English
To be known, through the six intervening verses, and the six chapters beginning with the seventeenth chapter, the protection of the armor of heroes and heroines is also briefly explained. Thus, through eighty-three verses, the limbs are explained in all the tantras. Those limbs are also seventeen. In association with them, they are said to enter the ocean of perfect wisdom, becoming the pervader and the pervaded. Therefore, the initial speech should be associated with all appearances. Know that through necessity, etc., the categories of the seven aspects can be understood. Now, the Bhagavan Mahavira Ishvara spoke the definitive meaning of the words. Time is said to be the collection of vows. Abandoning moments, instants, etc. Emptiness and compassion are inseparable. It is the form of all Buddhas. (བྷ་ག་ཝཱན།, bhagavan, Bhagavān, Bhagavan/Lord). All the Bhagavan are the lords of secrets. (བྷ་ག་ཝཱན།, bhagavan, Bhagavān, Bhagavan/Lord). Abandoning the senses, etc. With the characteristics of six kalpas, filled with the power of nature. (མ་ཧཱ་པཱི་རེ་ཤྭ་ར།, mahāpīreśvara, Mahāpīreśvara, Great Hero Ishvara). Showing the Great Hero Ishvara. The form of (བྷ་ག, bhaga, Bhaga, Bhaga) is great light. It is dharma and enjoyment, etc. To eliminate conceptualization, therefore it is a hero. Ishvara is supreme and non-dual. One's own characteristic is an illusory form. All actions are certainly accomplished. Abandoning truth and untruth. Again, similarly, the individual explanations are spoken. Sa (ས།). The nature of all dharmas is the form of birth. The body, etc., are good manifestations of one's own characteristics. The blood drinker is the lord of dharma without self. It is entering the ocean of wisdom. (མ།). Filled with the taste of great wisdom. Whether it is a person or without self. In each and every sign, extracting the essence from the manifest speech. (ཡེ།). Whatever is the vajra speech, ༄། །is well explained between the ends. Time is the completion of what is to be attained, and the determination that the state is the same. (བྷ།). From the union of existence and nirvana, that will become beneficial to beings. After entering within, the realm is to be consumed. (ག །). From all that pervades the sky, the four doors are the boundaries. Those that are universally suitable for everything, with that reasoning, are the Bhagavan. (ཝཱན།). In the center of the true boundary, all dharmata is with thatྡན། In the mandala of all sentient beings, He also dwells there, the wise one. Ma. In the center of the beautiful and virtuous one, He abides in the form of a bindu. The channels pervade everywhere, such as the self-nature of Vajravarahi. HĀ. (Tibetan: ཧཱ།, Devanagari: हा, Romanized Sanskrit: hā, Literal meaning: Ha.) It should descend to its own place of origin, From HĀ (Tibetan: ཧཱ།, Devanagari: हा, Romanized Sanskrit: hā, Literal meaning: Ha.) it comes into itself. The wind that dwells in the place of the head, By touching it, it will surely dissolve. VĪ. (Tibetan: བཱི།, Devanagari: वी, Romanized Sanskrit: vī, Literal meaning: Vi.) Entering the bliss of detachment, is what the Bhagavan Dakini desires. The essence of all Dakinis, Remembers the non-duality of wisdom and objects of knowledge. RE. (Tibetan: རེ།, Devanagari: रे, Romanized Sanskrit: re, Literal meaning: Re.) The womb of the body is completely filled, It is to be traversed by the birth of a child. Surely born here from its own nature, The yoga wisdom goes to the other shore. ŚVA. (Tibetan: ཤྭ།, Devanagari: श्व, Romanized Sanskrit: śva, Literal meaning: Shwa.) The constant one in the wheel of breath, It is born and transformed by the elements, The glorious nature of gathering all, This is said to be the power of the hero. RA. (Tibetan: ར།, Devanagari: र, Romanized Sanskrit: ra, Literal meaning: Ra.) In the Vajra Jewel, the mind, Dissolves and goes. It transforms into the body of Vajradhara, It is the supreme and wonderful ocean. Also, the definitive words that are spoken in this way, All that is seen is briefly explained here, A detailed explanation will be given. Now, it is said that what should be said is explained, Here also, the body, speech, and mind of all the Tathagatas, are what should be said, It is also explained in the fifteenth chapter. The characteristics of true Samadhi, Also abide in the very first of all chapters, Of the twelve wheels ༄། The mandala and the mandala-holder by nature, Also in all the chapters, the nature of the main wheel of each, Among them, subtle and very subtle, Abiding within and within, Just as in the four seasons, the good time abides here. Thus, knowing the nature of all that should be said, Is the one who abides in subtle yoga, Born from the Dakini vows. Now, the definitive words of the body, speech, and mind of all the Tathagatas are spoken. SA. (Tibetan: ས།, Devanagari: स, Romanized Sanskrit: sa, Literal meaning: Sa.) Everything is the nature of bliss, The one who speaks of ultimate bliss, From that, all beings are born, Thus, remember its nature. RBA. (Tibetan: རྦ།, Devanagari: र्ब, Romanized Sanskrit: rba, Literal meaning: Rba.) Also without habitual tendencies, Abiding in the sixteenth part, In the true selflessness
Chinese
之中。所说即是自性。 ཏ། 它的时间所变成的时间，四时不是其他的。 所说的十七支，每一个都有四个。 ཐཱ། 四喜有十六个，应当如次第般了解。 一切善妙喜等，那是第十七个次第。 ག། 称为进入那些之中，圆满三二争斗想。 那些之中，心在何处？那心是无二至上。 ཏ། 在那里必须行法，六部经是中边。 稳固等完全生起，在行走中会变得不真实。 བཱི། 根等是意的自性，应当时常用理智观察。 到达中间的心，说是无二至上。 ར། 将会享受一切瑜伽，俱生喜已到争时。 第三、第一、第四，次第是二具、三具、圆满。 ཀཱ། 身随念等，在时间和一切时间中进入。 地等四大界，各自夺取一个功德。 ཡ། 因为对一切分别念，修习会失去部分。 ༄། 。因此内在自性诸时，事业微细进入此方。 བཱཀ 凡是清净皆安乐，因此外时是随念。 诸佛世间时时，世间众生进入。 ཙིཏ། 无思彼之诸道，为见有义故而获得。 凡是思惟之法，那是不真实的最稀有。 ཏ། 那也是诸法的一切自性，法性与境无二。 正确了知所说之后，到达一切章节段落。 名为所说和应说的剩余部分将会阐述，因此应当了解，是这样认为的。 现在宣说瑜伽母的བྷ་ག་。名为在瑜伽母的བྷ་ག་中，这里一切瑜伽母的བྷ་ག་，就是那些各自章节中的名称字母简略指示的解说。在那些金刚亥母等的章节中所说，一切境和根，完全进入脐轮的坛城中。向上看的风运行，在头顶是金刚帐篷之中。
English
Within them. What is expressed is its own nature. Ta. The time that has become its time, the four times are not other. The seventeen branches that are spoken of, each one has four. Tha. The four joys become sixteen, one should understand them in order. All the good joys, etc., that is the seventeenth order. Ga. It is called going into those, complete three two strife thought. In the middle of those, where is the mind? That mind is non-dual supreme. Ta. There one must practice Dharma, the six Sutras are the middle and the edge. Stability and so on completely arise, while walking it will become untrue. Bhi. The senses and so on are the nature of mind, one should always look with reason. The mind that has reached the middle, is said to be non-dual supreme. Ra. One will enjoy all yogas, the co-emergent joy has reached the time of strife. The third, first, and fourth, the order is two-fold, three-fold, complete. Ka. Body mindfulness and so on, enter in time and all times. The four elements of earth and so on, each one takes away one quality. Ya. Because for all kinds of discrimination, meditation will lose parts. ༄. Therefore, the inner self all times, activities subtle enter this direction. Bak. Whatever is pure is all happiness, therefore the outer time is mindfulness. The Buddhas, the world, time after time, the beings of the world enter. Cit. All those paths without thought, will be obtained in order to see the meaning. Whatever is the Dharma of thought, that is the most rare untruth. Ta. That is also the nature of all Dharmas, the nature of Dharma is non-dual with the object. After correctly understanding what is said, reach all chapters and sections. It is said that what is to be said and the remaining part of what should be said will be explained, therefore it should be understood, that is the intention. Now the bhagas of the yoginis are spoken. It is called in the bhagas of the yoginis, here the bhagas of all the yoginis are the explanations of the name letters briefly indicated in their respective chapters. What is said in the chapters of Vajravarahi and so on, all objects and senses, completely enter the mandala of the navel wheel. The wind that looks upward runs, on the crown of the head is in the Vajra tent.
Chinese
于贪欲之日中央，刹那之间化现消融。于彼处所生之母猪，བྷ་ག་（藏文，梵文天城体，bhaga，女阴）之林伽由意而生。如是等等，所有瑜伽母之各自名之文字于续部中宣说。一者，非为瑜伽母之宣说，乃所有勇士之，以及如是菩提之诸分之法，以及处所与近处所等等，所有之名之文字皆已宣说。然则，事物所有之名与认识，即于世间名言中成立。于此，名之文字即为生义者。又，文字之义非为事物，然则，彼之所生与能生之关系之义。如是བྷ་ག་（藏文，梵文天城体，bhaga，女阴）等如是生起，即为摄集所有智慧之义，放开！何故于此，何之故，无有智慧明智之对境，彼之自性之故。唯名乃为世间者所显示，故为无相之义。放开，突发之垢染，错乱之相所有皆已舍弃。智慧之清净，彼为所有瑜伽母之清净。如是瑜伽母之བྷ་ག་（藏文，梵文天城体，bhaga，女阴）等中，薄伽梵具足嬉戏而住。是故，所有空行母之自性说为心，由念诵之差别故。何之故，由需要等五种相，意薄伽梵具足嬉戏而住，是为关联。今于瑜伽母之བྷ་ག་（藏文，梵文天城体，bhaga，女阴）等中，宣说名句之语。ཡོ།（藏文，梵文天城体，yo，何）瑜伽士所忆念之物，彼速疾前往境。不清净故，转为不知，清净故，获得知。གི།（藏文，梵文天城体，gi，语助词）所有具贪众生之，清净欲为金刚持。以最胜不变之结合，令有再灭。ནྱ།（藏文，梵文天城体，nya，如）何故以光明之相，众生与佛性结合。所有诸佛之，自性生为大幻。བྷ།（藏文，梵文天城体，bha，有）以四时之决定，何故处于有之轮转。真实
English
In the center of the sun of desire, in an instant, transformation dissolves. The sow born there, the lingam of the bhaga (藏文，梵文天城体，bhaga，female genitalia) arises from the mind. Thus, all the yoginis' own name letters are explained in the tantras. One is not the explanation of the yoginis, but of all the heroes, and likewise of the dharmas of the aspects of enlightenment, and of the places and nearby places, all the name letters have been spoken. However, the names and perceptions of all things are established in worldly terms. Here, the name letter itself is the one that produces meaning. Also, the meaning of the letters is not things, but the meaning of the relationship between what is to be produced and the producer. Thus, the bhagas (藏文，梵文天城体，bhaga，female genitalia) and others arise in this way, which means gathering all wisdom, let go! Why here, why, because there is no object of wisdom and intelligence, because of its very nature. Only the name is shown to worldly people, so it means without characteristics. Let go, all the accidental stains, the characteristics of confusion have been abandoned. The purity of wisdom is the purity of all yoginis. Thus, in the bhagas (藏文，梵文天城体，bhaga，female genitalia) of the yoginis, the Bhagavan dwells with joy. Therefore, the nature of all dakinis is said to be mind, because of the difference in recitation. Why, because the mind of the Bhagavan dwells with joy through the five aspects such as need, this is the connection. Now, in the bhagas (藏文，梵文天城体，bhaga，female genitalia) of the yoginis, the words of the name and sentence are spoken. Yo (藏文，梵文天城体，yo，what): Whatever object the yogi remembers, it quickly goes to the object. Because it is impure, it turns into ignorance, because it is pure, it obtains knowledge. Gi (藏文，梵文天城体，gi，particle): Of all beings with attachment, purity is desired as Vajradhara. With the supreme unchanging union, existence is destroyed again. Nya (藏文，梵文天城体，nya，like): Why, with the aspect of clear light, sentient beings are combined with the Buddha-nature. The nature of all the Buddhas is born as a great illusion. Bha (藏文，梵文天城体，bha，being): With the determination of the four times, why does it abide in the wheel of existence. Truth