English
O! Thus I have heard, thus it is said, hearing is also called immediately. Also, time is also called, once, it is said. All Tathagatas, thus, also, after that. Body, speech, and mind Vajra, here, for the lotus matrix of the consorts. The Bhagavan abides, it is well known from the Yoga Tantra. When pleased by the supreme secret, all self-nature abides constantly. All the Dakinis and the real Bodhisattvas, Vajrasattva is the best of bliss. It is also shown elsewhere, abiding in the initial and final words. The teaching of the Yogini Tantra, is fire, others are like straw. By the nature of the completion stage, well meditate on Vajrasattva. This secret reality, also truly abides in the two Tantras. Among them, in the Yoga method Tantra, the Guhyasamaja and many other Tantras. Thus I have heard, at one time, the body, speech, and mind Vajra of all the Tathagatas, in the lotus matrix of the consorts, the Bhagavan abides. In the manner of an introduction, the essence of all the Tantras is summarized and spoken, as is well known. Among them, thus I have heard and I, hearing. Time and once. All the Tathagatas. Body, speech, and mind Vajra. The assembly of the lotus matrix of the consorts. The Bhagavan and abiding, these are ten words. Also, thus I have heard and I, combining the two into one meaning, there are other meanings. I and hearing combined, also show other meanings. These are well combined, in Sanskrit: एवं मया श्रुतं मे कस्मिन् समये भगवान् सर्व तथागत काय वाक् चित्त वज्र योषित् भगगेषु । बीजहरं (Tibetan, Sanskrit Devanagari: एवं मया श्रुतं मे कस्मिन् समये भगवान् सर्व तथागत काय वाक् चित्त वज्र योषित् भगगेषु । बीजहरं, Sanskrit Romanization: evam maya shrutam me kasmin samaye bhagavan sarva tathagata kaya vak citta vajra yosit bhagesu . bijaharam, literal Chinese meaning: Thus I have heard, at one time, Bhagavan, all, Tathagata, body, speech, and mind Vajra, woman, in the lotus matrix. Abiding). Shown by thirty-seven letters, among them, एवं (Tibetan, Sanskrit Devanagari: एवं, Sanskrit Romanization: evam, literal Chinese meaning: thus) is thus it is said. मया (Tibetan, Sanskrit Devanagari: मया, Sanskrit Romanization: maya, literal Chinese meaning: I) is I. श्रुतं (Tibetan, Sanskrit Devanagari: श्रुतं, Sanskrit Romanization: shrutam, literal Chinese meaning: heard) is hearing. कस्मिन् (Tibetan, Sanskrit Devanagari: कस्मिन्, Sanskrit Romanization: kasmin, literal Chinese meaning: at one time) is at one time. समये (Tibetan, Sanskrit Devanagari: समये, Sanskrit Romanization: samaye, literal Chinese meaning: time) is time. भगवान् (Tibetan, Sanskrit Devanagari: भगवान्, Sanskrit Romanization: bhagavan, literal Chinese meaning: Bhagavan) is the Bhagavan. सर्व (Tibetan, Sanskrit Devanagari: सर्व, Sanskrit Romanization: sarva, literal Chinese meaning: all) is all. तथागत (Tibetan, Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathagata, literal Chinese meaning: Tathagata) is Tathagata. काय (Tibetan, Sanskrit Devanagari: काय, Sanskrit Romanization: kaya, literal Chinese meaning: body) is body. वाक् (Tibetan, Sanskrit Devanagari: वाक्, Sanskrit Romanization: vak, literal Chinese meaning: speech) is speech. चित्त (Tibetan, Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, literal Chinese meaning: mind) is mind. वज्र (Tibetan, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, literal Chinese meaning: Vajra) is Vajra. योषित (Tibetan, Sanskrit Devanagari: योषित, Sanskrit Romanization: yosit, literal Chinese meaning: woman) is consort. भगगेषु (Tibetan, Sanskrit Devanagari: भगगेषु, Sanskrit Romanization: bhagesu, literal Chinese meaning: in the lotus matrix) is the assembly of the lotus matrix. बीजहरं (Tibetan, Sanskrit Devanagari: बीजहरं, Sanskrit Romanization: bijaharam, literal Chinese meaning: abiding) is abiding, from these. भगवान् (Tibetan, Sanskrit Devanagari: भगवान्, Sanskrit Romanization: bhagavan, literal Chinese meaning: Bhagavan) that is the Bhagavan, the upper and lower are reversed and combined, and combined with abiding.
Chinese
哦！如《集经》中所说的那样，“秘密殊胜”等等在别处也有提及。瑜伽母续，如《胜乐轮》等，也在别处详细阐述。主题的意义贯穿于续部的始终，即续部的所有词语都在阐述这个意义。这里阐述瑜伽母续，如“火也，其他如糠秕”所说的那样，母续中明确阐述的确定秘密，能像火一样照亮瑜伽父续的意义，否则就像糠秕一样没有意义。应该这样解释，但按照仲弥的翻译，“所说是殊胜的，位于初始和最终的章节，在瑜伽母续中宣说”，将第一句与前面的意义结合起来解释是最好的。瑜伽母续的某些地方说“秘密殊胜”等等。如果认识到这两个续部，虽然词语不同，但意图在于俱生智是相同的，那么就像火一样，能照亮续部的意义，否则就没有意义。如上所示，圆满次第的自性或方式，金刚萨埵双运心之金刚，就是甚深修习的道路和方法，秘密的如所有性这四个次第。所表达的内容依次是父续母续各自没有区别，两个续部的意义也没有区别。第二，详细解释其意义，包括承诺详细解释和实际的详细解释。第一是：“瑜伽瑜伽母续的，极明此之当宣说，暂时瑜伽续部中，如是宣说我当说。”按照这个翻译，两个续部的意义极明，以俱生的方式，这个论述将要宣说，暂时从瑜伽父续的主题中，如是宣说，我将要说。但是，仲译本将前两句翻译为“瑜伽瑜伽母续中，此之差别当宣说”，这样翻译更好，即要宣说在两个续部中所说的这四个次第的差别。从这里开始是三个章节。
English
Oh! As stated in the Samputa Tantra, "Secret Supreme" etc. are mentioned elsewhere as well. The Yogini Tantras, such as the Chakrasamvara, are also explained in detail elsewhere. The meaning of the topic pervades the entire tantra, from beginning to end, meaning that all the words of the tantra are explaining this very meaning. Here, the Yogini Tantra is explained, as it says, "Like fire, others are like husks." The definitive secrets clearly explained in the Mother Tantra illuminate the meaning of the Yoga Father Tantra like fire; otherwise, they are like husks, without essence. This is how it should be explained, but according to Dromi's translation, "What is said to be supreme is located in the initial and final chapters, spoken in the Yogini Tantra." It is best to combine the first line with the previous meaning and explain it. In some Yogini Tantras, it says "Secret Supreme" etc. If one realizes that these two tantras, although different in words, have the same intention in the co-emergent wisdom, then, like fire, they illuminate the meaning of the tantra; otherwise, they are without essence. As shown above, the nature or manner of the Completion Stage, Vajrasattva Yuganaddha, the Vajra of Mind, is this very path and method of profound meditation, the four stages of the secret Suchness. The objects to be expressed, in sequence, have no distinction between the Father Tantra and the Mother Tantra; there is also no distinction in the meaning of the two tantras. Second, to explain the meaning in detail, including the commitment to explain in detail and the actual detailed explanation. The first is: "Of Yoga, of the Yogini Tantra, this very clear explanation is to be spoken, for a while from the Yoga Tantra, as it is taught, I shall speak." According to this translation, the meaning of the two tantras is very clear, in a co-emergent way, this discourse is to be spoken, for a while from the topic of the Yoga Father Tantra, as it is taught, I shall speak. However, Dromi's translation translates the first two lines as "In the Yoga Yogini Tantra, this distinction is to be explained," which is a better translation, meaning that the distinction of these four stages spoken of in the two tantras is to be explained. From here onwards, there are three chapters.
Chinese
这是对总体的解释的承诺。后面的两句是对本章将要解释的内容的承诺。现在是详细的解释。在上面提到的十个词中，“一个”和“时间”的解释合并为一个部分。“一切如来”和“身语意金刚”以及“对妃子的莲花”这三者的解释也合并为一个部分。“安住”与“薄伽梵”以及“对莲花”都放在最后，因为经文没有单独的部分。十个词的顺序有六个经文部分。首先，“如是我闻”和“我”结合起来是四个字的解释。然后，“我”和“听闻”结合起来是四个字的解释。加上剩余的两个部分，共有八个经文组。也就是说，“ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）字被认为是ས་（藏文，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）”等等，这是对“如是我闻”这四个字的解释。“ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）和ཝཾ་（藏文，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：旺）”等等，只是解释了“如是”，最后“我”被说出等等，只是解释了“我”，另外“听闻”被说出等等，只是解释了“听闻”，以及“智慧方便的自性结合”等等，是对“我听闻”等等四个字的解释。“一个”这个词的“是”等等，是对“一时”这个意思的解释。“一时”也就是“薄伽梵安住”等等的意思的解释。 “一切都用声音表达”等等，是对“一切如来的身语意金刚安住在妃子的莲花中”的解释。从这些经文组中，前两个主要解释了续部的实体，并暗示了续部的次第和真言的次第。第三个解释了智慧的次第，第四个解释了密次第的化身，第五个解释了密次第及其果的特征，第六个解释了密次第的法身，第七个解释了密次第的果，第八个解释了圆满佛的安住方式，从而总结了基础、道路和果。
English
This is a commitment to the general explanation. The latter two verses are a commitment to the explanation of what will be explained in this chapter itself. Now for the actual detailed explanation. Of those ten words mentioned above, the explanations of "one" and "time" are combined into one section. The explanations of "all Tathagatas" and "body, speech, and mind vajra" and "to the lotuses of the consorts," these three are also combined into one section. "Abides" is placed at the end of both "Bhagavan" and "to the lotuses," because the text does not have separate sections. The order of the ten words has six textual sections. First, "Thus I have heard" and "I" combined are the explanation of four letters. Then, "I" and "heard" combined are the explanation of four letters. Adding the remaining two sections, there are eight textual groups. That is, "The letter ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese: Ai） is known as ས་（Tibetan, Devanagari: स, Romanized Sanskrit: sa, Literal Chinese: Sa）," etc., this is the explanation of the four letters "Thus I have heard." "ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese: Ai） and ཝཾ་（Tibetan, Devanagari: वम्, Romanized Sanskrit: vam, Literal Chinese: Wang）" etc., only explains "Thus," and finally "I" is spoken, etc., only explains "I," and also "heard" is spoken, etc., only explains "heard," and "the nature of wisdom and means combined," etc., is the explanation of the four letters "I have heard," etc. The "is" of the word "one," etc., is the explanation of the meaning of "at one time." "At one time" is the explanation of the meaning of "Bhagavan abides," etc. "Everything is expressed as sound," etc., is the explanation of "all Tathagatas' body, speech, and mind vajra abides in the lotuses of the consorts." From these textual groups, the first two mainly explain the substance of the tantra, and implicitly show the order of the tantra and the order of mantra. The third explains the order of wisdom, the fourth explains the emanation body of the secret order, the fifth explains the characteristics of the secret order and its fruit, the sixth explains the dharmakaya of the secret order, the seventh explains the fruit of the secret order, and the eighth explains the way the perfect Buddha abides, thereby summarizing the basis, path, and fruit.
Chinese
其自性是各种各样的行境，正因为如此，脉轮也是各种颜色的，所以是各种各样的莲花。种姓的清净也是五种全部聚集，或者说，是将毗卢遮那佛和宝生佛的种姓混合在一起。同样，以വം（藏文，梵文天城体，vam，水）字为象征，心间法轮是莲花，有八个脉瓣，要知道水之精华存在于此。道是法之手印和愿波罗蜜多，果是女神嘛嘛 giác智母（藏文，梵文天城体，Māmakī，嘛嘛 giác智母），金刚部不动佛，基道果一切都是大慈。以མ་（藏文，梵文天城体，ma，火）字为象征，喉间受用轮是莲花，有十六个莲瓣，显示火界的精华存在于此。道是大手印和力波罗蜜多的瑜伽。果是女神白衣母，从莲花部无量光佛中产生，基道果一切都是无量喜。以ཡཱ་（藏文，梵文天城体，yā，风）字为象征，顶轮大乐轮有三十二个莲瓣，这是莲花，即大脉轮，具有风的形象，自性之精华存在于此。道是誓言手印和智慧波罗蜜多的结合，果是救度众生脱离轮回痛苦的度母女神，从事业部，即不空成就佛的种姓中产生，基道果三者都是平等舍无量。如此，四字、四轮、四界、四手印、四波罗蜜多、四女神、四种姓和四无量，共有八组四法。四字是咒语，是象征；四轮是确定基道果三者的基础；四界的精华是轮回时期的法性，四手印和四波罗蜜多是击中这些轮的关键，是使之清净的道；四女神和四种姓是清净之果，显现为四坛城；四无量是遍布基道果三者的大智慧和大乐。其中，方便波罗蜜多是为自利而修的六波罗蜜多，以及为他利而修的四摄等。