Chinese
这位导师不赞同。因为其他脉的界都聚集在头顶。哈（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈）字融化，从头顶到喉咙是欢喜，喉咙和心间，到肚脐上方是殊胜喜，肚脐密处宝珠充满是俱生喜。总之，舍弃离喜，用“玛”来代替。又，如果俱生喜先于特殊喜，就从心间降下，一直到充满肚脐。然而，这位导师在喜金刚的场合，除了名相的引申意义和讲解“玛”所表示的四喜之外，不做那样的分类。那么，事业手印和智慧手印这二者哪个先修呢？具有特征的智慧手印，仅仅是甚深的禅定，所以先修事业手印，后修智慧手印。但在口诀中，事业手印之前，意念先行，虽然不是真正的智慧手印，但也相似，所以只是安立它的名称而已。在这种四手印的分类中，智慧手印包含在事业手印中，因为二者相互以对方的形象作为道路，而且必要等大多相同。或者说，因为不适合依止事业手印，而且智慧手印没有成就，所以或者依靠金刚嬉戏手印，像以前一样，也要将从自己的心间和肚脐降下的明点观为宝珠。第八，通过修习方便和智慧的嬉戏，要趋向于胜义谛。意思是说，方便和智慧的脉、明点和风结合在一起，在融化乐之后产生增长时，就像针一样放射欲望和热量，如果更多地与空性混合，就会产生自我逆转的热量。方便和智慧在彼此的脉中是菩提心的嬉戏，通过修习游戏般的安乐，从念头自然止息中，要趋向于胜义谛，心的自性，自证的胜乐。意思是说，融化与无分别相关联，是指专注于心的状态来修习。那是当时
English
This teacher does not approve. That is because the elements of other channels gather at the crown of the head. The syllable Ham (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Ham) melts, and going from the crown of the head to the throat is joy, and the throat and heart, going above the navel is supreme joy, and filling the navel secret place with jewels is innate joy. In short, abandoning separation from joy, use "Ma" to replace it. Also, if innate joy precedes special joy, it descends from the heart and is joined up to the filling of the navel. However, this teacher, in the context of Hevajra, does not make that kind of classification, except for the extended meaning of the terms and when explaining the four joys indicated by "Ma." So, which of these two, action mudra and wisdom mudra, should be practiced first? The wisdom mudra, which has characteristics, is only for the supreme samadhi, so action mudra is practiced first and wisdom mudra later. But in the oral instructions, before the action mudra, the mind goes first, which, although not the real wisdom mudra, is similar, so it seems that only its name is given. In this classification of the four mudras, the wisdom mudra is included in the action mudra, because the two mutually use each other's form as the path, and the necessity and so on are mostly the same. Or, because it is not appropriate to rely on action mudra, and the wisdom mudra is not accomplished, so or relying on the vajra play hand mudra, as before, the bindu descending from one's own heart and navel should be shown as a jewel. The eighth is, through the power of meditating on the play of skillful means and wisdom, one should turn towards the ultimate truth. That is to say, the channels, bindus, and winds of skillful means and wisdom are combined, and when pleasure melts and then increases, like a needle, desire and heat radiate, and if it is mixed more with emptiness, self-reversing heat arises. Skillful means and wisdom in each other's channels are the play of bodhicitta, through meditating on the bliss of playfulness, from the natural cessation of thoughts, one should turn towards the ultimate truth, the nature of mind, self-aware supreme bliss. That is to say, melting is related to non-conceptualization, which means focusing on the state of mind to practice. That was at that time.
Chinese
引生乐的共同之因，以及心之状态的显现，是果之自性俱生的一部分。不仅于此，在与耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合之时修习，而且以其作为表征，主要在其他各种情况下持续不断地修习，直至临近之时，必须依靠业耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）反复显现，这被称为业手印之乐或智慧手印之乐。所谓“显现于前”，包含显现证悟和面向该方两个含义。在此处是指面向，之后才会显现。经续中说：“至上边际离喜初，等等，至上之边与离喜中，等等，种种最初之喜悦，等等，也应在此处引用。决定论中说：彼为天女瑜伽母，于彼示心乃瑜伽士。于彼作意而修习，如是增上信乐力。作意之后所行事，舍弃一切诸行等，纵使作意于微细心，然已成熟不摇动，于彼不应寻觅之，应入任运成就中。如是恒常以恭敬，不久证悟即能成，此乃修习之要点，金刚持者如是说。”如是修习乐空之时，乃是无有分别之不思议之修习。那么，最初仅仅是喜悦等等，其他三种喜悦并非殊胜，最初想要触碰等等三种是错乱的，至上喜悦说是存在等等三种不能使彼真如显现，以及无有贪欲等等的意义。最初是有分别的缘故不是菩提，至上喜、离喜仅仅是菩提，但却说不会变成圆满菩提之道。那么，是否究竟次第必须修习俱生呢？虽然所欲之义的所证是俱生，但是俱生生起的因也需要最初的两种喜悦，并且要知道从俱生中起身之时，离喜自然而然地产生。或者在俱生的证悟上获得稳固之后，其他一切也俱
English
The common cause of generating bliss, and the manifestation of the state of mind, are part of the fruit's inherent nature. Not only that, when practicing during the union with Ye (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and also using it as a representation, mainly practicing continuously in various other situations, until near the time, it is necessary to repeatedly manifest it by relying on Karma Ye (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which is called the bliss of Karma Mudra or the bliss of Wisdom Mudra. The so-called "manifesting in front" includes two meanings: manifesting realization and facing that direction. Here it refers to facing, and later it will manifest. The tantra says: "Supreme end, separation from joy, first, etc., supreme end and separation from joy, middle, etc., various first joys, etc., should also be quoted here. The definitive teaching says: "She is the goddess yogini, showing the mind there is the yogi. Focusing on that is the power of increasing faith. What to do after focusing is to abandon all actions, etc., even if focusing on the subtle mind, but having matured without wavering, one should not seek it, but enter into spontaneous accomplishment. Thus, constantly with reverence, one will soon achieve enlightenment. This is the main point of practice, as said by the Vajra Holder himself." Thus, when practicing bliss and emptiness, it is the practice of non-conceptual non-thinking. Then, the first is just joy, etc., the other three joys are not superior, the first wanting to touch, etc., the three are confused, the supreme joy saying existence, etc., the three cannot make that Suchness manifest, and the meaning of without desire, etc. The first is not enlightenment because of being conceptual, supreme joy and separation from joy are just enlightenment, but it is said that it will not become the path of perfect enlightenment. Then, is it necessary to practice only the innate in the completion stage? Although the object to be attained of the desired meaning is the innate, the cause of the innate arising also needs the first two joys, and it should be known that when rising from the innate, separation from joy naturally arises. Or after gaining stability on the realization of the innate, everything else also becomes innate.
Chinese
因此，具有生起的味道是不矛盾的。上面在融入本体为一的时候，因为融乐的实相是自性之乐，所以从能够显现自性开始，修持融乐也变成趋入自性。这里也是，如说其他三喜和俱生喜有极大的差别之后，如果获得了俱生喜的指示，那么其他三喜也融入俱生喜一个，因此修持那些就变成修持俱生喜一样。这些是相似的讲解方式的道理。也就是说，虽然融乐的实相最初就是自性俱生，但是被变化的成分和遮蔽的垢染二者所覆盖。被变化的相所遍染，做遍染之业。因为不了解无明的遮蔽状况，所以当生起能够显现自性俱生的证悟时，无明的遮蔽稍微消散，就知道融乐的实性自然存在。虽然没有逆转变化的相，但是因为视其如幻，所以不做遍染之业。那时，在同时，对于自性之乐，因为存在变化的相的遮蔽，所以也称之为融乐俱生，因此融乐和自性不可安立为不同的事物，如同人和人的衣服一样。如果不这样理解，那么如同衣服和人一样，二者是不同的。即使那样，从变化的相的方面来说，不会产生过失，虽然暂时做道之业，但是不证悟实相。而从自性之乐自己觉知的角度来说，因为趣入实相本身，所以相的作用差别很大。然而，因为暂时无法分离如幻的变化之相和觉知自性之乐，所以说是一个意思。这里也是，虽然其他三喜的精华是俱生喜，但是被三种不同变化成分的相，以及乐的自性之外的事物所遮蔽，因为遮蔽的力量强大，所以无法证悟自己的面目。在第四刹那的时候，因为变化的相微弱，并且分别念消失，所以见到俱生喜。
English
Therefore, it is not contradictory to have the taste of arising. Above, when merging into one entity, because the reality of melting bliss is the bliss of self-nature, therefore, from the beginning of being able to manifest self-nature, practicing melting bliss also becomes entering into self-nature. Here also, after saying that other three joys and innate joy have extremely great differences, if the instruction of innate joy is obtained, then the other three joys also merge into one innate joy, therefore practicing those becomes like practicing innate joy. These are similar ways of explaining the reasoning. That is to say, although the reality of melting bliss is initially self-nature innate, it is covered by the two aspects of change and obscuring impurities. It is completely defiled by the characteristic of change, and performs the actions of complete defilement. Because one does not understand the state of the obscuration of ignorance, when the realization that can manifest self-nature innate arises, the obscuration of ignorance slightly dissipates, and one knows that the reality of melting bliss naturally exists. Although the characteristic of change has not reversed, because it is seen as illusory, it does not perform the actions of complete defilement. At that time, simultaneously, for the bliss of self-nature, because there is the obscuration of the characteristic of change, it is also called melting bliss innate, therefore melting bliss and self-nature cannot be established as different things, just like a person and a person's clothes. If one does not understand it in this way, then like clothes and a person, the two are different. Even so, from the aspect of the characteristic of change, it does not generate faults, although it temporarily performs the actions of the path, it does not realize the reality. But from the perspective of the self-awareness of the bliss of self-nature, because it enters into reality itself, the function of the characteristic is very different. However, because the illusory characteristic of change and the awareness of the bliss of self-nature cannot be separated for a while, it is said to be one meaning. Here also, although the essence of the other three joys is innate joy, it is obscured by the characteristics of three different changing components, and things other than the nature of bliss, because the power of obscuration is strong, one cannot realize one's own face. In the fourth moment, because the characteristic of change is weak, and the conceptual thoughts disappear, one sees the innate joy.
Chinese
是。如果习惯了它而获得了教法，即使遮蔽物没有返回，本体也比遮蔽物更强大，就能证悟三种喜乐的本体是俱生。三种喜乐的变化相如幻影般显现，当它成为道的时候，也称三种喜乐为俱生。如果思念本体，那么从一开始就是俱生的。从变化相的角度来说，现在仍然是俱生的，但就像镜子和影像一样，因为没有实物的区别。将这两者合起来解释为俱生。在没有获得稳固之前，遮蔽物强大，不称之为俱生。与这些道理相似，获得大手印之后，无论结合什么事业手印，都会产生大手印的智慧。那时，在唯一的同一时刻，没有三种手印的区别。那时，即使事业手印也成就了不变的安乐，然而，事业手印和大手印有优劣之分，因为从事业手印的退转中会产生融乐，因为它不是不变的。这里说道：如果讲解金刚乘的意义，就说比智者更智者。那些说法只是没有目标的空洞言辞。有些人说要进入理路，说了许多不相关的话，但对于极其微细之处，有谁能如实辨别呢？有些人迷失在分别念的道路上，另一些人只是夸夸其谈。不混杂而清晰地显现，说出这些也是佛陀的加持。所有人都被嫉妒所控制，只想要饮食和财富。说了甚深意义的善说，谁会感到满足呢？不辨真假好坏，只是炫耀墨水和纸张。檀香和劣质木头价格相等，出现了一些这样的交易市场。第九，智慧的差别分类中，事业手印是因的意义，其他三种手印是因此而产生的果的意义。这有三种：法手印、大手印和誓言手印。第一种是，如果显现出来，那么就扩展到所有的肢体和支分，所有的感官，以及十方世界的所有的事物，如《决定胜》中所说：
English
It is. If one becomes accustomed to it and attains the teachings, even if the obscurations have not returned, the essence becomes more powerful than the obscurations, and one can realize that the essence of the three joys is innate. The characteristics of the changes of the three joys appear like illusions, and when it becomes the path, the three are also called innate. If one thinks about the essence, then it is innate from the beginning. From the aspect of the characteristics of change, it is still innate, but like a mirror and an image, because there is no distinction of objects. Combining these two, it is explained as innate. Until stability is attained, the obscurations are powerful, and it is not called innate. Similar to these reasons, after attaining Mahamudra, whatever action mudra is combined with, the wisdom of Mahamudra itself arises. At that time, in that single moment, there is no distinction of the three mudras. At that time, even action mudra accomplishes unchanging bliss, but there is a distinction between action mudra and Mahamudra, because melting bliss arises from the decline of action mudra, because it is not unchanging. Here it is said: If one explains the meaning of Vajrayana, one says that one is more knowledgeable than the knowledgeable. Those statements are just empty words without a goal. Some say they want to enter the path of reasoning, and say many irrelevant things, but who can truly distinguish the extremely subtle points? Some are lost on the path of conceptualization, others just speak boastful words. Unmixed and clearly appearing, saying these is also the blessing of the Buddha. Everyone is controlled by jealousy, and only wants food and wealth. Who will be satisfied with saying good explanations of profound meanings? Without distinguishing truth from falsehood, good from bad, they just show off ink and paper. Sandalwood and inferior wood are equal in price, and some such trading markets appear. Ninth, in the classification of the distinctions of wisdom, action mudra is the meaning of the cause, and the other three mudras are the meaning of the result arising from it. There are three types: Dharma Mudra, Mahamudra, and Samaya Mudra. The first is, if it appears, then it expands to all the limbs and parts, all the senses, and all the objects of the ten directions of the world, as it says in the Definitive Teaching: