Chinese
用“地”这个词来表达。对于身语意三轮，如极忿怒母等的瑜伽母们，安住于忿怒母火焰之中的必要意义是，在不可摧毁之处转变为不变的大乐，因此，所有如不退转母等的脉，都充满不变的安乐。因此，被称为放射焚烧五蕴等和分别念的火焰之神。忿怒尊和忿怒母火焰燃烧，虽然在胜义智慧中也有，但因为胜义是所有相，所以不一定只是那个相。在这里，在世俗生起次第的阶段，将勇父勇母观想为忿怒暴恶之身，其意义是象征着摧毁一切世俗错觉显现的智慧之火。在世俗轮回之身中，如果与界分离，则脉会干枯，因此脉的存在依赖于界的流动。所有界明点的根本来源是顶轮，通过修道在顶轮获得大乐时，所有脉也都会被大乐所遍布。三十六位瑜伽母的语[当]脉三十六，被称为从头部，即顶轮大乐轮中产生。如果按照收摄和聚集的方式来说，就是所有脉、气、明点都融入中脉，并融入顶髻。如果从生起功德和扩展的方式来说，就是中脉遍布所有脉，顶髻的明点也遍布全身，意思是一样的。因此，空行母，即所有脉的集合或汇聚成一个网络的地方是ཧཾ་（藏文，梵文天城体，Haṃ，汉语字面意思：吽）。脉的自性，具备一切形象的智慧本身，汇聚成明点ཧཾ་（藏文，梵文天城体，Haṃ，汉语字面意思：吽）的自性，即大乐，被称为具一切形象空行母之网，汇聚于大乐之中。三界中，所有具有智慧的无量空行母众都追随金刚亥母，并由此而扩展。她与吉祥黑汝嘎结合，是黑汝嘎自身智慧的自显明妃。其中，色身由世俗所摄，法身由胜义所摄。
English
It is expressed by the word "earth." For the three wheels of body, speech, and mind, the yoginis such as the extremely wrathful mother, the necessary meaning of residing in the midst of the wrathful mother's flames is that in the indestructible place, it is transformed into immutable great bliss. Therefore, all the channels such as the non-retreating mother are filled with immutable bliss. Therefore, it is called the deity radiating flames that burn the five aggregates and so on, and conceptual thoughts. The burning flames of the wrathful deity and the wrathful mother, although they also exist in ultimate wisdom, because the ultimate is all aspects, it is not necessarily just that aspect. Here, in the stage of the conventional generation stage, visualizing the heroes and heroines as wrathful and fierce bodies, its meaning is to symbolize the fire of wisdom that destroys all conventional illusory appearances. In the conventional samsaric body, if separated from the elements, the channels will dry up, so the existence of the channels depends on the flow of the elements. The fundamental source of all elements and bindus is the crown chakra, and when great bliss is attained in the crown chakra through practice, all the channels will also be pervaded by great bliss. The thirty-six yoginis' speech [should be] thirty-six channels, which are said to arise from the head, that is, the crown chakra of great bliss. If explained according to the way of gathering and collecting, all the channels, winds, and bindus dissolve into the central channel and dissolve into the ushnisha. If explained from the aspect of generating qualities and expanding, the central channel pervades all channels, and the bindu of the ushnisha also pervades the entire body, the meaning is the same. Therefore, the dakini, that is, the place where all the channels gather or converge into a single network, is the letter ཧཾ་ (Tibetan, Devanagari, Haṃ, literal meaning: Hum). The nature of the channels, the wisdom itself possessing all forms, converging into the nature of the bindu ཧཾ་ (Tibetan, Devanagari, Haṃ, literal meaning: Hum), that is, great bliss, is called the net of the dakini possessing all forms, converging into great bliss. In the three realms, all the immeasurable assemblies of wise dakinis follow Vajravarahi and expand from her. She is united with glorious Heruka, and is the self-appearing consort of Heruka's own wisdom. Among them, the form body is gathered by the conventional, and the dharma body is gathered by the ultimate.
Chinese
有二种区分，法身的那是除了神的反体和智慧的反体的差别之外，就是上面所说的那样。色身的那也是法身本身的幻化。为了在世俗生起次第中也象征那个，三十七位瑜伽母是化身者金刚亥母一同结合的黑汝嘎。这样就是网络誓言四种，即譬喻生起次第的空行母网络誓言，所依身体的空行母网络誓言，能依俱生空行母网络誓言，果位二身的空行母网络誓言。空行母的网络誓言之义已说。那些脉的策动，对于那个要害之处进行击打而获得的智慧，是殊胜的喜乐俱生不变的自性。道路的智慧所要真实证悟的对境是，原始的大乐自生唯一。因为舍弃了对于那样的境和有境执持为不同的证悟，所以没有对二者进行区分，共同地说为自生唯一。以诸佛全部结合之说而出现，全部这样而著名的是，佛即五蕴，母即五大等等，同样地也和其他的结合。蕴界父母的那一伙的空行母是，三十六脉。对于那个空行母的词义解释是，梵文：ཌེ་བཻ་ཧ་ཡ་ས་（藏文），देवी हयस，devi hayasa，天行母，意思是空中行走之母。梵文：ཌེཾ་（藏文），डे，ḍe，飞。从这个词根中，空行是空中行走者。还有世间的那些大罗刹女们，变幻成各种各样的形象，在僵尸身上活动，像在空中游走一样，在智慧脉的空中，大乐周遍游走，称为空行母。那个大乐又是以什么样的形式游走呢？是佛和界和，假立，也就是分别念的形式。佛是五蕴的精华菩提心，和那个聚为一体的五大的精华称为界。女子是色等等。
English
There are two distinctions. The Dharmakaya is the same as mentioned above, except for the difference between the opposite aspect of the deity and the opposite aspect of wisdom. The Rupakaya is also an emanation of the Dharmakaya itself. In order to symbolize that in the conventional generation stage as well, the thirty-seven yoginis are Herukas who are united with the emanation Vajravarahi. Thus, there are four types of network vows: the network vow of the Dakinis of the example generation stage, the network vow of the Dakinis of the dependent body, the network vow of the coemergent Dakinis, and the network vow of the two Kayas of the result. The meaning of the network vow of the Dakinis has been explained. Those channels are stimulated, and the wisdom obtained from striking that crucial point is the supreme bliss, the coemergent, immutable essence. The object to be actually realized by the wisdom of the path is the primordial great bliss, the self-born alone. Because of abandoning the realization that holds such an object and subject as different, without distinguishing between the two, it is commonly said to be the self-born alone. Assuming that all Buddhas appear as united, what is known as "all" is: Buddha, i.e., the five aggregates, and Mother, i.e., the five elements, and so on, similarly applied to others as well. The Dakinis belonging to that group of aggregates and elements, father and mother, are the thirty-six channels. The etymology of Dakini is: ཌེ་བཻ་ཧ་ཡ་ས་（藏文），देवी हयस，devi hayasa，Sky Goer, which means "the mother who goes in the sky." ཌེཾ་（藏文），डे，ḍe，Fly. From this root, Dakini is one who goes in the sky. Also, the great Rakshasis of the world transform into various forms and move on corpses, just as they roam in the sky. The great bliss that pervades the sky of the wisdom channels is called Dakini. In what way does that great bliss roam? It is in the form of Buddhas, elements, and imputation, that is, conceptualization. Buddha is the essence of the five aggregates, the mind of enlightenment, and the essence of the elements that are united with that is called element. The woman is form, etc.
Chinese
五境之精华，人即是男，以其象征五根之精华菩提心。由于诸根境是分别的因，故“分别、种种分别或分别假立”表示，应理解根境为两种。等等之语表示业和行为，一些小译师的追随者如此认为。卓译师的译本中说：“从智慧方便的自性中，分别假立为二而说。”意思是说，虽然汉文有些许差别，但意义相同。在此句之后，在郭[郭]、卓两位译师的译本中，多出一个偈颂，即：“智者于虚空中，执持甘露。所谓一切，于境中说。如是何者游行者，欲于虚空一切游行。”此出于郭译本，而卓译本中也说：“一切谓为境，虚空说为甘露。何者于彼行，欲于一一切空中行。”除了翻译上的差异，意义相同。智者，即通达实相者，于实相胜义谛之根本虚空中，执持甘露，即蕴、界、处之明点精华，以四喜逆转之次第，无迁变且无漏失，与具足一切相之空性相融，如是何者明点游行者，彼等亦如是，虚空或一切之义，从空性拙火之显现中产生，既是离戏论，也是坛城，融入心性之显现中，即是于虚空中一切游行的意义。上面已清楚解释了“虚空中一切游行成就”之义。此偈颂似乎在嘎雅达拉的梵文版本中存在，虽然那若巴的追随者的版本中没有，但有此偈颂更好，因为他们的版本中缺少了。因此，空行母，即是脉、界清净的自性之故，彼之事物，即具足一切相之智慧的自性是勇士。勇士的意义是，精华或心要，是轮回三有的体性或自性，是至上的俱生喜。因此，具足一切相之自性或安住方式是
English
The essence of the five objects, and man is male, which symbolizes the essence of the five senses, the mind of enlightenment. Since the sense objects are the cause of discrimination, "discrimination, various discriminations, or imputed discriminations" indicates that the sense objects should be understood as two types. The word "etc." indicates actions and deeds, as some followers of the younger translator believe. In the translation of Drog, it says, "From the nature of wisdom and means, it is spoken after being imputed as two." This means that although there are slight differences in Chinese, the meaning is the same. After this sentence, in the translations of both Go [Go] and Drog, there is an additional verse, which says, "The wise hold nectar in the sky. The so-called all is said in the realm. Likewise, whoever wanders, desires to wander everywhere in the sky." This comes from the Go translation, and the Drog translation also says, "All is said to be the realm, and the sky is said to be nectar. Whoever practices there, desires to practice in one and all the sky." Apart from the differences in translation, the meaning is the same. The wise, that is, those who understand reality, hold nectar in the fundamental sky of ultimate reality, that is, the essence of the bindus of the aggregates, elements, and sources, without change or leakage in the order of the four joys in reverse, merging with the emptiness that possesses all aspects. Likewise, whoever wanders with the bindu, they are also like that, the meaning of sky or all, arising from the manifestation of emptiness tummo, is both free from elaboration and a mandala, dissolving into the manifestation of mind itself, which is the meaning of wandering everywhere in the sky. The meaning of "accomplishing wandering everywhere in the sky" has been clearly explained above. This verse seems to exist in the Sanskrit version of Gaya Dhara, although it is not in the version of Naropa's followers, but it is better to have this verse because their version is missing it. Therefore, the dakini, that is, because of the nature of the purity of the channels and elements, its object, that is, the nature of the wisdom that possesses all aspects, is the hero. The meaning of hero is that the essence or heart, is the nature or self of the three realms of samsara, is the supreme coemergent joy. Therefore, the nature or dwelling of possessing all aspects is
Chinese
那是大乐，大乐的所见或显现是圆满一切相的。那是所有菩萨佛的实性。这是所说的“菩萨”和“空行总集实性是菩萨”。以世俗菩提心融入法界，成为二谛双运的菩提心，由于它不被漏乐和分别念所动摇和改变，所以这不变的乐被称为金刚萨埵，金刚是不变，萨埵是乐。因为这个原因，所以在那个词的紧接着的后面说了“乐之胜”，因为由因缘所生的乐是会坏灭的，所以不是胜，并且因为是有戏论的，所以不会成为实相。因此，那样的不是究竟的胜，但究竟的大乐是自生离戏的，所以是乐之胜。不仅如此，它安住于虚空界，体性也安住于离戏，相也安住于一切，因此，大乐被称为乐之胜。第二，解释根本五句，这是解释引言十六个字的意义，即：秘密是地界，如是胜是水，名为喜是火，风是一切自性住，恒时安住于此是虚空，是大乐的自性。解释说，秘密是指大便，胜是指小便，喜是指精液，血是一切自性变，肉是恒时安住，恒时安住于它的体性中。这里所说的恒时安住，是空行母们的自性。大乐是智慧胜，变成不坏的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。这本身就是胜的那个，被称为大乐。以上。以秘密等表征，解释为地界和解释等，这是如来以表征来做的，而不是以词语解释来做的。以这个，就像是根据基续的实物，秘密是地界，是脐轮化身的脉、界、明点等，胜是水，是心间的那些，喜是火，是喉间的那些，风是一切自性，是顶轮的那些。
English
That is great bliss, and the seeing or appearance of great bliss is complete with all aspects. That is the reality of all Bodhisattvas and Buddhas. This is the explanation of the "Bodhisattva" and "the essence of all Dakinis is the Bodhisattva." When the conventional Bodhicitta dissolves into the Dharmadhatu, that Bodhicitta, which becomes the union of the two truths, is called Vajrasattva because it is not shaken or changed by leaking bliss and conceptual thoughts. Vajra is unchanging, and Sattva is bliss. For that reason, immediately after that word, it is said "the supreme of bliss," because the bliss that arises from causes and conditions is subject to destruction, so it is not supreme, and because it is with elaboration, it will not become reality. Therefore, that kind of thing is not the ultimate supreme, but the ultimate great bliss is self-born and free from elaboration, so it is the supreme of bliss. Moreover, it abides in the realm of space, and its essence also abides in freedom from elaboration, and its aspects also abide in everything. Therefore, great bliss is called the supreme of bliss. Second, explaining the five root sentences, this is explaining the meaning of the sixteen letters of the introduction, namely: secret is the earth element, similarly, supreme is water, called joy is fire, wind is the abode of all self-nature, always abiding here is space, is the nature of great bliss. The explanation says that secret refers to excrement, supreme refers to urine, joy refers to semen, blood is the transformation of all self-nature, flesh is always abiding, always abiding in its essence. What is said here as always abiding is the nature of the Dakinis. Great bliss is the supreme of wisdom, becoming the indestructible Hum（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）. This itself is that of the supreme, and is called great bliss. The above. Using symbols such as secret, explaining it as the earth element and explanation, etc., this is done by the Tathagata with symbols, not with word explanations. With this, it is as if according to the objects of the basic tantra, secret is the earth element, the navel chakra, the channels, elements, bindus, etc. of the manifestation body, supreme is water, those of the heart, joy is fire, those of the throat, wind is the nature of all, those of the crown.