Chinese
以品尝来品尝明点，用分别的词语来品尝，意为品尝所有味道。其口诀是：舌与舌相触碰。意思是说，在此，自己觉悟之时，将舌头放在上颚，从那里滴落上方的甘露，故如是说。同样，当快乐降临于舌头时，有两种情况：一是种子进入金刚之中。二是安住于所有肢体，向内弯曲，位于前额中央。将这些汇集起来，就是无漏的殊胜品尝，其意义在于守护它。如是简略指示后，广说开示道：殊胜等。以殊胜欢喜之语，意为从殊胜无漏中产生的智慧。散布亿万佛陀，并非仅仅是分别念，而是以快乐的各种形态。我的意思是，如是，他也没有具备智慧。如是做，瑜伽士们连一点因都无法成就。对此，如何能成就殊胜卓越的大菩提呢？因此，这并不相符，因为以没有智慧，也没有具备智慧之语来说明。再次，一切众生都会普遍恐惧。因此说道：所说的是真实的，然而，如是，首先就将一切世间都视为虚假和不存在，从而显示幻象和梦境等。如何呢？因为，对于愚昧的众生来说，由于对身体等一切事物的执着，以及无明等，佛陀的形象都沦为平凡之物。佛陀之声，再次以自己的特征，无我，无余蕴的寂灭
English
Tasting the bindu through tasting. Tasting with words of distinction means tasting all flavors. The instruction for that is: Tongue touches tongue. This means that here, at the time of one's own realization, the tongue is placed on the palate, and the nectar drips from above, hence it is said that way. Similarly, when bliss descends upon the tongue, there are two aspects: one is the seed entering the vajra. The second is abiding in all limbs, bending inward, and located in the center of the forehead. Gathering these together is the supreme, uncontaminated tasting, the meaning of which is to protect it. Thus, after briefly indicating, the extensive explanation is given: Supreme, etc. With the word of supreme joy, it means the wisdom arising from the supreme uncontaminated. Spreading billions of Buddhas is not merely conceptual thought, but rather with various forms of bliss. My meaning is that, in this way, he also does not possess wisdom. If done in this way, even a single cause cannot be accomplished by yogis. How then can the great, supremely excellent Bodhi be accomplished? Therefore, this is not consistent, because it is explained with the words of not having wisdom and also not possessing wisdom. Again, all beings will universally be afraid. Therefore it is said: What is said is true, however, in this way, first of all, all the worlds are made false and non-existent, thereby showing illusions and dreams, etc. How is it? Because, for ignorant beings, due to attachment to all things such as the body, and ignorance, etc., the forms of the Buddhas fall into being ordinary things. The sound of Buddha, again with its own characteristics, selflessness, nirvana without remainder
Chinese
说道：调伏自心。这指的是从十善等开始，听闻一切圣法，包括三乘等，并向人和女人展示，这意味着要获得佛果。因此，在一切喜悦中和谐一致，才能获得解脱。如是说。其余部分容易理解。吉祥空行海瑜伽母续之大王，舟船释中，莲花舞自在，以及迷惑母的守护盔甲咒语，以名字字母的形式安立，以及主尊的形象，以及结合中至高无上的无漏成就之事物特征的仪轨广说，这是第十九品的解释。 第二十品。 顶礼嘿汝嘎吉祥尊。以融入一切行为，遍观一切乘，清晰地阐释守护之解释。现在宣说以嘿汝嘎不动之事物，以及遍行母的盔甲咒语的字母等进行守护。然后是嘿汝嘎等。例如，行走于喉咙和肩膀。这指的是以世俗谛的咒语守护的自性，也就是在两个肩膀上，所守护者的守护轮，嘿汝嘎的，应观想在喉咙的中央。瑜伽母则在头部。这指的是遍行母和额头应观想在头部。如是，布哇ཥ་ཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语。生起和生起者指的是从境和有境的一切轮 ༄། །回习气之行和意义中守护。如是，ཧྲེཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཧྲིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）指的是智慧和方便的自性，嘿汝嘎和遍行母。如是，宣说了简略指示的广说。嘿等，指的是此嘿汝嘎的名字字母。例如，嘿是心之自性瑜伽，指的是以心完全观修的瑜伽，以不可摧毁的心之因，自己安住于世间，到达高尚的天界，也就是自生的智慧之义。再次，汝是语之自性。
English
It is said: Taming one's own mind. This refers to starting from the ten virtues and so on, listening to all the sacred Dharma, including the three vehicles and so on, and showing it to men and women, which means attaining Buddhahood. Therefore, being in harmony in all joys leads to liberation. Thus it is said. The rest is easy to understand. The great king of the Shri Dakini Ocean Yogini Tantra, in the Boat Explanation, the Lord of Lotus Dance, and likewise, the establishment of the name letters by the protective armor mantra of the Bewildering Mother, and the form of the main deity, and the ritual of the characteristics of the supreme uncontaminated accomplishment of things in union are explained in detail, which is the explanation of the nineteenth chapter. Chapter Twenty. Homage to the glorious Heruka. By embracing all actions, viewing all vehicles, the explanation of protection is clearly explained. Now, the protection is spoken of with the letters of the Heruka immovable object and likewise the armor mantra of the Mobile Mother. Then there is Heruka and so on. For example, walking on the throat and shoulders. This refers to the nature of protection by the mantra of worldly convention, that is, on both shoulders, the protective wheel of the protected one, Heruka's, should be contemplated in the center of the throat. The Yogini is on the head. This refers to the Mobile Mother and the forehead should be contemplated on the head. Thus, the mantra of bo ṣa ṭa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and he (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The arising and the arising one refers to the protection from the habits of all wheels of objects and object-holders ༄། །and the actions and meanings. Thus, hrem hrim (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) refers to the nature of wisdom and means, Heruka and the Mobile Mother. Thus, the extensive explanation of the brief instruction is spoken. He and so on, refers to the name letters of this Heruka. For example, he is the mind-nature yoga, which refers to the yoga completely meditated by the mind, with the indestructible cause of the mind, oneself abiding in the world, reaching the noble heavenly realm, which is the meaning of self-born wisdom. Again, ru is the nature of speech.
Chinese
以i音节显示瑜伽的词语。在所有念诵真言的词语中，瑜伽本身被认为是具有自生智慧的人类世界中生与灭的原因。ka的意思是：身体的自性是结合的主人。这意味着在所有身体中保持的瑜伽是至高无二的原因。在地下世界中，各个方向都在观察着位置。这是各种自生事物的含义。简而言之，修行者自性的瑜伽士们，在他们不变的喜乐中心，融入了心等三界。因此，那喜乐是身语意的自性，是地下、地上、山顶的世界。因此，喜乐的开始、中间和结束，应该用真言的字母来守护。所说的真言字母是：བཽ་ཥཊ་ཧེ་（藏文，बो षट् हे，bo ṣaṭ he，博 萨 嘿）。因为最初在喜乐生起之时，是完全降临的，所以བཽ་（藏文，बो，bo，博）这个词意味着通过普遍的结合而降临。同样，在中间，当喜乐缓慢平静时，ཥཊ་（藏文，षट्，ṣaṭ，萨）这个词意味着完全寂静，与清晰事物的形态分离。由于行走的喜乐的自性，心不摇动，所以称为ཥཊ་（藏文，षट्，ṣaṭ，萨）。同样，为了守护那融入其中的喜乐的喜乐不被破坏，所以称为ཧེ་（藏文，हे，he，嘿）。
English
The word yoga is shown by the i syllable. In all the words of mantra recitation, yoga itself is considered to be the cause of birth and death in the human world of self-generated wisdom. The meaning of ka is: the nature of the body is the master of union. This means that the yoga held in all bodies is the supreme non-dual cause. In the underworlds, all directions are looking at the location. This is the meaning of various self-arising things. In short, the yogis of the nature of the meditator, in the center of their unchanging bliss, the three realms such as the mind are absorbed. Therefore, that bliss is the nature of body, speech and mind, the world of underground, above ground, and mountaintop. Therefore, the beginning, middle, and end of bliss should be protected by the letters of the mantra. The mantra letters spoken are: बो षट् हे (Tibetan, बो षट् हे, bo ṣaṭ he, Bo Sat He). Because initially, at the time of the arising of bliss, it is completely descending, therefore the word बो (Tibetan, बो, bo, Bo) means descending through universal union. Similarly, in the middle, when bliss is slowly calming down, the word षट् (Tibetan, षट्, ṣaṭ, Sat) means complete quiescence, separated from the form of clear things. Because of the nature of the bliss of walking, the mind does not waver, so it is called षट् (Tibetan, षट्, ṣaṭ, Sat). Similarly, in order to protect the bliss of that bliss that has penetrated into it from being destroyed, it is called हे (Tibetan, हे, he, Hey).
Chinese
之间是争论的时代。同样，以“ཧྲོཾ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等为首的是二合。像那样，以“给予”等为首的是三合。以“那个时代”等为首的是圆满时代，次第如何。以那个咒语“如是”等称为咒语的安立，即“བཽ་ཥཊ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是争论时代。“ཧེ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是二合。“ཧྲེཾ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是三合。“ཧྲིཾ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是圆满。“供养”称为给予。“最极稀有”称为第六之义的最初，因此，心之最极稀有的供养，是指金刚持自性者。如是，以八识等，称为“一”是指阿赖耶识。“二”是指染污意。“三”是指意识。“五”是指眼、耳、鼻、舌、身识等，是趣入之相者。以第四品之结合，是指盔甲守护的第四品，即从最初第十七品至此第二十品之间，次第如何，阿赖耶等。“证悟”称为证悟。 ༄། །是说要将那些生起修成善妙，或是诸佛之色身。彼所说。“行”称为行续部等，“三”是指第十九品。如是，第四品等中，是指第二十品。同样，瑜伽和瑜伽母续部等，是先前所说和如是宣说的。那唯一的座，是指瑜伽座和秘密座，即先前所说和剩余要说的，就是那样。如是守护也是，次第如何，在第四品等中，将天等众生安置于诸佛之法中。一切行者等，是指菩萨等。那如何是诸佛和菩萨行于道中。那和那的自性，是指四座等的自性和世间等的法性等。贤劫安住者
English
The time in between is the time of strife. Similarly, beginning with "hrOM" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) and so on, it is a combination of two. Like that, beginning with "giving" and so on, it is a combination of three. Beginning with "that time" and so on, it is the state of perfect completion, in what order. By that mantra, "thus" and so on is called the establishment of the mantra, that is, "voSaTa" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) is the time of strife. "he" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) is a combination of two. "hreM" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) is a combination of three. "hriM" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) is perfect completion. "Offering" is called giving. "Most excellent and rare" is called the beginning of the meaning of the sixth, therefore, the most excellent and rare offering of the mind refers to the nature of Vajradhara. Thus, by the eight consciousnesses and so on, "one" refers to the alaya consciousness. "Two" refers to the afflicted mind. "Three" refers to the consciousness. "Five" refers to the eye, ear, nose, tongue, and body consciousnesses, which are those with the characteristic of entering. By the combination of the fourth chapter, it refers to the four chapters of armor protection, that is, from the initial seventeenth chapter to this twentieth chapter, in what order, the alaya and so on. "Realization" is called realization. ༄། །It is said to make those arising into goodness, or the form bodies of the Buddhas. That which was spoken. "Conduct" refers to the conduct tantras and so on, "three" refers to the nineteenth chapter. Thus, in the fourth chapter and so on, it refers to the twentieth chapter. Similarly, the yoga and yogini tantras and so on are those previously spoken and thus explained. That only seat refers to the yoga seat and the secret seat, that is, what was previously spoken and what remains to be spoken, is like that. Thus, protection also, in what order, in the four chapters and so on, placing the beings such as gods in the Dharma of the Buddhas. All the goers and so on refer to the Bodhisattvas and so on. How is that the Buddhas and Bodhisattvas go on the path. That and that nature refers to the nature of the four seats and so on and the nature of the worlds and so on. Those who dwell in the Good Aeon