English
Grasping is for the sake of the fruits of those themselves. The object of the illusion is not shown separately, and the mudra of the path of desire is, I think that in all these cases, it should be combined according to the specific circumstances. In reality, from the point of view of meaning, there is nothing beyond this. However, since the previous Chinese and Tibetan translators did not combine it in that way, it is difficult to convince others. There is a lot to be said here, but it is not possible to write it all down, but like the hoof of an ox and so on, it is like this. When saying that such and such an object belongs to that and that, it is necessary to recognize the respective self-natures, so it is necessary to refute the situation where some of the later ones say it casually, and if someone really pursues the meaning, then it is only mentioned slightly in order to show the gateway to the light of wisdom. Furthermore, this king of the Yoga Mother Tantra is known as the Four Seats. That is, the Self Seat, the Other Seat, the Union Seat, and the Secret Seat. Among them, the meaning of seat is place, and the meaning of place also refers to the section of the scripture that shows that meaning to be expressed, and those words of the scripture that become the place are the dwellers, the place where that meaning to be expressed dwells. That is the meaning. Vajra is immutable, that is, the Dharmadhatu. The method used to realize it is also called Vajra. Therefore, the words that show the meaning of Vajra are the place or seat of Vajra. That is, the cause continuum is the Self Seat, the empowerment and the generation stage are the Other Seat, etc., although there is not much contradiction to explain it as said before. However, it should be said that if we understand it according to the literal meaning, then, the emptiness of all phenomena of samsara as the basis is self, making the deity who looks like other continuums happy is other, the various combinations of mantras and tantras are union, and the complete stage of the yoga of the inner channels, winds, and bindus is secret. Furthermore, if we understand it according to the way of hiding the essence of the meaning to be expressed, then the inconceivable wisdom of Dharmata is self, at the time of the initial request of the tantra, how does the consciousness of the four elements become wisdom, as well as the twelve houses, and the nature of emptiness in the third chapter is broad
Chinese
如是宣说地，五界之精华是智慧，以及轮回的一切安乐痛苦显现之基，十二真实和一切相空性等，都已明晰宣说。其他则是作为基础的轮回之法，一切世俗的显现，所有这些都以法性自性的方式存在。其中，在其他座位的第一个分别中，意欲宣说五甘露的清净，以解释诸要素的自性为智慧来象征。结合是道路的智慧等，也以金刚铃的清净，以及事业印的后生增长来象征，此道之主要也是双运大乐之道。秘密是果位佛的境界，也以灌顶和圆满次第的增长的宣说，以非共同的因来衡量果，或以四灌顶的象征为四身，圆满次第的脉气明点完全清净的象征，是身语意三，或三界的体性之故，显示果的特征，总之，如同以表示一切智的法来理解一切智一样。前三个座位的状态中，虽然存在许多其他意义的章节，但因为不是所要表达的主要内容，只是顺带提及，因此，不应基于这些来判断上述所表达的内容是否合理。此外，秘密咒士们常说“以十种颠倒之续隐藏口诀”，实际上是有道理的，因此，许多需要清晰记忆的分析是没有意义的。因为那个原因，外在的四种所遍和四座结合可以理解为自创的，对外内秘密如实结合也没有理由，如果说外在是生起次第，内在是依赖自身身体的圆满次第，秘密是事业手印道，如实是证悟空性的智慧，必须这样结合，那么，对四种所遍依次结合是没有意义的。也应这样理解。现在此续的灌顶和讲解口诀的传承，几乎完整地保留下来，是玛尔巴和恩贡巴的宗派，仅仅是灌顶，以及零星的口诀
English
As it is said, the essence of the five realms is wisdom, and the basis for the manifestation of all happiness and suffering in samsara, the twelve truths, and all aspects of emptiness, etc., have been clearly explained. The others are the basis of the laws of samsara, all mundane appearances, all of which exist in the nature of Dharma. Among them, in the first distinction of the other seat, it is intended to show the purity of the five amritas, symbolized by explaining the nature of the elements as wisdom. Combination is the wisdom of the path, etc., also symbolized by the purity of the vajra bell, and the subsequent growth of the karma mudra, the main path is also the path of great bliss of union. The secret is the state of the fruition Buddha, also by the explanation of the increase of empowerment and completion stage, to measure the fruit from the uncommon cause, or the symbol of the four empowerments is the four bodies, the symbol of the complete purification of the pulse energy drops of the completion stage, is the three bodies, speech, and mind, or the nature of the three realms, showing the characteristics of the fruit, in short, just as understanding omniscience by the Dharma that represents omniscience. In the state of the first three seats, although there are many other chapters of meaning, because it is not the main content to be expressed, it is only mentioned in passing, therefore, it should not be based on these to judge whether the above-mentioned content is reasonable. In addition, the secret mantra practitioners often say, "The oral instructions are hidden by the ten inverted tantras," which is actually reasonable, so many analyses that need to be clearly remembered are meaningless. For that reason, the external four pervading and the combination of the four seats can be understood as self-created, and there is no reason for the combination of external, internal, and secret reality, if it is said that the external is the generation stage, the internal is the completion stage based on one's own body, the secret is the karma mudra path, reality is the wisdom of realizing emptiness, it must be combined in this way, then it is meaningless to combine the four pervading in sequence. It should also be understood in this way. Now the lineage of empowerment and explanation of oral instructions of this tantra is almost completely preserved, it is the tradition of Marpa and Ngok, only empowerment, and scattered oral instructions
Chinese
其他传承中也有一些，但以前的俄、吉乔和乔沃·斯弥底等翻译并讲解了这部法的重要续部，但后来除了范本外，似乎已经中断。关于此圆满次第的阐释，俄所著的小口诀中，有包含不可思议细线等的小字一个；瓦努的口诀；蹄印的口诀；水树穗；五火供；真如供；佛塔瓶；幻化三传承，共八个小字。大字口诀中，有前行小字；牛蹄印文字十三；上面的两颗牙齿等意义的瓦努口诀；牛蹄印文字二；牛蹄印文字一；知他心口诀；火业纸卷；卵生家的口诀水树花口诀；带支分之颇瓦口诀；夺舍口诀；佛塔瓶口诀，最初的身体佛塔口诀；佛塔瓶口诀，后来的九字口诀；附带意义牛蹄印四种分类；附带意义水树穗四种分类，共十六个小字。所谓的前行，即不可思议和遮门二者。未包含在其中的，托美扎巴所著的续部注释中也有一些，总而言之，噶当四座的圆满次第中，玛尔巴的传承显得非常广博。这些和印度的两种注释的讲解方式有些不一致，印度的两种注释的说法也略有不同。阿阇黎巴瓦巴扎所著的注释，以及格西·郭恰·斯弥底等所著的注释，这两种注释的体系中，观想的名相虽然比这少，但总的来说有殊胜的口诀，想在其他方面稍微讲解一下。此根本续的翻译中，俄的翻译比其他的稍微好一些，也容易理解，但玛尔巴和俄等是从斯弥底的翻译上听闻讲解的，为了容易理解口诀的讲解和整理观修要义，所以这里也引用了斯弥底翻译的经文。胜者之
English
There are some slight variations in other lineages as well. However, in the past, Ngok, Gyi Jo, and Jowo Smriti, among others, translated and explained all the important tantras of this Dharma. But later, it seems that the lineage was discontinued except for the texts. Regarding the clarification of this completion stage, in the small instructions composed by Ngok, there is one small text that includes the inconceivable fine lines; the instructions of Banu; the instructions of the hoofprint; the water tree spike; the five fire offerings; the suchness offering; the stupa vase; the three transmissions of illusion, making eight small texts in total. In the large letter instructions, there is the preliminary small text; the thirteen letters of the ox hoofprint; the meaning of the two upper teeth, etc., the instructions of Banu; the ox hoofprint letter two; the ox hoofprint letter one; the instructions for knowing the minds of others; the fire karma scroll; the instructions for the egg-born house, the instructions for the water tree flower, the instructions for transference with limbs; the instructions for entering a corpse; the instructions for the stupa vase, the first instructions for the body stupa; the instructions for the stupa vase, the later nine-letter instructions; the additional meaning, the four divisions of the ox hoofprint; the additional meaning, the four divisions of the water tree spike, making sixteen small texts in total. The so-called preliminary is the two, the inconceivable and the door negation. Those not included in these, there are also some in the tantra commentary composed by Tokme Drakpa. In general, this Marpa tradition seems very extensive for the completion stage of the four seats of Kadampa. There are some disagreements in the way these and the two Indian commentaries are explained. There are also some slight differences in the way the two Indian commentaries are explained. In the system of the commentary composed by Acharya Bhava Bhadra and the commentary composed by Geshe Gocha Smriti, the number of objects of focus is less than this, but in general, there are supreme instructions, and I would like to explain them slightly in other aspects. Among the translations of this root tantra, Ngok's translation is slightly better and easier to understand than others, but Marpa and Ngok listened to and explained it from Smriti's translation. Therefore, in order to easily understand the explanation of the instructions and the arrangement of the meditation meaning, here too, the quoted sources are taken from Smriti's translation. Victorious One's