Chinese
的转变是，等持的支分。之后将获得金刚持大尊的智慧身。各自摄集和禅定等的戏论和，摄集等是，如是所说的法印瑜伽中已经广说了。大印的次第。第五剩余意义的口诀是，自性无色见者等，外境无意义，是心的显现。无心亦无从心生。仅仅是心的显现，那也不是有实事的，一切如水中月。欲乐瑜伽母知晓。等等。思者的自性，也以不可见的方式安住，无修亦无修行者。如是说，何故以意不修持。等等。如是，自明本性清净性。如是觉性，自己的觉性大乐。如是自性乐，因此佛非事物。如是本来双运，清净与清净二者指示等，也轮回本来未成立，法性坛城任运成就而决定。那些的修法是这样，前行等如前一样做。心于显现之上，自然安住，是为一圈。于彼以彼而观，任何处也不成立，是为二圈。此处认识到无有异于心者。以心的自性，无有造作的方式，朗然观看。是为三圈。彼者大大观看寻找，任何处也不成立，是为第四。此处认识到能执自性无有，以觉性的清澈不间断，任何显现皆可生起而表示，自性法性一切形象也认识到，是为第五。融乐等的乐，以心性是乐一次表示之后，后来无有因缘，也自然显现是乐的缘故。认识到界大乐，是为第六。现在分别念和生起门停止的最后是，觉性和无有分别的空性离戏，是众生的根本，不变而住，如是不了悟者以悲心相连。
English
The transformation is, the limb of Samadhi. After that, one will attain the wisdom body of the great Vajradhara. The elaboration and collection of individual collections and meditations, etc., and the collections, etc., have been extensively explained in the Dharma Seal Yoga as described. The order of the Great Seal. The fifth remaining meaning is the oral instruction, the nature is formless, the seer, etc., the external is meaningless, it is the appearance of the mind. There is no mind, nor does it arise from the mind. Only the appearance of the mind is not a real thing, everything is like the moon in the water. The yogini of desire knows. and so on. The nature of the thinker is also placed equally in an invisible way, there is no meditation and no meditator. It is said, why not meditate with the mind. and so on. Likewise, self-awareness is pure in nature. Such as awareness, one's own awareness is great bliss. Such as self-nature bliss, therefore the Buddha is not a thing. As such, it is originally a union, and the indication of the two purities, such as purity, also determines that the cycle has not been established since the beginning, and the Dharma nature mandala is spontaneously accomplished. The way to practice those is like this, the preliminaries are done as before. The mind is placed naturally on the appearance, which is one circle. Looking at it with it, it does not exist anywhere, which is two circles. Here, recognize that there is nothing other than the mind. With the nature of the mind, look clearly in a non-fabricated way. It is three circles. Looking and searching for the big one, it does not exist anywhere, which is the fourth. Here, recognize that the self of the gripper is non-existent, and the clarity of awareness is uninterrupted, indicating that anything can arise, and the self-nature Dharma nature is also recognized in all forms, which is the fifth. The bliss of melting, etc., is expressed once with the mind-nature being bliss, and later, even if there is no cause, it naturally appears to be the cause of bliss. Recognize the realm of great bliss, which is the sixth. The last thing that stops the present conceptualization and the door of arising is that the emptiness that is inseparable from awareness is free from elaboration, which is the root of all beings and remains unchanged, and those who do not understand it are connected with compassion.
Chinese
应知于彼安住空性大悲藏，此乃第七。此处“介绍”之名，依循昔日藏地之习称。而彼等寂静增益之修法，因多已广为人知，故此处未载。如是，此较喜金刚之圆满次第尤为甚深，契合续部之如实开示，且与究竟真实义亦相关联之大学者寂静贤足之甚深口诀，乃由嘉钦巴 达热纳塔记录。
English
It should be known that one abides in that which is emptiness, the essence of great compassion, this is the seventh. Here, the term "introduction" is used in accordance with the customary usage in Tibet in the past. Moreover, the methods of meditation, such as pacifying and increasing, are not included here because they are mostly well-known. Thus, this profound instruction of the great scholar Shantipa's feet, which is even more profound than the profound completion stage of Hevajra, accords with the explicit teachings of the tantra, and is also related to the ultimate definitive meaning, was recorded by Gyal Khampa Taranatha. Mangalam.
Chinese
雖然有一些藏印度的上師因為自己的喜好而廣泛地闡述詞句和意義，但由於它也存在於如精髓般的《喜金剛》所普遍宣揚的續部真實教義之中。因此，爭論時代的遍知一切者仁欽迥乃喜瓦大師也只是造了這部匯集了此續部所有圓滿次第要點的精髓論著。此外，這位上師的觀點是，從他所著的《教言釋·珍珠鬘》和《具功德者》等著作中也可以看出，因為對不同想法的眾生，宣說了各自不同的續部，所以必須闡述各自的真實教義和根本口訣，認為過多地互相補充是不好的。這位上師不僅精通顯密一切學問，而且從天界顯現出四位阿羅漢及其眷屬都被親眼見到，連續七天每天都向上師聽法，親眼見到文殊菩薩的容顏，不貪戀財物，用舌頭舔水瓶使其變成黃金，能夠真實降下智慧，具有能知他人所想的現量，在壽命的盡頭獲得成就，以神變在頃刻間前往吉祥鄔金淨土，成為勇士空行母的領袖，金剛瑜伽母授記他為解釋聖言意旨的至高者等，超越了凡夫的境界，是一位證悟了極高果位者。他所著的這部論著，名稱的意義是：在印度語中稱為「薩哈迦瑜伽 (梵文：Sahaja-yoga，梵文羅馬擬音：Sahaja-yoga，俱生瑜伽) 」，藏語稱為「俱生瑜伽」，薩哈（藏文：ས་ཧ་，梵文天城體：सह，梵文羅馬擬音：saha，一起）是「一起」，匝（藏文：ཛ་，梵文天城體：ज，梵文羅馬擬音：ja，出生）是「出生」，瑜伽（藏文：ཡོ་ག་，梵文天城體：योग，梵文羅馬擬音：yoga，瑜伽）是「瑜伽」。向喜金剛頂禮！這是翻譯的頂禮句。第二部分是正文，分為：開始講說的行為、簡要地陳述講說本身、圓滿完成講說三個部分。第一部分是：「喜金剛因相同」等，向瑜伽母的殊勝壇城頂禮！這是讚頌和「圓滿次第的證悟如何，同樣我將如實宣說」這是立誓講說。對此，
English
Although some Tibetan and Indian masters have extensively elaborated on words and meanings due to their own preferences, it is because it also exists in the actual teachings of the tantras, as the universally renowned Hevajra, which is like the essence. Therefore, the omniscient Rinchen Jungne Zhiwa, during the time of strife, also composed only this essential text that gathers all the key points of the completion stage of this tantra. Furthermore, this master's view is that, as can be seen from his works such as the 'Commentary on the Teachings, Garland of Pearls' and 'The Possessor of Qualities,' because different tantras are taught to sentient beings with different thoughts, it is necessary to explain the actual teachings and fundamental instructions of each, and he believes that it is not good to supplement each other too much. This master was not only proficient in all aspects of Sutra, Tantra, and sciences, but also, four Arhats and their retinues manifestly came from the heavenly realms and were seen by everyone. For seven days, they listened to the Dharma from the master every day, directly saw the face of Manjushri, were free from attachment to possessions, turned a water pot into gold by licking it with his tongue, was able to actually invoke wisdom, possessed the clairvoyance to know others' thoughts, attained accomplishment at the end of his life, and went to the glorious Orgyen (鄔金，Uḍḍiyāna) realm in an instant through miraculous powers, became the leader of the assembly of heroes and dakinis, and was prophesied by Vajrayogini as the supreme one in explaining the meaning of the scriptures, etc., surpassing the realm of ordinary people, and was one who attained a very high level of realization. The meaning of the title of this text composed by him is: In the Indian language, it is called 'Sahaja-yoga (梵文：सहजयोग，Sahaja-yoga，Co-emergent Yoga),' and in Tibetan, it is called 'Co-emergent Yoga.' Saha (藏文：ས་ཧ་，梵文：सह，saha，together) means 'together,' Ja (藏文：ཛ་，梵文：ज，ja，born) means 'born,' and Yoga (藏文：ཡོ་ག་，梵文：योग，yoga，Yoga) means 'Yoga.' Homage to Hevajra! This is the homage of the translation. The second part is the actual text, which is divided into three parts: the act of beginning the explanation, briefly stating the explanation itself, and completely finishing the explanation. The first part is: 'Hevajra, the same cause,' etc., homage to the supreme mandala of the Yoginis! This is the praise, and 'How is the realization of the completion stage, likewise, I will truly explain' this is the vow to explain. To this,
Chinese
续部之王第二品中说：“精液之相即薄伽梵，其乐称为欲。”所说之义中，“喜金刚”是指：真实义的黑汝嘎，即胜义俱生智。也可分为基、道、果三种，或者分为境法性和有境道之智慧二者。如此，就暂时的角度而言有三种，就证悟的方式而言有两种。同分因是融乐俱生，成为道路自性俱生的同分之因，或者以与法界相同的方式作为道路。瑜伽母之轮清净，也是指自明离戏的空性现量证悟之智慧为主。其显现为坛城之轮，也是圆满次第智慧之身，因此唯是瑜伽母之轮。现证是指修持的次第。第二，宣说自身略述，根本经文的安置，及其意义的解释。第一是，第一品第八句的词句：“于虚空界观想薄伽，于中央应修习，轮于先前如理，诸神如理生起。”这是总的指示。此义与生圆二次第相联系而各有不同，此处与圆满次第相联系的是，如所说“虚空界即莲花”。如是，事业手印真实和智慧手印之莲花，以及自身中脉轮的脐间孔穴，以及真实义中息灭戏论之无分别，这些被称为虚空界。薄伽是福德或份额，即智慧。所谓智慧，在事业智慧二者中，随顺贪著的拥抱和吮吸等是第一种，金刚莲花平等结合是第二种，从这二者所生的大乐智慧，通过思虑和修习来证悟。而且，通过虚空界之说，身体完全调柔的方便智慧聚合，以及身语意和空行加持等，是资粮道以信心作为道路。第一智慧是加行道，第二是见道。于中央修习，是指外
English
In the second chapter of the King of Tantras, it says, "The form of semen is Bhagavan, and its bliss is called desire." In the meaning of what is said, "Hevajra" refers to: the Heruka of true meaning, which is the wisdom of ultimate co-emergence. It can also be divided into three: ground, path, and fruit, or into two: the nature of the object and the wisdom of the path of the subject. Thus, from the perspective of the temporary, there are three, and from the perspective of realization, there are two. The common cause is the co-emergent bliss of melting, which becomes the common cause of the path's self-nature co-emergence, or it is made into a path in a way that is similar to the Dharmadhatu. The sacred wheel of Yogini also refers to the wisdom of directly realizing emptiness, which is self-aware and free from elaboration. Its appearance as the wheel of the mandala is also the body of wisdom of the completion stage, so it is only the wheel of Yogini. Abhisamaya refers to the stages of practice. Secondly, the explanation itself is briefly stated, the placement of the root text, and the explanation of its meaning. The first is, the words of the eighth verse of the first chapter: "In the realm of space, contemplate Bhaga, in the center one should meditate, the wheel as before, the deities arise as they are." This is a brief instruction. The meaning of this is different when connected with the two stages of generation and completion, but here, when connected with the completion stage, it is as said, "The realm of space is the lotus." Thus, the actual action mudra and the lotus of the wisdom mudra, and the umbilical aperture of the root chakra in one's own body, and in the true meaning, the non-conceptualization that pacifies elaboration, these are called the realm of space. Bhaga is merit or a share, which is wisdom. The so-called wisdom, in the two, action and wisdom, the embrace and sucking of attachment, etc., are the first, and the equal union of Vajra and Lotus is the second. The great bliss wisdom arising from these two is realized through thinking and meditation. Moreover, through the saying of the realm of space, the aggregation of skillful means and wisdom that completely tames the body, and the blessings of body, speech, mind, and Dakini, etc., are the path of accumulation, making faith the path. The first wisdom is the path of joining, and the second is the path of seeing. To meditate in the center refers to the outer
Chinese
于莲花中搅动的修法，以及内在融入脉的平衡，由此生起菩提心如珍宝。譬喻的俱生是必定会产生的，利根者对于意义的俱生也必定会证悟，这样一来，两种俱生智慧生起，即是修道位的清净。譬喻和意义二者于中观修持之意，互相之间，一个对另一个进行增益，即是彼性之等持，是为究竟道之象征。以“轮之前行”等句，解释俱生之意义，轮，指的是心空性无分别之三摩地，显现融乐之相，其之前行，是以修法之方便，成办融乐而系缚之。所谓“如是之理”，即是如实进入实相，是殊胜且无谬误之义。此乃大乐自证。以“自之语”知晓非颠倒之实相，是为如是性，以“觉性之语”则是殊胜，即是真实显现且证悟。因此，自性俱生，并非错觉与妄念，而是进入诸法之本性。天之梵语为“提婆”，加上字母后，提婆婆瓦，意为“从身所生”，因此，根脉阿瓦都提等，以击中金刚身要害之方法，方能证悟。究竟菩提心大乐俱生即是究竟谛，而大乐如何生起并证悟之方法是，依靠精液昆达等降提还复之次第所生之胜乐，如是则有两种俱生。此处之究竟圆满，即是究竟谛俱生，所要成办之果，其成办之方便次第是，融乐不变之自性，此二者即是圆满次第。具足一切殊胜之瑜伽母轮，以彼乐之利益之方式，以及于生起次第空性之中隐藏之方式，虽然屡屡宣说，然初学者如何修持之方式，于此续部之直示中，略有隐藏之方式存在。