English
It is called the fruit, which means that one's own perfection is free from attachment, or that it makes other sentient beings free from obscurations, or that by the power of being free from all obscurations, it is the wisdom of showing manifestations as an incidental occurrence. This arises from the pure crown chakra. In the stage of the path, because the tummo also burns in proportion to the strength of the karmic winds, the navel chakra is the homogenous cause, and it completely depends on the accomplishment of the circumstantial karmic winds, so it is the only place where great wisdom arises. The heart is the maturation, and because of the action of the navel chakra's tummo burning, the tummo of the throat is also newly ignited, so the throat is the place of the purusha, and when the tummo reaches that place, it is the place that makes the bindus free from faults, therefore, the crown chakra is the fruit free from impurities. This is mainly the case when combined with the four lower stable grounds. In general, there are two types of arising and reversing of the four joys of momentariness, and two types of arising and reversing of the four joys of the path. All four must be combined with four fruits. In general, during the time of the base's cycle, for the four chakras, winds, and bindus, etc., in any case, it should be known that the ability to manifest the appearance of the four fruits has always been present. The four excellences are: the excellence of self, the excellence of others, the excellence of time, and the excellence of wisdom. The meaning of excellence is said to be better and clearer than other changes. The excellence of self, if translated as the excellence of the self, is easier to understand, it is the wisdom of single bliss, which becomes the method of realizing it from pressing the key point in the navel chakra. The excellence of others is the freedom from elaboration, all aspects, which is realized from touching the key point in the heart chakra. The excellence of time is the reality that is free from the three of arising, ceasing, and abiding, which is realized from pressing the key point in the throat chakra. The excellence of wisdom is knowing the knowable without conceptualization, which becomes the method of realizing it from touching the key point in the crown chakra. Regarding these, the former masters explain that the self is the tummo, the other is the heart chakra's bindu that is different from it, time is the time of burning, dripping, and stabilizing, and wisdom is the crown chakra's bindu that is the cause of bliss. Four places
Chinese
是自我的处所，他者的处所，瑜伽的处所，以及真如的处所。处所的梵语是Pīṭha（梵文天城体：पीठ，梵文罗马拟音：pīṭha，汉语字面意思：座），也指垫子，因此被称为四座。其中，自我和他者就是前面所说的那些。瑜伽是指结合，即通过咒语和事业等一切世俗的缘起因缘，如实知晓的智慧。真如是指证悟真谛的道路，以及知晓所证悟的真谛本身的智慧。因为对四个脉轮进行要害的击打，就能获得这些。四个脉轮即是处所，脐轮是自我的处所，心轮是他者的处所，喉轮是瑜伽的处所，顶轮是秘密或真如的处所。善良的人们啊，这些处所的突发污垢也以各自的名字命名，即对自我的执着，对他者的执着，对时间的分别念，以及对境的认识的分别念，也依次与四个脉轮结合，显现为自我，显现为他者，显现为因缘，以及视为解脱，也依次结合。到此为止，已经阐述了基的法类安住于身体之中。第二，主要阐述道的法类，有四个部派，即：上座部、一切有部、大众部和正量部。其中，上座部与脐轮结合，有部与心轮结合，大众部与喉轮结合，正量部与顶轮结合，此处的意义直接从字面上理解是：从脐轮的风心汇聚之处，上座部和有部两个部派的独特见解和行持的差别，都带着确定性在心中显现，三种相也是由此类推。从声音和意义的角度，将名称相同的事物结合，也出自喜金刚的教言，即身体摇摆不定的处所之主是脐轮上座部，依赖各种法类而产生分别念的处所是心轮一切有部，被六味所供养的处所是喉轮大众部，以及大乐之因菩提心大多安住的基础是顶轮正量部。这也是脉轮
English
These are the abodes of self, the abodes of others, the abodes of yoga, and the abodes of Suchness. The Sanskrit word for abode is Pīṭha (Sanskrit Devanagari: पीठ, Sanskrit Romanization: pīṭha, Chinese literal meaning: seat), which also refers to a cushion, hence it is famously known as the Four Seats. Among them, self and other are those just mentioned. Yoga refers to the union, that is, the wisdom that truly knows all the conventional interdependent causes and conditions, such as mantras and activities. Suchness refers to the path of realizing the ultimate truth, and the wisdom that knows the ultimate truth itself. Because striking the key points of the four chakras will lead to the attainment of these. The four chakras are the abodes: the navel chakra is the abode of self, the heart chakra is the abode of others, the throat chakra is the abode of yoga, and the crown chakra is the abode of secret or Suchness. O virtuous ones, the sudden defilements of these abodes are also named accordingly, that is, the clinging to self, the clinging to others, the conceptualization of time, and the conceptualization of knowing objects, which are also sequentially combined with the four chakras, appearing as self, appearing as other, appearing as causes and conditions, and viewing as liberation, also combined sequentially. Up to this point, it has been explained that the dharmas of the ground abide in the body. Second, mainly explaining the dharmas of the path, there are four schools: the Sthavira school, the Sarvastivada school, the Mahasanghika school, and the Pudgalavada school. Among them, the Sthavira school is associated with the navel chakra, the Sarvastivada school with the heart chakra, the Mahasanghika school with the throat chakra, and the Pudgalavada school with the crown chakra. The meaning here, directly from the literal sense, is: from the point where the wind and mind of the navel chakra converge, the unique views and practices of the two schools, Sthavira and Sarvastivada, arise in the mind with certainty, and the three aspects are inferred accordingly. Combining things with the same name from the perspective of sound and meaning is also stated in the teachings of Hevajra, that is, the lord of the place where the body sways and decays is the navel chakra Sthavira school, the place where conceptualizations arise relying on various dharmas is the heart chakra Sarvastivada school, the place honored by the six tastes is the throat chakra Mahasanghika school, and the basis where the bodhicitta, the cause of great bliss, mostly abides is the crown chakra Pudgalavada school. This is also the chakra
Chinese
关于寂止的章节。三种等持是：第一结合，坛城大王胜，事业大王胜。其中，在生起次第的阶段，主要是依靠和具备生起，即第一结合；开展坛城是坛城大王胜；供养和从事事业等仪轨的支分是事业大王胜。同样，在圆满次第和结合时，气入中脉是第一结合；安住是坛城大王胜；融化并进行燃烧滴降是事业大王胜，这样解释道。在密咒次第中，止息气是第一结合；次第生起智慧的安乐是坛城大王胜；在秘密次第中，使究竟安乐圆满是事业大王胜，也有一些人这样认为，那些也似乎是可以的。然而，自己的宗派是阻止左右脉的运行，以事业之气点燃梵穴之火，对于卵生者方面，从现证菩提三者，对于胎生者方面，从现证菩提五者使因金刚持生起，再次燃烧火气，对于胎生者来说，是以歌声催动融化，或者对于卵生者来说，是光芒的放出和收摄。点燃脐间的拙火，是使果金刚持生起，这是第一结合。拙火燃烧的光芒遍布各种脉轮，是开展本尊身，所以是坛城大王胜；生起融化之乐是对蕴界等进行供养，所以是事业大王胜。这是在能够燃烧滴降交合的所有圆满次第瑜伽中都具备的。以第一结合清净中脉，以坛城大王胜清净左脉，以事业大王胜清净右脉，因为在中脉中燃烧，并且是清净界、精液、明点的缘故。四支是念诵、近成就、成就、大成就。其中，如果将这念诵成就四支依次对应四个次第，或许能够阐述其与时轮等宗义相符的方式，但暂时在此不述说。还有一些前辈将四种分类与之对应，但我觉得不太好，因此需要这样对应：那么，生起次第的念诵支分是，本尊誓言尊
English
Concerning the section on quiescence. The three samādhis are: first union, supreme mandala king, and supreme action king. In the context of the generation stage, the main reliance and possession of generation is the first union; the unfolding of the mandala is the supreme mandala king; offering and engaging in activities such as the limbs of the ritual are the supreme action king. Similarly, in the completion stage and union, the entry of wind into the central channel is the first union; abiding is the supreme mandala king; melting and performing burning and dripping are the supreme action king, so it is explained. In the mantra stage, stopping the wind is the first union; gradually generating the bliss of wisdom is the supreme mandala king; in the secret stage, perfecting ultimate bliss is the supreme action king, some also think so, and those also seem to be acceptable. However, one's own system is to block the movement of the left and right channels, and to ignite the fire of the Brahma hole with the wind of action. For the oviparous side, from the three of manifest enlightenment, for the viviparous side, from the five of manifest enlightenment, the cause Vajradhara arises. Again, the fire wind burns, for the viviparous, melting is urged by song, or for the oviparous, the rays of light are emitted and gathered. Igniting the fierce fire of the navel is to cause the fruit Vajradhara to arise, this is the first union. The light of the burning fierce fire pervades the various channels and places, which is the unfolding of the deity body, so it is the supreme mandala king; the arising of melting bliss is an offering to the aggregates and elements, so it is the supreme action king. This is complete in all the completion stage yogas that are capable of burning and dripping union. The first union purifies the central channel, the supreme mandala king purifies the left channel, and the supreme action king purifies the right channel, because it burns in the central channel, and is the cause of purifying the elements, semen, and bindu. The four limbs are recitation, near accomplishment, accomplishment, and great accomplishment. Among them, if these four limbs of recitation and accomplishment are sequentially applied to the four stages, it may be possible to explain how they conform to the tenets of Kalachakra and others, but I will not speak about it here for the time being. Some previous ones also spoke of applying the four divisions to it, but I did not see it well, so it needs to be applied like this: then, the recitation limb of the generation stage is, the commitment being of the deity.
Chinese
生起和，近成就是生殖轮加持，成就则是身语意等加持，大成就是勾招和三重勇识，灌顶增盛是必须要做。这些是使一个本尊的生起次第成为具足四支的方式。或者，近修是，最初因为接近本尊的缘故，精勤于禅修和念诵。近成就或者近修是，也称为近修成就合修，为了使所亲近的本尊欢喜的缘故，精勤于供养念诵。成就则是为了对已经使之欢喜的本尊，为了成就的缘故而祈请，是修持坛城。大成就则是与大事业相结合，是进入上中下三种成就的事业仪轨，直至成就为止。这是从本尊修持的行为次第中分出的近修成就四支。此时，这四者是成组的法，因此必须依次与四个轮相结合，必须与上升次第和下降次第二者相结合，因为四喜地有先后两个次第的缘故。其中，以众多因缘使脐轮拙火燃烧，仅仅是对殊胜融乐的近修，而其摧毁心间的脉结，如同使本尊欢喜一样，是使大乐迅速能够成就，是近成就。当喉间和脐间二者汇聚之时，拙火以强大的力量，必定立即产生大乐，如同本尊承诺给予成就一般，是成就。触及顶轮，为了实际赐予安乐的成就，如同本尊赐予成就一般是大成就。同样，第一喜地是近修，胜喜地是近成就，离喜地是成就，俱生喜地安立为大成就，同样，也应与下稳固的四地相结合。或者，无论是依赖事业手印，还是依赖瑜伽道，刹那四喜的顺生逆转，也只是具足四支的一部分而已。同样，春季