Chinese
进入给予和收集，通过金刚部族的次第划分，简要地显示了根本轮的自性，并通过金刚瑜伽母的聚集详细地显示了。这表明外在和内在的真实，在任何情况下都没有差别。这些地方被显示为瑜伽母聚集的地方，直到聚集为止。然后，所有的神和瑜伽母聚集，然而，显示了在哪一天他们能够很好地聚集的太阳。瑜伽母的善聚集，白天本身也应极好地宣说。为了所有众生的利益，瑜伽母续喜金刚。因为“唉！薄伽梵”是金刚藏的收集者。金刚藏显现地顶礼薄伽梵本身，为了显示太阳而被询问。“唉！薄伽梵，也请您为我开示太阳。”因为什么而特别殊胜呢？是瑜伽母的善聚集。什么呢？是喜金刚。因为什么而殊胜呢？是瑜伽母续。为了什么目的呢？为了所有众生的利益。显示了为了利益有情。哪一天呢？是鬼宿月（藏历十一月）上半月的十四日，以及同样的初八。旗幡以及兵器击打。第七次也应食用。太阳太阳有多少？在何处旗幡被悬挂呢？兵器击打，即战场上被杀。会变成什么呢？是第七次。第七世，谁的影子也变成七个。像那样变成的士夫，在哪一天食用，那天的太阳是鬼宿月上半月的十四日。在那天，或者在那半月，或者在那初八。或者，白天本身也应极好地宣说。说的是太阳是金刚持。要宣说它，就是使其非常清晰。瑜伽母的善聚集。说的是：十五位瑜伽母，即无我母等空行母，那些和乐无忧自在的自性所在之处。因此，金刚持和空行母没有差别。在哪里胜过它呢？在喜金刚，即证悟二无我。如何是那样的呢？被说成在瑜伽母续中。在此瑜伽中
English
Entering into giving and gathering, through the order of the Vajra family, it briefly shows the nature of the root chakra, and it extensively shows through the gathering of Vajra Yogini. This shows that external and internal reality are in no way different. These places are shown as places where Yoginis gather, until the gathering. Then, all the gods and Yoginis gather, however, the sun is shown on which day they can gather well. The good gathering of Yoginis, the day itself should also be very well proclaimed. For the benefit of all sentient beings, Yogini Tantra Hevajra. Because "Alas! Bhagavan" is the collector of Vajra essence. Vajra essence manifestly prostrates to the Bhagavan himself, and is asked in order to show the sun. "Alas! Bhagavan, please also tell me about the sun." Why is it particularly special? It is the good gathering of Yoginis. What is it? It is Hevajra. Why is it special? It is the Yogini Tantra. For what purpose? For the benefit of all sentient beings. It shows for the benefit of beings. Which day is it? It is the fourteenth day of the waxing half of Sagittarius (Tibetan November), and also the eighth day. Banners and weapons strike. The seventh time should also be eaten. How many suns are there? Where is the banner hung? Weapons strike, that is, killed on the battlefield. What will it become? It is the seventh time. The seventh life, whose shadow also becomes seven. The person who has become like that, on which day he eats, that day the sun is the fourteenth day of the waxing half of Sagittarius. On that day, or on that half month, or on that eighth day. Or, the day itself should also be very well proclaimed. It is said that the sun is Vajradhara. To proclaim it is to make it very clear. The good gathering of Yoginis. It is said: Fifteen Yoginis, that is, the Dakinis such as the Selfless Mother, those who are happy, carefree, and free in their own nature. Therefore, there is no difference between Vajradhara and Dakini. Where does it surpass it? In Hevajra, that is, the realization of non-duality. How is that so? It is said to be in the Yogini Tantra. In this yoga
Chinese
因此是瑜伽母。那些以分别解说之喜金刚二者无别性而分别解说。为了什么目的而宣说呢？为了众生的一切利益。一切是金刚持，因为遍及一切而无二。众生是如镜子等的五种智慧和三身的自性。因为也是众生，一切也是，所以众生一切就是那个意义本身。是胜义的金刚持。为了那个本身，就是为了那个续部本身。 “嗟，薄伽梵”是藏语词汇，是真实的正智。从何处来呢？ “ཀ་”（Ka，梵文天城体：क，罗马转写：ka，汉语字面意思：ka）是乐的贪著之相。“ཨི་”（I，梵文天城体：इ，罗马转写：i，汉语字面意思：i）是已逝，是获得无贪著。“དེ་ཡང་ཉི་མ་ནི་ཉི་མ་རྡོ་རྗེ་འཛིན་ནོ།”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）也是太阳，太阳是金刚持。“ཨ་”（A，梵文天城体：अ，罗马转写：a，汉语字面意思：a）是无我母。二者的最后，点重“ཨ་”（A，梵文天城体：अ，罗马转写：a，汉语字面意思：a）与无别的金刚持之义。“ཡི་དགས་ཟླ་ཕྱེད་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是超越方位的。“བཅུ་བཞི་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是“ཨ་ཨཾ་ཨཾ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），从“ཨ་”（A，梵文天城体：अ，罗马转写：a，汉语字面意思：a）到吉祥的“ཨཾ་”（Am，梵文天城体：अं，罗马转写：am，汉语字面意思：am）之间的十四个。从规律颠倒，从“ཨ་”（A，梵文天城体：अ，罗马转写：a，汉语字面意思：a）开始到“ཨཾ་”（Am，梵文天城体：अं，罗马转写：am，汉语字面意思：am）为止的十四个。以最初和最后的二者差别，是“ཨ་”（A，梵文天城体：अ，罗马转写：a，汉语字面意思：a）十四个，那些十五本身是空行母。既是十四，也是“ཨཾ་”（Am，梵文天城体：अं，罗马转写：am，汉语字面意思：am），所以是十四，十五空行母聚集本身是超越方位的金刚持之义。那样成为八，即“མ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是菩提心。“ཡ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是风。“ཨཾ་”（Am，梵文天城体：अं，罗马转写：am，汉语字面意思：am）是金刚空行母，所以“པ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金刚三。“བརྒྱད་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是遍及。“པ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金刚三。因为哪个，所以第八是金刚持。在此，像那样等的舍弃方位的空行母的自性，遍及的金刚三如何，同样金刚持不是其他的意义。或者“ཡི་དགས་ཟླ་ཕྱེད་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是无我母。十四是十四空行母。那是十五空行母的自性的坛城。第八也是同样。“ཡི་དགས་ཟླ་ཕྱེད་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金刚持的方位，第八空行母的那个自性的坛城，即金刚持和无我母无别的九的自性的坛城。胜幢是相，是贪著之相。那个象征
English
Therefore, she is a yogini. Those are explained separately by the inseparable nature of the two Hevajra. For what purpose is it said? For the benefit of all sentient beings. All are Vajradhara, because they pervade all and are non-dual. Sentient beings are the nature of the five wisdoms such as mirrors and the three bodies. Because they are also sentient beings, everything is also, so all sentient beings are that meaning itself. It is the ultimate Vajradhara. For that very reason, it is for that very tantra. "Kye, Bhagavan" is a Tibetan word, it is true and correct wisdom. From where does it come? "Ka" (Ka, Devanagari: क, Roman transliteration: ka, literal Chinese meaning: ka) is the characteristic of the pleasure of attachment. "I" (I, Devanagari: इ, Roman transliteration: i, literal Chinese meaning: i) is past, it is obtaining non-attachment. "དེ་ཡང་ཉི་མ་ནི་ཉི་མ་རྡོ་རྗེ་འཛིན་ནོ།" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is also the sun, the sun is Vajradhara. "A" (A, Devanagari: अ, Roman transliteration: a, literal Chinese meaning: a) is the no-self mother. The last of the two, the dot heavy "A" (A, Devanagari: अ, Roman transliteration: a, literal Chinese meaning: a) is the meaning of the inseparable Vajradhara. "ཡི་དགས་ཟླ་ཕྱེད་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is beyond direction. "བཅུ་བཞི་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is "ཨ་ཨཾ་ཨཾ་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), from "A" (A, Devanagari: अ, Roman transliteration: a, literal Chinese meaning: a) to the auspicious "Am" (Am, Devanagari: अं, Roman transliteration: am, literal Chinese meaning: am) in between the fourteen. Reversing from the rule, from "A" (A, Devanagari: अ, Roman transliteration: a, literal Chinese meaning: a) to "Am" (Am, Devanagari: अं, Roman transliteration: am, literal Chinese meaning: am) are fourteen. With the distinction of the first and the last two, there are fourteen "A" (A, Devanagari: अ, Roman transliteration: a, literal Chinese meaning: a), those fifteen themselves are dakinis. Since it is both fourteen and "Am" (Am, Devanagari: अं, Roman transliteration: am, literal Chinese meaning: am), it is fourteen, the gathering of fifteen dakinis themselves is the meaning of Vajradhara beyond direction. Having become like that, it is eight, that is, "མ་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is bodhicitta. "ཡ་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is wind. "ཨཾ་" (Am, Devanagari: अं, Roman transliteration: am, literal Chinese meaning: am) is Vajra Dakini, so "པ་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the three vajras. "བརྒྱད་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is pervasive. "པ་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the three vajras. Because of which, the eighth is Vajradhara. Here, like that and so on, the nature of the dakini abandoning direction, how the pervasive three vajras are, similarly Vajradhara is not another meaning. Or "ཡི་དགས་ཟླ་ཕྱེད་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the no-self mother. Fourteen are fourteen dakinis. That is the mandala of the nature of fifteen dakinis. The eighth is also the same. Or "ཡི་དགས་ཟླ་ཕྱེད་" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) is the direction of Vajradhara, that mandala of the nature of the eighth dakini, that is, the mandala of the nature of the nine inseparable from Vajradhara and the no-self mother. The victory banner is a sign, it is the characteristic of attachment. That symbol