Chinese
以及具足大乐之因。二者之中，首先，遮止仅以生起次第成就，阐释智慧身之体性和近取因，以及成就身之方便拙火，和气脉明点的意义。首先，从月亮和，字种子和兵器等手印中生起和产生的颜色和形状上分别思择的本尊身，即使能够成就圆满佛陀的智慧，但仅凭生起次第，即使努力无量劫也无法获得。分别念的虚假自性坛城，作为有法即使修习劫，也无法获得智慧身，因为分别念会退失，即遮蔽不分别的智慧。因为果在其他处，因也在其他处努力。如同想要稻子，却守护着柯札草的穗子一样徒劳。第二是因和体性二者，近取因是，仅仅是气心之自性身，因为身体也是心的显现。体性相同，从智慧身的成就之基础是心的角度来强调安立，既费力又无意义，所以从身体的角度安立更好。如此的自性身即是本尊，那也是从梵语देहभव（deha bhava，梵文天城体，deha bhava，身体生起）一词中引申而来，既可以理解为从身体中产生，也可以理解为身体产生。安住在粗大的身体上，微细的界融入等因缘而明显显现，以及身心关联的习气显现，成为获取新身体的近取因之义。又，如《续部》所说：“容貌手颜色和姿态，仅仅存在于男性之形象中。”如同气心的身体，面容手等自然存在于本尊身之种姓中的意义。那样的形象如何显现的方式是，在一切处一切时，显现为各种事物的形象，因为没有间断所以是常，因为是常的缘故，不是由微尘组成，完全超越了由意识分别念所修习。如此这般具足一切形象之殊胜的空性，虽然完全远离了世俗的一切事物，但与事物并非他体，因为世俗是无自性的空
English
And the cause of great bliss. Among the two, first, it is forbidden to achieve only through the generation stage, explaining the nature and proximate cause of the wisdom body, as well as the means of achieving the body, inner heat, and the meaning of the channels, winds, and bindus. First, from the moon and, letter seeds and weapons, etc., the deity's body, which is generated and arises from the colors and shapes that are separately contemplated in the hand seals, even if it can achieve the wisdom of the complete Buddha, but only by the generation stage, even if one strives for countless eons, it cannot be obtained. The false nature of conceptual mind, the mandala, as a phenomenon, even if practiced for an eon, the wisdom body cannot be obtained, because conceptualization will degenerate, that is, obscure the non-conceptual wisdom. Because the result is in another place, and the cause is also striving in another place. It is as futile as wanting rice but guarding the ears of the Koṭa grass. The second is the cause and nature, the proximate cause is, only the self-nature body of air and mind, because the body is also a manifestation of the mind. Because the nature is the same, emphasizing the establishment from the perspective that the basis of achievement of the wisdom body is the mind is both laborious and meaningless, so it is better to establish it from the perspective of the body. Such a self-nature body is the deity itself, which is also derived from the Sanskrit word देहभव (deha bhava, Devanagari script, deha bhava, body arising), which can be understood as both arising from the body and the body arising. Abiding in the gross body, the subtle elements dissolve and other causes manifest clearly, and the habitual manifestation of the body-mind connection becomes the meaning of the proximate cause for obtaining a new body. Also, as the Tantra says, "Appearance, hands, colors, and postures, exist only in the form of a male." Like the body of air and mind, the face, hands, etc., naturally exist in the lineage of the deity's body. The way in which such an image manifests is that in all places and at all times, it manifests as the image of various things, because there is no interruption, it is constant, and because it is constant, it is not composed of atoms, completely transcending what is practiced by mental conceptualization. Such emptiness, endowed with the excellence of all forms, although completely separated from all mundane things, is not other than things, because the mundane is emptiness without self-nature.
Chinese
第五，正如所说：“对于谁，空性是可能的，对于他，一切都是可能的。”因此，显现为基础和结果的各种法。那么，它在什么时候显现呢？在什么时候完全显现，即在现证菩提的时候显现。部分来说，是在初地后得位，以及风融入中脉（dhu ti）的能力圆满的时候，即使是凡夫也能相似地显现。所谓“完全显现”，是指以乐空之智，了知一切显现如幻。第三，空性是拙火（gtum mo），也就是，从“旃荼梨”（caNDa lI）这个词来说，“旃荼”（caNDi）是愤怒的意思，“阿梨迦”（a li ka）是家畜的意思，因此，是对像家畜一样的分别念愤怒并加以摧毁。因此，以平等安住而从根源上拔除一切分别念的，是究竟意义的拙火，也就是离边的空性。而且，由于在脐间要害处击打的特殊性，它成为证悟那个的方便，所以，空性被称为脐间的火。那个空性也是有相为主的，以乐空来遮止轮回，以有相来深刻地遮止寂灭。那个拙火本身就是真实的边和如来藏。这里，一些印度人说脐间的火是空性的自性，这是效力很小的说法。将有寂二边解释为左右二脉是不相关的，这是古汝·洛觉巴（gu ru lho phyogs pa）所说。脉等的真实意义是六支，认为脉是像树一样中空的，明点是精华，即精血等，风是像漏气一样的，将之视为轻盈的界，这些就像愚笨的牛一样，是错误的。依靠觉囊派至尊达玛巴上师的恩德，智慧燃烧的我这样说：其中，脉是从“那达”（nA Da）这个词引申而来，意思是持续不断，因此，是前后刹那心不稳定的自性，那个就是一切脉皆震动的征兆，因此，被认为是真实意义的脉的自性。其中，脉融入中脉的意义是，一切粗大的脉之界都融入到微细之中，也就是，完全融入到空性之中的意思。脉、明点和风生
English
Fifth, as it is said, "For whom emptiness is possible, for him everything is possible." Therefore, various phenomena of the basis and the result appear. When does that itself become manifest? When it is fully manifest, that is, it manifests at the time of manifest enlightenment. Partially, it is in the post-attainment of the first ground, and at a certain time when the power of the wind dissolving into the central channel (dhu ti) is perfected, even ordinary beings similarly manifest it. That which is called "fully manifest" means that with the wisdom of bliss and emptiness, one realizes that all appearances are clear like illusions. Third, emptiness is tummo (gtum mo), that is, derived from the word "caNDa lI," "caNDi" means wrath, and "a li ka" means livestock, therefore, it is wrathful towards and destroys conceptual thoughts that are like livestock. Therefore, that which, by abiding in equanimity, uproots all conceptual thoughts from their source, is the definitive meaning of tummo, which is emptiness free from extremes. Moreover, because of the special characteristic of striking at the vital point in the navel, it becomes a means of realizing that, therefore, emptiness is called the fire of the navel. That emptiness is also primarily characterized by forms, and with bliss and emptiness, it deeply prevents samsara, and with forms, it deeply prevents nirvana. That tummo itself is the true limit and the tathagatagarbha. Here, some Indians say that the fire of the navel is the nature of emptiness, which is a statement of little power. Guru Lho-kyokpa said that explaining the two extremes of existence and non-existence as the left and right channels is irrelevant. The true meaning of the channels, etc., is six branches, and those who view the channels as hollow like trees, the essences as nutrients, such as semen and blood, and the wind as like leaking air, viewing it as a light element, are like ignorant cows and are mistaken. By the grace of the venerable Damapa Lama of Jowo, I, whose wisdom is blazing, speak thus: Among them, the channel is derived from the word "nA Da," which means continuous, therefore, it is the unstable nature of the mind changing from moment to moment, and that is the sign of all the channels trembling, therefore, it is shown as the very nature of the channel in the definitive meaning. Among them, the meaning of the channels dissolving into the central channel is that all the coarse elements of the channels dissolve into the subtle, which means completely entering into emptiness. Channels, essences, and winds arise
Chinese
身体上显现的二取分别习气耗尽，智慧本身显现为坛城，这些是处所转变的意义。这样，不动的状态是持续不断，即是胜义的脉，前后没有变化的那个中心，即自性的状态中，无与伦比的安乐，安住于俱生安乐中，是因为一切界融入光明而显现的缘故。胜义的界之真如，以及不动，即自性不变中，向各方周遍，即对六境的一切，心动摇的部分是风，那完全清净是胜义中风的真如。法身空性中，不动而智慧的光明向各方时处周遍是风清净的足迹，即是与果结合。究竟的心不是向外看的识，以及二取分别，虚妄分别的心所和烦恼意，也不是阿赖耶，也是习气的所依处转变，清净了垢染的部分，如虚空般安住，显现为二取而不可思议，万法中以无自性的方式，智慧的光明融入，即是究竟的光明。这样，脉风明点融入的心光明是智慧身的因。第二，宣说具有因的大乐，其中，显示执着融乐本身不是究竟的俱生。俱生生起的缘，俱生真实宣说，分为四部分，第一是，梵天之火，秘密的拙火，微尘的界在中脉燃烧，顶轮的持兔者，菩提心融化从中脉降下，到达脐下的时候，俱生之喜无与伦比地增长，四灌顶的安乐以上降的次第圆满，拙火的火以那样的力量，融化的精液全部向上抛到顶轮而周遍一切，下稳固俱生的安乐是融乐，因为没有比这更高的，所以是无与伦比的，因此对它是无法衡量和言语表达的。无论从内外何种命勤引出融乐，都必须具备这种方式。第二是，笑
English
The habitual tendencies of dualistic appearance appearing in the body are exhausted, and wisdom itself appears as a mandala. These are the meanings of the transformation of places. Thus, the state of immobility is continuous, which is the definitive channel, and the center where there is no change before and after, that is, in the state of self-nature, there is incomparable bliss, abiding in co-emergent bliss, because all realms merge into luminosity and manifest. The suchness of the definitive realm, and immobility, that is, from the unchanging self-nature, pervading in all directions, that is, to all six objects, the part of the mind that wavers is wind, and that complete purification is the suchness of wind in the definitive meaning. In the Dharmakaya emptiness, the light of wisdom, without moving, pervades all directions and times, which is the footprint of wind purification, that is, it is combined with the result. The ultimate mind is not the outwardly looking consciousness, and dualistic appearance, the falsely imputing mental factors and afflicted mind, nor is it the Alaya, which is also the basis of habitual tendencies transformed, the part of defilement is purified, abiding like the sky, appearing as dualistic and inconceivable, in all phenomena, the light of wisdom merges in the way of no self-nature, which is the ultimate luminosity. Thus, the mind luminosity in which the channels, wind, and bindu merge is the cause of the wisdom body. Second, explaining the great bliss with causes, among them, showing that clinging to the melting bliss itself is not the ultimate co-emergent. The cause of the arising of co-emergent, the actual explanation of co-emergent, divided into four parts, the first is, the fire of Brahma, the secret Tummo, the realm of dust burning in the central channel, the hare-holder of the crown chakra, the melting of Bodhicitta descending from the central channel, when it reaches below the navel, the co-emergent joy increases incomparably, the bliss of the four empowerments is completed in the order of descending, the fire of Tummo, with that power, throws all the melted essence upwards to the crown chakra and pervades everything, the lower stable co-emergent bliss is melting bliss, because there is nothing higher than this, so it is incomparable, therefore it cannot be measured or expressed in words. No matter what kind of life force from inside or outside draws out melting bliss, it must have this method. The second is, laughter.
Chinese
以及双修性行为等等，这些无尽的痛苦，是导致无尽轮回的原因。因为这些习气会使人再次受生。因此，如果有人误认为空性且无合修的融乐是无二瑜伽的真实快乐，那是愚蠢的想法。如果认为它是真实俱生大乐的近取因，那是不合理的。而它本身更不是。从突发变动的心中产生的自性大乐怎么会是不变的呢？根本不可能。如果从突发产生自性，从变动产生不变，那么近取因的理论就完全颠倒了。就像说从阴道里生出的男子是智者一样，真是太荒谬了。就像虚空中的奇花一样，谁见过自性和造作的基础相同呢？没有人见过。同样，既是变动的快乐，又是自性大乐，体验者和体验的对象，突发和自性，变动和不变，这些是不可能基础相同的，因为矛盾而不混淆是不可能的。就像大婆罗门所说：‘是这样，但又不是这样。看看朋友猪和大象。’因此，那些不将大乐显现为空性，而是通过实际和意念观想的女性作为手印，想要获得自性俱生大乐的人是愚蠢的，就像极度口渴的鹿追逐海市蜃楼一样。那么，为了大乐而依止事业手印是什么意思呢？第三，就像在夜晚寻找宝物一样，如果拿着灯来寻找，就能很快找到。找到之后，就像完全丢弃灯一样。在莲花等珍贵脉轮中，沉浸并安住于此，从中获得的融乐，当显现俱生宝时，就不应该再执着于外在手印的行为和意念观想等努力的疲惫，不要只重视融乐。第四，关于融乐的时间、分类和本体这三者。