chakras are purified, so the four kayas of the result manifest. Secondly, even sentient beings in samsara who have not practiced the path, when connected with the union of attachment and dualistic thought, four moments and four joys arise. This has no so-called upper stability or lower stability, it has no characteristic of stability, it is only a mere descent. At the time of empowerment and the path, if practiced as a skillful means path, it has both aspects of upper descent and lower stability. For upper stability, the four, such as joy, arise in the order of forehead, throat, heart, and navel. For lower stability, they arise in the order of navel, heart, throat, and forehead. However, they arise and cease in each moment, they do not constantly abide in that bliss. Thirdly, there are also the two joys of upper descent and lower stability, and the way they combine with the four chakras is as previously explained. However, generally speaking, this does not fully arise in one sequence of effort, and whichever joy grounds arise and become familiar in whose continuum, that does not diminish, and it constantly abides in that continuum. Specifically, if one who has previously practiced the path of sutra, down to the level of patience in the path of joining, enters this path of mantra, then it is certain that the four joy grounds of upper descent will manifest based on one union. Even up to the point of abiding in great patience, there are also those who manifest the eight joy grounds in one session. Furthermore, whether one is initially a practitioner of the mantra path, or enters mantra from the sutra path, as soon as one obtains the joy grounds, if one does not immediately practice the means of stabilization due to laziness or distraction, then it is also possible to lose realization. Thus, the way of combining the four chakras, moments, and joys has been roughly described. However, this treatise on upper descent and lower stability
Chinese
两种喜都宣说了吗？如果说是宣说其中一种，那么，上师们认为只是宣说了下稳，如果两种都宣说就更好了。其中，安乐的体验显现出细微的各种不同变化，是多种多样的刹那。虽然努力很小，却是同一种类的安乐体验，比以前的变化差别更大地显现出来，是成熟的刹那。与那个形态相同的智慧再次重复出现，比前者更加增上的，是完全成熟。无法比喻或象征的大乐，自己觉知，因为分别念少而舍弃了贪著的特征，安乐增长而舍弃了贪著和无贪著的特征，是无特征的刹那。无论是暖乐还是自性乐，安住在微小的安乐三摩地中，是第一喜。安乐增长，能使所取和能取的显现以各种方式消失，是胜喜。安乐极大增长，所取和能取的显现完全消失并分离，是离喜，或者说，与前两个喜的变化差别相比，此时产生更大的变化差别，所以是特殊的喜。安乐达到究竟圆满时，所有所取和能取的显现都消失，能够象征实相原始自性的显现，是俱生喜。这个特征是道的刹那和喜，上下降和下稳两种，以及刹那四喜和四刹那，是适用于一切的共同特征，内部区分的不同差别则需要分别了解。对于自性安住的四喜，这些特征不适用，因为身是遍一切相，虽然本身就是大乐，但因为是身的缘故，不认为是安乐，所以用“喜”这个小的名称来表示，而它本身是遍一切相的缘故，所以是多种多样的。语也是安乐，并且是安乐的推动者，是微尘、风和完全清净的自性，所以用“胜喜”这个比前者在安乐方面更大的词语来表达。意和智慧虽然从各自的角度安立为大乐，但意是大乐
English
Are both joys taught? If it is said that only one is taught, then, the previous masters considered that only the lower stability was taught, but it would be better if both were taught. Among them, the subtle and various different changes in the experience of bliss that appear are the moments of various kinds. Although the effort is small, it is the same kind of bliss experience, and it appears with a greater difference in change than before, it is the moment of maturation. A wisdom that is the same as that form appears again and again, and is much more enhanced than the previous one, is complete maturation. The great bliss that cannot be compared or symbolized, is self-aware, because there are few discriminations, it abandons the characteristics of attachment, and the increase of bliss abandons the characteristics of attachment and non-attachment, it is the moment without characteristics. Whether it is warm bliss or natural bliss, abiding in a small bliss samadhi is the first joy. As bliss increases, the appearance of the grasped and the grasper disappears in various ways, it is the supreme joy. As bliss greatly increases, the appearance of the grasped and the grasper completely disappears and separates, it is the joy of separation, or, compared to the difference in change between the first two joys, a greater difference in change occurs at this time, so it is a special joy. When bliss reaches ultimate perfection, all appearances of the grasped and the grasper disappear, and the appearance of the original nature of reality can be symbolized, it is the coemergent joy. This characteristic is the moment and joy of the path, the two of descending and ascending and lower stability, and the four joys of the moment and the four moments, it is a common characteristic that applies to everything, and the different differences in internal distinction need to be understood separately. For the four joys that abide in nature, these characteristics do not apply, because the body is all-pervasive, although it is itself great bliss, but because it is the body, it is not considered bliss, so it is expressed by the small name "joy", and because it itself is all-pervasive, it is various kinds. Speech is also bliss, and is the promoter of bliss, it is the nature of particles, wind, and complete purity, so it is expressed by the word "supreme joy", which is greater than the previous one in terms of bliss. Although mind and wisdom are established as great bliss from their respective perspectives, mind is great bliss.
Chinese
因为是唯一同味的体性，由于特别超胜或远离戏论的缘故，称为离喜和异喜。智慧是从那安乐显现一切相的还灭方面安立的，所以显示比同味的体性还要大，并且由于安乐和一切相的体性是一的缘故，本来俱生，所以是俱生喜。同样，身的（四喜）与前面相似。语的自性中，为了使所化有情成熟而显现各种形象，是为成熟；意的恒常等持，因为没有转变成不同的形象，而是恒常安住于先前之上的缘故，如同先前之境重复隐藏一样，是为极喜；安乐和形象等融为一体，因为体性不是唯一决定的缘故，是为离体性。因此，在这些喜和刹那的场合中，如顶轮一处，上升下降为喜，下稳为俱生等，有些人认为一个明点的力量可以产生二者，另一些人认为每个喜轮都有向上和向下的部分，所以下方的轮脉明点是产生向上稳固的喜，上方的轮脉明点是产生向下稳固的喜，也有这样解释的，但后者与智慧明点等的密意相符，所以认为是好的。四果是因相同果、异熟果、士用果和离垢果。如果与究竟的果位结合起来，那么俱生身是因相同果，因为安住于因的自性中的缘故，并且因为从因的安乐中显现果的安乐的缘故。那是从脐轮的脉、气、明点完全清净中显现的。法身是异熟果，因为因虽然没有戏论，但果却能知晓一切所知的缘故。那是从心间清净中显现的。报身是士用果，因为身、刹土、眷属和事业等一切都如所愿地受用，并且如所愿地宣说法的缘故。那是从喉间清净中产生的。化身是离
English
Because it is the nature of being of one equal taste, it is called separation joy and special joy because it is particularly superior or free from elaboration. Wisdom is established from the aspect of the cessation of that bliss appearing in all forms, so it shows that it is greater than the nature of equal taste, and because the nature of bliss and all forms is one, it is co-emergent from the beginning, so it is co-emergent joy. Similarly, the body's (four joys) are similar to the previous ones. In the nature of speech, in order to ripen sentient beings with different appearances to be tamed, it is maturation; the constant samadhi of mind, because it does not transform into different forms, but constantly abides on the previous one, it is like repeating and hiding the previous state, so it is extreme joy; bliss and forms, etc. merge into one, because the nature is not uniquely determined, it is separation from nature. Therefore, in the case of these joys and moments, such as the joy of rising and falling at the same place in the crown chakra, and the co-emergent arising from the lower stability, some people think that the power of one drop can produce both, and others think that each joy wheel has an upward and a downward part, so the lower wheel's pulse drop is the cause of generating the joy of upward stability, and the upper wheel's pulse drop is the cause of generating the joy of downward stability, and there are also explanations like this, but the latter is in accordance with the intention of wisdom drops, etc., so it is considered good. The four fruits are the cause-congruent fruit, the maturation fruit, the agent fruit, and the stainless fruit. If combined with the ultimate fruit, then the co-emergent body is the cause-congruent fruit, because it abides in the nature of the cause, and because the fruit's bliss manifests from the cause's bliss. That is manifested from the complete purification of the navel chakra's pulse, air, and drop. The Dharma body is the maturation fruit, because although the cause has no elaboration, the fruit knows all knowable things. That is manifested from the purification of the heart. The Enjoyment Body is the agent fruit, because all the body, realm, retinue, and activities are enjoyed as desired, and the Dharma is taught as desired. That arises from the purification of the throat. The Emanation Body is the separation
Chinese
名为果，是说自身圆满，远离贪执，或者使其他众生远离障碍，或者凭借远离一切障碍的力量，作为附带而示现化身的智慧。这从清净的顶轮产生。在道位时，由于与业风力量的大小相适应，拙火也随之大小燃烧，所以脐轮是同类因，并且完全依赖于缘业之风的成办，是唯一产生大智慧之处。心间是异熟，并且由于脐轮拙火燃烧的作用，喉间的拙火也得以重新燃烧，所以喉间是士夫所为之处，并且当拙火到达该处时，是使明点们远离过失之处，因此，顶轮是远离垢染的果。这主要是与下稳固的四地相结合的情况。总的来说，有刹那四喜的生起和还灭两种，以及道之四喜的生起和还灭两种，所有四种都必须结合四个果。从总体上来说，在基位轮转之时，对于四脉轮以及风和明点等等，无论什么情况，都应当知道，显现四果景象的能力本来就存在。四殊胜是：我之殊胜、他之殊胜、时之殊胜、智慧之殊胜。殊胜的意思是比其他变化更好更清晰。我之殊胜，如果翻译成殊胜的我则更容易理解，是唯一的安乐智慧，从在脐轮处按压要害而成为证悟它的方法。他之殊胜是离戏一切相，从在心间触及要害而证悟它。时之殊胜是远离生灭住三者的实相，从在喉间按压要害而证悟它。智慧之殊胜是不作意而知晓所知，从在顶轮触及要害而成为证悟它的方法。对于这些，前辈们解释说，我是拙火，他是与此不同的心间明点，时是燃烧、滴落、稳固之时，智慧是安乐之因顶轮明点。四处