Chinese
所说的“隐藏”似乎是意义上的翻译。发誓写作，是因为不放弃誓言的重担，身体屈服于口下，从而完成写作，并且理解为可以信任他人所著之作，以及让其他人也学习这样的誓言之意。其中，这里的“胜乐轮”与“秘密之义”相关联，是律仪根本续部的名称。然而，如此称呼根本续部，也是将所说之名称加于能说之上。所说之义的轮，即律仪，是智慧幻化坛城无量之网，或轮，光明大乐俱生不变一之自性，本初即住，是律仪，也就是远离一切障碍之双运智慧，与状态相连，是四身五智之自性，名为吉祥黑汝嘎。获得如是果位之方便，那不共之法，也以“轮律仪”之名称称之。如是自性、方便和果位，宣说此之经典，由胜者亲自宣说，也名为胜乐轮。此续部的秘密之义，既是秘密也是意义，也就是上文所说的具有道的吉祥黑汝嘎。为何是秘密呢？因为是殊胜且极好的，难以证悟，难以理解，难以获得。是成办殊胜成就和共同成就一切之方便，是汇集一切密咒仪轨于一体。例如，如同持有异教徒宗义之人，有一种名为帕尔西的语言，是其他种族所不为人知的暗语，通过了解这种语言，可以被认为是异教徒一样。同样，如同勇士和瑜伽母们以不共的暗语隐藏的方式宣说一样，从那之中，将生起次第的修持方法隐藏、不明显和混乱的方式所说的一切，由行持的金刚自在我处汇集在一起，而加以清晰地宣说。虽然说依靠解说续部金刚空行母为主而讲解，但果位是金刚持的。
English
The saying "hidden" seems to be a translation in terms of meaning. Vowing to write means not abandoning the burden of the vow, with the body subdued under the mouth, thereby completing the writing, and it is understood as being able to trust the works of others, and also to have others learn such vows. Among them, "Chakrasamvara" here is related to "secret meaning" and is the name of the root tantra of vows. However, calling the root tantra in this way is also applying the name of what is said to what can be said. The wheel of meaning that is said, that is, the vows, is the wisdom illusory mandala, the infinite net, or the wheel, the innate great bliss of clear light, the immutable one's own nature, which has been dwelling from the beginning, is the vow, that is, the non-dual wisdom that is free from all obscurations, connected with the state, is the nature of the four bodies and five wisdoms, called glorious Heruka. The uncommon method for obtaining such a result is also called by the name "Wheel Vow." Such nature, method, and result, the scripture that reveals this, spoken by the Victor himself, is also called Chakrasamvara. The secret meaning of this tantra is both secret and meaning, that is, the glorious Heruka with the path mentioned above. Why is it secret? Because it is supreme and excellent, difficult to realize, difficult to understand, and difficult to obtain. It is the means to accomplish all supreme and common siddhis, and it is the collection of all secret mantra rituals into one. For example, just as those who hold the tenets of heretics have a language called Parsi, which is a coded language unknown to other races, and by understanding this language, one can be considered a heretic. Similarly, just as heroes and yoginis speak in a hidden way with uncommon coded language, from that, all that is said in a hidden, unclear, and confusing way about the practice methods of the generation stage, will be gathered together by the Vajra Self who practices, and will be clearly explained. Although it is said that the explanation relies mainly on the Vajra Dakini of the explanatory tantra, the result is Vajradhara.
Chinese
具有四面等各种颜色的金刚空行母，是依靠它来阐明根本续部的意义的，也有通过显明证悟的仪轨由显明语者上师来阐明的。主要的是，根本续部本身的意义，是由吉祥黑汝嘎的教言和金刚空行母们随后开示的，并且也依靠上师成就者扎烂达日巴的口诀来清晰地领悟。由于导师自身生起了真实的智慧，不依赖于言语和随后的推测，而是直接了知续部的意义没有颠倒，因此也接近了。这里，所谓“成就”，解释为原本就成就的意义；所谓“秘密真言”，是指自性俱生和真言所生，以及秘密真言的身等不确定的各种说法，只不过是愚人的卖弄而已。生起次第是如何用隐语隐藏的呢？像“牛卧之处和向上飞翔”等指的是所依的坛城；像“不可分和乌龟”等指的是生起次第；像“交合和结合”等指的是能依金刚持的行持；像“阿瓦都提的四个处所”等指的是虚空内的坛城，以及用区分来分开它等指的是坛城的开展；像“处所是最极欢喜的地方”等指的是身坛城。这些都是隐语。正如《总集经》中所说：“诸天颠倒而安立，真言的分类颠倒，禅修的秘密颠倒，是成办一切悉地的。”如是说。从“勤奋大转轮者”到“极忿怒母是成办者”之间，是诸天安立的次第颠倒；在书本上，真言的字句次第颠倒地书写；禅修的分类，将四大以颠倒的方式讲述，是为了表明这与其他的本尊瑜伽、其他的真言念诵、其他的生起方法相比，能迅速获得成就，是与众不同的。安立本尊的方式等，那些也确实是隐藏的方式，但不仅仅是用隐语来隐藏的。第二，详细阐述真实正文，包括等住的瑜伽和等
English
The Vajra Yogini with various colors of four faces, etc., is relied upon to clarify the meaning of the root tantra, and there are also those who clarify the bonds of manifestation through the manifest speaker lama. Primarily, the meaning of the root tantra itself is subsequently shown by the instructions of glorious Heruka and the Vajra Yoginis, and it is also clearly realized by relying on the oral instructions of the accomplished master Jalandharipa. Because the teacher himself has generated authentic wisdom, without relying on words and subsequent inferences, but directly knowing the meaning of the tantra without inversion, it is also closely associated. Here, the term "accomplishment" is explained as the meaning of being accomplished from the beginning; the term "secret mantra" refers to the self-existing coemergent and mantra-born, and the various uncertain explanations such as the body of secret mantra, are merely the pedantry of fools. How is the generation stage hidden by coded language? Things like "the place where the cow lies and flying upwards" refer to the mandala of the support; things like "indivisible and turtle" refer to the generation stage; things like "union and combination" refer to the actions of the dependent Vajradhara; things like "the four places of the Avadhuti" refer to the mandala within space, and separating it with distinctions refers to the expansion of the mandala; things like "the place is the place of great joy" refer to the body mandala. These are all coded language. As it is said in the Compendium: "The deities are arranged in reverse, the divisions of mantras are reversed, the secrets of meditation are reversed, it is what accomplishes all siddhis." Thus it is said. From "diligent great wheel turner" to "the extremely wrathful mother is the accomplisher," is the reversed order of the establishment of the deities; in the book, the order of the mantra syllables is written in reverse; the divisions of meditation, explaining the four elements in a reversed manner, is to indicate that compared to other deity yogas, other mantra recitations, other generation methods, it can quickly attain accomplishment and is unique. The way of establishing the deities, etc., those are indeed hidden ways, but not only hidden by coded language. Second, elaborately explaining the actual text, including the yoga of equipoise and equal
Chinese
我的瑜伽。首先是前行，即进入和退出的结合，以及正行，即观想坛城的轮。首先，有创造顺缘和消除违缘两种。首先，有积累福德资粮和利用因道两种。首先是以心间的种子字光芒，迎请前方的善逝，以一切供品善妙供养，念诵三宝等。这是《饶迥》中所说：“以心月之种子字光芒”。在此，对于那些无论能否观想坛城之轮，都想以信乐作为道路来观想坛城之轮的人们，考虑到藏族喇嘛们的惯例，有皈依、发心和明观，以及念诵百字明的传统。因此，努力于座间修法会成为好的支分，但不做也不会缺少修法的部分。也就是说，皈依和发心，在之后念诵常忏悔词时会做，百字明也是座间的修行，所以不一定非要在座初做。但是，如果观想为内洗浴，那么首先做前行也是非常相关的。关于在哪里修习的地点，《根本续》中说：“山林茂盛药草地，大河岸边或彼等，原本成就之尸陀林，于彼绘制坛城也。”意思是说，绘制坛城的地方，首先也认为是修行、念诵等的地方。也就是说，主要是说修习的地方。《现观庄严论上师篇》中说：“山谷以及山顶上，河流岸边与汇合处，大海之滨与彼等，一树之下与寂静处，母神之屋或尸陀林，各种园林胜妙处，神殿以及佛塔处，家宅或是十字路口，修行者若修习结合，祈愿一切所欲之果。地点考察之后或，心之所喜悦之处，各种安乐殊胜彼，于彼修习则成就。”
English
My Yoga. First, there is the preliminary, which is the combination of entering and exiting, and the main practice, which is meditating on the wheel of the mandala. First, there are two: creating favorable conditions and eliminating unfavorable conditions. First, there are two: accumulating the accumulation of merit and taking the cause as the path. First, with the seed syllable light at the heart, invite the Sugatas in front, offer them well with all offerings, and recite the Three Jewels, etc. This is what is said in the Ra'gyur: "With the seed syllable light of the heart moon." Here, for those who want to meditate on the wheel of the mandala with faith as the path, whether they can meditate on the wheel of the mandala or not, considering the custom of Tibetan lamas, there is the tradition of taking refuge, generating bodhicitta, clarifying, and reciting the Hundred Syllable Mantra. Therefore, striving for the practice between sessions will become a good part, but not doing it will not lack a part of the practice. That is to say, taking refuge and generating bodhicitta will be done when reciting the constant confession words later, and the Hundred Syllable Mantra is also a practice between sessions, so it is not necessary to do it at the beginning of the session. However, if it is visualized as an inner bath, then doing the preliminary practice first is also very relevant. Regarding the place where to practice, the Root Tantra says: "Mountain forests, lush medicinal lands, the banks of great rivers or those, originally accomplished charnel grounds, there draw the mandala." It means that the place where the mandala is drawn is also considered to be the place for practice, recitation, etc. That is to say, it mainly refers to the place of practice. The Manifestation of the Lama says: "Mountain valleys and mountain tops, river banks and confluences, the shores of the great ocean and those, under a single tree and in a quiet place, the house of the mother goddess or the charnel ground, various excellent gardens, temples and stupas, houses or crossroads, if the practitioner practices combination, pray for the fruit of all desires. After examining the place or, wherever the heart is pleased, various blissful and supreme, if you practice there, you will achieve accomplishment."
Chinese
应当信解为安住于依凭彼之智慧坛城之轮。其中，尸林以有相之智慧如幻之八喻所象征，座垫人尸为无相之智慧胜义光明。于自身之左侧，应观想具有相好之明妃，或真实或意幻，彼乃象征世俗无我与胜义界智慧，彼即显现为一切形相之乐。如是，此处尸林、尸座、明妃，即是智慧支分之三种所缘。总的来说，智慧支分之自性，即是世俗如幻，胜义离戏如虚空，安住于大乐，瑜伽士于一切形相中觉知彼。瑜伽士于此处及他处亦修习之，然此处以下所生起之所有轮之修习，皆因瑜伽士以上述之自性显现之故，甚至也为了理解必须信解如是而作为道用之故，故最初修习此。如吉祥金刚空行母所说： 具有方便之一切事业， 何时无有疑虑而行持， 以无分别之自性， 乃为苦行者之最胜， 以无分别之实事， 一切事业于一切时， 无有疑虑而皆行持， 彼乃彼之最胜苦行。 奉行诸境之时， 以无有疑虑之心而行， 胜过梳理纠结之发， 彼之苦行长时压制。 何者一切事业， 以智慧而善结合， 彼以空性之处结合， 彼乃大主之苦行。 以无分别之心识， 智慧明亮之形相者， 无疑行持一切行。 智慧无方便于他处， 若心不转移， 则善施予大菩提， 确定彼乃真实语。 瑜伽士等现前者， 瑜伽无分别随行者， 彼等之一切生起， 相似于般若波罗蜜多。 智慧如镜， 彼之形相乃有为法， 以无分别自性之心识， 彼之意义乃智慧之说， 镜子之
English
One should believe and understand that the wheel of the wisdom mandala abides in dependence on that basis. Here, the charnel ground symbolizes the eight similes of wisdom, which is like an illusion with characteristics, and the seat of a human corpse is the ultimate luminosity of wisdom without characteristics. On one's left, one should visualize a consort endowed with characteristics, either actually or mentally. She symbolizes the appearance of relative selflessness and ultimate wisdom, which is the very essence of all forms, as bliss. Thus, in this context, the charnel ground, the corpse seat, and the consort are the three objects of focus for the wisdom branch. In general, the very nature of the wisdom branch is that it is like an illusion in the relative sense and like the sky, free from elaboration, in the ultimate sense. The yogi recognizes that it abides in great bliss in all forms. Although yogis meditate on this here and elsewhere, in this context, all the wheel meditations that arise below are because the best yogis manifest in such a nature, and even to understand that one must believe in it as a path, so this is meditated on first. As the glorious Vajra Dakini says: All actions with skillful means, When practiced without doubt, With the nature of non-discrimination, Are the best of ascetics. With the entity of non-discrimination, All actions at all times, Practice without doubt. That is the best asceticism. When engaging in objects, Do so with a mind free of doubt. Surpassing the experience of tangled hair, That asceticism suppresses for a long time. Whoever combines all actions, With wisdom, Combines them in the place of emptiness. That is the asceticism of the great lord. With a non-discriminating mind, The form of clear wisdom, Practices all actions without doubt. Wisdom without skillful means elsewhere, If the mind does not waver, Then it bestows great enlightenment. Certainly, that is the true word. Yogis who are manifest, Yogis who follow non-discrimination, All the arising of those, Is similar to the perfection of wisdom. Wisdom is like a mirror, Its form is conditioned. With a mind of non-discriminating nature, Its meaning is the saying of wisdom. The mirror