Chinese
无有分别也。所依亦是安住于一切有情身中，即是让（藏文：རཾ，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）舒，也就是于诸根清净的中央融化，那是圆满的方法。所依之心，如同味道一般，因为没有分别念的刺痛，所以无分别自然安住，即是智慧。现在为了显示无有分别，玛拉杰，即是水和乳汁，如同虚空一般，诶昂（藏文：ཨཾ，梵文天城体：am，梵文罗马拟音：am，汉语字面意思：昂）聚集且无有分别。那也是昆度瓦达伊，即是自证智慧，昆度如，即是全部结合。所依之心，萨拉瓦，即是如同味道一般，因为没有分别念的刺痛，如同太阳的光芒温暖明亮地遍布一切一般，身体的精华和心的精华无有分别，因此，对于庸母等等恶劣的种姓和善良的种姓没有差别，果实摩诃 mudra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：），如同铁室燃烧一般显现，却不结合。同样地，饿鬼和天人的享受全部显现，却不结合。迪尼玛，即是不舍弃庸母等等。因为自证智慧的光芒无边显现，所以五大和五智等等种姓的差别完全圆满。或者说，无上的种姓差别完全圆满。如此做了之后，出现三种征相，即是执着的征相，成就证悟的征相，进入那唯一的征相。或者说，见解的征相，修行的征相，行持的征相。吉祥喜金刚续中金刚歌。两种观察的意义也在此安住，道路的次第临近圆满时，最终临近安住于大手印。现在为了显示金刚舞。不被念夺之瑜伽，即是不成为散乱。黑汝嘎的形象之舞，即是总摄诸部身体的姿势。离贪非串习心，即是谁的黑汝嘎，即是非离贪。贪欲心，即是胜喜或者方便的差别。禅修即是俱生。现在共同以歌舞显示功德的部分。金刚法即是无量光，语的部类，即是歌。佛陀即是毗卢遮那，即是舞。瑜伽母即是随之贪着的对境。玛姆即是舞的贪着对境，那些是意。歌和舞即是这些。
English
There is no difference. The support is also dwelling in the bodies of all sentient beings, which is Ramshu, that is, melting in the center of the pure senses, that is the method of completion. The dependent mind is like a taste, because there is no stinging pain of discrimination, so non-discrimination naturally abides, which is wisdom. Now, in order to show non-differentiation, Mala Je, that is, water and milk, like the sky, E Am are gathered and non-differentiated. That is also Kuntu Vata I, that is, self-awareness, Kuntu Ru, that is, all combined. The dependent mind is Sarava, that is, like a taste, because there is no stinging pain of discrimination, like the warm and bright rays of the sun pervading everything, the essence of the body and the essence of the mind are not different, therefore, for Yongma and other bad lineages and good lineages, there is no difference, the fruit is Maha Mudra, like an iron room burning, it appears but does not combine. Similarly, the enjoyment of pretas and gods all appear, but do not combine. Dindi Ma, that is, not abandoning Yongma and others. Because the infinite light of self-awareness appears, the differences of the five elements and the five wisdoms and other lineages are completely fulfilled. Or, the differences of the supreme lineage are completely fulfilled. After doing this, three signs appear, that is, the sign of clinging, the sign of achieving realization, and the sign of entering that oneness. Or, the sign of view, the sign of meditation, and the sign of conduct. Vajra song from the Shri Hevajra Tantra. The meaning of the two examinations also dwells here, and when the stages of the path are near completion, it finally dwells near the Mahamudra. Now, in order to show the Vajra dance. Yoga that is not stolen by mindfulness means not becoming distracted. The dance of the form of Heruka means the posture of the body that summarizes the lineages. Detachment is not a habit of mind, that is, whose Heruka is non-detachment. Desire mind means supreme joy or the difference of means. Meditation itself is innate. Now, let's show the part of the merits in common with songs and dances. Vajra Dharma is Amitabha, the category of speech, which is song. Buddha is Vairochana, which is dance. Yogini is the object of attachment that follows. Mamo is the object of attachment of dance, those are the mind. Songs and dances are these.
Chinese
是与之前的特征相符的。唱歌跳舞也是因为嘿噜嘎的傲慢，具备身语的功德，所以心中充满瑜伽母和空行母。或者说，金刚法佛是身色白色的歌唱的同伴，瑜伽母和空行母是舞蹈的同伴，成果嘿噜嘎展现舞蹈。现在是为了展示其利益，集会守护是眷属。是我的主尊或作者。使世界臣服是迷人的。咒语的重复是歌。舞蹈的观修如前。现在为了展示次第，集会的主尊先做，是在上师的歌舞中观修或者实际上先做。气味象征是成就吉祥的征兆，是舞蹈的。蒜的气味是难闻的。秃鹫的气味是稍微难闻的。樟脑是香的。马拉雅扎是嘿玛拉雅扎，即从雪山中生出的，也就是檀香非常香。现在，歌的征兆的第一个是第一个的声音。蜜蜂是在中间。牛铃的声音是在最后。那在哪里呢？从歌的结尾处一起做，气味像是男孩的声音的结尾一样。地点在哪里呢？在外部的园林中，树木的篱笆处或者墓地里。歌的加持特征是成就或者吉祥的述说。现在，手印的回答，手印是标志和征兆等等。这是象征种姓，即生起次第的一切都是两种方式：寂静的方式和忿怒的方式。所有这些都不会超过五部佛，因为从有情众生的状态开始，有五种所净化的对境，因此，能净化它们的也是五部。如是说：寂静的是坛城，忿怒的也是坛城，为了随后摄受，或者为了调伏其他而宣说。又说，天神和天女是不同的，并且他们的种姓产生，即使没有，如果存在，是为了利益众生而示现。这样说的。这些的理由将在下面解释。还有，瑜伽母们的种子字是阿里的第一个等等，就是那样。现在，为了从脉的数量中展示瑜伽母的哪一个，从种姓的章节中“脉是什么”是在第一章节中。
English
It conforms to the previous characteristics. Singing and dancing are also due to the pride of Heruka, possessing the merits of body and speech, so the mind is full of yoginis and dakinis. Alternatively, Vajra Dharma Buddha is shown as a companion of white-colored songs, and yoginis and dakinis are companions of dance, with the fruit Heruka displaying the dance. Now, to show its benefits, the assembly protector is the retinue. It is my main deity or author. Subjugating the world is enchanting. The repetition of mantras is song. The contemplation of dance is as before. Now, in order to show the sequence, the lord of the assembly is done first, which is to contemplate in the guru's song and dance or actually do it first. The scent symbol is a sign of accomplishment and auspiciousness, which is of dance. The smell of garlic is unpleasant. The smell of vultures is slightly unpleasant. Camphor is fragrant. Malaya-ja is Hima-laya-ja, that is, born from the snowy mountains, that is, sandalwood is very fragrant. Now, the first sign of the song is the first sound. The bee is in the middle. The sound of the cowbell is at the end. Where is that? Do it together from the end of the song, the smell is like the end of a boy's voice. Where is the location? In the outer garden, at the hedge of trees or in the cemetery. The blessing characteristic of the song is the accomplishment or auspicious statement. Now, the answer to the mudra, the mudra is a sign and symbol and so on. This is symbolizing the lineage, that is, all of the generation stage is in two ways: the peaceful way and the wrathful way. All of these will not exceed the five Buddha families, because from the state of sentient beings, there are five objects to be purified, therefore, what purifies them is also the five families. As it is said: Peaceful is the mandala, wrathful is also the mandala, in order to subsequently take in, or to subdue others, it is declared. It is also said that gods and goddesses are different, and their lineages arise, even if they do not exist, if they exist, it is shown for the benefit of beings. So it is said. The reasons for these will be explained below. Also, the seed syllables of the yoginis are the first of the Ali and so on, that is how it is. Now, in order to show which of the yoginis from the number of channels, from the chapter of lineage, "What are the channels" is in the first chapter.
Tibetan
ཅུ་དྲུག་གཉིས་གསུངས་པ་ནི་སྔོན་དུ་དྲིས་པ་སྟེ། བདེན་ཏེ་ཞེས་པ་ནི་ལྷག་མའོ། །ཇི་ལྟ་བུ་ཞེ་ན་རྩ་ནི་གཉིས་གཉིས་ཞེས་པ་ནི་ཐབས་དང་ཤེས་རབ་ཀྱི་རྩ་གཉིས་སྡོམ་པའོ། །རྣལ་འབྱོར་མ་རེ་རེ་ཞེས་པ་ནི་རྡོ་རྗེ་རྣལ་འབྱོར་མ་ལ་སོགས་པའོ། །གསུམ་དུ་བརྗོད་ཅེས་པ་ནི་བརྐྱང་མ་ལ་སོགས་པའོ། །བདག་མེད་རྣལ་འབྱོར་ཞེས་པ་ནི་རྩ་གསུམ་སྐུ་གསུང་ཐུགས་ཀྱི་རང་བཞིན་དུ་གཅིག་པའོ། །འོ་ན་རྣལ་འབྱོར་མ་རྣམས་ཀྱི་ས་བོན་ཐ་མ་ལྷག་པ་དང་རྩ་རྣམས་ཀྱི་ཐ་མ་ལྷག་པ་ཅི་བྱེད་ཅེ་ན། དེའི་ཕྱིར་གང་ཕྱིར་བཅུ་དྲུག་ཆ་མེད་ཅེས་པ་ནི་དབྱངས་ཡིག་བཅུ་དྲུག་པ་མེད་པའོ། །ཆ་མེད་ཅེས་པ་ནི་རྩ་སུམ་ཅུ་རྩ་གཉིས་པ་མེད་པའམ་བདག་མེད་མ་བཞིན་དུ་མཁའ་སྤྱོད་མ་གསུམ་འདུས་པའོ། །འབད་པ་ནི་བླ་མ་ལས་རྙེད་པའི་མན་དག་གིས་ཏེ་དབྱངས་ཡིག་བཅོ་ལྔ་པ་ལས་བཅུ་དྲུག་པ་ཐིག་ལེ་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་རང་བཞིན་ལ་མེད་པ་དང༌། དྲི་བ་དང་བརྗོད་པ་ཙམ་དུ་ནི་ཡོད་དོ། །རྩ་བདུང་འདྲལ་མ་ཡང་བྱང་ ཆུབ་ཀྱི་སེམས་གནས་པ་ཙམ་ལས་འཕེལ་བ་དང་འགྲིབ་པའི་བྱ་བ་མི་བྱེད་དོ། །དེའི་ཕྱིར་སྤང་བའོ། །དཔེར་ན་ཕྱིའི་ཟླ་བ་དཀར་པོ་དང་ནག་པོའི་ཕྱོགས་འཕེལ་བ་དང་འགྲིབ་པ་བཅོ་ལྔ་ལས་མེད་པའི་ཕྱིར་རོ། །འོ་ན་ཕྱིའི་ཟླ་བ་མེད་པས་བཅུ་དྲུག་པ་དང་སུམ་ཅུ་རྩ་གཉིས་པ་ལས་ཅི་གནོད་ཅེ་ན་དེའི་ཕྱིར། བཅོ་ལྔའི་ཆ་ཡི་བདག་ཉིད་ཀྱི། །ཟླ་བ་བྱང་ཆུབ་སེམས་སུ་འགྱུར། །ཞེས་པ་སྟེ་ལུས་ལ་རྩ་གཉིས་ལ་བྱང་ཆུབ་ཀྱི་སེམས་གཡོན་ནས་འཕེལ་བ་བཅོ་ལྔ་དང༌། གཡས་ནས་འགྲིབ་པ་བཅོ་ལྔ་རྒྱུ་བའི་ཕྱིར་རོ། །དེ་དང་ས་བོན་ཡི་གེ་དག་དང་ཅི་འབྲེལ་ཞེ་ན། དེའི་ཕྱིར་བདེ་བ་ཆེན་པོ་ནི་རྟེན་ཏེ་ཞུ་བའོ། །ཨཱ་ལི་གཟུགས་ནི་ཞུ་བའི་གནས་བཅོ་ལྔ་ལས་ཨ་ལ་སོགས་པ་བཅོ་ལྔར་འགྱུར་བ་སྟེ། དེའི་རྩ་རྣམས་ཀྱང་དེ་རྣམས་ཡིན་པའི་ཕྱིར་རྣལ་འབྱོར་མ་རྣམས་ཞེས་པ་ནི་བདག་མེད་མ་ལ་སོགས་པ་བཅོ་ལྔའོ། །དེའི་ཆ་ནི་རྟེན་ཞུ་བ་དེ་ཡང་རྟེན་རྩའི་ཆས་སོ། །ད་ནི་སྔར་གྱི་རྣམ་དག་དྲིས་པའི་ལན་དུ་བྱང་ཆུབ་ཀྱི་སེམས་བསྟན་པའི་ཕྱིར་རྡོ་རྗེ་སྙིང་པོས་གསོལ་ཞེས་པའོ། །ག་པུར་ངེས་པར་ཅིས་མི་སྤངས། །ཞེས་པ་ནི་ཀུན་རྫོབ་མི་སྤང་བའི་ཐབས་ཏེ་དོན་དམ་ཡང་ཤུག་ཀྱིས་དྲིས་པའོ། །རྣལ་འབྱོར་མ་ཀུན་ལས་ཞེས་པ་ནི་འཆད་པར་འགྱུར་བའི་ཤིན་ཏུ་བཞིན་བཟངས་ལ་སོགས་པ་ལས་བྱུང་བའོ། །ལྷན་སྐྱེས་རང་བཞིན་ནི་ཀུན་རྫོབ་བོ། །ཟག་མེད་དང་འགྲིབ་མེད་ནི་གཟུང་བའི་ཐ
Chinese
十六二说的意思是先前询问的，真是这样吗，这是剩余的。如果问是怎样的，根是二二，意思是方便和智慧的根二者合在一起。瑜伽母每一个，指的是金刚瑜伽母等等。说成三个，指的是伸展等等。无我瑜伽，指的是三根身语意自性合一。那么瑜伽母们的种子最后剩余的和根的最后剩余的做什么呢？因此，因为十六无分，指的是没有十六个元音字母。无分，指的是没有三十二根，或者像无我母一样，空行母三者合一。努力是依靠从上师那里得到的诀窍，即十五个元音字母中没有第十六个明点菩提心自性的字母，只是提问和说而已。根脉分叉也不会增加或减少菩提心的存在，所以要舍弃。例如，外面的白色和黑色月亮，增加和减少不超过十五个。那么，如果没有外面的月亮，对第十六个和第三十二个有什么损害呢？因此，十五分的自性，月亮变成菩提心。意思是说，身体上有两根脉，菩提心从左边增加十五分，从右边减少十五分而运行。那么这和种子字母有什么关系呢？因此，大乐是所依，即融化。阿里的形象是融化的处所，从十五个处所变成阿等十五个。因为它们的根也是那些，所以瑜伽母们，指的是无我母等十五个。它的部分是所依融化，也是所依根的部分。现在，为了回答先前清净的提问，为了显示菩提心，金刚心请问说，为什么一定不舍弃樟脑？这是不舍弃世俗的方法，胜义也是通过暗示来提问的。从所有瑜伽母中，指的是将要讲述的非常美丽的容貌等中产生的。俱生自性是世俗。无漏和不减少是所执。
English
The saying of sixteen two means what was asked before, is it true, this is the remainder. If asked what it is like, the root is two two, meaning the combination of the two roots of method and wisdom. Each of the yoginis refers to Vajrayogini and so on. Saying it as three refers to stretching and so on. Selflessness yoga refers to the unity of the three roots of body, speech, and mind nature. Then what do the last remaining seeds of the yoginis and the last remaining roots do? Therefore, because sixteen are indivisible, it refers to the absence of sixteen vowel letters. Indivisible refers to the absence of thirty-two roots, or like the selflessness mother, the union of the three dakinis. Effort relies on the key points obtained from the guru, that is, the absence of the sixteenth drop bodhicitta nature letter from the fifteen vowel letters, it is only asking and saying. The branching of the root veins will not increase or decrease the existence of bodhicitta, so it should be abandoned. For example, the outer white and black moon, the increase and decrease does not exceed fifteen. Then, if there is no outer moon, what harm does it do to the sixteenth and thirty-second? Therefore, the nature of fifteen parts, the moon becomes bodhicitta. It means that there are two veins in the body, and bodhicitta increases fifteen parts from the left and decreases fifteen parts from the right to run. Then what is the relationship between this and the seed letters? Therefore, great bliss is the support, that is, melting. The image of Ali is the place of melting, changing from fifteen places to fifteen such as A. Because their roots are also those, the yoginis refer to fifteen such as the selflessness mother. Its part is the support melting, which is also the part of the support root. Now, in order to answer the previous pure question, in order to show bodhicitta, Vajra heart asks, why must camphor not be abandoned? This is the method of not abandoning the conventional, and the ultimate is also asked through implication. From all the yoginis, it refers to what arises from the very beautiful appearance and so on that will be described. The innate nature is the conventional. Without leakage and without reduction is what is grasped.