Chinese
啊，智慧！脱衣服是没有畏惧，因为没有分别的分别念，是法界智。身体遍布灰尘，是因为各种活动减弱，是平等性智。颜色是红色，眼睛是红色且细小地看，是悲悯的行为，是成所作智。这是从智慧母中产生的，对于通过其他因缘获得的自性，也获得喜悦的差别，称为喜悦的修持五种智慧。第三是，虽然心间有菩提心聚集，也有所依对境，但主要以四喜为主，降提（dhab zlog）主要需要齐全。菩提心到达金刚的根部时，是显现和喜；到达腰部时，是增长和胜喜；到达宝珠的颈部时，是获得和殊喜；在顶端稳固时，是光明和俱生喜。大手印明点中说：因为喜悦即是显现，显现是增长，说是胜喜，殊喜是接近获得，俱生即是光明。这样说，此处的智慧次第的证悟生起，就像一个一样，八十自性的分别念止息的方式，是特殊的产生。一般来说，四喜和四显现二者是一体，但融乐聚集在心间的四喜，和明点降提的四喜二者不同。因此，心间聚集的光明所产生的三个显现，和明点从秘密处向上返回的显现的差别。而且，下稳固的喜是气、心、明点没有从中央脉中向外散发，后面的比前面的安乐更增加。光明所产生的三个显现逆转，是气从中央脉向外散发的次第，安乐的体验也是后面的比前面的小。气、心进入中央脉变得稳固的时候，下稳固的明点开始稳固，从那以后，下稳固的所有四喜也都是俱生的。那个理由也是，下稳固的俱生比上稳固的那些安乐更大，能取所取的分别念也消失得更多，因为没有从俱生中移动，所以安住在那里。因此，从那个时候开始，下稳固被俱生所遍及，在那之前是三喜和俱生喜。
English
Ah, wisdom! Taking off clothes is without fear, because there is no discrimination of differentiated thoughts, it is the wisdom of the Dharmadhatu. The body is covered with dust, because various activities are weakened, it is the wisdom of equality. The color is red, and the eyes are red and small to look at, it is the action of compassion, it is the wisdom of accomplishing activities. This arises from the Wisdom Mother, and for the self-nature obtained through other causes, it also obtains the distinction of joy, called the practice of joy, the five wisdoms. The third is, although there is Bodhicitta gathered in the heart, there is also an object of dependence, but mainly based on the four joys, the descending and ascending (dhab zlog) mainly need to be complete. When Bodhicitta reaches the root of the Vajra, it is appearance and joy; when it reaches the waist, it is increase and supreme joy; when it reaches the neck of the jewel, it is attainment and special joy; when it is stable at the top, it is luminosity and innate joy. In the Great Seal Bindu it says: Because joy is appearance, appearance is increase, it is said to be supreme joy, special joy is close to attainment, innate is luminosity. It is said that the realization of the wisdom sequence here arises, just like one, the way the differentiated thoughts of the eighty self-natures cease, is a special production. Generally speaking, the four joys and the four appearances are one, but the four joys gathered in the heart of melting bliss, and the four joys of Bindu descending and ascending are different. Therefore, the three appearances produced by the luminosity gathered in the heart, and the difference of the appearances of the Bindu returning upwards from the secret place. Moreover, the lower stable joy is that the air, mind, and Bindu do not radiate outwards from the central channel, and the later is more and more joyful than the former. The three appearances produced by luminosity reverse, it is the sequence of the air radiating outwards from the central channel, and the experience of bliss is also smaller in the later than in the former. When the air and mind enter the central channel and become stable, the lower stable Bindu begins to stabilize, and from then on, all the four lower stable joys are also innate. The reason for that is also that the innate lower stable is more joyful than the upper stable ones, and the differentiated thoughts of the grasper and the grasped also disappear more, because it does not move from the innate, so it abides there. Therefore, from that time onwards, the lower stable is pervaded by the innate, and before that it was the three joys and the innate joy.
Chinese
顯然沒有共同的基礎。嘿，金剛經上說：「或者那本身就是一切的主宰，或者完全捨棄一切的相狀。」有些人認為是下行穩固，並認為俱生所遍及，自己說：「在圓滿次第方面，就像這樣有四種俱生。」認為這樣顯示是矛盾的，因為即使不是圓滿次第，也有下行穩固的四喜。第四，關於時輪金剛的自宗，在《明示語句上師》中說：「臍間、心間、乳間、舌根和頭頂，是喜、勝喜、殊勝喜和俱生喜。第一是六十四瓣，第二是八瓣為殊勝，第三是十六瓣，第四是三十二瓣。亥母位於臍間，俱生喜是飲血之王。」所說的其他都容易理解，是指下行穩固的四喜。亥母位於臍間，這裡的亥母是指臍間的拙火阿夏（藏文：ཨ་ཤད་）。勝義的飲血俱生喜也是從這個輪產生，所以這是上降。也就是說，從頂輪融化到達喉輪是喜，從那裡到達心輪是勝喜，從那裡到達臍輪是離喜，從那裡到達寶珠是俱生喜。在逆行的過程中，到達臍輪時喜圓滿，到達心輪時勝喜圓滿，到達喉輪時離喜圓滿，到達頂輪時俱生喜圓滿，這在《密集金剛金剛鬘》和大多數母續中也多次以這個次第宣說。在時輪金剛中，從頂輪融化到眉間輪是喜，降到喉輪是勝喜，降到心輪是離喜，其下則安立為俱生，下行穩固的前三者與其他相同，俱生則安立在頂輪穩固。這裡所說的外在行為，如經中所說：「生起慾望的是行者自己的心，變得充滿和完全。在充滿的殊勝肢體上，使月亮融化，降下燃燒的妙好明點。彎曲奧迪亞納，自然給予殊勝的安樂，明點消散。」
English
It is evident that there is no common ground. As it says in the Hevajra, "Either that itself is the master of all, or completely abandon all aspects." Some believe in the downward stability and think that it is pervaded by the coemergent, saying, "In the aspect of the completion stage, like this there are four coemergents." It seems contradictory to think that this is what is shown, because even if it is not the completion stage, there are just the four joys of downward stability. Fourth, regarding the Svātantrika view of Cakrasaṃvara, in the "Manifest Utterance Lama" it says, "The navel, the heart, the center of the breasts, the root of the tongue, and the top of the head, are joy, supreme joy, special joy, and coemergent joy. The first is sixty-four petals, the second is eight petals as supreme, the third is sixteen petals, the fourth is thirty-two petals. The sow is located at the root of the navel, the coemergent joy is the supreme blood drinker." What is said otherwise is easy to understand, it refers to the four joys of downward stability. The sow is located at the root of the navel, the sow here refers to the inner heat A-shad (藏文：ཨ་ཤད་) of the navel. The ultimate blood-drinking coemergent joy is also generated from this chakra, so this is the upward descent. That is, melting from the crown and reaching the throat is joy, from there reaching the heart is supreme joy, from there reaching the navel is separation joy, and from there reaching the jewel is coemergent joy. In the reverse process, reaching the navel completes joy, reaching the heart completes supreme joy, reaching the throat completes separation joy, and reaching the crown completes coemergent joy. This is also often taught in this order in the Guhyasamāja Vajramālā and most Mother Tantras. In the Kālacakra, melting from the crown to the chakra between the eyebrows is joy, descending to the throat is supreme joy, descending to the heart is separation joy, and below that it is established as coemergent, the first three of the downward stability are the same as the others, and the coemergent is established as stable in the crown. The external actions mentioned here, as it is said in the scriptures, "The one who generates desire is the practitioner's own mind, becoming full and complete. On the full and excellent limbs, melting the moon, dropping the burning and excellent bindu. Bending the Uddiyana, naturally giving supreme bliss, the dissolving bindus."
Chinese
在三种的最后，这样说，从看见和触摸由欲望而内心痛苦是喜；通过拥抱等行为使明点稍微融化是胜喜；明点到达秘密处是殊喜；成为宝珠的精液滴落的瞬间是俱生喜。又将四灌顶的智慧与喜结合是，世间和超世间虽然有各自的区别，但总的来说，在上师大的时候，按照内部的轮和次第结合，从触摸智慧母的乳房而获得的是喜，瓶灌顶，因为乐未成熟的缘故是孩童；稍微摇动秘密金刚是胜喜，乐虽然非常增长但不稳固的缘故是青年；长时间摇动而使金刚到达宝珠的顶端，比以前的功德增长两倍而成熟但不稳固的缘故是老人。在那里，通过观修有相大印形象和乐无二无别而获得不漏，这即是第四俱生智慧大智慧，非常稳固是众生之主。灌顶略说中也说：瓶灌顶和秘密灌顶，智慧智慧现证，再次这个大智慧，他的智慧现证。变化变化之后滴落，之后其他是不漏。以及，孩童青年之后老人，第四个就是众生之主。智慧支分乳房是，从触摸而菩提心转移乐，因为孩童获得乐，以及，秘密欢喜中长时间产生，菩提心转移是乐，以及，长时间秘密欢喜中产生，在金刚顶端滴落，以及，对于大印生起执着，从同类因所生乐，因为成为同类因。这样说，这些对于胜乐轮的方向，也在金刚手赞释中广说，那要看。第五个是，上面所说的三种显现的证悟产生，和最初三种喜的证悟产生是一个意思。比喻的光明究竟产生，和俱生的证悟产生也是一个意思，证悟的次第功德向上增长。基础时期的三种显现有四组。
English
At the end of the three, it is said that the mental anguish from seeing and touching due to desire is joy; the slight melting of the bindu through actions such as embracing is supreme joy; the bindu reaching the secret place is special joy; the moment the semen that has become a jewel drips is innate joy. Furthermore, combining the wisdom of the four empowerments with joy is as follows: Although there are individual distinctions between the mundane and the supramundane, in general, during the time of the great superior one, combining them according to the inner wheel and order, obtaining joy from touching the breasts of the wisdom mother is the vase empowerment, and because the bliss is not yet mature, it is like a child; slightly moving the secret vajra is supreme joy, and because the bliss greatly increases but is not stable, it is like a youth; moving for a long time and causing the vajra to reach the tip of the jewel, the previous qualities increase twofold and mature, but because it is not stable, it is like an old person. There, through meditating on the great mudra with form, the image, and bliss as inseparable, obtaining the non-leaking, this is the fourth innate wisdom, great wisdom, extremely stable, the lord of beings. In the empowerment summary, it is also said: The vase empowerment and the secret empowerment, wisdom wisdom manifest, again this great wisdom, his wisdom manifest. Changing and changing, then dripping, then the other is non-leaking. And, child, youth, then old, the fourth is the lord of beings. The wisdom limb, the breasts, from touch, the bodhicitta transfers bliss, because the child obtains bliss, and, from secret delight, produced for a long time, the bodhicitta transfer is bliss, and, from secret delight for a long time, produced, dripping at the tip of the vajra, and, because of attachment to the great mudra, the bliss born from the homogeneous cause, because it becomes the homogeneous cause. Thus it is said, these for the direction of the Chakrasamvara, also extensively explained in the Vajrapani praise commentary, that should be looked at. The fifth is, the arising of the realization of the three appearances mentioned above, and the arising of the realization of the first three joys have the same meaning. The ultimate arising of the example luminosity, and the arising of the innate realization also have the same meaning, the order of realization, the qualities increase upwards. The three appearances of the base time have four sets.
Chinese
那些也可能变成意义上的基础，即四喜，但即便如此，性交时的四喜才是真实的，其他的只是相似而已。第二，一般而言，讲述十六喜的界限，以及其音调显现的方式，并分别讲述从手印中获得的十六喜的自性。第一，大手印明点等明点类中对此有非常详细的阐述，特别是大手印明点中说：“从梵穴到喉咙处，只有这么多的明点。”等等，有详细的说明。从头顶到喉咙之间分为四部分，第一部分是喜的喜，第二部分是喜的胜喜，第三部分是喜的离喜，第四部分是喜的俱生喜。当菩提心到达这些地方时，要知道会产生这四个喜的瞬间。到达喉轮上方时，喜的喜就圆满了。仅仅从喉轮脉结的下方开始胜喜的喜，从喉咙到心间分为四部分，每个部分的处所都会显现从胜喜的喜到俱生喜的四喜。从心间到脐间分为四部分，会显现离喜的四喜，即从离喜的喜到其俱生喜之间。从脐间到宝处之间分为四部分，每个部分都会显现从俱生喜的喜到俱生喜之间。另外，还讲述了与太阳运行相关的十二喜，即从大中小三种喜到大中小三种俱生喜之间，从额头到喉咙之间分为三部分，在每个部分的交界处显现。下固的十六喜显现的量度与之前的相同，只是顺序颠倒，即从秘密处到脐间分为四部分，第一部分在逆转菩提心时，会显现喜的喜，然后依次将所有部分都对应起来，到达头顶轮的中央，即俱生喜的俱生。明点降落时，没有一定要从头顶不间断降落等的规定。然而，是由头顶的菩提心引导，其他脉轮处的明点。