Chinese
而且进入识六，以喜四的区分有二十四，四轮以喜三的区分有十二，是周遍一切词的喜，即三十七，这是不共的。在“善于了悟三身”的场合中，由“gotra”和“gātra”的声音差别，阐释为三种姓增大的意义。那三种姓也是身语意三，与三脉结合等。供养赞颂的对境主要与道结合是不好的，而且似乎也不只是进入词义。因此，供养赞颂的真实对境，就是果位的佛，而且基的法性也与彼本体相同，因此转为彼。对彼等作供养赞颂，就成为获得或证悟那样的方便。对于道，也成为暗示的礼敬。因此，道的四个次第，虽然确定此偈颂是顺便提及，但就真实宣说的角度而言，将彼等区分为所欲的四个次第的意义条目，似乎没有进入经文意义。特别是将拙火四轮的观修次第与之结合，就像想要将宽广无垠的虚空放入针孔一样。第二，立誓造论是：从瑜伽处所生起，以外及和合之方式，从轮乐胜吉祥次第中，当说精液之明点。因为能显示一切瑜伽之众，瑜伽的处所就是诸佛所说的续部，如彼等所出，当说精液明点之义，这是以显示可信的来源而断除自造的疑惑。从哪个续部出现呢？意义上是对一切续部而言，但词句方面则大多是吉祥合和明点，有些是瑜伽母行，也从金刚空行母续中摘录。那又是如何呢？以外生次第的场合中，坛城和火供以及念诵等如所宣说的一切，以内圆满次第善加结合的方式，即从轮乐胜吉祥次第中，是说轮胜根本续的意旨的次第，即已作为了分别。
English
Moreover, entering the six consciousnesses, there are twenty-four divisions of the four joys, and twelve divisions of the four wheels with the three joys, which are the joys that pervade all words, that is, thirty-seven, which are uncommon. In the context of "well understanding the three bodies," from the difference in the sounds of "gotra" and "gātra," it is explained as the meaning of the increase of the three lineages. Those three lineages are also the three of body, speech, and mind, combined with the three channels, etc. It is not good to mainly combine the object of offering and praise with the path, and it also does not seem to only enter the meaning of the words. Therefore, the real object of offering and praise is the Buddha of the fruition, and the Dharma-nature of the basis is also the same essence as that, so it transforms into that. By offering and praising them, it becomes the means to obtain or realize that. For the path, it also becomes an implied homage. Therefore, even the four stages of the path, although it is certain that this verse mentions them incidentally, from the perspective of what is actually taught, dividing them into the meaning items of the four stages of desire does not seem to enter the meaning of the scriptures. In particular, combining the practice sequence of the four wheels of inner heat with it is like wanting to put the vast and boundless sky into the eye of a needle. Second, the vow to compose is: Arising from the place of yoga, in the manner of outer and combined, from the order of the Wheel of Bliss Supreme Auspiciousness, the essence of the seed-essence shall be explained. Because it reveals all the assemblies of yoga, the place of yoga is all the tantras spoken by the Victorious Ones, and as they arise from them, the meaning of the seed-essence shall be explained, which dispels the doubt of self-creation by showing a credible source. From which tantra does it arise? In meaning, it is for all tantras, but in terms of words, it is mostly from the Glorious Union Seed-Essence, and some are from the Conduct of Yoginis, and also extracted from the Vajra Dakini Tantra. And how is that? In the case of the outer generation stage, all that is taught, such as mandalas, fire offerings, and recitations, in a manner that is well combined with the inner completion stage, that is, from the order of the Wheel of Bliss Supreme Auspiciousness, it is the order of explaining the intention of the root tantra of the Wheel-Dominion, that is, it has been made into a distinction.
Chinese
其意义是这样的：胜乐根本续中，关于坛城、念诵、火供等生起次第和事业集合的方式隐藏讲述的那些，在解说合修等的续中，于圆满次第中展开，广且明地显示隐藏意义的那些，在此将按顺序收集。塔迦纳的释大论中，关于瑜伽处所说是四脉轮等，虽然有，但在发誓写作的此时，如先前所说的好，翻译为“涂油结合的座”与瑜伽处所意义相同。第三，讲述必要之义是：金刚空行母获成就，于自身上如实安住者，对于想要甚少者，为了明白通晓之因故。如果这部论典的词义全部仅是从续中所摄集，那么仅有续就足够了，如果心想再次写作就无意义了，那么为了避免重复的过失：续中虽然有，但因多且分散难以理解的那些，在此为了利益喜欢少数和显现者，词句少且意义也按相同方向，相同方向地排列顺序，从而明白通晓，为了容易掌握词句和容易理解意义之因，因此写作，即使续中已讲述，但写作此论有特别的必要。这是从发誓写作中引申出来的说法。上面所说的“春之明点将讲述”，其中的“春”是指具有对境的智慧，“明点”是指没有对境的智慧。那二者本体成为一体的智慧是，春和明点的结合。那本身显现出来就是，金刚空行母获成就。其中“成就”是指悉地，即吉祥金刚空行母的悉地。那安住于自身上是指，关于此处的果氏译本中，有“吉祥金刚空行母于自身上成就”的说法，容易理解。金刚是光明、不变、乐空无二的智慧。ḍeṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是于虚空中行走，阿嘎从变化行走的界中成就之故。ḍākinī（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是于虚空中行走，以不可思议的形相于虚空
English
Its meaning is like this: In the root tantra of Chakrasamvara, those that are hiddenly spoken about mandala, recitation, fire offering, etc., in the manner of the generation stage and the collection of activities, in the tantras that explain union and so on, those that are unfolded in the completion stage, extensively and clearly showing the hidden meaning, those will be collected here in order. In the great commentary of Thagana, although there are explanations of the yoga place as the four root chakras, etc., at this time of vowing to write, as previously said, it is good, and translating "seat of oiling and combining" has the same meaning as the yoga place. Third, explaining the meaning of the need is: Vajra Dakini, the glorious accomplishment, who abides in one's own body, for those who desire very little, for the sake of the cause of clear understanding. If all the words and meanings of this text are only collected from the tantras, then the tantras themselves would be sufficient, and if one thinks that writing again is meaningless, then to avoid the fault of repetition: those that are in the tantras but are many and scattered and difficult to understand, here, for the benefit of those who like few and manifest, the words are few and the meanings are also in the same direction, arranging the order in the same direction, thereby clearly understanding, for the sake of the cause of easily grasping the words and easily understanding the meaning, therefore writing, even though it has already been taught in the tantras, there is a special need to write this. This is a statement derived from vowing to write. The "spring bindu will be explained" mentioned above, where "spring" refers to wisdom with an object, and "bindu" refers to wisdom without an object. The wisdom in which those two entities become one is the union of spring and bindu. That which manifests itself is Vajra Dakini, the glorious accomplishment. Where "accomplishment" refers to siddhi, that is, the siddhi of the glorious Vajra Dakini. That which abides in one's own body means, in the translation of this by Gos, there is a statement that "the glorious Vajra Dakini achieves siddhi in one's own body," which is easy to understand. Vajra is the wisdom of luminosity, immutability, and non-duality of bliss and emptiness. ḍeṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is going in the sky, and Aka is accomplished from the realm of changing and going. ḍākinī (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is going in the sky, with immeasurable forms in the sky.
English
Because it is the meaning of pervading, the union of luminosity itself appearing all at once in all aspects is Vajra Dakini. That is both "is" and accomplishment, so it is its accomplishment, and it is its ultimate, therefore it is the unsurpassed state of Buddhahood, which means it abides in one's own body. Here, the scholar Mar Dol Lotsawa believes that because "accomplishment" is originally accomplished, the Tumo established by conceptual thought severs the Samaya Mudra, and saying one's own body is to sever the Mudra from another's body. The Prajnaparamita is the Dharma Mudra, or the Tumo in the navel is the Mahamudra, so it is said. However, it must be explained in this way: all those mentioned as "one's own body" in this and the Tantras should not be grasped only as the body of ripening flesh and blood, because "unaccomplished" is also used in the sense of self-nature, so it is very common to say that the self-nature of things is the body. Since the accomplishment abides in one's own mind from the beginning in the manner of self-nature, it is said that the accomplishment abides in the body. Also, it abides in the mind, and in the state of Samsara, the basis of the mind is the body, so it is also said that it abides in the ordinary body in the manner of continuity. Also, that accomplishment is the wisdom of the means to realize it, the complete stage, and because it arises from the interdependent origination of striking the vital point of the ordinary body, it is said that it abides in it, which is said according to its intention. Thus, the accomplishment of the Spring Bindu abiding in one's own body is the meaning to be expressed here, and this verse of the scripture that proclaims it is the expresser, and learning this scripture will effortlessly realize it is the necessity, and practicing after understanding and realizing it in this way will obtain that accomplishment, which is the ultimate necessity, and those later ones depend on the earlier ones, and are interconnected. At these times, Drok Gyur said: For the sake of the happiness of oneself and other sentient beings, the Spring Bindu should be explained. Although many different divisions of the scripture have appeared, such as the yogi arising from the place of determination, the text itself is excellent. Second, in the actual meaning of the text, there are ten chapters, which are briefly shown from the perspective of distinguishing the two stages, and from the perspective of the ground, path, and fruit.
Chinese
已经广说了。这是以补充完整的方式来总结意义。其中，简略的指示是：第一品，宣说圆满次第的殊胜本体等。这有四点：舍弃造作的瑜伽，宣说此的必要，辨别是否是正确的道，以及确定不造作的道。第一点是：舍弃造作的坛城后，从造作的火供中清净，以及造作的禅修等，还有造作的念诵本身，以及诸如此类的所有造作，以自性瑜伽的方式舍弃。这里，梵语的“कृतिम（梵文天城体，kṛtima，梵文罗马拟音，造作的）”也根据翻译的需要，被翻译成“བྱ་བ（藏文，行为，梵文天城体，karma，梵文罗马拟音，行为，汉语字面意思）”，也有翻译成“བྱ་བའི་ལས（藏文，行为的事业，梵文天城体，karmaṇaḥ karma，梵文罗马拟音，行为的事业，汉语字面意思）”，但根据意义翻译的需要，翻译成“བཅོས་མ（藏文，造作，梵文天城体，kṛtima，梵文罗马拟音，造作的，汉语字面意思）”是最好的。其中，造作的坛城是：用颜料和布画等形式布置的坛城，轮涅聚集的会供轮坛城，支分脉气身体的坛城，以及用分别念修习的意坛城。造作的火供也有与物质相关的和意的两种。造作的禅修是：与生起次第相关的本尊瑜伽用分别念修习，以及脉、字和明点等的形象在心中作意，以及其他与分别念相关的，通过具有相和因的方式努力生起空性，以及慈悲，以及不净，以及缘起，以及惊叹的相，所有这些都在心中作意。造作的念诵也有：语的念诵，意的念诵，止息的念诵，甚至还有风的念诵。这些等等，所有伴随着分别念的努力，伴随着身语的行为，用分别念转变和修习的造作，所有这些自性不造作的圆满次第的方式，即安住在道上的人们应当舍弃。第二点是：为了证悟自性而精勤于外在的造作，当证悟自性时，精勤与不精勤无别。如同为了到达彼岸而努力的人，会好好地使用船只，到达彼岸后，就像所期望的那样，精勤也是如此。这里，所有“精勤”的说法都是འགོས་འགྱུར（藏文，音译，梵文天城体，āgoḥ，梵文罗马拟音，阿郭，汉语字面意思）。