Chinese
事业。 虽然似乎有一种仅仅是依靠他人之身的智慧之路的名声，但是这三种使者的修法，特别是在律仪续部中受到赞扬，似乎是获得暖相之后才能进入的行境。然而，即使是学习该续部中二次第的初学者，也必须采取将三种使者融入道用的方法。现在大多数藏地的咒师们虽然不熟悉使者道，但未经分别的拙火，以三界之影像装饰，具有与劫末之火相同的光辉，是俱生喜乐之源，这就是第四道，是使者道中的极品，金刚使女们的俱生是究竟的道。在此与业印相关的贪欲道中，有使者成就之修法和明妃行四种情况。仅仅是《摄行灯》等中所说的直接开示之行，是明妃行，但不是使女的修法。不努力于会供轮和苦乐等味一如之方便，而是依靠咒生来修持田生，这是与前者相反的情况。以上所说的使女修法是两者兼具的情况。为了生起未生之智慧，以及稳固已生之智慧，作为使者道而闻名的观修手印，这是两者都不是的情况，即第四种情况。在智慧次第和秘密次第中出现的禁行之行，也包含在那个次第中。十地虽然总体上是道，但不归入秘密次第之道，而是被称为其果。如果将这些与其他道的分类进行比较，那么圣者龙树父子的五次第，与《摄行》中所说的身远离和生起次第相同，语远离和念诵次第相同，心远离和智慧次第相同，秘密次第的结合和自加持次第相同，秘密次第的真实和现证菩提次第相同，秘密次第的果是双运次第。如果与铃论师的五次第相结合，那么自加持次第与。
English
Activity. Although there seems to be a reputation for merely relying on the wisdom path of another's body, this practice of the three messengers is particularly praised in the vows' tantra section, and it seems to be the realm of practice after obtaining warmth. However, even a beginner who studies the two stages in that tantra must adopt the method of integrating the three messengers into the path. Nowadays, although most Tibetan mantra practitioners are not familiar with the messenger path, the undifferentiated tummo, adorned with the images of the three realms, possessing the splendor equal to the fire at the end of time, which is the source of co-emergent bliss, this is the fourth path, the supreme of the messenger path, and the co-emergence of the vajra messenger women is the ultimate path. In this path of desire related to karma mudra, there are four possibilities for the practice of the messenger's accomplishment and the conduct of the vidya. Merely the explicitly revealed conduct spoken of in works such as the Compendium of Practices Lamp, is the conduct of the vidya, but not the practice of the messenger woman. Not striving for the means of the feast gathering and the equality of taste of pleasure and pain, but relying on mantra-born to practice field-born, this is the opposite of the former. The practice of the messenger woman mentioned above is the case of being both. To generate unborn wisdom and to stabilize born wisdom, the mudra meditation known as the messenger path, this is the case of being neither, that is, the fourth case. The ascetic practices that occur during the wisdom stage and the secret stage are also included in that stage itself. Although the ten bhumis are generally the path, they are not included in the path of the secret stage, but are called its fruit. If these are compared with other classifications of the path, then the five stages of the noble Nagarjuna and his sons are the same as the body isolation and the generation stage mentioned in the Compendium of Practices, the speech isolation and the mantra stage are the same, the mind isolation and the wisdom stage are the same, the union of the secret stage and the self-blessing stage are the same, the reality of the secret stage and the stage of manifest enlightenment are the same, and the fruit of the secret stage is the stage of union. If combined with the five stages of Drilbu Zhap, then the self-blessing stage is the same as.
Chinese
次第相同。 各种金刚次第和咒语次第相同。 宝珠充满的次第和智慧的次第相同。 扎兰达拉的次第和秘密次第的结合相同。 不可思议的次第和秘密次第相同。 殊胜时轮和心释三篇的意趣，从瑜伽六支来说，收摄支、禅定支、命勤支三者和次第相合。 执持支与咒语次第和智慧次第相合。 秘密次第的结合与随念相合。 秘密次第真实与等持相合。 也就是说，因为各位导师的诀窍和，安立不同而说相合，然而，凡是修习瑜伽的经验和智慧，在道路方面，从始至终平等，没有不同的差别，应当了知证悟是同一种类。 称为广说者，是指在根本续中隐藏而不明显的部分，在解释续中明显分开，在此处安立，就像莲花开放称为莲花盛开一样。 第三，后续已说之义是： 在那之后，宣说春之明点的利益和威力，即： 何者宝剑以及眼药足下涂和山居地穴夜叉女。 三界之中所住之经续分别处事业之随行成就等。 何者一切处神变大自在安住五欲之胜者。 彼等一切春之明点瑜伽威力中乃生出而宣说。 也就是说，大体上如前所说，由于串习春之明点结合的智慧，那些得以成就，并且如前咒语总集的场合所说，也是由于四轮文字的力量。 篇末题记： 行为禁行者，名为吉祥黑导师者，了知上师的口诀，并且尊者吉祥黑汝嘎也于梦中显现，从吉祥胜乐轮的口诀中，以与外道相合的方式，以自性之禅定而使其明晰，为了使智慧低下者能够理解，将此名为春之明点者简要地表达出来，这是由金刚亥母和吉祥黑汝嘎的教言所开示的，名为春之明点的论述到此圆满。
English
The order is the same. The various Vajra orders and Mantra orders are the same. The order of filling with jewels and the order of wisdom are the same. The order of Jalandhara and the union of the secret order are the same. The inconceivable order and the secret order are the same. The meaning of the glorious Kalachakra and the three Mind Explanations, from the six limbs of yoga, the three of withdrawal, contemplation, and life force, are combined with the order. The holding is combined with the Mantra order and the Wisdom order. The union of the secret order is combined with remembrance. The actual secret order is combined with samadhi. That is to say, because of the different instructions and arrangements of the various teachers, it is said to be combined, but the experience and wisdom of practicing yoga, in terms of the path, are equal from beginning to end, and there is no difference. It should be understood that the realization is of the same kind. What is called extensive explanation is that the parts that are hidden and unclear in the root tantra are clearly separated in the explanatory tantra and established here, just as the opening of a lotus is called the blooming of a lotus. Third, the meaning of what has already been said is: After that, the benefits and power of the spring bindu are explained, that is: Whoever has a sword, eye medicine, foot ointment, mountain dwelling, underground Yaksha woman. The sutras, tantras, divisions, places, and actions that dwell within the three realms, along with their attendant accomplishments. Whoever has great magical powers in all places, dwells in his own place, and is the supreme one with the five desires. All of these are shown to arise from the power of the yoga of the spring bindu. That is to say, mostly as mentioned above, those are accomplished by familiarizing oneself with the wisdom of the union of the spring bindu, and as mentioned in the context of the previous mantra collection, it is also due to the power of the letters of the four wheels. Colophon: The one with the conduct of behavior, named the glorious black teacher, knowing the oral instructions of the lama, and also realizing that the venerable glorious Heruka also appeared in a dream, from the oral instructions of the glorious Chakrasamvara, in a way that is in accordance with outsiders, made it clear with the contemplation of self-nature, in order to make it understandable to those of low intelligence, this called the spring bindu is briefly expressed, this is what was taught by the command of Vajravarahi and glorious Heruka, the treatise called the spring bindu is completed.
Chinese
即是上师的口诀，以及吉祥黑汝嘎的授记，以及自性禅定所明示的。因为具备自己亲身经历的三种，所以造作此论。必要是为使智慧低下者能够领悟，简而言之就是稍微阐明。关于金刚亥母等，在一些版本中说：明点金刚亥母，以及春季吉祥黑汝嘎所开示的。因此，阐述此内容的论典被称为春季和明点。就像这样记载。俄的译本中说：开示吉祥黑汝嘎和金刚亥母的瓦桑塔提拉卡，阐述的论典也同样如此称呼。因为所阐述的是春季的明点，所以将阐述者论典也命名为春季的明点。就像这样。论典作者的功德是，在《大疏》中说：大导师吉祥黑足，第四位获得大手印成就者，对于成办自他利益勇猛无畏，亲见吉祥黑汝嘎如同第二佛陀，能使所化有情领悟世间和出世间，开示光明灿烂且稀有的瑜伽母续，策励人们去见证特别殊胜的行为，对于自己智慧所显现的各种形象的就近指示，以及为了显现口诀的特殊意义而努力阐明其意。就像这样记载。译后记是：智者吉祥吉祥贤慧，以及格巴的座前，译师玛尔巴意雄慧，由法自在者所译。这是玛尔巴多波的译本的译后记。在洛嘉译本中，在提到仲俄两家的译后记之后，噶丹格瓦也做了校订，洛嘉谢饶孜进行了完善的校对。后来据说对觉沃苏玛底克尔谛的范本进行了校对，这在麦吉的修改版中才有。玛多、洛嘉、麦吉，即三个单独的译本，以及玛多和洛琼两个合译本，译文差异很小。这些译本与仲俄的译本差异很大，
English
That is, the oral instructions of the guru, the prophecy of glorious Heruka, and the clarification through self-nature meditation. Because it possesses the three experiences of one's own, this treatise is composed. The necessity is for the sake of those with inferior intelligence to be able to understand, and in short, it is to clarify a little. Regarding Vajravarahi and others, some versions say: Bindu Vajravarahi, and the spring glorious Heruka are taught. Therefore, the treatise that explains this content is called Spring and Bindu. It is recorded like this. The Ngok translation says: It shows the Vasanta Tilaka of glorious Heruka and Vajravarahi, and the treatise that explains it is also called that. Because what is explained is the bindu of spring, the treatise that explains it is also named the bindu of spring. It is like this. The greatness of the author of the treatise is, in the Great Commentary, it says: The great teacher glorious Black Foot, the fourth one who attained the siddhi of the Great Seal, fearless in accomplishing the benefit of self and others, directly seeing glorious Heruka like the second Buddha, able to make the beings to be tamed understand the world and beyond the world, teaching the radiant and rare yogini tantra, urging people to witness particularly excellent behavior, the close indication of the various images appearing to one's own wisdom, and striving to clarify the meaning for the sake of revealing the special meaning of the oral instructions. It is recorded like this. The colophon is: The wise glorious auspicious intelligence, and in front of Drakpa, the translator Marpa Yizhung Lodro, translated by Chokyi Wangchuk. This is the colophon of the Marpa Dolpa translation. In the Lokya translation, after mentioning the colophons of the Dro and Ngok families, Gartön Gewa also made corrections, and Lokya Sherab Tsek perfected the proofreading. Later, it is said that the exemplar of Jowo Sumati Kirti was proofread, which is only found in the revised version of Malgyo. Mar Dol, Lokya, and Malgyo, that is, the three separate translations, and the two combined translations of Mar Dol and Lochung, have very little difference in translation. These translations and the translations of Dro and Ngok have great differences,