Chinese
通过禅修彻底断除疑问，就是不再退转之义。像这样的秘密真如，黑行者我将宣说。意思是说，紧接着这里只是稍微提及，在第二品等中将详细阐述。也就是说，法界离戏的智慧，显现为一切形象，如身、刹土、受用等，是为身金刚；其显现为一切音声语言，是为语金刚；其以无分别的方式了知一切所知如其本性无别，并且以一切无分别智慧同时无杂地了知一切所量，是为意金刚。显现于彼等之上的无量形象，也是大乐法身之自性。因此，三身与法身平等之意，此处的“三身”是就实相而言的三身。具吉祥聚之道的，两种次第之体性，具吉祥聚尤为悦意，是诸续部之根本。时间分为四种差别，续部也转变为四种形式：勇猛、观视，以及其他的执手，和二二交合第四种，这些是续部的四种形式。集聚也说了两种，生起次第和圆满次第。瑜伽是生起次第的教法，圆满次第则称为瑜伽母。二根的等入，称为集聚。此处，证悟秘密真如的方法是集聚续部的道。如是说。其中，集聚续部即是密集金刚，也不仅限于作为能诠之词的密集，具有十八品，而是指所诠之义的续部，以秘密集聚之道所摄持。因此，集聚是乐空不二之道，成为一切无上瑜伽续部所诠之义，并且从部分而言，也成为一切乘之精华。具吉祥，即一切圆满之基，集聚乐空不二之道，是为一切道之精华。
English
That which is the complete abandonment of questioning through meditation is the meaning of becoming irreversible. Such a secret suchness as this, I, the Black Practitioner, shall explain. This means that immediately following this, it is only mentioned slightly here, and it will be explained in detail in the second chapter and so on. Moreover, the wisdom of the Dharmadhatu, free from elaboration, appearing in all forms such as body, field, enjoyment, etc., is the Body Vajra; its appearance as all sounds and languages is the Speech Vajra; and its knowing all knowable things as they are, in a manner of inseparable nature, and knowing all that can be known simultaneously and without confusion by all non-conceptual wisdom, is the Mind Vajra. The infinite forms that appear in them are also the very essence of the Great Bliss Dharmakaya. Therefore, the meaning of saying that the three bodies are equal to the Dharmakaya is that the three bodies here are the three bodies in terms of reality. Of the path of the glorious union, the essence of both stages, the glorious union is exceedingly pleasing, it is the main source of all tantras. Time is divided into four distinctions, the tantra also transforms into four forms: fierce, gazing, and likewise, holding hands, and the fourth, two by two union. These are the four forms of tantra. Union is also said to be of two types: the arising and completion stages. Yoga is taught as the arising stage, completion is called yogini. The absorption of both faculties is called union. Here, the means of realizing the secret suchness is the path of the union tantra. Thus it is said. Among these, the union tantra is the Guhyasamaja, and it is not only held to be the Guhyasamaja of words, which has eighteen chapters, but it is held to be the tantra of meaning, which is the object of expression, and is encompassed by the path of the secret union. Therefore, union is the path of non-duality of bliss and emptiness, and it becomes the meaning of all Anuttarayoga Tantras, and also becomes the essence of all vehicles in terms of its parts. Glorious, that is, the basis of all perfections, the union, the path of non-duality of bliss and emptiness, is the essence of all paths.
Chinese
于二种次第之时，道的体性吉祥集密乐空，尤为适意，是殊胜或道的 глав, 其他如天相之类是道的支分。续部皆以总持为主。此乃译自卓译：一切皆入续之主。乐空之道是诸续部之主，是行于一切续部的遍行，所谓续部是仪轨，仪轨之义在此处即是道，是北方与十度等一切道之主，一切善法亦依此之体性分而立，故此遍于一切道之精要。所谓续之义，以四时之分，续亦有四种，前者如圆满等四时，事业等四续，结合狂喜等四乐之说，虽与说风略无相违，然仅此尚不足以立足经义。故四时乃四刹那，四续乃道之四现观。又以种种刹那所表，与视线之乐相等之喜地，以成熟所表与狂喜之乐相等之胜喜地，如是又以分别所表如手印之喜之殊喜地，以离相所表与二二交合相等之乐，第四乃俱生地。是亦于种类与名同之方面是四，若个别分之则是上降之地基与下稳之地基或十六。未得喜地前之圆满次第等亦是彼等之因故摄于彼等之中。如是得双运后乃至于是四者之自性，生起次第亦是彼等之清净分故二种次第皆为四续所遍，何以故四喜地称为续耶？以四轮等四组之法等互相联系，且地彼等以因果之方式如串珠般相连。
English
At the time of both stages, the nature of the path, the glorious union of bliss and emptiness, is particularly pleasing, being the supreme or the main path, while others such as the appearance of deities are branches of the path. All tantras are mainly based on total retention. This is translated from Drog's translation: 'Everything enters the main of the tantra.' The path of bliss and emptiness is the main of all tantras and the pervader that goes to all tantras. The so-called tantra is a ritual, and the meaning of ritual here is the path. It is the main of all paths such as the northern direction and the ten perfections, and all virtues also depend on the part of its nature. Therefore, this pervades the essence of all paths. The meaning of the so-called tantra is divided into four times, so there are also four types of tantras. The former is like the four times of completion, the four tantras of action, and the explanation of combining the four pleasures such as ecstasy. Although there is no contradiction with the explanation of wind, it is not enough to establish the meaning of the scripture. Therefore, the four times are four moments, and the four tantras are the four realizations of the path. Also, represented by various moments, the joy ground equal to the pleasure of sight, the supreme joy ground equal to the pleasure of ecstasy represented by maturity, and similarly, the special joy ground of joy like a hand seal represented by distinction, and the pleasure equal to the combination of two and two represented by non-appearance, the fourth is the co-emergent ground. It is also four in terms of the same kind and name, but if divided individually, it is the base of the upper descent and the base of the lower stability or sixteen. The completion stages before obtaining the joy ground are also included in them because they are the cause of them. Likewise, after obtaining union, it is the nature of these four, and the generation stage is also the pure part of them, so both stages are pervaded by the four tantras. Why are the four joy grounds called tantras? Because the four wheels and other four groups of dharmas are interconnected, and the grounds are connected like beads in a causal manner.
Chinese
，并且与基和果的四身相关。像织布的线一样相互关联，因此是续。也是因为是方便续的主要部分。就“结合”的意义而言，结合乐空双运，如果不区分名实，则会变成两种形式：生起次第的结合和圆满生起的结合次第。其中，与分别念相关的本尊瑜伽，以及脉、气、明点和手印的瑜伽等等，以及由此代表的福德资粮，是瑜伽，即方便的部分。它本身具有扩展、行为、给予和世俗的关联，因此被称为生起次第。此外，还有通过业手印，以及与分别念相关的空性，即乐空相应而加持，或者通过由此近似代表的真实乐空而增长。这是生起次第的结合乐空。通过譬喻俱生所近似代表的意义，即脉、明点、气三者不变的乐，由于一心安住于本来空性双运的状态，因此是瑜伽母，即智慧。这是圆满次第的结合乐空双运。在此，将生起次第和圆满次第双运解释为结合，虽然总体上没有矛盾，但不是该论的词义，因为如果是那样，就必须解释为一种结合，但却说了两种。此外，两根的等入称为结合。这又分为譬喻根、因根和自性根三种。第一种是，在方便智慧的金刚莲花尖端，有它的脉、气和明点等，从它们的结合中获得的譬喻俱生是结合。第二种是，在自身上，在各个脉轮的莲花中，气和明点的金刚结合的俱生是结合。第三种是，空性一切相的莲花和明点不变的金刚融为一体而等入，这是真实俱生，即结合。这样就是乐空俱生。
English
, and it is also related to the four bodies of the basis and the result. It is a tantra because it is connected like the threads of weaving. It is also because it is the main part of the means tantra. Considering the meaning of "union," the union of bliss and emptiness is also divided into two aspects if reality and designation are not distinguished: the union of the generation stage and the sequence of the accomplished completion. Among them, the deity yoga associated with conceptualization, and the yoga of channels, winds, bindus, and mudras, etc., and the accumulation of merit represented by them, are yoga, which is the aspect of means. It is taught as the generation stage because it has the connection of elaboration, action, giving, and conventionality. Moreover, there is also the blessing through the action seal and emptiness associated with conceptual analysis, that is, the harmony of bliss and emptiness, or the increase through the actual bliss and emptiness closely represented by it. This is the union of bliss and emptiness in the generation stage. The bliss of making the three channels, bindus, and winds immutable, which is closely represented by the example of coemergent bliss, is yoga, that is, wisdom, because it abides single-pointedly in the state of the union of primordial emptiness. This is the union of bliss and emptiness in the completion stage. Here, explaining the union of the generation stage and the completion stage as union is not contradictory in general, but it is not the meaning of the words of that text, because if it were so, it would be necessary to explain it as one union, but it is said to be two. Furthermore, the absorption of the two faculties is called union. This is divided into three: the example faculty, the cause faculty, and the nature faculty. The first is that at the tip of the vajra lotus of skillful wisdom, there are its channels, winds, and bindus, etc., and the example of coemergence obtained from their union is union. The second is that on one's own body, in the lotuses of each chakra, the coemergence of the union of the vajra of wind and bindu is union. The third is that the lotus of emptiness of all aspects and the immutable vajra of bindu become one taste and enter into equilibrium, which is the true coemergence, that is, union. Thus, it is the coemergence of bliss and emptiness.
Chinese
彼之道亦名秘密之自性，以与实相及行相一致而修习之次第故。此道如何显现实相之理耶？ 佛陀菩提心等， 如是空行母等， 具足阿利嘎利者， 显现言说入于何处？ 于此即是智慧之， 珍宝胜妙应观察。 自性实相佛陀与菩提萨埵寂忿，及空行母即天女之众之坛城中，及阿利嘎利即方便智慧之自性无坏真实义之文字所具足者，乃本初安住也。彼即为垢染所障蔽，为除彼之义，修习道俱生，则于佛陀菩提萨埵等显现言说之基，入于处境之智慧为何者。 又，蕴等入于大乐故为佛陀，根等亦入于彼故为菩提萨埵，脉等入于彼故为空行母，从单独之味中流出之庸常之风，阿利嘎利之相状者等亦入于彼故，则入于真实义之文字且获得之。此示现入于身及语之方式，意入于乐空之方式，则作顺便了知之权能也。 是故，于此无上乘中，以实相及道所摄之智慧之珍宝，乃一切法之胜妙者，彼即应恒常作，即观察之后而取舍者也。此处所言应观察，非为宣说而立誓也。 第三，彼之证悟所为之道之差别者， 如炼磨割截及捶打， 智者以如金之方式， 以四种信赖之相， 稳固执持俱生智。 寻常有情之， 信赖亦住于四种， 从教理生信赖， 如是自他生信赖， 从自身生信赖， 如是上师生信赖。 此乃宣说四种信赖也。 一切信赖中， 上师乃作者而行。 宣说上师二种， 成为因果生起者。 以因之体性作简要指示， 果则作广
Chinese
即是坐垫本身。简言之，所指的是身和语，而详细阐述的则是心性本身。坛城上师的本体，安住在外部和内部之中。所有这些有情众生，都将上师称为两种。这段话是关于对上师的信心进行详细阐述。如果努力地进行供养，就能赐予修行和解脱的殊胜果实。这就像文字中的唵（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵），如同牲畜中的兽王一样，如同吠陀经中的确定之语，如同花朵中的巴瑞扎塔树。智者们获得的众多成就，都是依靠上师的恩德。除了上师之外，即使是微小的成就也无法实现。天界、地面和地下，一切的意义都由上师来成办。即使是造作了五无间罪的人，也能获得成就。对于不恭敬上师的人来说，即使经历无数劫也无法成就。这段话是关于对上师的信心的伟大之处的阐述。关于殊胜道的特点是，必须具备四种信心。吉祥合和明点中说：通达真实的教法，追随上师的教言，修持伟大的秘密，从一到一的传承。如是说。这就像磨砺黄金一样，与教言相符；就像切割一样，信任上师；就像燃烧一样，信任自己。对于来自他者的信心，考虑到它包含在对教言或上师的信心之中，因此没有单独举例说明。因此，在其他的续部之王中，也说真正的道具有三种信心。因此，具有四种信心的道路，能够揭示俱生智慧，应当坚定地将此作为解脱之道。འབྲོག་འགྱུར་（音译：仲译）中，将“俱生”翻译成“劝请”，是不好的。如果按照翻译成“其他的普通有情”那样，那么无论是普通有情的低劣根器，还是另一种殊胜根器，都需要具备安住于四种信心的道路。就是这个意思。འབྲོག་འགྱུར་（音译：仲译）中说：对于其他的普通有情，四种信心是存在的。按照这种说法，一般来说，无论根器高低，都需要四种信心。
English
It is the cushion itself. In short, it refers to body and speech, but what is elaborated is the nature of mind itself. The essence of the mandala master resides within the outer and inner. All these sentient beings refer to the lama as two kinds. This is an extensive explanation of faith in the lama. If one worships diligently, one will be granted the excellent fruits of practice and liberation. This is like Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵) among letters, like the king of beasts among livestock, like definitive speech among the Vedas, like the Parijata tree among flowers. The many siddhis attained by the wise are obtained through the kindness of the lama. Without the lamas, not even a particle can be accomplished. All purposes of the higher realms, the earth, and below are accomplished by the lama himself. Even those who have committed the five heinous crimes can achieve accomplishment. Disrespect towards him will not be accomplished even after countless eons. This explains the greatness of faith in the lama. The distinction of the supreme path is that one must have four kinds of faith. From the Glorious Union of Bindus: 'Knowing the true teachings, following the words of the teacher, meditating on the meaning of the great secret, having the lineage from one to one.' Thus it is said. This is like polishing gold, being in accordance with the teachings; like cutting, having faith in the teacher; like burning, having faith in oneself. As for faith from others, it is considered to be included in faith in the teachings or the lama, so no separate example is given. Therefore, in other tantric kings, it is said that the true path has three kinds of faith. Thus, the path that reveals co-emergent wisdom has four kinds of faith, and one should firmly hold this as the path to liberation. In 'Brokgyur, translating 'co-emergent' as 'to encourage' is not good. If it is translated as 'other ordinary sentient beings,' then whether it is the inferior faculty of ordinary sentient beings or the superior faculty, both need a path that abides in four kinds of faith. That is the meaning. In 'Brokgyur, it says: 'For other ordinary sentient beings, four kinds of faith exist.' According to this, in general, all faculties, whether superior or inferior, need four kinds of faith.