Chinese
以“此语我闻”等语所诠释的意义是：不可思议的智慧，就那样安住于如是之实相，真实成立，不欺不异。以灯火和钻木的比喻，想要说明俱生义智是无实的，这是没有理解经文的前后次第，而且也没有理解最后两句的意义。宣说章节的名称是：从秘密的胜义谛中，极为了知显现的自性，世俗是因缘和合而生，各自显现仅仅是不可思议。以“此语我闻”等方式宣说，是为第三（品）。也就是说，世俗的缘起，是从总的方面来宣说的，特别是确定在名相、基、比喻的智慧之上。不可思议是义智，是胜义谛。因此，仲弥译师的译本中说：“世俗是依赖和合而生，各自显现仅仅是，不可思议是菩萨极为了知的自性，此语我闻等”，就像这样，比喻和意义，世俗和胜义是分开的词句，那样的翻译是很好的。这是第三品的解释。 现在是第四品，秘密的胜义谛，宣说安住于瑜伽母续的开端之义，分为宣说立誓和章节正文。第一部分是：此后瑜伽母续的次第，其他也将宣说。也就是说，瑜伽母续中所说的基、道、果的次第，虽然与之前的父续的次第意义要点相同，但词句不同，意义的类别也不同，宣说的形式也不同，其他也将宣说，就是这个意思。第二部分是章节的正文，分为略说、广说、总结三部分。第一部分分为两点，第一点是说明二续意义相同：瑜伽的续部中，凡是所说的“此语”等等，那也就是瑜伽母续中，火和其他的草木不同，自性没有差别，如是语金刚心（者）所说。也就是说，俄的译本中说：“瑜伽续中如来”，所说的就是这个意思。
English
The meaning explained by the words "Thus I have heard" etc. is: Inconceivable wisdom abides as it is in suchness, truly established, unfailing and unchanging. To want to show that co-emergent meaning wisdom is unreal by these examples of lamp and tinder is not only not understanding the previous and subsequent order of the text, but also not understanding the meaning of these last two lines. The title of the chapter is: From the secret ultimate truth, the nature of appearance is completely clear, the conventional is produced by dependent origination, each appearance is merely inconceivable. Explaining the explanation in the manner of "Thus I have heard" etc. is the third (chapter). That is to say, conventional dependent origination is taught in general, and in particular it is determined on the basis of the example of wisdom. Inconceivable is the meaning wisdom, the ultimate truth. Therefore, in the translation of Dromi, it says: "The conventional arises dependently and in relation, each appearance is merely, the inconceivable is the nature of the bodhisattva's complete knowledge, Thus I have heard etc.", like this, the example and the meaning, the conventional and the ultimate are separated words, that translation is very good. This is the explanation of the third chapter. Now is the fourth chapter, the secret ultimate truth, explaining that it abides in the meaning of the beginning of the yogini tantra, divided into declaring the vow to explain and the actual text of the chapter. The first part is: After that, the order of the yogini tantra, others will also be explained. That is to say, the order of the base, path, and fruit spoken of in the yogini tantra, although the meaning points are the same as the previous father tantra, the words are different, and the categories of meaning are also different, the way of teaching is also different, others will also be explained, that is the meaning. The second part is the actual text of the chapter, divided into brief explanation, detailed explanation, and summary. The first part is divided into two points, the first point is to explain that the meaning of the two tantras is the same: In the tantras of yoga, whatever is said such as "Thus", that is also in the yogini tantra, fire and other grasses and trees are not different, there is no difference in nature, as said by Vajra Heart. That is to say, in the translation of Ngo, it says: "The Tathagata in the yoga tantra", what is said is this meaning.
Chinese
也應當考察如來是否有對應的梵語詞彙。 在瑜伽續部《密集金剛》等經典中，像這樣的話語作為開端，其中秘密的含義，同樣也在瑜伽母續部中，闡述了與焚燒一切分別念的真實智慧之火相似的道理。如果將常執視為究竟，那將與其他外道無異。如果不闡述這個道理，那就如同糠秕一般毫無意義。 在此，根據《仲譯》的說法：「如是所說之語，即是瑜伽母續。其他如同蟲食草。」因此，如是等詞的含義，也在瑜伽母續中闡述。如果將非雙運的其他意義視為核心而宣講，那就如同蟲食草一般毫無意義。 因此，雖然兩者的結論相同，但經典的界限劃分方式卻不同。至於「火」的含義，如果找到出現「蟲食」的漢文版本，就應當參考漢語，如果與梵語詞彙相符，那麼《仲譯》就更為準確。 如此一來，父續和母續兩者在所詮釋的意義本質上並無區別，如是說道，此乃心金剛，金剛持在《合和明點》等經典中所說。 第二個要點是解釋黑汝嘎的名稱含義： 「嘿（藏文，梵文天城體：हे，梵文羅馬擬音：he，漢語字面意思：嘿）是遠離因的； 汝（藏文，梵文天城體：रु，梵文羅馬擬音：ru，漢語字面意思：汝）是本質平等的緣故； 嘎（藏文，梵文天城體：क，梵文羅馬擬音：ka，漢語字面意思：嘎）是不安住於任何處的； 希利（藏文，梵文天城體：श्री，梵文羅馬擬音：śrī，漢語字面意思：希利）是安住於無二之境的。 希利（藏文，梵文天城體：श्री，梵文羅馬擬音：śrī，漢語字面意思：希利）被稱為吉祥； 黑汝嘎被稱為心； 安住於虛空中的那一位； 黑汝嘎被稱為吉祥。 續的作者是智慧； 被稱為從那裡出生； 瑜伽母們匯聚之處； 在扎爛達拉吉祥之地。」 在「續的作者是」等句中，《俄譯增訂本》中說：「智慧是主宰者。」《仲譯》中說：「智慧是擴展者。」因此，按照那個意思解釋是最好的。 「嘿」字是指遠離一切因緣的自生原始智慧法身心金剛；「汝」字是指聲音和概念本質平等的語，一切相圓滿報身金剛；「嘎」字是不安住於輪迴微塵和意識之法，以及涅槃
English
It should also be examined whether there are corresponding Sanskrit terms for Tathagata. In the Yoga Tantras, such as the Guhyasamaja Tantra, these kinds of words are used as introductions, and the secret meaning within them is also taught in the Yogini Tantras, which is similar to the fire that burns all conceptualizations of true wisdom. If permanence is grasped as ultimate, it will be no different from other heretics. If this is not explained, it is as meaningless as chaff. In this context, according to the Drog translation: "Such words spoken are the Yogini Tantra. Others are like grass eaten by worms." Therefore, the meaning of "such words" is also explained in the Yogini Tantra. If something other than non-duality is taken as the core and taught, it is as meaningless as grass eaten by worms. Therefore, although the conclusions of the two are the same, the way the boundaries of the scriptures are drawn is different. As for the meaning of "fire," if a Chinese version is found where "worm-eaten" appears, it should be consulted, and if it matches the Sanskrit term, then the Drog translation is more accurate. In this way, there is no difference in the nature of the meaning expressed in the Father and Mother Tantras, as stated by Thugs Dorje, which was spoken by Vajradhara in the Samputa Tilaka and other texts. The second point is to explain the meaning of the name Heruka: "He (藏文，梵文天城體：हे，梵文羅馬擬音：he，漢語字面意思：嘿) is devoid of cause; Ru (藏文，梵文天城體：रु，梵文羅馬擬音：ru，漢語字面意思：汝) is because of the equality of essence; Ka (藏文，梵文天城體：क，梵文羅馬擬音：ka，漢語字面意思：嘎) does not abide anywhere; Shri (藏文，梵文天城體：श्री，梵文羅馬擬音：śrī，漢語字面意思：希利) abides in non-duality." "Shri (藏文，梵文天城體：श्री，梵文羅馬擬音：śrī，漢語字面意思：希利) is called Bhaga; Heruka is called mind; That which abides in space itself; Heruka is called glorious." The maker of the Tantra is wisdom; It is called born from that; Where the Yoginis are well assembled; In the glorious place of Jalandhara." In the phrase "The maker of the Tantra is," the Ngok translation, revised edition, says: "Wisdom is the controller." The Drog translation says: "Wisdom is the expander." Therefore, it is best to explain according to that meaning. The letter "He" refers to the spontaneously arisen primordial wisdom Dharmakaya Mind Vajra, which is devoid of all causes and conditions. The letter "Ru" refers to the speech, the essence of sound and concept being equal, the complete Sambhogakaya Vajra. The letter "Ka" does not abide in the dust of samsara and the phenomena of consciousness, as well as Nirvana.
Chinese
不住于仅仅是空性，而是智慧的坛城无有止息，身金刚化身不住于轮回与涅槃任何一方。如是，三金刚平等于大乐之体性，即是黑汝迦。吉祥（Śrī）是无有能取所取二者，然而是从原始就存在的智慧，自身安住于一切形相中不变异，是为自之吉祥；彼性成为一切法的法性，是为他之吉祥。因此，以安乐庄严的空性，一切形相者，名为吉祥（Śrī），即是名为“诶”和金刚母之莲花处。黑汝迦是“瓦姆”字（藏文：ཝཾ་，梵文天城体：वཾ，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）和薄伽梵之义，即是一切形相庄严的大乐之心。因此，如前所说“安住于虚空”，吉祥（Śrī）是虚空，黑汝迦是安住于彼者，即是安乐，以及，双运之空性，和，空性与双运之安乐，也只是名称称谓不同，意义上没有差别的就是双运，称为黑汝迦吉祥。如所翻译的“造续者”，造续者，显示圆满者，即是黑汝迦的智慧，从彼所生者，即是吉祥（Śrī），是为扎烂达喇，说是处所圆满。眷属是瑜伽母们善集之义。然而如此解说则善妙，从原始就有的吉祥黑汝迦的智慧，作自在，或者，广大而明晰地开显，显现并且证悟之方便是，从智慧所生者，即是，从彼之力量所生的融乐无漏之自性智慧所象征者，彼者善集瑜伽母脉之网络，即是，将世俗脉净化为胜义中脉，扎烂达喇顶髻于头顶，从双运等生起功德之吉祥处所融入，从而显现吉祥黑汝迦。此处以瑜伽母的表征所显示的脉之网络仅仅是象征，气和明点的运行也仅仅是融入顶髻，如是道路之智慧也是吉祥黑汝迦。因此，能自在彼智慧者，名为从彼所生，如是应作翻译。
English
Not abiding in mere emptiness, but the mandala of wisdom is without cessation, the body Vajra emanation does not abide in either samsara or nirvana. Thus, the three vajras are equal in the nature of great bliss, which is Heruka. Śrī is without the duality of grasper and grasped, but is the wisdom that has existed from the beginning, and because it abides unchanging in all forms, it is one's own glory; that nature becomes the dharma nature of all dharmas, which is the glory of others. Therefore, emptiness adorned with bliss, the all-formed one, called Śrī, is referred to as "E" and the lotus place of the Vajra Mother. Heruka is the meaning of the letter "Vaṃ" (藏文：ཝཾ་，梵文天城体：वཾ，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ) and Bhagavan, which is called the mind of great bliss adorned with all forms. Therefore, as mentioned above, "abiding in space," Śrī is space, and Heruka is the one who abides there, which is bliss, and the emptiness of union, and the bliss of emptiness and union are also just different names, but there is no difference in meaning, which is union, called Heruka Śrī. According to the translation of "the one who makes the tantra," the one who makes the tantra, the one who shows perfection, is the wisdom of Heruka, and the one born from it, Śrī, is Jālandhara, which is said to be the perfect place. The retinue is said to be the well-gathered yoginis. However, it is better to explain it this way: the wisdom of Śrī Heruka, which has existed from the beginning, is the means of empowering, or expanding and clarifying, manifesting and realizing, which is born from wisdom, that is, the wisdom of the nature of melting bliss and non-leakage arising from its power, which is what it symbolizes, and it gathers together all the networks of yogini channels, that is, purifying the conventional channels into the ultimate central channel, Jālandhara, the crest jewel on the crown of the head, merges into the place of glory where qualities such as union arise, thereby manifesting Śrī Heruka. Here, the network of channels indicated by the symbol of the yogini is only a symbol, and the movement of wind and essence is also only merged into the crown, and the wisdom of such a path is also Śrī Heruka. Therefore, the one who empowers that wisdom is called the one born from it, and that is how the passage should be translated.
Chinese
如同第二品中解释《密集金刚》的名称含义一样，这里也同样解释黑汝迦的名称含义。第二，详细解释是探究开篇的词句，其中通过展示身体等三个坛城来解释续部的实义，并将开篇的六句词与包含道的果联系起来。第一是：脚底弓的形状，风的坛城真实存在。肚脐的这个方向是火，三角形的形状燃烧着。腹部被称为水，坛城是圆形的形状。心间是地，四方形的。在那之上，喉咙的方向，须弥山也是山之王，八族七层，具有珍宝。那的顶端被说成是头，莲花有三十二瓣。那的中央是 ཧཾ （藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），由ཨཱ་ལི་（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利）和ཀཱ་ལི་（藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利）所化现，是不坏的地位，令人愉悦，被称为大乐。如是说。那也是在最极秘密的喜悦中，一切自性恒常安住。其中“秘密”是地的界。“喜悦”等，在这里也同样适用。以“秘密”是心间地，“最极”是腹部水，“喜悦”是三岔路口火，“一切自性”是脚底风，“恒常安住”是须弥山上下、脊椎和头。又，“秘密”是地，肚脐是“最极”，水是心间，地水相合以ཨཱ་ལིས་（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利）表示，“喜悦”是火，喉咙，“一切自性”是风，顶轮三十二瓣，火风相合以ཀཱ་ལིས་（藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利）表示。“恒常安住”大乐是顶轮的ཧཾ （藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）字，吉祥黑汝迦本身，以及三十二脉等索巴脉的集合，空行母的网。在莲花瓣上安置现证菩提，是将四轮的精华汇聚于顶轮之意。其他词义容易理解。所谓“肚脐的方向”是肚脐之下，即秘密处。八族是须弥山的八个顶端，七层是七金山。所谓须弥山的头，是诸神在须弥山上享用的地方，如同