English
Also, it should be known. Secondly, regarding the common realization of the unsurpassed tantra, it is necessary to have a definite understanding of the meaning of the three tantras. In particular, regarding the nature, classification, definition, order, cause of liberation of the generation stage, and the three samadhis, the four limbs of approach and accomplishment, the four yogas, the six limbs of yoga, and their objects to be abandoned, the means of abandonment, and the results of abandonment, one must have some understanding. Regarding the completion stage, one must understand the key points to be struck, namely the channels as the basis, the winds as the movement, and the bodhicitta as the arrangement. Regarding the nature of the completion stage, one must understand the method of wind and mind entering the central channel, and the actions after entering. Regarding how to connect the practice with the result after obtaining heat in the two stages, and the establishment of the five paths and ten bhumis, it is necessary to have a definite understanding, and these should also be learned elsewhere. Regarding the unique realization of this tantra, it is necessary to determine which canon it belongs to, understand the necessity of its unique name, understand who brought it to the human realm, understand the general meaning of the tantra, and the establishment of the nature of the three tantras, a total of five aspects. First, among the two, sutra and tantra, it belongs to the tantra vehicle, and among the four classes of tantra, it belongs to the unsurpassed yoga tantra. Among them, it belongs to the mother tantra of the two, father tantra and mother tantra, also called the wisdom tantra or the yogini tantra. As it is said, "In the three realms of awareness, there is no one equal to you and me." The vidya-mantra of this Mahamaya Tantra is said to be the vidya-mantra of the Buddha Mother Dakini. This mantra is the lineage mantra of the goddess, and all the rituals of the mandala and activities are performed according to this mantra. Therefore, if the yogini tantra is classified, there are six lineages, among which it belongs to the lineage of the chief of the lineages, Heruka. Also, from the perspective of the chief of the mother tantra, the Vajra Tent Tantra says, "Thus the assembly of dakinis and the assembly of oceans, and the sky, and the golden rain and the great joy that can be eaten, and the great bliss of coquetry and the secret pleasure, the tantra is."
Chinese
利益有情之金刚空行，令诸佛欢喜之金刚坛城，从秘密宝藏和金刚甘露中生出的，轮、胜乐、帐篷和圆满等，是瑜伽母续第六部。如是说，此乃十四母续中的秘密心要。此在汉藏两地，没有独立的释续。虽说《秘密总集续》的某些章节解释了此续，但现在藏地已无此经。吉祥金刚空行续中，引用了此续的大致词句，并为了阐明不清楚之处而作了解释。与月密明点略有联系。桑布扎（Sampuṭa）也略微解释了此续的续义，猪母成就母的分别和，花鬘持明母的分别，也似乎与此续相符。第二，此续王有三品，九十多个偈颂，只有五尊神的坛城，并且说证悟也比其他的简略，这是为了摄受喜欢简略的人。第三，由成就师鸠鸠日巴迎请，详见其传记。最初在藏地由俄库巴翻译和讲解，其他译师也作了校正，但这是从玛尔巴洛扎瓦（Marpa Lotsawa）拉堆（Lhodrak）传下来的。他完整地听受了香提巴（Śāntipa）的规矩、黑行派的规矩和那若巴的口诀规矩三种，并且清楚地表明也听受了其他上师的口诀。后来，鸠鸠日巴上师亲自以智慧显现的方式赐予了加持。在普遍流传的掺杂传记中，认为鸠鸠日巴和寂护是同一个人，这是愚昧的。寂护是玛尔巴和俄两者的上师。玛尔巴仁波切也听受了很多其他续部的上师，但他最精通和证得了大幻化网续，所以说追随大幻化网上师解脱道。主要是黑行香提巴
English
Vajra Dakini who benefits beings, Vajra Mandala that pleases all Buddhas, Wheel, Supreme Bliss, Tent, and Perfection, which arise from the Secret Treasury and Vajra Amrita, are known as the sixth of the Yogini Tantras. It is said that this is the Secret Heart Essence among the fourteen Mother Tantras. There is no independent commentary tantra for this in both China and Tibet. Although it is said that some chapters of the Tantra called 'Collected from All Secrets' explain this tantra, it is not available in Tibet now. In the Glorious Vajra Dakini Tantra, the rough words of this tantra are quoted, and explanations are also made to clarify what is not clear. It is slightly related to the Chandra Guhya Tilaka, and Sampuṭa also explains the meaning of this tantra to some extent, and the discrimination of Pig Mother Accomplishment Mother and the discrimination of Garland Vidyadhara Mother also seem to be in accordance with this tantra. Secondly, this King of Tantras has three chapters, about ninety verses, only the mandala of the five deities, and it is said that the realization is also more concise than others, which is for the sake of subduing those who like brevity. Thirdly, it was invited by the accomplished master Kukuripa, see his biography. Initially, it was translated and explained by Ngok Khukpa in Tibet, and other translators also corrected it, but this is transmitted from Marpa Lotsawa of Lhodrak. He completely listened to the three rules of Śāntipa, the rules of the Black Tradition, and the rules of Naropa's oral instructions, and it is clear that he also listened to the oral instructions of other masters. Later, Guru Kukuripa himself bestowed blessings in the form of wisdom appearance. In the widely circulated adulterated biographies, it is foolish to think that Kukuripa and Śāntarakṣita are the same person. Śāntarakṣita is the guru of both Marpa and Ngok. Marpa Rinpoche also listened to many other tantras from his guru, but he was most proficient in and attained the Mahamaya Tantra, so it is said to follow the Mahamaya Guru's Path of Liberation. Mainly Black Tradition Śāntipa
Chinese
观点和意愿一致，以些许荣光那若巴的口诀特点来修饰。此处，灌顶、续部、口诀三者全部以玛尔巴的规矩来整理，并以大成就者寂静藏的口诀的优良部分稍作修饰。第四，续部的总纲或总结的意义，玛尔巴尊者说：我所讲的任何密咒的典籍，那典籍的上下所有的意义都总结在一个小小的部分里，能够传到学生的智慧里。此处将意义的主体总结为三十二个。也就是，地基仪轨，准备，坛城安住的仪轨灌顶，此为四者。或者，宝瓶灌顶，秘密灌顶，智慧胜观的灌顶，第四句灌顶，这四种灌顶的现证虽然本体是方便续，但因为是能作为因续的播种，所以作为因续的现证。下者形瑜伽两种，轮咒瑜伽，明点咒瑜伽，微细咒瑜伽，下门咒瑜伽，究竟法瑜伽，瑜伽的誓言，这八种是方便续的现证。八大事业，共同的八成就，殊胜的成就为四身，这二十种是果续的现证。虽然那些之中没有包含所有的续部意义，但是对于修行者来说，所有接近需要的意义都齐全。或者，所修的实物的实相，修行者之人的特征，如何修行的规律，如是修行的果实，此为四者。第一，身心的实相等。第二，需要圆满获得四灌顶，不违背誓言，所以是它的分类。第三，咒语形象法三种和合使用。第四，事业和成就。这四者，完全包含了所有的续部意义。第五，开示因续的自性，讲述方便续的次第，安立果续的形态，此为三者。第一，心的自性光明是所有法的法性，自性的完全清净，轮回的所有法的界限。
English
The views and intentions are consistent, and it is adorned with a few characteristics of the oral instructions of glorious Naropa. Here, all three of empowerment, tantra, and oral instructions are arranged according to the rules of Marpa, and slightly adorned with the excellent parts of the oral instructions of the great accomplished Shawa Sabpa. Fourth, the summary of the tantra or the meaning of the summary, Lord Marpa said: Whatever secret mantra scripture I speak, all the meanings of the upper and lower parts of that scripture are summarized in a small part, and I can transmit it to the student's wisdom. Here, the main meaning is summarized into thirty-two. That is, the ground ritual, preparation, the ritual of the mandala's stay, and the empowerment, these are the four. Or, the vase empowerment, the secret empowerment, the wisdom-gnosis empowerment, the fourth word empowerment, although the realization of these four empowerments is essentially the means tantra, but because it can be used as the seed of the cause tantra, it is regarded as the realization of the cause tantra. The lower form yoga two kinds, wheel mantra yoga, bindu mantra yoga, subtle mantra yoga, lower door mantra yoga, ultimate dharma yoga, yoga's vows, these eight are the realization of the means tantra. Eight great deeds, eight common accomplishments, the supreme accomplishment is the four bodies, these twenty are the realization of the fruit tantra. Although not all tantric meanings are included in them, all the main meanings that are close to the practitioner's needs are complete. Or, the reality of the object to be meditated on, the characteristics of the person who meditates, the way to meditate, the fruit of meditating in this way, these are the four. First, the reality of body and mind, etc. Second, it is necessary to fully obtain the four empowerments and not violate the vows, so it is its classification. Third, the three of mantra, form, and dharma are used together. Fourth, activities and accomplishments. These four completely contain all the tantric meanings. Fifth, showing the nature of the cause tantra, explaining the order of the means tantra, establishing the form of the fruit tantra, these are the three. First, the mind's self-nature luminosity is the dharma-nature of all dharmas, the complete purity of self-nature, and the boundary of all samsaric dharmas.
Chinese
一切都是自性形相瑜伽，属于生起次第的如前所述。如此，形相瑜伽也分为：下品形相瑜伽必定只是生起次第，上品形相瑜伽必定只是圆满次第。因此，生起圆满一切都归于咒、形相、法三者，但不会归于下品形相、甚深咒、究竟法这三者。如此讲解，是就总摄了所修持的三要点而言。如果一个习惯于先生起次第的人修持圆满次第时，即使不特意修持本尊身，也会自然显现等等，因为没有出现诸多理由，所以这个观点应该作为自宗来坚持。 在此稍微讲解一下黑汝嘎五尊生起次第的意义，其中有十四法，第一是上师清净仪轨：所净是前世投生之业，代表积累资粮的福田；清净之果代表积累福德资粮。第二是修持四无量心，除了所缘对境有上下之分外，其余意义相同，并且使诸佛显现为大悲。第三是修持空性，清净死亡，并将法身作为道用。在修持圆满次第时，能有力地促使风心融入心间的光明显现，并且有必要了知显现为空性，以及坛城轮是无二智慧的示现。第四是守护轮，主要是为了守护障碍，代表受生没有障碍，以及降伏四魔。第五是生起具有所依的眷属本尊，分为本尊的处所生起和本尊的真实生起两种。第一种是代表法界生起的虚空，并且了知坛城为乐空。由四大、须弥山、宫殿等组成，代表器世界和智慧的无量宫。是圆满次第的所依，头顶是风，喉咙是火，心间是水，脐间是地，中脉是须弥山，莲花是脉轮，金刚是代表诸法界之精华，此时生起本尊是圆满次第的智慧。第二种是：母亲子宫的
Chinese
然后，清净的非共同刹土是中央的莲花，（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）。啥字是中阴的识。从那之后产生的明点团是处于胎中的精血和化身以及身金刚。字句是中阴的风心融入其中和报身以及语金刚。以手印种子字为标志是肢体和感官等显现和法身以及意金刚。光芒放出和收摄是身体增长。面容手足圆满是从胎中出生和代表大乐之身。第六，以歌催请是，中央的明点团精血心三者合一的自性以地水火风的能量增长和以四无量心催请利他。第七，生起本尊，种子字是脉和命气形成，手印以下与之前相同。此生起次第是，将四身作为道次第生起次第，是一种单独的次第。其他的修法中，有五现证菩提生起，和三种仪轨生起，和从光团中生起，和区分因果金刚持等很多。因为一句金刚语中，有多个意义合理地显现，所以一切都是好的。然而此续部的非共同观点是，通常本身就很明显。第八，书写文字是眼睛等生处圆满，以及身语意三和风心的力量增长，以及以一切功德庄严并且三金刚合一和代表三身平等性。第九，融入智慧尊是，十六岁末感觉和意识圆满，以及代表一切佛陀成为智慧平等性。第十，灌顶是，对与种姓相符的事业进行授权，以及代表一切如来都进行灌顶。第十一，供养，和第十二，赞颂，和第十三，享用甘露三者是依次为了令身语意三金刚欢喜和催请，以及代表享用欲望的功德，和智慧的供养持续不断地产生。第十四，忆念清净是，如是坛城的
English
Then, the pure uncommon pure land is the central lotus, and the letter HRIH (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) is the consciousness of the intermediate state. The sphere of the bindu that arises from that is the sperm and blood in the womb, the nirmanakaya, and the body vajra. The letters are the wind and mind of the intermediate state entering into it, the sambhogakaya, and the speech vajra. Being marked with the seed of the hand symbol is the manifestation of limbs and senses, the dharmakaya, and the mind vajra. The emission and absorption of light rays is the growth of the body. The perfection of face and hands is birth from the womb and represents the body of great bliss. Sixth, urging with song is that the essence of the central sphere of bindu, sperm, blood, and mind united, grows with the power of the four elements, and the four immeasurables urge for the benefit of others. Seventh, generating the main deity, the seed is the formation of the root and life force wind, and the hand symbols and below are the same as before. This generation practice is a separate stage called the four stages of generating the four bodies as the path. In other sadhanas, there are the generation of the five abisambodhis, the generation of the three rituals, the generation from the sphere of light, and the distinction between cause and effect Vajradhara, etc. Although there are many, because one vajra word has many meanings that are reasonably manifested, everything is good. However, the uncommon view of this tantra is that the ordinary itself is clear. Eighth, writing the letters is the completion of the sense organs such as the eyes, the increase of the power of the three doors of body, speech, and mind, and the wind mind, and adorned with all qualities, the three vajras become one, and the three bodies represent equality. Ninth, mixing the wisdom being is the completion of feeling and perception at the end of sixteen years, and represents all Buddhas becoming wisdom equality. Tenth, empowerment is the empowerment to work in accordance with the lineage, and represents all Tathagatas giving empowerment. Eleventh, offering, and twelfth, praise, and thirteenth, tasting nectar are respectively for pleasing and urging the three vajras of body, speech, and mind, and represent enjoying the qualities of desire, and the continuous arising of the offering of wisdom. Fourteenth, remembering purity is, thus the mandala of