English
Those may also become the basis of meaning, the four joys, but even so, the four joys during intercourse are real, and the others are only similar. Second, in general, it explains the boundaries of the sixteen joys, and how their tones manifest, and separately explains the nature of the sixteen joys obtained from the mudra. First, the great mudra bindu, etc., are explained very extensively in the bindu category, especially in the great mudra bindu, it says, "From the Brahma hole to the throat, there are only so many bindus." etc., there is a detailed explanation. From the crown of the head to the throat is divided into four parts, the first is the joy of joy, the second is the supreme joy of joy, the third is the joy of separation from joy, and the fourth is the innate joy of joy. When the bodhicitta reaches these places, it should be known that these four moments of joy will arise. When it reaches the upper part of the throat wheel, the joy of joy is complete. Only from the lower part of the throat wheel's knot does the joy of supreme joy begin, from the throat to the heart is divided into four parts, and in each part, the four joys from the joy of supreme joy to the innate joy will manifest. From the heart to the navel is divided into four parts, and the four joys of separation from joy will manifest, that is, from the joy of separation from joy to its innate joy. From the navel to the jewel place is divided into four parts, and in each part, from the joy of innate joy to innate joy will manifest. Furthermore, the twelve joys related to the sun's movement are also explained, that is, from the three great, medium, and small joys to the three great, medium, and small innate joys, from the forehead to the throat is divided into three parts, and they manifest at the junction of each part. The measure of the manifestation of the sixteen joys of the lower stable is the same as before, but the order is reversed, that is, from the secret place to the navel is divided into four parts, and in the first part, when the bodhicitta is reversed, the joy of joy will manifest, and then all parts are corresponded in order, reaching the center of the crown wheel, that is, the innate joy of the innate. When the bindu falls, there is no certainty that it must fall continuously from the crown of the head. However, it is guided by the bodhicitta of the crown of the head, and the bindus of other nadi places.
English
As it increases, each characteristic of the upper stable place has more of the inferior bliss, while the lower stable place has more of the bliss of the higher realms. However, even though the sixteen joys of the upper stable place can fully symbolize the wisdom of bliss and emptiness, it takes a long time to truly symbolize the joy of the lower stable place. Even if one understands well the movement of the bindu back and forth in the crown chakra, many are unable to draw great bliss from it. When one part of the reverse flow of the bindu is stable, it can symbolize the lower stable place. At that time, the realization of the stages of wisdom here arises, and the actual symbolization of the lower stable place is simultaneous. The meaning of actually or truly symbolizing the lower stable place is to draw the bliss and emptiness that reverses to the central channel. Secondly, in this system, the four moments of joy are a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: 阿), ā (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: 啊), i (Tibetan, Devanagari: इ, Romanized Sanskrit: i, literal Chinese meaning: 伊), ī (Tibetan, Devanagari: ई, Romanized Sanskrit: ī, literal Chinese meaning: 咿), the four of supreme joy are u (Tibetan, Devanagari: उ, Romanized Sanskrit: u, literal Chinese meaning: 乌), ū (Tibetan, Devanagari: ऊ, Romanized Sanskrit: ū, literal Chinese meaning: 呜), ṛ (Tibetan, Devanagari: ऋ, Romanized Sanskrit: ṛ, literal Chinese meaning: 热), ṝ (Tibetan, Devanagari: ॠ, Romanized Sanskrit: ṝ, literal Chinese meaning: 锐). The four of special joy are ḷ (Tibetan, Devanagari: ऌ, Romanized Sanskrit: ḷ, literal Chinese meaning: 利), ḹ (Tibetan, Devanagari: ॡ, Romanized Sanskrit: ḹ, literal Chinese meaning: 丽), e (Tibetan, Devanagari: ए, Romanized Sanskrit: e, literal Chinese meaning: 诶), ai (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: 爱). The four of innate joy are o (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, literal Chinese meaning: 哦), au (Tibetan, Devanagari: औ, Romanized Sanskrit: au, literal Chinese meaning: 奥), aṃ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: 昂), aḥ (Tibetan, Devanagari: अः, Romanized Sanskrit: aḥ, literal Chinese meaning: 啊), which appear in both the upper and lower stable places. According to the Kalachakra, the way the thirty vowels appear is that the upper and lower stable places combined appear in the thirty-two moments of joy in order: a i ṛ u ḷ (Tibetan, Devanagari: अ इ ऋ उ ऌ, Romanized Sanskrit: a i ṛ u ḷ, literal Chinese meaning: 阿伊热乌利), a e ar o al (Tibetan, Devanagari: अ ए अर् ओ अल, Romanized Sanskrit: a e ar o al, literal Chinese meaning: 阿诶阿尔哦阿勒), ha ya ra va ra la aṃ (Tibetan, Devanagari: ह य र व र ल अं, Romanized Sanskrit: ha ya ra va ra la aṃ, literal Chinese meaning: 哈亚拉瓦拉拉昂), lā vā rā yā hā (Tibetan, Devanagari: ला वा रा या हा, Romanized Sanskrit: lā vā rā yā hā, literal Chinese meaning: 拉瓦拉亚哈), al au ār ai ā (Tibetan, Devanagari: अल औ आर् ऐ आ, Romanized Sanskrit: al au ār ai ā, literal Chinese meaning: 阿勒奥阿尔爱啊), ḷ ū ṛ ī ā aḥ (Tibetan, Devanagari: ऌ ऊ ऋ ई आ अः, Romanized Sanskrit: ḷ ū ṛ ī ā aḥ, literal Chinese meaning: 丽呜热咿啊啊). This is how it is explained in the scriptures. The names of the bindus that manifest the vowels are: In the Mahamudra Bindu it says: "Light and power are like clouds, breath and utpala (Sanskrit, উৎপল, literal Chinese meaning: 青莲花), earth and mind, essence, moon, sun, darkness, supreme, sound, taste and lightning. Know these sixteen, the bindu of bliss is stainless." It is said. It also speaks of the eight heart strengths and so on. These should be understood in detail from the four bindu circles and so on. The meaning of the manifestation of vowels is the meaning of the melting of the essence of the sixteen transfers of the bindu. Third, in the Glorious Mahamudra Bindu, the names of each moment are also explained, as it says in the scriptures: "Desire and trembling and going and, joy these four, this is the first union, this is the meaning of joy. Increase and desire and birth and, supreme joy these four, this is the second union, this is the meaning of supreme joy. Burning and bindu intoxication and, separation from joy these four, this is the union
Chinese
第三个是离喜。离喜是喜悦的意思。奥札（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和持（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和眠（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是俱生第四。那是第四种结合，是喜悦的十六个刹那。其中，欲望，即贪欲扰乱心意；身体颤抖，即颤抖；在外部的脉轮处，菩提心摇动，即行走；从中稍微获得快乐，即喜悦，这是最初的四种。欲望之心增长，欲望强烈，明点产生，从中获得极大的喜悦，即获得快乐，这是第二种四种。暖热燃烧，明点更加融化，如醉酒般念头和记忆消失，欲望消失，这是离贪，即第三种四种。脉、气、心和明点结合的力量，仅使昆达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）缠绕，是奥札（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）；从中脉发出声音，是持（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）；念头消失而变得清晰时，是睡眠；从中获得极大的快乐，是俱生，即第四种四种。时轮中说这些和名称相似，但意义是将四喜分开，所以不是同一个。又在那里，将四喜的每一个都分为身、语、意和智慧，所以说有十六喜，很多。说了十六个部分，所以实际上也显示了十六个刹那。第三个分为二，第一个是成就的共同因素，是将自身的中脉作为要点来按压，以及依止手印。以上稳固和以下稳固，使明点菩提心在中脉中稳固，这是在初、中、后三个阶段将自身的中脉作为要点来按压的方法，以及修持有相和无相的空性，这些都是必须的。但这里的实际原因是事业手印的瑜伽修行。吉祥时轮中也说：火是水银的敌人，如果与火分离，水银永远不会被束缚。如果不束缚，就不会有炼金术，如果与黄金分离，那么演说者们就没有享受。同样，如果与女性的结合分离，那么瑜伽士们的心永远不会被束缚。如果不束缚，就不会有身体的膨胀，如果不膨胀，就不会给予身体的俱生快乐。
English
The third is separation from joy. Separation from joy means joy. Oṭa (藏文, Devanagari, Roman transliteration, literal meaning) and holding (藏文, Devanagari, Roman transliteration, literal meaning) and sleep (藏文, Devanagari, Roman transliteration, literal meaning), are the four co-emergent ones. That is the fourth union, which is the sixteen moments of joy. Among them, desire, that is, lust disturbing the mind; the body trembling, that is, trembling; in the external pulse points, the bodhicitta moving, that is, walking; and slightly obtaining happiness from that, that is, joy, these are the first four. The desire mind increasing, the desire becoming strong, the bindu arising, and from that obtaining great joy, that is, obtaining happiness, these are the second four. Warmth blazing, the bindu melting even more, like being drunk, thoughts and memory disappearing, and desire disappearing, this is separation from attachment, that is, the third four. The power of the combination of the pulse, wind, mind, and bindu, merely causing the kuṇḍa (藏文, Devanagari, Roman transliteration, literal meaning) to be bound, is oṭa (藏文, Devanagari, Roman transliteration, literal meaning); the sound arising from the central channel, is holding (藏文, Devanagari, Roman transliteration, literal meaning); when thoughts disappear and become clear, it is sleep; and obtaining great happiness from that, it is co-emergent, that is, the fourth four. In the Kalachakra, it is said that these are similar in name, but the meaning is that the four joys are separated, so they are not the same. Also there, each of the four joys is divided into body, speech, mind, and wisdom, so it is said that there are sixteen joys, many. It is said that there are sixteen parts, so in reality it also shows the sixteen moments. The third is divided into two, the first is the common cause of accomplishment, which is pressing the central channel of one's own body as the key point, and relying on the mudra. Stabilizing above and stabilizing below, making the bindu bodhicitta stable in the central channel, this is the method of pressing the central channel of one's own body as the key point in the beginning, middle, and end, and meditating on emptiness with and without characteristics, all of which are necessary. But the actual cause here is the yoga practice of the action mudra. Also in the glorious Kalachakra, it is said: Fire is the enemy of mercury, if separated from fire, mercury will never be bound. If not bound, there will be no alchemy, if separated from gold, then the speakers will have no enjoyment. Similarly, if separated from the union with women, then the minds of the yogis will never be bound. If not bound, there will be no expansion of the body, if not expanded, it will not give the co-emergent happiness of the body.