English
And dualistic sexual practices, etc., these unbearable sufferings are the cause of endless samsara. Because these habitual tendencies cause rebirth. Therefore, if someone mistakenly believes that the bliss of melting without emptiness and union is the true happiness of non-dual yoga, that is a foolish idea. If it is considered the proximate cause of the true co-emergent great bliss, that is unreasonable. And it itself is even less so. How can the self-nature great bliss that arises from the sudden changing mind be unchanging? It is impossible. If self-nature arises from the sudden, and the unchanging arises from the changing, then the theory of proximate cause is completely reversed. It's like saying that a man born from a vagina is a wise man, which is absurd. Like a wondrous flower in the sky, who has seen the basis of self-nature and fabrication being the same? No one has seen it. Similarly, being both changing bliss and self-nature great bliss, the experiencer and the object of experience, the sudden and the self-nature, the changing and the unchanging, these cannot have the same basis, because it is impossible to be contradictory and not confused. Just as the great Brahmin said: 'It is like this, but it is not like this. Look at the friends pig and elephant.' Therefore, those who do not manifest great bliss as emptiness, but want to attain self-nature co-emergent great bliss through the union of mudra with women visualized actually and mentally are foolish, like a deer extremely thirsty chasing after a mirage. So, what does it mean to rely on action mudra for the sake of great bliss? Third, just as when searching for treasure at night, if you search with a lamp, you can find it quickly. After finding it, just like completely discarding the lamp. In the precious chakras such as the lotus, immerse and abide in the melting bliss obtained from being immersed and abiding in them, when the co-emergent jewel manifests, one should no longer cling to the actions of external mudra and the fatigue of efforts such as mental visualization, and do not only value melting bliss. Fourth, regarding the time, classification, and essence of melting bliss, these three.
Chinese
萨。第一，何时确定？即在被称为莲花，也就是手印金刚界自在母的脉和，蜜蜂，也就是方便宝之间的位置上，完全安住，在宝珠中受精的同时产生的俱生，是为了生起自性大乐，智者们应当修习。第二，圆满次第的俱生也是，喜等四种形态的自性。吉祥金刚中说：圆满次第方面，如此俱生有四种。因为在圆满次第达到高潮的时候，说了四喜都是俱生的缘故。那么，最初的喜是行走的色，同样胜喜也是行走的本身，离喜也是行喜本身，第三俱生是没有的。这样，最初的三喜和，俱生没有共同的基础不是说了吗？应当解释，在那里面说：或者那本身就是一切的主人，或者完全舍弃一切的形态。这样生起次第和，风融入中脉，入、住、灭三者之间，直到菩提心未成熟之间，融乐的最初三喜，没有俱生的意义，从那以后圆满次第的下部所示的四喜全部都是俱生的喜。俱生是不是的意义也是，粗细明点全部融入的全部空性的自性，和体验安乐没有强烈的努力，远离一切戏论的空性形态自然显现是不是的区别。大手印明点中，如果说四喜和四现相同，四喜有俱生是不是的区分一样，全部空性也是三种显现是不是分为两种的区别和道理，详细地有智慧的人们，以前已经分析，现在还需要分析，但是因为文字繁多所以不写在这里。第三是圆满次第的俱生的本体是风和明点不动的安乐，因为是那样的安乐，入、住、灭三者使风的动摇停止，因为是明点不漏的安乐的缘故。对于如是所说的圆满次第的俱生。
English
Sa. First, when is it determined? That is, it is completely abiding in the position between the lotus, which is the Mudra Vajradhatvishvari, and the bee, which is the precious method. This co-emergent, which is conceived in the jewel, is for the purpose of generating the great bliss of self-nature, and should be practiced by the wise. Second, the co-emergent of the completion stage is also the nature of the four forms such as joy. It is said in the Auspicious Vajra: In the aspect of the completion stage, there are four co-emergents like this. Because it is said that all four joys are co-emergent when the completion stage reaches its climax. So, the first joy is the form of walking, and similarly the supreme joy is the walking itself, the joy of separation is the joy of walking itself, and the third co-emergent is non-existent. Thus, isn't it said that the first three joys and the co-emergent have no common basis? It should be explained that it is said therein: Or that itself is the master of everything, or completely abandon all forms. Thus, the generation stage and the wind entering the central channel, between the three of entering, abiding, and dissolving, until the Bodhicitta is not mature, the first three joys of melting bliss do not have the meaning of co-emergent, and from then on all the four joys shown in the lower part of the completion stage are only co-emergent joys. The meaning of whether it is co-emergent or not is also the difference between the nature of complete emptiness in which all subtle and coarse elements are dissolved, and the natural appearance of the empty form that experiences bliss without strong effort and is free from all elaborations. In the Bindu of Mahamudra, if it is said that the four joys and the four appearances are the same, just as the four joys have the distinction of whether they are co-emergent or not, the distinction and reason of whether all emptiness is also divided into two types of three appearances, wise people have analyzed in detail before, and still need to analyze now, but because there are too many words, I will not write it here. The third is that the essence of the co-emergent of the completion stage is the bliss of wind and Bindu without movement, because it is such bliss, the three of entering, abiding, and dissolving stop the movement of the wind, because it is the bliss of Bindu without leakage. For the co-emergent of the completion stage as described above.
Chinese
关于乐空和自性的详细区分将在下文阐述。此处说： 享用大乐安乐的喜宴， 善妙依止大手印， 本来清净的智慧天身， 二取二无中味成一。 歌之续部第一品已分辨完毕。 如此善妙地阐述了道路的总纲后， 第二，详细考察这些的边际。 歌之续部第二品、第三品和第四品的大部分都存在。 其中，歌之续部第二品的要点，按照藏地的说法，难以像划分土地一样安排，但如果按照印度传承中出现的概括意义来讲解则较为容易，因此如下阐述： 大乐的因缘聚合， 大乐的修法， 事业手印的必要， 由此成就智慧身的方式， 俱生之自性， 俱生低劣的过患， 修习乐空的方式， 由此清净心的垢染的方式， 舍弃外在手印而以大手印成就的方式， 乐空行持三种的疑惑行持， 气融入的结合， 乐空上断除邪分别， 俱生显现之方法的主要诀窍， 对见解和第四智慧的错谬进行遮破， 证悟空性的方式， 光明显现的方式， 修习空性的方式， 安乐的两种过失边际， 大乐的自性， 脉融入的方式， 修习智慧身的方式， 证悟它的利益，包括行持， 以及现前菩提之身要， 处所， 友伴， 时间， 劝诫舍弃从外寻找俱生， 它超越言语分别之境， 它得以成就的征兆， 劝诫专注于真实义的瑜伽士将心身欲三者作为要点进行击打，以上为三十个要点。 其中，第一个要点中， 以安乐遍满一切显现， 由此断除分别念的方式， 修习安乐的方式， 获得它的主要因素， 遮破对成就它的行持的错谬，以上为五点。 其中，第一点是： 阿阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）表示安乐， 阿日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）表示空性，各自是令人惊叹的词语。 怎么样呢？ 地下，地上，地上三者，或者欲望和
English
The detailed distinction between bliss and emptiness and self-nature will be explained below. Here it is said: Enjoying the joyous feast of great bliss and happiness, If you properly rely on the supreme great seal, The supreme wisdom deity body, pure from the beginning, Becomes one taste in the state of duality and non-duality. The first chapter of the Song Tantra has been completely distinguished. Having thus excellently shown all the general aspects of the path, Secondly, to examine the limits of these in detail, Most of the second, third, and fourth Song Tantras exist. Among them, the key points of the second Song Tantra, according to the Tibetan explanation, are difficult to arrange like dividing land, but it is easier to explain according to the summarized meaning that comes from the Indian tradition, so it is explained as follows: The collection of causes for great bliss, The method of accomplishing great bliss, The necessity of action seals, How the wisdom body is accomplished by this, The nature of innate, The faults of inferior innate, The method of meditating on bliss and emptiness, The method of purifying the defilements of the mind by this, The method of accomplishing the great seal by abandoning external seals, The doubts and practices of the three bliss and emptiness practices, The union of wind absorption, The cessation of wrong thoughts about bliss and emptiness, The main advice for the method of arising innate, Refuting the confusion about the view and the fourth wisdom, The method of realizing emptiness, The method of arising clear light, The method of meditating on emptiness, The two extremes of the faults of bliss, The nature of great bliss, The method of element absorption, The method of meditating on the wisdom body, The benefits of realizing it, including conduct, And the key points of the body of manifest enlightenment, Place, companion, time, and advice to abandon seeking innate from outside, It transcends the realm of verbal thought, The signs of its accomplishment, Advice to the yogi who is devoted to the ultimate meaning to strike the three key points of mind, body, and desire, These are the thirty key points. Among them, in the first key point, Spreading bliss to all appearances, The method of cutting off conceptual thoughts by this, The method of meditating on bliss, The main factor for obtaining it, Refuting the confusion about the conduct of accomplishing it, These are the five points. Among them, the first point is: A a (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) means bliss, A ri (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) means emptiness, each is a wonderful word. How is it? Underground, above ground, the three above ground, or desire and
Chinese
色和，无色三者，或者身语意之三界，以及地水火风四轮和三界之众生，即器情之七世间，或者六识，以及中有世间，即有情之七世间的各种衣物，都转化为大乐俱生之大贪欲，即大乐之颜色的同一种颜色，这是以有相之相续的方式结合的。语意是：俱生之大小各异而稳固，以彼乐遍及一切显现，复又彼境显现为友而乐增，一切显现皆显现为一乐之游舞，犹如将绸缎等不同之物以同一种颜色染色而显现为同一种颜色一般。第二是：以乐遍及显现，不净之显现消失，即不显现，分别念之记忆消逝而无有，乐显现之时不执著自他，亦不变为觉性，如是之显现灭尽。如是于一切国土宣说。此处所谓贤女，是指智慧，于一切国土宣说，是对具缘者说的。第三是：意因分别而无动摇，故僵直，双眼无动摇地注视虚空，故僵直。如是说：若将意与风与眼，于一时确定结合，则必生珍宝胜者之功德。此等一切如来所说。若离弃种种分别念而不思，若将眼睛注视虚空，则疑为十方世界之尽头。一切瑜伽自在皆由此获得。如是大乐之修持，以及具足殊胜之大手印修持之二法，是主要宣说的。精液以风和瑜伽或者三摩地之力而不动摇，即不泄，诸风束缚于脉中，由此拙火燃烧，融化诸界，稳固于四轮，特别是菩提心具有向上升起之力的缘故，是与水车之轮相似之轮。
English
Form and, the three formless ones, or the three realms of body, speech, and mind, as well as the four wheels of earth, water, fire, and wind, and the beings of the three realms, that is, the seven worlds of container and contained, or the six consciousnesses, and the intermediate state world, that is, the various garments of the seven worlds of sentient beings, all transformed into the great desire of great bliss co-emergent, that is, the same color of the color of great bliss, this is combined in the manner of a continuous stream of forms. The meaning of the words is: co-emergent, large and small, each stable, with that bliss pervading all appearances, and again that object appearance as a friend and bliss increasing, all appearances appearing as a play of one bliss, just as dyeing different things such as silk with the same color appears as the same color. The second is: with bliss pervading appearance, impure appearance disappears, that is, does not appear, the memory of conceptual thought vanishes and is no more, when bliss arises, there is no grasping of self and other, nor does it change into awareness, such an appearance ceases. Thus it is said in all lands. Here, the so-called virtuous woman refers to wisdom, and speaking in all lands is for those with connections. The third is: the mind is unmoving due to discrimination, hence stiff, and the two eyes are stiff from gazing unmoving at the sky. Thus it is said: If the mind and wind and eye are definitely combined at one time, then the qualities of the precious victor will surely arise. All these were spoken by the Tathagata. If one abandons various discriminations and does not think, if one fixes one's eyes on the sky, then one suspects it is the end of the ten directions. All yoga mastery is obtained from this. Thus, the practice of great bliss, and the two methods of practicing the great seal with excellence, are the main teachings. Semen is unmoving by the power of wind and yoga or samadhi, that is, unreleased, the winds are bound in the nadi, thereby the fierce fire blazes, melting the elements, stabilizing in the four wheels, especially because the mind of enlightenment has the power to rise upwards, it is a wheel similar to the wheel of a waterwheel.