English
Return. The third is irreversible: the heart's pulse knots are untied, the discriminations of the five aggregates vanish, and the lotus of the heart opens upwards, so that the five clairvoyances become very vast and stable. In general, the pulse wheels are turned upwards. When the pulses through which bindu descends are turned upwards, the wisdom that relies on the stability of the bindu will also be particularly revealed. As it says in the Great Seal Bindu: "When the life-force in the navel's pulse, does not function even for an instant, then this lotus bud, will turn upwards in an instant. Therefore, in the center of the navel, the mind will become stable." Thus it is said, this is the second. Also, the sixteen-finger flame can be reversed twice. The third is irreversible, and the throat's pulse knots open, the discriminations of the six sense bases vanish, the tongue becomes like the tongue of the Tathagata, and mastery of speech is achieved. One knows the teachings of the Tripitaka without having to learn them. The eye veins become red, and the gaze of subjugation is achieved, this is the third. Then, a single stream of the blazing fire of fierce wisdom reaches the crown of the head. From this point on, it is called having obtained stability in fierce fire and melting descent. The completion of melting descent in the central channel will always come. The fine tip of the flame, together with the wind, gradually reaches the space between the eyebrows. The space between the eyebrows, called the door of the essential point, is what opens the upper end of the central channel. At the time of the base, it is the cutting of the essential point at the time of death, and because it is the door related to that, it is called the door of the essential point. Therefore, the fierce fire's flame also travels to the doors of the senses. Then, even without the mind being urged by the practitioner, the rays of the flame urge the mind-streams of the Tathagatas, and bless them, so even without deliberately meditating, it will naturally travel back and forth in the streams of the Tathagatas. This completes all the realizations of the stages of mantra. This is the fourth. Third, the stages of wisdom have two aspects: general meaning and specific meaning. The first is to explain in detail the classification of the four joys, to identify them by the nature of the sixteen joys, the relationship between melting bliss and intrinsic nature, and to explain in detail the way the stages of wisdom arise. These great secrets are very numerous to speak about, and are profound and subtle places, but in short
Chinese
略述少许，首先，有依于行事的四喜，依于四亲近修的四喜，依于三显现的四喜，依于轮的四喜，以及置于道之界限上的四喜。第一种，吉祥黑汝嘎（藏文：དགེས་པ་རྡོ་རྗེ་）和《密集金刚续》（梵文：Samputa）中也多有阐述，其他经典中也出现的，是四刹那和合。如《二观察》中所说： "种种最初之喜乐，成熟即是胜喜乐，殊胜离喜即离喜，离相俱生是俱喜。" 即喜和种种相的刹那，胜喜和成熟的刹那，殊胜喜和殊胜获得的刹那，俱生和离相的刹那相合。四刹那即，拥抱等外在的种种行为是第一刹那。金刚莲花平等结合，因外在行为少，果为大乐是成熟。超越于此，心稍不作意而舍弃贪著，明点不降而舍弃离贪，即是离相的刹那。在那样的时刻，虽无乐受，但忆念先前体验，即是殊胜获得的刹那。在那些时候，生起各自的喜，仅是外在的乐受是喜。明点从梵穴降至密处之乐是胜喜。安住于秘密金刚之喜是俱生。平凡者等的降落而成为离贪，以及道时向上升起的离贪是离喜。极端的离喜最初时，如黑暗中的明灯。同样，女儿也以信心……" 此处的经文清楚地表明，这是在阐述第三俱生喜。自在弥勒巴（梵文：Maitripa）唯持此观点，并且也阐述了誓言。此外，喜的特征是：花环、檀香、女人等，何时因见到而生乐，那时即是真实之喜。真实安住于一切有情。金刚莲花平等结合，心如何安住，以此所象征的心，那时即是胜喜。从结合中生起离喜之心，真实安住于乐的尽头，此即被称为离喜。
English
To speak briefly, firstly, there are the four joys dependent on action, the four joys dependent on the four approaches and accomplishments, the four joys dependent on the three appearances, the four joys dependent on the wheel, and the four joys placed on the boundaries of the path. The first is that the Hevajra and the Samputa also explain it extensively, and it also appears in other texts, which is the union of the four moments. As it is said in the Second Examination: "The joy of various firsts, maturation is the supreme joy, distinct joy is the joy of separation, signless coemergent is coemergent joy." That is, the moment of joy and various aspects, the moment of supreme joy and maturation, the moment of distinct joy and distinct attainment, the moment of coemergence and signlessness are combined. The four moments are: embracing and other various external actions are the first moment. The vajra and lotus are equally united, the cause of external action is small, and the result of great bliss is maturation. Transcending this, the mind slightly non-conceptualizes and abandons attachment, the bindu does not fall and abandons detachment, which is the moment of signlessness. At such a time, although there is no bliss, remembering the previous experience is the moment of distinct attainment. At those times, each joy arises, and only external bliss is joy. The bliss of the bindu descending from the crown to the secret place is supreme joy. The joy of abiding in the secret vajra is coemergent. The falling of ordinary people and becoming detached, and the detachment that rises upwards during the path is the joy of separation. At the beginning of the extreme joy of separation, it is like a lamp in the darkness. Similarly, the daughter also believes..." The scripture here clearly shows that it is explaining the third coemergent joy. The lord Maitripa alone holds this view, and also explains the vows. Furthermore, the characteristics of joy are: garlands, sandalwood, women, etc., when seeing them brings happiness, then it is truly joy. It truly abides in all sentient beings. The vajra and lotus are equally united, how the mind abides, the mind symbolized by this, then it is said to be supreme joy. From the union arises the mind of separation joy, truly abiding at the end of bliss, this is called separation joy.
Chinese
我，于生与灭中极负盛名。喜与胜喜，以及离喜，此为三种。俱生之自性，乃是稳固与变动一切之自性。所有俱生者，佛陀皆说为不可思议。因此，对于不可言说之普行者，称之为智慧黑汝迦。如是等等，也对俱生进行了广释。名为小黑师者，乃是成就证悟者所著，殊胜之胜乐黑尊法类之释论，其中也说安乐之终为离喜。又，关于俱生二者消失、二者并存的解释是：明点四分降落时，二分降于莲花，即落于脉之尖端。二分未降，即二者降落故为空性，二者存在故为光明，并趋向安乐之分，故为乐空等分。许多汉藏人士对此严厉驳斥，并念诵“胜终离喜为首者”。然而，若要将不同续部的密意整合为同一意义，那么“以有情之意乐，所说之道的入门无量”之说也仅成空谈。如同同一续部中，黑汝迦示现诸多不同面容与手印亦无有相违，同样，四喜之安立示现不同亦无有相违。四喜与四灌顶相联，瓶灌顶仅有与时妃拥抱之喜，密灌顶仅有观莲花之喜，即胜喜。智慧智慧灌顶虽具四喜，然不能诠释俱生，故有离喜。第四灌顶之智慧生起能诠释俱生，故安立于此。经中云：“灌顶以四之数目，喜等次第应知。”即是将智慧智慧自身分为四，狂喜之乐等喜，乃是智慧智慧自身之瓶灌顶。观bhaga（梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：吉祥），乃是密灌顶。手持智慧智慧，以及二者交合为第四灌顶，此亦是观待作为而安立四喜之不同分位。吉祥佛颅经中云：“如是所说，见而生贪，拥抱略有果，摩擦生喜，一切之终为离喜。”即是将前述之初喜分为二者。
English
I am renowned in birth and destruction. Joy and supreme joy, and joylessness, these are the three. This co-emergent nature is the nature of all that is stable and moving. All that is co-emergent, the Buddhas have declared to be inconceivable. Therefore, the inexpressible all-goer is called Wisdom Heruka. Thus, and so on, there is also an extensive explanation of co-emergence. The one called Little Black Teacher, who is an accomplished siddha, composed a special commentary on the meaning of the Black Vajrasattva system, in which it is also said that the end of bliss is joylessness. Furthermore, the explanation of the two co-emergent ones being lost and the two being together is: when the four parts of the bindu descend, two parts descend into the lotus, that is, they fall to the tip of the root. Two parts do not descend, that is, because two have descended, it is emptiness, and because two remain, it is clarity, and they go to the part of bliss, so it is equal parts of bliss and emptiness. Many Chinese and Tibetan people strongly reject this, and recite "Supreme end, joylessness is the first." However, if it is necessary to integrate the meanings of different tantras into one meaning, then the saying "Because of the intention of sentient beings, the entrances to the path are limitless" becomes merely empty words. Just as there is no contradiction in Heruka showing many different faces and hand gestures from the same tantra, similarly, there is no contradiction in showing different arrangements of the four joys. The four joys are connected with the four empowerments, the vase empowerment only has the joy of embracing the consort, the secret empowerment only has the joy of looking at the lotus, that is, supreme joy. Although the wisdom-knowledge empowerment has all four joys, it cannot represent co-emergence, so there is joylessness. The wisdom arising from the fourth empowerment can represent co-emergence, so it is placed there. It is said in the scripture: "Empowerment with the number of four, joy and so on should be known in order." That is, dividing wisdom-knowledge itself into four, the joy of excitement and so on is the vase empowerment of wisdom-knowledge itself. Looking at the bhaga (梵文，भग，bhaga，auspicious), is the secret empowerment. Holding the wisdom-knowledge, and the union of the two is the fourth empowerment, this is also a different position of establishing the four joys depending on the action. It is said in the glorious Buddha Skull Tantra: "As it is said, seeing gives rise to desire, embracing has a slight result, rubbing gives rise to joy, the end of all is joylessness." That is, dividing the first joy mentioned earlier into two.
Chinese
色声香味三种的安乐欢喜，以及味触的殊胜欢喜，还有菩提心融化的安乐俱生，以及融化完毕没有转移成宝珠而被束缚，称为离喜。这些也说是四无量，与天神相应是慈悲，拥抱则转为慈爱。驱驰的结合自性是，欢喜是肢体之母的殊胜。二者结合后所漏出的，那是自我说舍。这样说的是，在此乘中，一个座次中生起的圆满次第的四喜，就安立为无缘的四无量。第二是，集合续后等众多经典的密意，如口诀所说：金刚莲花相触碰，说是亲近的本体。金刚莲花相进入，是近修的本体。之后稍微催动和运行，心就颤抖，记忆丧失。头顶的头发散开，衣服也脱落。尘土遍布身体，脸色发红，眼睛发红，用小眼睛看着我。反复催动是修持。之后没有心思忧虑，以持戒精进，基础形状摇动，三道智慧之火点燃，从界融化后十六滴，变成昆达花一样。用风的结合来供养，自性极寂静，一切法寂静就是它。安乐本身住在宝珠中，瞬间失去记忆而摇动，是大修持的本体。这样，二根相触是欢喜，二脉相遇是殊胜喜，运行是特殊欢喜，菩提心在秘密宝珠中稳固是俱生喜。弓形是风，也就是事业风下泄的红色火焰燃烧，阻止十六分的菩提心融化被风转变，象征着没有分别念的记忆和摇动的俱生。这里的亲近等是欢喜的亲近修持四种，是接近自性大乐，进入实际修持，以及实际修持和几乎成就。
English
The bliss and joy of the three: form, sound, and smell; and the supreme joy of taste and touch; and the co-emergent bliss of the dissolving bodhicitta; and the binding of what has been dissolved without being transformed into a jewel, is called joylessness. These are also said to be the four immeasurables: being with the gods is compassion, and embracing turns into loving-kindness. The nature of the driving union is: joy is the supreme of the mother of limbs. Whatever leaks out from the union of the two, that is what I call equanimity. It is said that, in this vehicle, these four joys of the completion stage that arise in one session are attributed to the four immeasurables without object. The second is, the intention of many scriptures such as the Condensed Subsequent Tantra, as the oral instruction says: The touch of the vajra and lotus is said to be the very nature of approaching. The entry of the vajra into the lotus is the very nature of near accomplishment. Then, with just a little urging and movement, the heart trembles and memory is lost. The hair on the crown of the head comes loose and the clothes are also taken off. Dust covers the body, the complexion is red, and the eyes are red, looking at me with small eyes. Repeated urging is practice. Then, without mental worry, with the form of the base moving with diligence in discipline, the fire of the wisdom of the three channels is ignited, and from the melting of the elements, sixteen drops become like the kunda flower. It should be offered by the union of the winds. By nature, it is very peaceful, and the peace of all dharmas is just that. That bliss itself dwells in the jewel, causing momentary loss of memory and movement, is the very nature of great practice. Thus, the touch of the two organs is joy, the meeting of the two channels is supreme joy, the movement is special joy, and the bodhicitta being stable in the secret jewel is co-emergent joy. The bow shape is wind, that is, the red flame of the downward-clearing action wind burning, preventing the sixteen parts of the dissolving bodhicitta from being transformed by the wind, symbolizing the co-emergent without conceptual memory and movement. The approaching etc. here are the four approaches and practices of joy, which are approaching the great bliss of self-nature, entering into actual practice, and actual practice and almost accomplishment.