Chinese
以及，恒常安住的那些普遍存在的三脉，即阿瓦都帝等三脉，是虚空界大乐的自性。那些是五大，就因的方面而言。以秘密的词语所说的精华，属于地界；以称为“至上”表示尿液的精华，属于水界；以喜悦的词语表示精液的精华，属于火界；以“一切自性”的词语表示血液的精华，属于风界；以“恒常安住”的词语表示大肉的精华，属于空界。四轮和三脉以各自的体性恒常存在。此处，那些象征五蕴的是五甘露的精华，成为主要界的方便果之法。那些也象征方便和智慧的五种智慧。因此，如果击中那些脉的要害，五种智慧就会显现，并且也能理解基础时期的智慧存在于其法性中。在此“恒常安住”一词中所说的是，所有脉都是空行母们自性完全清净的所恒常安住的基础。安住于其上的种姓之主是基础时期的大乐至上智慧，以及成为其所依的顶轮的不坏明点 ཧཾ （藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思： ཧཾ ）。所依是五大，五甘露和脉是眷属，而驾驭那些的主尊是ཧཾ字。所依凭的是五大的精华和五甘露的精华，方便智慧的十种智慧，以及从那之中分离出的所有相是眷属，而自性不变的大乐是主尊。因此，与大乐ཧཾ字无别的这本身，被称为至上的真如，是究竟的实相，这是所有续部中所说的大乐。如此宣说了安住之法续部的实物，也顺便提及了续部的次第。在具有三脉、四轮和脉络的网中，通过单独或在一个方向上击中要害，分别念的风向外流动的减弱，稍微向内返回，中等返回，大大返回，以及从安住和融入之间产生，以及那些的
English
And, the three channels that are always present and pervade all, such as the Avadhuti channel, are the nature of great bliss in the realm of space. Those are the five elements, in terms of the causal aspect. The essence spoken of in secret terms belongs to the earth element; the essence of urine, indicated by the term "supreme," belongs to the water element; the essence of semen, indicated by the term "joyful," belongs to the fire element; the essence of blood, indicated by the term "all-self," belongs to the wind element; and the essence of great flesh, indicated by the term "always abiding," belongs to the space element. The four chakras and three channels constantly abide with their respective essences. Here, those that symbolize the five aggregates are the essence of the five nectars, becoming the method and fruit dharma of the main element. Those also symbolize the five wisdoms of method and wisdom. Therefore, if the key points of those channels are struck, the five wisdoms will manifest, and it will also be possible to understand that the wisdoms of the ground-state abide in their dharmata. What is said here in the term "always abiding" is that all the channels are the basis on which the dakinis' nature, completely pure, always abides. The lord of the family who abides on it is the supreme wisdom of great bliss of the ground-state, and the indestructible bindu ཧཾ （Tibetan, Devanagari हं, Romanized Sanskrit haṃ, Literal Chinese meaning: ཧཾ ）of the crown chakra, which becomes its support. The support is the five elements, the five nectars, and the channels are the retinue, and the main one who controls those is the letter ཧཾ. What is relied upon is the essence of the five elements and the essence of the five nectars, the ten wisdoms of method and wisdom, and all the aspects separated from that are the retinue, while the great bliss that does not change in nature is the main one. Therefore, this itself, inseparable from the great bliss ཧཾ, is called the supreme Suchness, the ultimate reality, which is the great bliss spoken of in all tantras. Thus, by showing the method of abiding, the substance of the tantra, the order of the tantra is also mentioned in passing. By striking the key points individually or in one direction in the network of three channels, four chakras, and channels, the winds of conceptual thought weaken as they flow outward, slightly return inward, moderately return, greatly return, and arise from between abiding and dissolving, and those of
Chinese
脉轮根本和，所依明点的动摇稍微减弱，脉变得柔软，以及明点聚合等的力量，产生乐、空、明各种体验，清醒时和，梦中和，深度睡眠的体验，或者融乐的细微体验很多，虽然伴随这些，但是拙火无法在督提脉中燃烧，这是次第的次第。又是同样地，也宣说了咒语的次第，拙火的脐轮和，心间和，喉咙和，头顶和，周遍所有脉轮处的那如来藏中运行的那些。同样地，也配合智慧的次第，从头顶降下的融化之物安住在喉咙，从脐轮降下的融化之物安住在密处之间，所有这些都从自身风，配合到密处地之间。恒常安住的大乐是，在宝物处向上降下的明点是稳固的，在没有获得向下稳固的地位之前，随念随顺生起，那就是它。同样地，对于秘密的次第，从脐轮到头顶之间，向下稳固的四喜的地位和，恒常安住是秘密次第的果。就究竟的果位而言，是五种智慧意和，五部佛身坛城，如在精滴等中所说的那样。对于所有这些，恒常安住者大乐金刚萨埵被空行母脉轮的眷属围绕的形态，应当了知。这样一来，当至极秘密令欢喜时，所谓“所有一切自身”，是处所圆满，与金刚佛母的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意义相同，是自性一切圆满的空性。恒常安住是时间圆满，与“一时”意义相同，是为不可思议的时间道路所摄集的大乐。空行母一切真实菩萨是，金刚萨埵安乐之最，这句是导师圆满，与薄伽梵一切如来的身语意意义相同，是大乐双运的自性。所谓空行母网的誓言是，眷属圆满，与“我”意义相同，以及气脉止息和融乐等等的各种方便
English
The root of the channels and, the movement of the dependent bindu slightly weakens, the channels become soft, and through the power of the aggregation of bindus, etc., various experiences of bliss, emptiness, and clarity arise, during waking and, in dreams and, the experience of deep sleep, or many subtle experiences of melting bliss, although accompanied by these, the fierce fire cannot blaze in the dhuti channel, this is the order of the tantra. Again, similarly, the order of mantra is also taught, the fierce fire's navel and, heart and, throat and, crown and, those that travel in the tathagatagarbha that pervades all channel places. Similarly, also apply the order of wisdom, from the melting that descends from the crown being stable in the throat, from the melting that descends from the navel being stable in the secret place, all of these from the self-nature wind, apply to the secret place earth. The great bliss that always abides is, the bindu that descends upwards at the jewel is stable, until the ground of downward stability is not obtained, the subsequent recollection and subsequent conformity arise, that is it. Similarly, for the secret order, from the navel to the crown, the four joys of downward stability and, always abiding is the fruit of the secret order. In terms of the ultimate fruit, it is the five wisdom minds and, the mandala of the five buddha families, as explained in the essence drop, etc. For all of these, the form of the one who always abides, the great bliss Vajrasattva, surrounded by the retinue of the dakini channel assembly, should be known. In this way, when the supreme secret delights, the so-called "all self-nature", is the perfection of place, with the vajra yogini's bhaga (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) having the same meaning, it is the emptiness of the nature of all perfections. Always abiding is the perfection of time, having the same meaning as "at one time", it is the great bliss gathered by the inconceivable path of time. The dakini all real bodhisattva is, Vajrasattva the supreme of bliss, this phrase is the perfection of the teacher, having the same meaning as the body, speech, and mind of the Bhagavan all tathagatas, it is the nature of the great bliss union. The so-called dakini net vow is, the perfection of the retinue, having the same meaning as "I", and various means such as the cessation of wind and melting bliss, etc.
Chinese
聚集啊！此处的“自生薄伽梵”是指：虽然双运在本体上没有差别，但从所证悟的法性双运的反面来衡量，是具足功德的法，此语和意义相同。又在其他续部中说：ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）和秘密是一，ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）和金刚萨埵是一。薄伽梵安住是：如“一时安住，住在薄伽”一样，将时间和处所二者结合。此处也同样，如“恒时安住，住在秘密”一样，将二者结合。此处对“唯一”的声音和“佛”的称谓作解释是：虽然在胜乐轮的开场白中没有，但在合修等中有，是对那个作解释。第三，总结意义的偈颂是：在瑜伽续中说“如来，我如是说”。在彼瑜伽母续中说：“是安乐之最胜”。此即瑜伽续和瑜伽母续中所说的“大乐之最胜智慧，显名为火”。以智慧方便的自性，积聚二资粮。此最胜智慧，在外境和内境中安住。三界有情和无情中，舍此则无他，是万物自性的仪轨之理。在瑜伽方便续中，“我如是说”等，如来所说的教义，三密方便智慧双运，在瑜伽母续中，说是安乐之最胜。因此，此大乐之最胜智慧，在瑜伽续和瑜伽母续二者中，为了焚烧庸俗的分别念，显名为火。智慧和方便二者无别的双运，是积聚福德和智慧二资粮的果。双运的最胜智慧，在外器世界和内有情一切中，以法性的方式猛烈安住。三界有情和无情器世界中，舍弃此法性，则没有其他任何东西。
English
Gather! Here, "Self-Arisen Bhagavan" means: Although union has no difference in essence, it is measured from the opposite of the nature of reality union to be realized, it is a dharma that is complete with virtues, and this statement and meaning are the same. Also, in other tantras, it is said that ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉) and secret are one, and vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) and Vajrasattva are one. The abiding of the Bhagavan is: just as "abiding at one time, abiding in Bhaga" combines both time and place, here also, just as "always abiding, abiding in secret" combines both. Here, the explanation of the sound of "one" and the name "Buddha" is: although it is not in the introduction to Chakrasamvara, it is in the union and so on, and it is an explanation of that. Third, the verses summarizing the meaning are: In the Yoga Tantra, it is said, "Thus Gone One, I have said thus." In that same Yogini Tantra, it is said, "It is spoken of as the supreme of bliss." This itself is also called the Yoga Tantra and the Yogini Tantra, "The supreme wisdom of great bliss is manifested as fire." By the nature of wisdom and means, the two accumulations are gathered. This supreme wisdom also abides within, together with the outer. If the three realms are with moving and non-moving, there is nothing other than abandoning this, it exists by the ritual of the nature of all things. In the Yoga Means Tantra, "I have said thus," etc., the doctrine spoken by the Thus Gone One, the union of the three secrets of means and wisdom, in the Yogini Tantra, it is said to be the supreme of bliss. Therefore, this supreme wisdom of great bliss, in both the Yoga Tantra and the Yogini Tantra, is manifested as fire for the sake of burning ordinary conceptualizations. The union that is inseparable from wisdom and means is the result of accumulating the two accumulations of merit and wisdom. This supreme wisdom of union also fiercely abides in all sentient beings within, together with the outer container world, in the manner of the nature of reality. In this three realms, with moving sentient beings and non-moving container world, abandoning this nature of reality, there is nothing else at all.
Chinese
不是这样的，例如镜子里显现的影像有多少，虽然显现为面容等等，但就像除此之外在镜子之外一点也没有一样。因此，法界如果不是，那又是因为什么而没有法呢？诸佛认为那些是出离和贪著等等。如是说。因此，存在于一切事物自性中的那个本身，就是以仪轨，也就是修持方法的方式存在，也就是显现出来。章节的名称是：在《秘密真实显明》中，宣说瑜伽母续中所说的圆满次第的自性，这是第四品。这里所说的，圆满次第虽然本体相同，但却是瑜伽母续中所说的形式。根本第三品的讲述完毕的事务是：依靠上师的口诀，由智者们所宣说的，秘密真实极显明，是持戒黑行者所作。上师是扎烂达喇巴。智者是佛和菩萨们，在各种经续中所宣说的。持戒者是安住于明咒行仪的行者，安住于不可动摇的殊胜戒律，或者因为没有比这更殊胜的学处和行为了。秘密真实极显明，作已所积之福德，以此众生皆圆满，愿往佛陀行境处。行境是果位，往其处是获得。瑜伽母续的圆满次第的讲述，《秘密真实显明》，大导师行者之行仪者，黑行者尊前所说完毕。这是后来弟子们加入的跋文。在仲译的结尾中：如果未得嘿日嘎，如果未得一切灌顶，此秘密真实之开启，不应向其宣说。出现这样的文字，是印度后来出现的某些嘿日嘎堪布以自己的意愿加入的，其他版本中没有。印度堪布嘎雅达喇和藏族译师俄勒策翻译并校定。后来班智达
English
It is not like that. For example, however many images appear in a mirror, although they appear as faces and so on, it is just like there is not even a little bit other than the mirror. Therefore, if the realm of phenomena is not, then why is it that there is no phenomenon? The Buddhas consider those to be renunciation and attachment and so on. Thus it is said. Therefore, that which exists as the nature of all things itself exists as the method of practice, that is, it becomes manifest. The title of the chapter is: From the "Secret Reality Clearly Revealed," the nature of the completion stage spoken of in the Yogini Tantra is shown, this is the fourth. What is said here is that although the completion stage is of one essence, it is the way it is spoken of in the Yogini Tantra. The task of completing the explanation of the third root is: Relying on the oral instructions of the lama, the secret reality that is very clearly revealed, which was spoken by the wise ones, was done by the black ascetic who strives in vows. The lama is Jalandharapa. The wise ones are the Buddhas and Bodhisattvas, who are spoken of in various sutras and tantras. The one who strives in vows is the one who abides in the conduct of the vidyadhara vows, abiding in the supreme, unmoving discipline, or because there is no learning or conduct more supreme than that. The secret reality is very clearly revealed, having done whatever merit was accumulated, may all beings be perfected by this, may I go to the realm of the Buddhas' activity. The realm of activity is the state, going to that place is attainment. The explanation of the completion stage of the Yogini Tantra, called "The Secret Reality Clearly Revealed," spoken by the great teacher, the one whose conduct is that of a practitioner, is complete before the Black One. This is the colophon added later by the students. At the end of the Drog translation: Whoever has not obtained Hevajra, whoever has not obtained all empowerments, this opening of the secret reality, should not be taught to him. The appearance of such words was added by some Hevajra Khenpos who appeared later in India according to their own wishes, but it is not in other versions. It was translated and revised by the Indian Khenpo Gayadhara and the Tibetan translator Gos Lhasbtsas. Later, the Pandit