English
The four joys of stability and, the view of the four empowerments, the inseparability of bliss and emptiness, are the four joys of lower stability. The first is divided into three: the nature of the appearance aspect, the nature of the emptiness aspect, and the nature of union. These are the experiences of appearance, the experiences of emptiness, and the experiences of the union of appearance and emptiness, which are related to meditating on the mandala. All three are the nature of reality, free from mental fabrication; the characteristic of being contrary to unreasonableness; and the essence is one, but the aspects of manifestation are different, thus they are said to be three characteristics. Secondly, the meaning of "self-originated" is that it does not depend on other external conditions, and it includes self-originated afflictions, self-originated thoughts, self-originated basis of connection, and the wisdom of self-originated great clarity and vastness. The first is that due to certain differences in the channels, winds, and bindus, through the interdependent arising of empowerment, the wisdom of the path in which the five poisons of afflictions appear like a strong force; the second is the wisdom of the path in which thoughts appear like a strong force; the third is the experience of high and low, clear and unclear, mixed with happiness and suffering; and the fourth is the wisdom of clarity and emptiness appearing without beginning or end. The third is the four joys of upper stability, which are further divided into four that depend on the place, that depend on the body, that depend on what is to be abandoned, and that depend on the nature, making sixteen in total. The first is the bliss that arises when the bodhicitta, which arises from the melting of the syllable HUNG (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: HUNG) at the crown of the head, is stabilized in the throat, heart, navel, and secret place. The second, which depends on the body, is the bliss that depends on external activities, the bliss obtained from the activity of union, the bliss arising from friction, and the bliss of stabilizing the bodhicitta, which depends on the four stages of moments. The third, which depends on what is to be abandoned, is the cessation of coarse thoughts of grasping external objects, the cessation of thoughts of grasping the knower, the cessation of manifest thoughts of grasping the self, and the cessation of subtle and coarse manifest thoughts of grasping the apprehended and the apprehender, making four. The fourth, which depends on the nature, is the small, medium, large, and very large wisdom of bliss and emptiness. Fourth, the view of the four empowerments, the inseparability of bliss and emptiness
Chinese
稳固脐下四喜为，如是说：因缘和合能摧白发，成熟之力能赐予，丈夫行性能增长，无垢无染能不死。如是所说有四果。于彼，自宝珠至脐间，以菩提心充满且稳固，是为因缘和合之果，不生白发等衰老。彼稳固于心间，是为成熟之果，心转为智慧之力，无有欲身而具子之力。彼稳固于喉间，是为丈夫行之果，于一切法增长智慧，能无碍说法。彼稳固于顶间，是为离脱之果，庸常之身转变，化为虹身金刚身。二、于圣道中，所谓四宗，是为成就之果，以各自凡夫之位，修习四灌之路之果故。另者，成就乃最胜悉地，以与究竟之果邻近，故名成就之边际。分之，瓶灌之宗，轮涅无别；密灌之宗，不杂圆满；慧灌之宗，乐空小范围；四灌之宗，乐空大范围，此为四者。初者，自初地至六地间，以证悟轮涅平等性之智慧为主，故名轮涅无别。二者，乃七地至十地间，以于四无碍解得自在，能随顺有情各自之意乐，及随顺有情各自之语言，宣说各自不杂之法，故名不杂圆满。三者，乃十一地与十二地，此等以乐空智慧之境有限量之故，名乐空小范围。四者，十三地之下半，能以一刹那遍及一切动静，故名乐空大范围。于此等地有无量功德且
English
The four joys of stabilizing below the navel are, as it is said: "Through harmonious causes, white hair is destroyed. The power of maturation is given. Through the act of a man, it increases. Through being without impurity, it becomes immortal." As it is said, there are four fruits. That is, from the jewel to the navel, filling and stabilizing with bodhicitta is the fruit of harmonious causes, not giving rise to aging such as white hair. Stabilizing that in the heart is the fruit of maturation, the mind transforming into the power of wisdom, possessing the power of a son without desire for the body. Stabilizing that in the throat is the fruit of the act of a man, increasing wisdom in all dharmas, able to teach the Dharma without obstruction. Stabilizing that on the crown of the head is the fruit of separation, the ordinary body transforming, turning into a rainbow body, a vajra body. Second, in the noble path, the so-called four tenets are the fruits of accomplishment, because they are the fruits of cultivating the path of the four empowerments in the state of individual beings. Alternatively, accomplishment is the supreme siddhi, and because it is close to the ultimate fruit, it is called the limit of accomplishment. Differentiating them, the tenet of the vase empowerment is samsara and nirvana are inseparable; the tenet of the secret empowerment is unmixed completeness; the tenet of the wisdom empowerment is small-range bliss and emptiness; the tenet of the fourth empowerment is large-range bliss and emptiness, these are the four. The first is from the first to the sixth bhumi, mainly focusing on the wisdom of realizing the equality of samsara and nirvana, hence it is called samsara and nirvana are inseparable. The second is from the seventh to the tenth bhumi, having power over the fourfold perfect knowledge, being able to accord with the thoughts of each sentient being, and to teach the unmixed dharmas in accordance with the language of each being, hence it is called unmixed completeness. The third is the eleventh and twelfth bhumi, these are called small-range bliss and emptiness because the scope of the wisdom of bliss and emptiness is limited. The fourth is the lower half of the thirteenth bhumi, being able to pervade all that is stable and moving in a single instant, hence it is called large-range bliss and emptiness. In these bhumis, there are immeasurable qualities and
Chinese
因此，称其为宗派的标志而显现。第二，如何引导，集合道的全部是三界聚合，超世间道是四宗派的集合。其中有三种引导方式和两种行进方式。首先，引导气脉的方式是：在第一界聚合中，引导有损害的道；在第二聚合中，引导无益无损的道；在第三聚合中，引导有益的道。这些是断除世间殊胜以下之道。在超世间的状态中，也是在第一宗派中，引导无漏气的道；第二，引导五根气的道；第三，引导五力气的道；第四，引导命勤完全融入的气的道。这样，气的所有行进都融入，在佛的境界中，就变成了唯一的智慧气。第二，引导明点道的方式是：在第一聚合中，引导未分清净与不净的道；第二，引导稍微分清的道；第三，引导分清净与不净的道，共有三种。在超世间的时候，也是在第一宗派中，引导清净界的道；第二，引导明点甘露的道；第三，引导大清净的道；第四，引导清净之清净的道。之后，明点的所有行进都融入，就变成了唯一的殊胜清净界。第三，引导脉字道的方式是：在三个聚合中，引导不确定、依赖错觉的道；引导确定、依赖显现的道；引导非常确定、依赖明朗显现的道。在圣道的时候，有四个宗派：引导字力稍微清净的道；引导字力大部分清净的引导方式；引导字力清净的道的方式；引导字力非常清净的引导方式。之后，脉字的所有行进都融入，就变成了最殊胜的不坏。第二，两种行进方式是：按照道来说，有五道和十三地。如果按照菩提方面行进，就与菩提的方面相一致。
English
Therefore, it is said to appear as a sign of the tenets. Secondly, how to guide it: all the paths of accumulation and junction are the three aggregates of realms, and the transcendental path is like the collection of four tenets. Among them, there are three ways of guiding and two ways of proceeding. First, the way of guiding the path of wind is: in the first aggregate of realms, guiding the path with harm; in the second aggregate, guiding the path without benefit or harm; in the third aggregate, guiding the path with benefit. These are the paths that cut off the path below the supreme worldly dharma. In the state of transcendence, also in the first tenet, guiding the path of uncontaminated wind; second, guiding the path of the wind of the five senses; third, guiding the path of the wind of the five powers; fourth, guiding the path of the wind in which the life force is completely absorbed. In this way, all the movements of the wind are absorbed, and in the realm of the Buddha, it becomes the only wisdom wind. Second, the way to guide the path of bindu is: in the first aggregate, guiding the path without distinguishing between pure and impure elements; second, guiding by slightly distinguishing; third, guiding by distinguishing between pure and impure, there are three kinds. In the transcendental time, also in the first tenet, guiding the path of the pure realm; second, guiding the path of the nectar of bindu; third, guiding the path of great purity; fourth, guiding the path of the purity of purity. After that, all the movements of bindu are absorbed, and it becomes the only supreme pure realm. Third, the way to guide the path of the nadi-akshara is: in the three aggregates, guiding the uncertain path based on illusion; guiding the certain path based on appearance; guiding the very certain path based on clear appearance. At the time of the noble path, there are four tenets: guiding the path of slightly purified akshara power; guiding the way of mostly purified akshara power; guiding the way of purified akshara power; guiding the way of greatly purified akshara power. After that, all the movements of the nadi-akshara are absorbed, and it becomes the most supreme indestructible. Second, the two ways of proceeding are: according to the path, there are five paths and thirteen bhumis. If proceeding according to the bodhi aspect, it is in accordance with the aspects of bodhi.
Chinese
共有三十七个。第二，所要成就的果位的体性是：如上师所说：“住处完全转变和智慧身，不住涅槃和无二，以事业相续不断而概括。”如是所说，共有六条意义，加上身和智慧的支分，总共是七条。第一，住处完全转变是：从法界自性的角度来说，没有住处转变，但从世俗的角度来说，有住处转变，即阿赖耶识住处转变成为如镜子般的智慧，染污意住处转变成为平等性智慧，意识住处转变成为妙观察智，五根识住处转变成为成所作智，法界变得非常清净，成为法界性智慧，这是共同的住处转变的分类。五蕴住处转变成为五部佛，五毒烦恼住处转变成为五种智慧，十二处住处转变成为菩萨和菩萨母的坛城，身体脉络住处转变成为化身，文字住处转变成为报身，界住处转变成为法身，心髓住处转变成为智慧自性身，这是不共同的住处转变的分类。第二，智慧是：上面在现观的章节中已经讲过的五种智慧，以及十力等等，是佛陀无量功德。而且，五种智慧是三身的概括：法界性智慧是法身，成所作智是化身，其他智慧是报身所概括。正如《胜乐上续释》中所说：“又是佛陀的那个地界，如金刚帐和佛陀的地界的意旨一样，五种智慧概括了所有佛陀的地界。”《树》中也同样如此说。这里所说的佛陀的地界的意旨是：因为经部是佛陀的地界，所以经部认为没有五种智慧，这不是上师们的意旨。第三是：在三身之上加上自性身，就是四身。在这之上加上大乐
English
There are thirty-seven in total. Second, the nature of the fruit to be attained is: As the Guru said: "The complete transformation of abode and the wisdom body, non-abiding nirvana and non-duality, are summarized by the continuous activity." As it is said, there are six meanings in total, plus the divisions of body and wisdom, making seven in total. First, the complete transformation of abode is: From the perspective of the nature of the Dharmadhatu, there is no transformation of abode, but from the perspective of conventional truth, there is a transformation of abode, that is, the Alaya consciousness abode transforms into mirror-like wisdom, the afflicted mind abode transforms into equality wisdom, the mind consciousness abode transforms into discriminating wisdom, the five sense consciousnesses abode transforms into accomplishing wisdom, and the Dharmadhatu becomes extremely pure, becoming Dharmadhatu wisdom, which is the common classification of abode transformation. The five aggregates abode transform into the five Buddhas, the five poisons and afflictions abode transform into the five wisdoms, the twelve sources abode transform into the mandala of Bodhisattvas and Bodhisattva Mothers, the body channels abode transform into the Nirmanakaya, the letters abode transform into the Sambhogakaya, the elements abode transform into the Dharmakaya, and the heart essence abode transforms into the Svabhavikakaya, which is the uncommon classification of abode transformation. Second, wisdom is: The five wisdoms that have already been explained above in the chapter on Abhisamaya, as well as the ten powers, etc., are the immeasurable qualities of the Buddha. Moreover, the five wisdoms are the summary of the three bodies: Dharmadhatu wisdom is the Dharmakaya, accomplishing wisdom is the Nirmanakaya, and the other wisdoms are summarized by the Sambhogakaya. As it is said in the "Supreme Bliss Upper Commentary": "Also, that very ground of the Buddha, like the Vajra Tent and the intention of the ground of the Buddha, the five wisdoms summarize all the grounds of the Buddha." The "Tree" also says the same. What is said here about the intention of the ground of the Buddha is: Because the Sutra Pitaka is the ground of the Buddha, the Sutra Pitaka believes that there are no five wisdoms, which is not the intention of the Gurus. Third is: Adding the Svabhavikakaya to the three bodies makes four bodies. Adding great bliss to that