English
The practice of churning in the lotus, and the inner absorption into the balance of the channels, from which the mind of enlightenment arises like a jewel. The co-emergent of example is certain to arise, and those with sharp faculties will also certainly realize the co-emergent of meaning, so that when the two co-emergent wisdoms arise, that is the purification of the path of meditation. The meaning implied in "meditating on the example and meaning in the center" is that they mutually enhance each other, which is the samadhi of suchness, symbolizing the ultimate path. The meaning of the co-emergent is explained by "the wheel precedes" etc. The wheel refers to the samadhi of mind-emptiness without conceptualization, appearing as the aspect of melting bliss, and its preceding is the accomplishment and binding of melting bliss through the means of practice. "As it is" means entering the reality as it is, which is the meaning of being excellent and without error. That is the great bliss self-awareness. Knowing that the reality is not inverted by "one's own word" is suchness, and the word of awareness is excellent, which is truly manifested and realized. Therefore, the co-emergent of self-nature is not illusion and imputation, but entering the nature of things. The Sanskrit word for god is "Deva," and with the addition of a letter, Devabhava means "born from the body," therefore, the root channel Avadhuti etc., can be realized by the method of striking the vital points of the Vajra body. The ultimate mind of enlightenment, the co-emergent of great bliss, is the ultimate truth, and the method of how that great bliss arises and is realized is the supreme bliss arising from the stages of descending and reversing the essence Kundali, like semen. Thus, there are two kinds of co-emergence. Here, the ultimate completion is that ultimate truth co-emergent, and the order of the means of accomplishing that which is to be accomplished is the nature of unchanging melting bliss, these two are the completion stage. The wheel of the Yogini possessing all supreme aspects, although repeatedly taught in the manner of the benefits of that bliss, and in the manner of being hidden within the generation stage of appearance and emptiness, the manner of how beginners practice is somewhat hidden in the direct instruction of this tantra.
Chinese
此外，如《续部总义四座合修甘露》等也与此相似。母续的圆满次第，是依靠四手印，主要修持融乐不变。如是与普遍流传的说法相符，此论典中也简略地作了显现次第，而唯独着重发挥乐空方面。第二，解释根本颂的意义，即从“其义即此”以下。这有三点：解释道之智慧的体性；开示如何修持之理；以从修持产生的道来分判界限。第一点分四：智慧成就之缘，智慧的体性，智慧的分类，宣说自性周遍。第一是：“于处所作者入已，修行者即作诸业。”意思是，在智慧莲花之处，方便的作者金刚，或方便宝珠之孔处，智慧脉的作者真实进入，或者，就自身而言，法轮的中心和化身的中心互相真实进入后，修行者即作四喜顺生逆转之业。第二是：“果瑜伽母之轮，彼之同类黑汝迦。”意思是，其中的同类因是，譬喻俱生融乐不变，是方便之分，故称为黑汝迦。其同类果是三显现或三喜融为一体，是意义俱生，虽然具有大乐之无上味，但因为主要是空性，所以从智慧方面称为瑜伽母。从其显现中，生起无数清净之轮，也是清净遍虚空之境。将因果二者合起来称为坛城轮，如续中所说：“坛即是心要，菩提心乃大乐，以取故名坛城，积聚说为坛城。”说的是取譬喻俱生的心要和意义俱生，以及，同续中说：“轮即是虚空界。”
English
Furthermore, texts like the "Quintessence of Tantras: The Combined Practice of the Four Seats and Amrita" are similar to this. The completion stage of the Mother Tantra relies on the four mudras, primarily practicing the melting bliss of immutability. In accordance with what is widely known, this treatise also briefly presents the stages of appearance, focusing solely on elucidating the aspect of bliss and emptiness. Secondly, explaining the meaning of the root verse, starting from "Its meaning is this." This has three points: explaining the nature of the wisdom of the path; showing how to meditate on it; and distinguishing the boundaries with the path arising from meditation. The first point has four parts: the conditions for accomplishing wisdom, the nature of wisdom, the divisions of wisdom, and explaining the all-pervading nature. The first is: "When the agent enters the place, the practitioner performs the actions." This means that in the place of the lotus of wisdom, the agent of method, the vajra, or in the place of the orifice of the jewel of method, the agent of the wisdom channel truly enters, or, in terms of one's own body, the center of the Dharma wheel and the center of the emanation wheel truly enter each other, and then the practitioner performs the actions of the four joys, arising and reversing. The second is: "The wheel of the fruit Yogini, its homogeneous cause is Heruka." This means that the homogeneous cause is the example co-emergent, the melting bliss that does not change, which is the aspect of method, and is therefore called Heruka. Its homogeneous result is the three appearances or the three joys blended into one taste, which is the meaning co-emergent. Although it possesses the supreme taste of great bliss, it is called Yogini from the aspect of wisdom because it is mainly emptiness. From its appearance, countless pure wheels arise, and it also purifies the realms that pervade the sky. Combining these two, cause and effect, is called mandala wheel, as it is said in the tantra: "Mandala is the essence, Bodhicitta is great bliss, because it takes, it is called mandala, accumulation is called mandala." It speaks of taking the essence of the example co-emergent and the meaning co-emergent, and, in the same tantra, it says: "The wheel is the realm of space."
Chinese
所有安乐喜悦皆决定。因此，譬喻的俱生，以及，从那安乐方便中如实了知。因此，显示能象征胜义的俱生。如是，又于续部中说：略说士夫有两种，彼之精液亦安乐。如士夫般智慧亦，彼之精液亦安乐。彼即是故喜乐者，以四之差别而善分。于生起次第之方面，如是俱生有四种。如是说，于诺布（Norbu，宝石）与那ra那斯嘎（nArANasIka）共同行于中间时，方便智慧之菩提心以交合之方式而住时，方便之精液即融乐，以及以安乐彼之自性而知，能象征实相之二智慧。如是智慧母之亦融乐与二智慧，四者同时生起，四者皆是俱生之故，称为俱生四种。于方便智慧二者各自之二者是主要，然于彼时，脉气明点互相聚集之故，二者亦皆体验四者，是因极度增上体验之故。于此，菩提心从顶至喉间来者是喜，遍及一切关节者是胜喜，至宝石者是俱生，一般庸俗者从彼之外堕落是离喜，生起次第之瑜伽士等之是，再次返回是离喜，不许下稳之喜之四次第，彼是认为唯有于圆满次第有。如是，智慧之手印亦认为是事业手印之模仿，于彼亦有生圆二次第之分，自身体之心间与脐间交合等是，若真实成就则唯是圆满次第，然以心作意而修习则是生起次第之故，彼等之细说于此时未作。第三是，彼即于此显现为二，二差别亦认为是果。如是说，俱生之差别此是，于续部中说：以坛城轮之方便以及，自加持之次第亦，世俗胜义具足之，菩提心是极生起。
English
All bliss and joy are definitely determined. Therefore, the co-emergent of example, and, from that bliss-skill, truly knowing. Therefore, it is shown that it can symbolize the co-emergent of definitive meaning. Thus, it is also said in the tantra: Briefly, there are two kinds of men, their semen is also bliss. Like a man, wisdom also, its semen is also bliss. That is why the joyful one, is well divided by the four distinctions. In the aspect of the generation stage, thus there are four co-emergents. Thus it is said, in the middle of the joint practice of Norbu (Jewel) and nArANasIka, when the bodhicitta of skill and wisdom dwells in the manner of union, the semen of skill, that is, melting bliss, and knowing the nature of that bliss, the two wisdoms that can symbolize the reality. Similarly, the melting bliss and two wisdoms of the wisdom mother, the four arise simultaneously, and because all four are co-emergent, they are called the four co-emergents. Although the two of each of the two, skill and wisdom, are the main ones, at that time, because the channels, winds, and bindus gather together, both also experience all four, because they experience it exceedingly. Here, the bodhicitta that comes from the crown to the throat is joy, the one that pervades all joints is supreme joy, the one that goes to the jewel is co-emergent, the fall outside of that by ordinary people is separation from joy, and for the yogis of the generation stage, returning again is separation from joy, the four stages of joy of the lower stability are not accepted, it is thought that it is only in the completion stage. Similarly, the wisdom mudra is also thought to be an imitation of the action mudra, and there are parts of both the generation and completion stages in it, and the union of one's own heart and navel, etc., if actually accomplished, is only the completion stage, but because meditating by mentally contemplating is only the generation stage, these details are not made at this time. The third is, that itself appears as two here, the two distinctions are also considered as fruit. Thus it is said, this distinction of co-emergence is, in the tantra it is said: By the method of the mandala wheel and, also by the order of self-blessing, the bodhicitta with conventional and ultimate aspects is greatly generated.
Chinese
如是世俗谛，即如现在一般，胜义谛则具有安乐之形。此乃其义。 又，于刹那四喜之中，第三时所体验者，乃能象征俱生之时的决定，并非其他时间则无，二俱生于有情众生恒常存在。 先前于供养赞颂中，已说因与同类因及果二者，此处则作另一因果之安立。其中，先前于第三刹那所象征之安乐，此处则显现为譬喻与义之二智慧，乃幻化也。由修习所生之自性乐空，以及融乐俱生之相续，此二差别亦应视为果。 又，最初入坛时之安乐，以及融乐尚未稳固前，以努力不令明点降下而修持之安乐，复将彼安乐与心之自性相混合之方便勤作，彼即是因之圆满次第。无勤任运融乐稳固之安乐，以及仅由彼而自然安住于实相，此二者乃果之圆满次第之义。 圆满次第自身之四喜差别，将于下文阐述。此乃因果之决定。 又一者，乃虚空之体性。二者，犹如圆满之月。由果之圆满次第二者之中，一者，即最初义之俱生，乃虚空之体性，是无有变异者。二者，融乐无漏之智慧，如满月之轮，菩提心之分毫不损且圆满之智慧。 又，自性胜义俱生者，以恒常、非造作、超越事物、无戏论且无有变异之故，世间之虚空亦具足彼等体性，故作为譬喻。 关于此论之注释，邬金之导师他嘎所作之中亦云：此处与虚空相同者，即是远离所取与能取二者，非物质或自性，大乐乃自性之智慧法性，体验之体性，彼乃救护者们摄集五蕴自性之薄伽梵诸佛。
English
Such is the conventional truth, just as it is now, and the ultimate truth has the form of bliss. This is its meaning. Moreover, among the four joys of the moment, the experience at the third time is the determination of the time that can symbolize the co-emergent, not that it is absent at other times, and the two co-emergents always exist in sentient beings. Previously, in the offering praise, the cause and the similar cause and the two fruits have been said, and here another establishment of cause and effect is made. Among them, the bliss symbolized in the third moment before appears here as the two wisdoms of metaphor and meaning, which is an illusion. The self-nature bliss and emptiness arising from practice, and the continuous stream of melting bliss co-emergent, these two differences should also be regarded as fruits. Also, the bliss at the time of the initial empowerment, and the bliss of practicing without letting the bindu fall before the melting bliss is stable, and the skillful effort to mix that bliss with the nature of the mind, that is the completion stage of the cause. The bliss of effortless and spontaneous melting bliss being stable, and the two of naturally abiding in reality by that alone, are the meaning of the completion stage of the fruit. The distinction of the four joys of the completion stage itself will be explained below. This is the determination of cause and effect. Also, one is the nature of space. The second is like the full moon. Among the two completion stages of the fruit, one, that is, the initial co-emergent of meaning, is the nature of space, which is immutable. The second, the wisdom of melting bliss without leakage, is like the full moon wheel, the wisdom of the Bodhicitta being undiminished and complete. Moreover, the self-nature ultimate co-emergent, because of being permanent, uncreated, beyond things, without elaboration, and without change, the space in the world also possesses those qualities, therefore it is used as a metaphor. Regarding the commentary on this treatise, it is also said in the one made by the master of Oddiyana, Thaga: What is the same as space here is that which is separated from the two of grasping and grasper, non-material or nature, great bliss is the Dharma nature of self-wisdom, the nature of experience, that is the Bhagavan Buddhas who gather the nature of the five aggregates of the protectors.