English
Like that, no matter how the nature of bliss exists, it should be dissolved into the original purity, the primordial, utterly empty and free from elaboration state. This is not like the bliss and emptiness of the lower vehicles, where emptiness is used to enhance bliss, nor is it clinging to the experience of bliss. Here, from the initial arising of bliss until it is finally dissolved into original purity, the bliss is inseparable from the realization of the primordial, utterly empty and free from elaboration reality, and it transcends merely grasping the experience of bliss as being empty in nature. Therefore, to accomplish the state of liberation from all extremes, beyond thought, utterly free from attachment, dissolve the clinging of desire into utter emptiness. No matter how many thoughts arise, gather them into bliss, and recognize bliss as non-grasping, then expand into the vast expanse of non-grasping purity. Upon the original bliss, maintain uninterrupted joy, and the yogi should take this as the support for the nature of the basic bliss, appearing as the spontaneously accomplished play of reality. Fourth, combining the meditative absorption with the four wisdoms: Having entered into meditative absorption, bliss arises from the crown of the head and descends to the throat, the nature of bliss manifests as emptiness, this is the wisdom of joy, which abandons coarse conceptual thoughts, and perfects the views of the Hearers and Solitary Realizers, it is the joy of the first dhyana. When it reaches the heart, it is the wisdom of supreme joy, which abandons the conceptual thoughts of clinging to self, and realizes the views of the Bodhisattvas, it is the joy of the second dhyana. When it reaches the navel, it is the wisdom of joy-free, which abandons the conceptual thoughts of clinging to mudras, and realizes the views of the Tantras, it is the joy of the third dhyana. When it reaches the secret place, it is the wisdom of co-emergent joy, which abandons all conceptual thoughts of clinging to the three joys, and realizes the views of the Unsurpassed Tantras, it is the joy of the fourth dhyana. The Sutra says: 'The bliss of a monk entering the fourth dhyana is like...', this is also the same meaning. These are the four joys of the ascending dhyanas. Similarly, from the secret place to the navel, the essence reverses and abides in equanimity, this is infinite space. In the heart is infinite consciousness. In the throat is nothingness. In the crown of the head is the sphere of cessation of existence and non-existence, the mind of the peak of existence. Then, abiding in the state of unborn in the three times, this is the cessation samadhi. Similarly, samsara
Chinese
当轮到第三年时，生、灭、住三者未成立的解脱之门是空性、无相和无愿的智慧。同样，当轮到第四个轮时，从四无量心中，以无所缘故，是四无量心的智慧。同样，由于精液不泄露，因此别解脱戒律不断增长，菩萨戒律是大智慧的持明者戒律。同样，由于六度不和合的方面完全清净，因此是二度的内部六度。由于白色和红色的精髓不减少且增长，因此是愿欲和进入的二心。虚空秘密加持是近修，拥抱等行为是近成就，依靠搅动和结合而体验上下降的四喜是成就，再次向上引导并体验和扩展下稳固的四喜是大成就。简而言之，它是世间和出世间诸多功德的伟大海洋。结尾的意义是安乐的生起方式。首先，将安乐与六度结合：通过将父母观想为本尊来圆满积聚是布施度，精液不减少是持戒，一切显现都显现为安乐时没有愤怒是忍辱，在进行结合时没有懒惰是精进，心安住在乐空上是禅定，乐空的意义达到究竟是智慧度。其次，与五道结合：父母聚集在一个垫子上并观想为本尊是资粮道，父母平等结合是加行道，见到四喜的智慧是见道，培养其后得智是修道，乐空的智慧显现是无学道。第三，与九乘结合：身体安住于平凡状态是人天乘，平凡地享用安乐是外乘，为自己享用安乐是声闻缘觉乘，享用安乐时以发心来摄持并自证自知是菩萨乘，平凡的身语意三门清净为本尊是克里亚乘，具有四印而行持是邬波乘，成就四种事业是瑜伽乘，了知五蕴十八界为本尊是玛哈
English
When the cycle reaches the third year, the door to liberation where arising, ceasing, and abiding are not established is the wisdom of emptiness, signlessness, and wishlessness. Similarly, when the cycle reaches the fourth, from the four immeasurables, due to having no object of focus, it is the wisdom of the four immeasurables. Similarly, because the essence does not leak, the Pratimoksha vows increase, and the Bodhisattva vows are the vows of the great wisdom holder. Similarly, because the discordant aspects of the six perfections are completely purified, it is the six inner perfections of the two perfections. Because the white and red essences do not diminish but increase, they are the two minds of aspiration and entry. Blessing the secret space is approach, actions such as embracing are near attainment, experiencing the four joys of rising and falling based on churning and union is attainment, and again drawing upwards and experiencing and spreading the four joys of lower stability is great attainment. In short, it is the great ocean that fulfills many qualities of the mundane and supramundane. The concluding meaning is the way of arising bliss. First, combining bliss with the six perfections: perfecting the accumulations by generating the father and mother as deities is the perfection of generosity, not diminishing the bindu is discipline, when all appearances arise as bliss, having no anger is patience, having no laziness in performing union is diligence, the mind abiding in bliss-emptiness is meditation, and perfecting the meaning of bliss-emptiness is the perfection of wisdom. Second, combining with the five paths: the father and mother gathering on one seat and generating as the deity is the path of accumulation, the father and mother entering into equal union is the path of joining, seeing the wisdom of the four joys is the path of seeing, cultivating the subsequent wisdom is the path of meditation, and the wisdom of bliss-emptiness becoming manifest is the path of no more learning. Third, combining with the nine vehicles: the body remaining in an ordinary state is the vehicle of gods and humans, enjoying bliss in an ordinary way is the outer vehicle, enjoying bliss for oneself is the vehicle of Hearers and Solitary Realizers, when enjoying bliss, taking hold with the mind of enlightenment and knowing it as self-awareness is the vehicle of Bodhisattvas, the ordinary body, speech, and mind being pure as the deity is the Kriya vehicle, acting with the four mudras is the Upa vehicle, accomplishing the four activities is the Yoga vehicle, knowing the aggregates and elements as the deity is the Maha
Chinese
是阿努瑜伽。证悟乐空无别是阿努的法。证悟一切皆得解脱是阿底瑜伽。第四，与四部续部相合：生起父母本尊是事部续。行持双运是行部续。由此生起乐空是瑜伽部续。四喜智慧究竟是无上瑜伽部续。第五，与三乘相合：为自利而行持是声闻缘觉乘。为他利而行持是菩萨乘。为究竟解脱而行持是金刚乘。第六，与噶举八支相合：父母本尊显明为文殊身。了知安乐之声为空性为莲花语。了知本体为明空为真实意。了知本体为乐空为甘露功德。了知本体为显空为金刚橛事业。光明无别为持明上师。证悟自性为空性为母续诅咒。了知一切为风之运作是世间供赞。具足乐明觉受为诛法猛咒。第七，与四灌顶相合：生起父母本尊为宝瓶灌顶。行持双运为秘密灌顶。安住于乐空之体验为智慧智慧灌顶。究竟了知超离心识本初解脱为句义宝灌顶。第八，与五部相合：乐空之体性不变是金刚部。贪心清净是莲花部。功德生起是宝生部。事业成就是事业部。证悟法性是如来部。第九，与五父相合：行持乐空之相是能作遍照。体性不变是不动佛。功德生起是宝生佛。安乐之显现无量是无量光佛。四种智慧成就是不空成就佛。第十，与五母相合：巴嘎与金刚是佛眼佛母。动摇与行持是誓言度母。行持生起暖乐是白衣母。明点平等是嘛嘛格佛母。彼等一切皆是不分别智慧法界自在母。第十一，与五种智慧相合：本尊与智慧本体三者显明是如镜智。分别差别是妙观察智。本体唯一是
English
is Anu Yoga. Realizing the inseparability of bliss and emptiness is the Dharma of Anu. Realizing that all are completely liberated is Ati Yoga. Fourth, in conjunction with the four classes of tantra: Generating the father and mother deities is the Action Tantra. Practicing union is the Performance Tantra. From this, the arising of bliss and emptiness is the Yoga Tantra. The ultimate perfection of the wisdom of the four joys is the Unsurpassed Yoga Tantra. Fifth, in conjunction with the three vehicles: Practicing for one's own benefit is the Hearer-Solitary Realizer Vehicle. Practicing for the benefit of others is the Bodhisattva Vehicle. Practicing for ultimate liberation is the Vajra Vehicle. Sixth, in conjunction with the Eight Commands: The father and mother deities are clear as the body of Manjushri. Knowing the sound of bliss as emptiness is the speech of Padma. Knowing the essence as awareness-emptiness is the mind of Yangdak. Knowing the essence as bliss-emptiness is the nectar quality. Knowing the essence as appearance-emptiness is the activity of Vajrakilaya. Clear light is inseparable from the Vidyadhara master. Realizing the nature as emptiness is the Mamo curse. Knowing all as the play of wind is the worldly offering and praise. Possessing bliss, clarity, and intensity is the wrathful mantra of condemnation. Seventh, in conjunction with the four empowerments: Generating the father and mother deities is the vase empowerment. Practicing union is the secret empowerment. Abiding in the experience of bliss and emptiness is the wisdom-awareness empowerment. Ultimately knowing the transcendence of mind as primordial liberation is the precious word empowerment. Eighth, in conjunction with the five families: The unchanging nature of bliss and emptiness is the Vajra family. Purifying attachment is the Padma family. The arising of qualities is the Ratna family. Accomplishing activities is the Karma family. Realizing the nature of reality is the Tathagata family. Ninth, in conjunction with the five fathers: Performing the union of bliss and emptiness is Vairochana. The unchanging essence is Akshobhya. The arising of qualities is Ratnasambhava. The immeasurable appearance of bliss is Amitabha. Accomplishing the four wisdoms is Amoghasiddhi. Tenth, in conjunction with the five mothers: Bhaga and Vajra are Buddhalochana. Shaking and moving are Samaya Tara. Moving and generating warmth is Pandaravasini. The equality of bindus is Mamaki. All of these are the non-conceptual wisdom, the sovereign mother of the sphere of reality. Eleventh, in conjunction with the five wisdoms: The deity and wisdom, the three essences, are clear as mirror-like wisdom. Differentiating particulars is discriminating wisdom. The essence is one