Chinese
如果问这是什么，那就是世俗谛和胜义谛。大乐的自性是胜义谛。如实显现的是世俗谛，因为只有世俗谛的成分。因此，之所以说“彼之故”是因为两种原因。所谓的“四”是指四者。所谓的“善加区分”是指与生俱来的总体的善加区分。如果有人认为还有其他的四喜，那么在这里，认为有其他的四喜怎么会没有矛盾呢？像这样，已经说了“与生俱来”等等，所谓的喜、胜喜等等，会以四种次第出现，这是生起次第方面的内容。像这样，已经显示了与生俱来的两种相，即四种相，这是一种解释。所谓的虚空界等等，所谓的莲花是指佛眼等等。智慧是无二的智慧。因为能摧毁烦恼魔等，所以被称为བྷ་ག་（藏文，梵文天城体，bhaga，吉祥）。所谓的修习是指与外在手印一起。莲花和金刚的结合同时降临，这就是入定。那里的快乐是入定的快乐。所谓称为轮，意思是说轮有四种。所谓如何理解，意思是说按照次第讲述。所谓自证，是指从事业手印中，由上师灌顶的具有特征的快乐，由上师的口诀在第一个轮中显示，那就是自证，应该被称为自证。从法手印中所产生的，那被称为菩提心，意思是说那快乐本身被称为菩提心。从誓言手印中所缘的快乐，那被称为本尊。从大手印中所产生的快乐的自性，以如何产生的次第逐渐显现的具有特征的大乐，那被称为精液，所谓的“ཤུ་（藏文，梵文天城体，śu，悲）”是悲伤，是轮回的痛苦，而“ཏྲ་（藏文，梵文天城体，tra，救度）”类似于斩断，所以被称为精液。所谓的两种是指像那样的手印。
English
If asked what it is, it is conventional truth and ultimate truth. The nature of great bliss is the ultimate truth. What appears as it is is the conventional truth, because it only has the component of conventional truth. Therefore, the reason for saying "because of that" is due to two reasons. The so-called "four" refers to the four. The so-called "well distinguished" refers to the well distinguished of the innate totality. If someone thinks that there are other four joys, then here, how can it not be contradictory to think that there are other four joys? Like this, it has been said "innate" and so on, the so-called joy, supreme joy, and so on, will appear in four stages, which is the aspect of the generation stage. Like this, the two aspects of the innate have been shown, that is, the four aspects, this is one explanation. The so-called space realm and so on, the so-called lotus refers to the Buddha's eye and so on. Wisdom is non-dual wisdom. Because it can destroy the afflictive demons and so on, it is called bhaga (བྷ་ག་，梵文天城体，bhaga，auspicious). The so-called practice refers to being together with the external mudra. The union of lotus and vajra descends simultaneously, this is absorption. The bliss there is the bliss of absorption. The so-called being called a wheel means that the wheel is said to have four types. The so-called how to understand means to tell in order. The so-called self-awareness refers to the characteristic bliss from the karma mudra, which is shown in the first wheel by the guru's empowerment and the guru's oral instructions, that is self-awareness, it should be called self-awareness. What arises from the dharma mudra is called bodhicitta, meaning that the bliss itself is called bodhicitta. The bliss that is focused on from the samaya mudra is called deity. The nature of the bliss that arises from the mahamudra, the great bliss with characteristics that gradually appears in the order of how it arises, is called semen, the so-called "śu (ཤུ་，梵文天城体，śu，sorrow)" is sorrow, it is the suffering of samsara, and "tra (ཏྲ་，梵文天城体，tra，deliverance)" is similar to cutting off, so it is called semen. The so-called two refers to such mudras.
Chinese
从四种喜中体验到的快乐，被称为俱生喜两种，即大乐的形态是一种。断除忧恼的形态是第二种。通过业和法等手印的区分，说了俱生喜两种。如果问：这只发生在男性身上，还是也发生在女性身上呢？因此说了“对于智慧也是”等等。因为那本身，所以对于等等的喜是四种，意思是说通过四种手印做了区分。在此瑜伽母续中，如同女性一样，男性也应根据下、中、上的区分，接受灌顶等等。如果问：通过四手印的区分，如何区分四喜呢？像这样说了“俱生”等等。在生起次第中，是指产生快乐的特征的刹那。这是第二种解释。所有这些都应从上师的口诀中了解。现在为了简略地显示为三种，所以说了“第一喜”等等。“勇猛者”是指修行者，因为他开始了精进。“最胜喜的瑜伽母”，因为没有她，就不会产生普遍的喜。“极喜”是无余的俱生喜的特征，意思是说一切都是三种。为了显示那本身，所以说了“从方便”。方便是指手印的口诀。从修习它而产生的快乐，就是由它而快乐。“通达一切”是指金刚持。在生起次第中，为了表示这俱生喜，所以想要四喜。在圆满次第中，则应修习唯一的俱生喜。为了通过三种智慧和三种偈颂来显示胜义谛本身，所以说了“喜乐”等等。“余者俱生喜本身”，是指一切的最后者。这三个无论哪个，因为是轮回和涅槃的自性，并且迷
English
The bliss experienced from the four joys is called the two kinds of co-emergent bliss, that is, the form of great bliss is one. The form of cutting off sorrow is the second. Through the distinction of mudras such as karma and dharma, the two kinds of co-emergent bliss are spoken of. If you ask, does this only occur in males, or does it also occur in females? Therefore, it is said "also for wisdom" and so on. Because of that itself, the joy for things like that is four, which means that the distinction is made by the four mudras. In this yogini tantra, just as with women, men should also receive empowerment and so on according to the distinction of lower, middle, and upper. If you ask, how does the distinction of the four joys occur through the distinction of the four mudras? Like this, it is said "co-emergent" and so on. In the generation stage, it refers to the moment of the characteristic of generating bliss. This is the second explanation. All of these should be understood from the guru's instructions. Now, in order to briefly show it as three, it is said "first joy" and so on. "The brave one" refers to the practitioner, because he has begun diligence. "The yogini of supreme joy," because without her, universal joy will not arise. "Extreme joy" is the characteristic of the complete co-emergent bliss, meaning that everything is three. In order to show that itself, it is said "from means." Means refers to the instructions of the mudras. The bliss that arises from meditating on it is bliss from it. "Knowing all" refers to Vajradhara. In the generation stage, in order to represent this co-emergent bliss, one wants the four joys. In the completion stage, one should meditate on the single co-emergent bliss. In order to show the ultimate truth itself through three wisdoms and three verses, it is said "joyful bliss" and so on. "The remainder is the co-emergent joy itself," refers to the last of all. Whichever of these three, because it is the nature of samsara and nirvana, and delusion