Chinese
复次二二之，互相之间的那些关联，通过次第相续而证悟。从能知与所知的区分中，那些是自生之体性。如是，先前所说的三十七个根本字母，以最主要的意义为主，与基、道、果三者结合而极为广大地阐述。此处是从三种隐蔽中的，贪欲法隐蔽之方式，与譬喻业手印之智慧相结合而宣说，又者，是说开示其他类别的词语，埃字是方便的基身总的以及特别是位于中脉的明点精华，以及名为瓦姆字，智慧母的基身总的，特别是中脉，以及需要靠近位于莲花中央的脉卡嘎木卡，微尘的精华与风一起是声音，处于那达的体性中。我者，是希求获得安乐，具有三种认识的贪恋之心。听闻是依仗方便与智慧平等进入，一者是简略地开示，同样时者是广大地开示，简略开示的体性是，完全宣说方便的安乐，广大的开示是，完全宣说智慧的安乐。因此一者是方便的安乐，时者是智慧的安乐，简略开示是不明显，广大的解释是明显之义。又以其他类别开示，简略开示是方便的安乐，广大的解释是智慧的安乐，那两者也要理解为二二，广大的开示时的表诠是，所搅动的是智慧的莲花，能搅动的是方便的金刚平等地搅动，简略开示一者的表诠是，安乐的坐垫或基础或处所自身从脐轮以上四个脉轮的摇动。同样如果以智慧母为主，一者的表诠广大开示是所搅动的是方便的宝，能搅动的是智慧自身的脉美丽的顶端平等搅动的智慧，一者的表诠是简略开示。安乐的坐垫或基础或处所智慧母自身的四个脉轮摇动的菩提心。因此广大开示所摩擦与能摩擦
English
Furthermore, the connections between the two and two are realized through sequential succession. From the distinction between the knower and the known, those are the self-born nature. Thus, the thirty-seven root letters mentioned earlier are explained in great detail, mainly with the most important meaning, combined with the base, path, and fruit. Here, from the three concealments, the manner of concealing the Dharma of desire, is explained in conjunction with the wisdom of the symbolic action seal. Moreover, it is a word that shows other categories of explanation. The letter E is the essence of the method's base body in general and especially the essence of the drop located in the central channel, and the letter called Vam, the base body of the wisdom mother in general, especially the central channel, and also needs to be close to the pulse Kagamukha located in the center of the lotus. The essence of the dust together with the wind is sound, residing in the nature of Nada. "I" is the mind of attachment with three perceptions, desiring to obtain happiness. Hearing is relying on the equal entry of method and wisdom, one is a brief explanation, and similarly, time is a broad explanation. The nature of the brief explanation is to fully express the happiness of method, and the broad explanation is to fully proclaim the happiness of wisdom. Therefore, one is the happiness of method, and time is the happiness of wisdom. The brief explanation is unclear, and the broad explanation is the meaning of clarity. Also, when explained by other categories, the brief explanation is the happiness of method, and the broad explanation is the happiness of wisdom, and those two should also be understood as two and two. The expression of the broad explanation of time is that what is stirred is the lotus of wisdom, and what can be stirred is the diamond of method stirred equally. The expression of the brief explanation of one is the movement of the four chakras from the navel wheel upwards in the seat of bliss or the base or place itself. Similarly, if the wisdom mother is the main focus, the expression of one, the broad explanation, is that what is stirred is the jewel of method, and what can be stirred is the wisdom itself, the wisdom of the beautiful tip of the pulse stirred equally, and the expression of one is the brief explanation. The seat of bliss or the base or place, the mind of enlightenment that moves the four chakras of the wisdom mother herself. Therefore, the broad explanation is what is rubbed and what can be rubbed.
Chinese
是所说之各自的座。译师没有弄错次第是，藏语中，因为“一时”中的“时”与“一”相合。但是按照汉语的次第来做更好，因为《仲敦经》中也说：“略说各各异，广说搅和与搅和者。”因此，这里也是略说各自的处所，广说搅和所搅和者。这样修改了。其中“各自”是指，方便智慧男女各自。座是处所的意思，是大乐的处所或者所依四轮之明点。那么方便智慧各自也有四轮的乐动摇先发生，秘密地体验俱生，因此在座之后说搅和就更好了，或者说不是因为搅和的缘故才到四轮吗？如果认为后译的普通经文更好，那么因为广说是要阐明乐的体验，所以不仅仅是搅和，而是要阐明菩提心来到搅和所搅和的处所。到此为止会这样显示，譬喻的俱生是，因是菩提心四轮的精华，缘是贪欲之火融化，从所依身体的方面来说是方便智慧的明点交合，所依是心的方面来说是方便智慧的体性，乐与无分别交合，因为所依与能依不可分离，所以四者也是俱生之体性一。如是《喜金刚》中也说：“略说士夫有两种，彼之精液或安乐，如士夫之智慧亦然，彼之精液或安乐，是故喜乐之四分，于无生次第之方面，如是俱生有四种。”所谓“薄伽梵”是心之金刚，是胜义大乐，所谓“安住”是说，世俗的俱生安住于彼。佛陀蕴等一切，先引用，以“一切”之声，五蕴、五界、五根、五境等，种种是“一切”的
English
Are the respective seats that are taught. The translator did not make a mistake in the order because, in Tibetan, the "time" in "one time" matches "one." However, it is better to follow the order of the Chinese language because the 'Dromdön' scripture also says, "The concise teaching is distinct, the extensive teaching is the churning and the churner." Therefore, here too, the concise teaching is the respective places, the extensive teaching is the churned and the churner. This is how it was modified. Among them, "respective" refers to the respective skillful means and wisdom, male and female. Seat means place, it is the place of great bliss or the bindu of the four wheels that are relied upon. So, for each of the skillful means and wisdom, the bliss of the four wheels also moves and arises first, secretly experiencing the co-emergent, so it would be better to speak of churning after the seat, or is it not because of the churning that one comes to the four wheels? If one thinks that the later translated ordinary scripture is better, then because the extensive teaching must explain the experience of bliss, it is not just churning, but it must explain that the mind of enlightenment comes to the place of the churned and the churner. Up to this point, it will be shown like this: the co-emergent of the example is, the cause is the essence of the four wheels of the mind of enlightenment, the condition is the melting of the fire of desire, from the side of the body that is relied upon, it is the union of the bindus of skillful means and wisdom, the reliance is the nature of skillful means and wisdom from the side of the mind, the union of bliss and non-conceptuality, because the relied upon and the relier are inseparable, so all four are also one in the nature of co-emergence. Likewise, it is also said in the Hevajra Tantra, "Briefly, there are two kinds of beings, their essence or bliss, just like the wisdom of beings, their essence or bliss, therefore the four divisions of joy, in the aspect of the unborn sequence, thus there are four kinds of co-emergence." The so-called "Bhagavan" is the vajra of the mind, it is the ultimate great bliss, the so-called "abiding" is said to be that the conventional co-emergent abides in it. Buddha aggregates and so on, all, are quoted first, with the sound of "all," the five aggregates, five elements, five senses, five objects, etc., various are the "all" of
Chinese
关于“རྡས་སྟོན་”中说，那些精华的明点，就是一切如来。其中，五蕴是五部佛，以及“等”字所包括的五大、五母，儿子菩提心的表征是诸根，以及“等”字所包括的明妃们，也就是根与境。所谓的“等一切”也表示事业和行为的支分，忿怒尊和忿怒母。那些精华明点，从四喜的顺生和逆转，在脉轮中来回游走，因此是如来。身是月亮所化的菩提心，语是被太阳所控制的明点来到脉轮顶端，意是置于方便宝中的脉轮顶端，在那脉轮结合处以二失二合之态安住，二明点融合，金刚是安住于乐空无别的状态，所依是安住于俱生喜的自性中，这是受用。或者，身和语是方便智慧二者的单味运行止息，意是金刚瑜伽母交合，互相之间中脉气充满的乐。所依是方便的名称，安住于所依的自性中，是方便智慧二者的明点被方便宝所摄持。能依菩提心和所依乐，也是四大或五大的自性，明妃或佛母是四大之乐。也就是触觉坚硬之乐是佛眼，湿润是嘛嘛噶，温暖是白衣母，动摇是度母四者，以及遍布的乐是金刚界自在母，那些的所依是，女性即是业手印的莲花处，外在来说就是莲花等手印五部或四部五母的清净者，是金刚佛母，两种情况都是在业手印的莲花处，安立不坏明点的金刚，俱生喜就安住于此。如是说。所谓的“ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“我闻”以及“一时”等词语的组合，也表示能依是智慧，所依是方便的自性，那些方便智慧
English
Regarding what is said in "Dheton," the essence bindus of those are all the Tathagatas. Among them, the five aggregates are the five Buddha families, and the five elements and five mothers included by the word "etc.," the symbol of the son Bodhicitta is the faculties, and the goddesses included by the word "etc.," that is, the root and the environment. The so-called "everything etc." also indicates the divisions of actions and deeds, wrathful deities and wrathful mothers. Those essence bindus, from the arising and reversing of the four joys, travel back and forth in the chakras, therefore they are the Tathagatas. The body is the Bodhicitta transformed by the moon, the speech is the bindu controlled by the sun that comes to the top of the chakra, the mind is the top of the chakra placed in the jewel of means, in that chakra union, it abides in the state of two losses and two unions, the two bindus merge, the vajra abides in the state of bliss and emptiness inseparable, the support abides in the nature of co-emergent bliss, this is enjoyment. Or, the body and speech are the cessation of the single taste movement of both skillful means and wisdom, the mind is the union of Vajrayogini, the bliss of the central channel air filling each other. The support is the name of skillful means, abiding in the nature of the support, is the bindu of both skillful means and wisdom being held by the jewel of skillful means. The dependent Bodhicitta and the support bliss are also the nature of the four or five elements, the consort or mother is the bliss of the four elements. That is, the bliss of tactile hardness is Buddha Eye, wetness is Mamaki, warmth is White-Clad Mother, shaking is Tara, and the pervasive bliss is Vajradhatvishvari, the support of those is, the female is said to be the lotus place of the karma mudra, externally, the pure ones of the five or four families of lotus and other mudras, are Vajra consorts, in both cases, in the lotus place of the karma mudra, the co-emergent bliss abides in the vajra that establishes the indestructible bindu. Thus it is said. The so-called "E-Vam" (ཨེ་ཝཾ་，एवं，evaṃ，如是) and "Thus I have heard" and the combination of words such as "At one time" also indicate that the dependent is wisdom and the support is the nature of skillful means, those skillful means and wisdom.
Chinese
现在是因为它与幼苗不同。事物产生是不可能有无因的，但在以心识执着产生的方式上，可能会产生“这是无因的”这样的心识。为了遣除其他疑惑的边际，因为无因不依赖于其他，所以“恒常存在或不存在”。这是因为这样的理路，并且大多数事物都显而易见地从因产生，所以不是无因。如果从因产生，那么那个因也只有从事物自身、从那之外的其他、以及从自身和他者两者产生这三种可能性。首先，从自身产生是不合理的，因为如果自身已经成立，则不需要产生；如果产生的自身尚未成立，则没有从何处产生的因。从其他产生也是不合理的，因为如果没有各自的近取因属于自己的相续，那么无论聚集什么样的其他缘也不会产生。从两者产生也不是，因为如果从两者产生，则会变成从自性产生，也会变成从他性产生，因此会陷入两种过失。如果从自性产生，那么从他性产生就没有意义；如果从他性产生，那么另一个也没有意义。即使是从自性或他性之一产生，从两者产生也没有意义，因为如果不是从自性产生，也不是从他性产生，那么也成立了不是从两者产生。如果认为是从两者聚合而产生，那么那个聚合是自和他者两者的体性吗？还是从那两者聚合而产生的其他体性？如果是前者，则会陷入之前的过失；如果是后者，那么它就只是他性，因此会陷入所说的从他性产生的过失。同样，现在的事物不是从过去产生的，因为如果那个因没有过去，那么它就只是现在的，因此不会变成过去；如果已经过去，那么在果的时间它就不存在，并且也没有成立连续的连接，因此与产生者没有关系。现在的事物也不是从现在产生，因为已经产生的现在的事物不需要再产生。未来在现在的时间，什么也不做，因此作为所生之事物和能生之作者两者都不合理。在未来的时间，未来的事物是行为