Chinese
是的，如果考察，因為是不值得擁有的自性空，所以必須安立它為無自性。但實際上，因為它是無自性的緣故，所以沒有安立的必要。像這樣，當了知無有為無有的時候，即使生起成百上千的貪嗔等顯現，但因為僅僅在產生的時候就見到自性空，所以完全不會迷亂於有變化的心。什麼？像這樣沒有心的變化，也出自於波羅蜜多的道理，那它就是不變的安樂，怎麼會成為密宗的不共之處呢？對此應當這樣說：我們沒有聽說過對這種享樂一再地讚頌嗎？那些共同的就顯示為共同的，而不共的也將會被講述和闡釋。然而，語句的意義是：乃至於不變之際，具備所依和能依的關係，獲得心的不變性之後，就沒有所依和能依的關係。就像這樣，身體也是心的顯現，獲得不變之後，能依所依的異體顯現就會止息，因此了悟心的不變狀態非常重要。所以沒有說身體獲得不變性。這樣的話，就像之前所說的那樣，不變性本身就是金剛身，與不可摧毀和一味一體。不變的心也不是僅僅是痛苦的止息，而是自性顯現的三喜，是無漏一味一體的自性。而修持它的方法是大手印，以大手印束縛身體的法，使明點不漏，身體和心就成為一味一體的不變安樂。因為是不共的因，所以佛的安樂也叫做明點不變的安樂，它與享樂的形式相同，而顯現它的障礙是所知障的差別，是將心的自性錯認為痛苦的習氣種子，是能取所取二相的微細部分，其他的道不能摧毀它，因為只有具有俱生二者一味一體之相的金剛般的等持才能摧毀它。而且，從它的續部最初開始，就說了方便大
English
Yes, if examined, since it is the absence of inherent existence that is not worth possessing, it must be established as without inherent existence. But in reality, because it is without inherent existence, there is no need to establish it. Like this, when one knows the absence as absence, even if hundreds of appearances such as attachment and aversion arise, because one sees the emptiness of inherent existence at the very moment of arising, one will never be confused by the changing mind. What? Like this, the absence of mental change also comes from the teachings of the Paramitas, and it is the unchanging bliss, so how can it become the uncommon aspect of the Secret Mantra? To this, it should be said: Have we not heard the repeated praises of this pleasure? Those that are common are shown as common, and those that are uncommon will also be spoken and explained. However, the meaning of the words is: Until the moment of immutability, with the relationship of the support and the supported, after obtaining the immutability of the mind, there is no relationship of the support and the supported. Just like this, the body is also a manifestation of the mind, and when immutability is attained, the appearance of the distinct entities of the support and the supported will cease, therefore it is very important to realize the state of immutability of the mind. Therefore, it is not said that the body has attained immutability. In that case, as previously stated, immutability itself is the Vajra Body, which is one taste with the indestructible. The unchanging mind is not merely the cessation of suffering, but the three joys of the manifested nature, which are the nature of the uncontaminated one taste. And the method to accomplish it is the Mahamudra, which binds the body's phenomena with the Mahamudra, and by binding the bindu without leakage, the body and mind become one taste of immutable bliss. Because it is the uncommon cause, the bliss of the Buddha is also called the bliss of the immutable bindu, which is similar in form to pleasure, and the obscuration to manifest it is the difference of the cognitive obscuration, which is the seed of the habitual tendencies of mistaking the nature of the mind as suffering, and it is a subtle part of the dualistic appearance of grasping and being grasped. Other paths cannot destroy it, because only the Vajra-like samadhi, which has the aspect of the co-emergent two being one taste, can destroy it. Moreover, from the very beginning of its tantra, it speaks of the skillful means
Chinese
确实现存这些观点。经部中说：圆满菩提的安乐，以及安乐殊胜的波罗蜜多。论典中也说：‘意的自性蕴，彼因颠倒故，即是安乐。’如是意身和，无明习气所，颠倒而安立的安乐等，虽然从意义上稍微显示了不变的安乐，但从未显示俱生安乐。并且，在初学者阶段，除了应该信仰之外，没有宣说其他迫切需要的方便，那又如何与经部相通呢？ 就像这样，争论时期的全知者阿跋亚嘎绕的尊前说：‘那么，如果像获得初禅者和转轮王那样，就近显示安乐，那么证悟二无我有什么用呢？’ 如此说来，仅仅是殊胜的喜乐，初地才被称为极喜地。’回答说：‘确实如此，但这不是俱生喜乐，因此不是大乐，也不是初学者阶段的方便。’又问：‘那么，在般若波罗蜜多中，不是说什么是无上圆满菩提的安乐吗？’回答说：‘虽然这样说了，但并没有显示此方便，因为没有就近显示作为方便的俱生大乐。’因此，也应该仅从此次第理解。’并且在究竟时也必须依赖此方便。’《无畏论释》和《口诀穗》中也这样说了。 其中的初禅等，是因为禅定的支分中也有安乐支，并且初地极喜地等名称容易混淆，从而设置了对俱生安乐产生混淆的疑虑。其他的内容前面已经说过了，不再赘述。 如此，作为方便的寂静乐也是四喜的自性，那么其他三种喜是否以俱生的体性存在呢？或者不存在呢？“又”字是某些的意思，即风融入中脉，稳固的乐空无二的俱生显现的下稳固的所有喜乐，以及自性俱生显现之后，喜乐
English
Indeed, these views do exist. The Sutra states: 'The bliss of perfect enlightenment, and the supreme bliss of the Paramita.' The treatises also say: 'The aggregate of the mind's nature, because its cause is reversed, is indeed bliss.' Thus, the mind and body, and the ignorance of habitual tendencies, are established as bliss through reversal. Although the unchanging bliss is shown to some extent in meaning, the innate bliss is never shown. Moreover, in the stage of a beginner, no other expedient that is urgently needed other than faith is taught, so how can it be in common with the Sutra? Likewise, before the all-knowing Abhayakara of the time of strife, it was said: 'Then, if bliss is shown near, like those who have attained the first dhyana and the wheel-turning kings, what is the use of realizing the two selflessnesses?' Thus, it is said that only the superior joy, the first ground is called the extremely joyful ground.' The answer is: 'Indeed, this is not innate joy, therefore it is not great bliss, nor is it an expedient in the stage of a beginner.' Also asked: 'Then, in the Prajnaparamita, is it not said what is the unsurpassed perfect enlightenment of bliss?' The answer is: 'Although this is said, the expedient is not shown, because the great innate bliss as an expedient is not shown near.' Therefore, it should also be understood only from this order.' And in the ultimate, it is necessary to rely on this expedient.' The commentary on the Fearless Treatise and the Ear of Instructions also say so. Among them, the first dhyana, etc., is because there is also a bliss branch among the branches of dhyana, and the names of the first ground, the extremely joyful ground, etc., are easily confused, thus setting up the doubt of confusion with innate bliss. The meaning of the others has been said before, so I will not repeat it. Thus, the peaceful bliss that has become an expedient is also the nature of the four joys, so do the other three joys exist in the nature of innate? Or do they not exist? The word 'also' means some, that is, the wind dissolves into the central channel, the stable bliss-emptiness non-duality of the innate manifestation of all the joys of the lower stable, and after the nature of the innate manifestation, joy
Chinese
所有这四者都是俱生自性，不是这些的话，那三个喜就不是俱生的。因此说，舍弃所有这些的俱生。然而，下稳的一切喜都必定有与俱生相似的形态。即使这样，风入中脉到下稳之间，下稳的三个喜，不会出现一切戏论寂灭的形态，所以不认为是俱生。从稳到上降的俱生之时，一切戏论寂灭，再次下稳之时，风心安住于名为“都提”之处，所以唯有心无戏论，以上降的俱生，下稳的第一个喜也更为安乐，下稳的四个喜也是后者比前者更为安乐。那么，大手印明点中，不是说四喜与四现相同吗？就像永远没有将三个现的明光都安立为空性一样，是这样吗？回答说：虽然是这样，但总的来说，四现的安乐是四喜，上稳和下稳的四喜，以及风入心间的四现，虽然形态相似，但体性不同，所以没有那个过失。总的来说，下稳的四喜也安立四空逆行的名称，但轮的次第是逆行，四现的次第是顺行，风入心间时，嗔恨之时的四空是逆行，四喜是逆行结合，但顺序是从俱生到喜之间。这里还有其他需要详细说明的，但因为文字太多，所以暂时搁置。这样，无二的乐空智慧，称为不可思议的智慧。从此，能动的精微质和本尊众，以及不能动的器和坛城等清净和不清净的三界景象全部显现，并且具有运行的功德，也就是一切共同成就，也都是从那个乐空产生的。就像大成就者觉孜巴在《不可思议论》中所说：遍知者的处所的修习是不可思议。
English
All four are the nature of co-emergence itself. If they are not, then the three joys are not co-emergent. Therefore, it is said to abandon the co-emergence of all of these. However, all the joys of the lower stability certainly have a form similar to co-emergence. Even so, when the wind enters the central channel to the lower stability, the three joys of the lower stability do not appear in the form of the cessation of all elaborations, so they are not considered co-emergent. From stability to the co-emergence of the upward descent, all elaborations cease. Again, at the time of lower stability, the wind and mind abide in what is called "Dhuti," so only the mind is without elaboration. Because of the co-emergence of the upward descent, the first joy of the lower stability is also more blissful, and the latter of the four joys of the lower stability is more blissful than the former. Then, in the great seal bindu, is it not said that the four joys and the four appearances are the same? It is like never establishing all the clear light of the three appearances as emptiness. Is that so? Answer: Although it is so, in general, the bliss of the four appearances is the four joys, the four joys of upper and lower stability, and the four appearances of the wind entering the heart, although the forms are similar, the essence is different, so there is no fault. In general, the four joys of the lower stability also establish the name of the four emptinesses in reverse order, but the order of the wheels is reversed, and the order of the four appearances is combined in the forward order. When the wind enters the heart, the four emptinesses at the time of hatred are reversed, and the four joys are combined in reverse order, but the order is from co-emergence to joy. There are other details that need to be explained here, but because there are too many words, I will put it aside for now. Thus, this non-dual wisdom of bliss and emptiness is called inconceivable wisdom. From this, all the images of the three worlds, pure and impure, such as the moving essence and the assembly of deities, and the non-moving vessels and mandalas, all appear, and they have the merit of moving, that is, all common accomplishments, also arise from that bliss and emptiness. As the great accomplished Toghrtsepa said in the treatise on the Inconceivable: The practice of the abode of the omniscient one is inconceivable.
Chinese
不分别念。 名为普贤之天。 如意宝珠般出现。 地下宝剑丸药与， 木鞋宝瓶夜叉女， 精华与妙眼药亦， 自身成就非他处。 咒师不应修事物， 非事物性亦不修。 以不分别之信欲， 一切自身生起成。 若能成就佛陀位， 寂静遍入等何说？ 如是说。一切佛陀平等和合幻化胜乐中， 心与喜乐诸般之， 恶劣弃舍亦能成。 是故唯有安乐者， 能得一切佛安乐。 如是说。第二、宣说一切种相，分四部分：智慧的进入方式，本体如何，安住于何地，以及通过教证进行证明。第一部分是：无二双运瑜伽士的智慧，在一切处所和时间，以各种各样的形式，进入一切方式的智慧。第二部分是：如所有性和尽所有性，是了知智慧的无量坛城。第三部分是：以种子的力量，增长习气的显现，从根脉等内外诸法显现的所有心性，就是一切种相的智慧。所有不共脉等都是胜乐金刚等空行母，由此力量，诸界是勇士，五蕴也是五部佛的坛城。如是所说的力量，四大是四天女，诸处是父母本尊，肢节也示现为忿怒尊。虽然主体是身体，但不仅限于此，如此显现的有相之物，以及不显现的，即不可言说且无碍的诸法，都要知晓为清净坛城。第四部分分为两部分，首先是明言上师的教证，即首先出现的《百字明》中的一个偈颂：以百字明于一切时，观想宣说密咒后，与自名相应者，单独念诵当修持，此为决定之语。这就是所说的。解释其密意是：字母的梵语是Akshara（अक्षर，akṣara，不变），
English
Non-conceptualization. A deity called Samantabhadra. Appears like a wish-fulfilling jewel. Underground sword pills and, Wooden shoes, vases, Yaksha women, Essence and good eye medicine also, Achieved by oneself, not elsewhere. Mantrikas should not meditate on objects, Nor should they meditate on non-objects. With non-discriminating faith and desire, All will arise and become oneself. If Buddhahood can be achieved, What need to mention peace, pervader, etc.? Thus it is said. In the illusory bliss supreme union of all Buddhas, The evil of heart, joy, and all bliss, Abandoning is also accomplished. Therefore, only those with bliss, Obtain all the bliss of the Buddhas. Thus it is said. Secondly, explaining all aspects, there are four parts: how wisdom enters, what its essence is, where it abides, and proving these with scriptures. The first part is: the wisdom of the non-dual union yogi, in all places and times, in various forms, enters into the wisdom of all ways. The second part is: suchness and allness, are the immeasurable mandalas of knowing wisdom. The third part is: by the power of the seed, the appearance of habitual tendencies increases, from the roots and so on, the nature of this very mind that appears as many external and internal dharmas is the wisdom of all aspects. All the indivisible channels and so on are all Dakinis such as fierce Vajravarahi, and from that power, the elements are heroes, and the five aggregates are also the mandala of the five Buddha families. By the power of what is shown in this way, the four elements are the four goddesses, the sense bases are the father and mother Bodhisattvas, and the limbs are also shown as wrathful deities. Although the main thing is the body, it is not limited to this, so all visible forms that appear in this way, and invisible dharmas that are unspeakable and unobstructed, should be known as the pure mandala. The fourth part is divided into two parts, first is the scripture of the explicit guru, which is one verse from the "Hundred Syllables" that appears first: With the hundred syllables at all times, after contemplating the teaching of the secret mantra, those that correspond to one's own name, should be recited alone, this is the definitive statement. This is what is said. Explaining its meaning is: the Sanskrit word for letter is Akshara (अक्षर, akṣara, immutable),