Chinese
是了知的自性，与智慧无有差别。为什么呢？“安住金刚萨埵之位。”这是因为胜义菩提心的自性之故。如是，以两种方式显示了根本虚空中瑜伽母的会众安住，为了讲述就近摄集，说了“如是此乃悦意者”。“如是”是通过先前所说的理路。“四喜”的分类是差别。任何地方都没有明确说明。说“要知道”是为了使不具器之有情远离。“瑜伽母的恩德”是通过智慧空行母的口诀之力。“要知道”是需要证悟。“从上师处知晓”意思是需要从金刚阿阇黎处知晓。大瑜伽续《吉祥金刚鬘》的广释，班智达阿朗嘎嘎拉夏所著的《极深奥义极明释》中第二十章的广释完毕。 第二十一章 讲述以明点三者的分类之境为问题的回答的广释。 如是，第二十章讲述了以喜等分类之境为问题的回答后，现在为了讲述以明点三者的分类之境为问题的回答，宣说第二十一章。首先，暂时显示其造论，说了“其后”等。在讲述第二十章之后。“另外”是因为与先前所依和不同之故。“听”是因为金刚手与听闻相结合之故。“三明点将被讲述”是与此相关联的。以物质、真言和光明的自性相同之故。“无上”是因为无上的语光明之故。它做什么呢？因此说了“因此以何者”，是以三明点。仅仅知晓是通过听闻等次第通达的仅仅。“成就转变”是心所显示的自性。如何呢？其
English
It is the nature of knowing, and there is no difference from wisdom. Why? "Abiding in the position of Vajrasattva." This is because of the nature of the ultimate Bodhicitta. Thus, in two ways, it shows that the assembly of yoginis abides in the root space, and in order to explain the near gathering, it says, "Thus, this is the pleasing one." "Thus" is through the reasoning previously stated. The classification of the "Four Joys" is the difference. It is not clearly stated anywhere. Saying "to know" is to keep sentient beings who are not vessels away. "The grace of the yogini" is through the power of the wisdom dakini's oral instructions. "To know" is to be realized. "To know from the guru" means to know from the Vajra Acharya. The extensive commentary on the Great Yoga Tantra, the Glorious Vajra Garland, the Profound Meaning Extremely Clear Explanation, written by Pandit Alangka Kalasha, the extensive explanation of the twentieth chapter is completed. Chapter Twenty-one: An Extensive Explanation of Answering Questions on the Classification of the Three Bindus. Thus, after the twentieth chapter explained the answer to the question on the classification of joys, etc., now, in order to explain the answer to the question on the classification of the three bindus, the twenty-first chapter is taught. First, for the time being, it shows its composition, saying "Then" etc. After explaining the twentieth chapter. "Furthermore" is because of the dependence on the previous and the difference. "Listen" is because Vajrapani is combined with listening. "The three bindus will be explained" is related to this. Because of the sameness of the nature of substance, mantra, and light. "Supreme" is because of the supreme speech of clear light. What does it do? Therefore, it says "Therefore, by what," it is by the three bindus. Just knowing is just understanding through the sequence of hearing, etc. "Accomplishment transforms" is the nature shown by the mind. How is it?
Chinese
名为瑜伽士，是安住于二次第修习者。如是开示彼之造作后，为真实宣说彼故，彼之支分之明点三之自性，解释物质明点是：诸脉普遍降下等。如是说，以外界之方便智慧平等，令属于身体之诸脉全部降下，是为了安置之故。菩提心者，乃是世俗之相，融化于大乐之境而生起，即由此而来。已开示者，乃是以将要解说之理而开示。从彼心性中，观待方便智慧之自性修行者。金刚之尖端与莲花之尖端，风于执持之刹那。如是说者，风乃是命气，与瑜伽殊胜者所获得相联系。另外以何种方便执持物质明点呢？为此，于腭上文字之结合等。如是说，腭乃是法生之中央，极长之脉之自性。于彼配合之结合，乃是以极坚固之自性所系缚。彼之结合乃是极结合之故。以ཀྵླཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）咒语之结合。如是说者，乃是于金刚之尖端观修之故。瑜伽者，乃是观修风之真如之故。听闻者，乃是极为了解。所作之。殊胜者，乃是成为心稳固之因之语光明。瑜伽者，乃是三摩地之差别。一切安乐之基者，乃是无漏安乐之基。殊胜者，乃是远离各自异生之相之故。如是广说物质明点后，为宣说广说咒语明点之故。法轮者，乃是于心间之位置。殊胜者，乃是殊胜之自性，乃是成为心之所依之故。于心间莲花之中央。如是说者，乃是于心间莲花之中央。决定者，乃是决定后心之剩余。吽字者，乃是五分之相，于咒语明点具有圆满分，由此成就之故。
English
It is said to be a yogi, who abides in the practice of the two stages. Having thus shown its composition, in order to actually express it, the nature of the three bindus of its limbs, the explanation of the substance bindu is: "All the channels descend everywhere," it is said. By means of the skillful wisdom of the external, all the channels belonging to the body are made to descend, that is, to be inserted. Bodhicitta is the aspect of conventional truth, arising from being dissolved into the state of great bliss, that is, from there. "Has been taught" means that it has been taught by the reasoning that will be explained. From that very mind, depending on the practitioner of the nature of skillful wisdom. At the tip of the vajra and at the tip of the lotus, at the moment of holding the wind. This means that the wind is the life force, and it is related to what is attained by the supreme yogi. Furthermore, by what means should the substance bindu be held? Therefore, "the combination of letters on the palate," it is said. The palate is the nature of the extremely long channel in the center of the origin of dharma. The combination that is arranged on it is bound by its very firmness. Its combination is due to the extreme combination. "By the combination of the mantra ཀྵླཱི་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning）." This means that it is meditated on the tip of the vajra. Yogi means that it is meditated on the suchness of the wind. "To be heard" means to be thoroughly understood. To be done. "Supreme" means the clear light of speech that has become the cause of a stable mind. Yogi means the distinction of samadhi. "The basis of all bliss" means the basis of uncontaminated bliss. "Supreme" means because it is free from the characteristics of individual beings. Having thus extensively explained the substance bindu, in order to explain the extensive explanation of the mantra bindu. "The wheel of dharma" means the location of the heart. "Supreme" means the nature of the supreme, because it has become the support of the mind. In the center of the lotus of the heart. This means in the center of the lotus of the heart. "Definite" means the remainder of the mind after it has been determined. The syllable Hūṃ means that it has the aspect of five parts, and it has a complete part in the mantra bindu, and therefore it is accomplished.