Chinese
“瑜伽士”是指修习风之真如者。“修行”是指为了熟习风之真如。于菩提心。“彼处化身轮”，是指从金刚顶端获得化身轮。“喜”是指了知，是指稍微安乐的自性之故。“一切安乐之真实所依”，是指世间和出世间的安乐自性。“刹那宣说种种相”，是指为了接近缘取种种安乐之故。“空性一切之基之胜”，是指恒常自性光明之因之故。“胜”是指殊胜之自性之故。“法轮”是指从心间。“上”是指从次第颠倒。“所修”是指如前菩提心自在。“瑜伽士”是指如前。“状态”是指安乐的状态。“极喜”是指以彼之名言说之事业之故。“异熟刹那”是指从先前之状态成熟之故。“受用轮”是指于向上行之刹那，是指菩提心向上运行之刹那。“离状态之喜”，是指离喜的状态中。“极异刹那相”，是指为了摧毁受用轮之菩提心获得之分别念，特别地，为了遮止不相符之品类之故。“大乐轮大”，是指头顶之处。“彼得相刹那”，是指大乐轮之月与心之明点一同向上运行并混合之刹那。“俱生之状态”，是指以彼之名而宣说之故。“离相刹那”，是指从贪执和离贪执中解脱之故。如是次第颠倒之次第彼
English
"Yogi" refers to those who meditate on the Suchness of wind. "Practice" means to become familiar with the Suchness of wind. In the mind of enlightenment. "The wheel of emanation there" refers to obtaining the wheel of emanation from the vajra peak. "Joy" means to know, it is because of the nature of slight happiness. "The true basis of all happiness" refers to the nature of happiness of the mundane and supramundane. "Instantly speaks of various aspects" is because of closely focusing on various kinds of happiness. "The supreme basis of all emptiness" is because it is the cause of constant self-luminous nature. "Supreme" refers to the nature of the supreme. "Dharma wheel" refers to from the heart. "Above" refers to reversing the order. "To be cultivated" refers to the mind of enlightenment being mastered as before. "Yogi" refers to as before. "State" refers to the state of happiness. "Supreme joy" is because of the action of speaking with that name. "Ripening instant" refers to ripening from the previous state. "Enjoyment wheel" refers to the instant of going upward, it refers to the instant of the mind of enlightenment moving upward. "Joy of separation from state" refers to the state of separation from joy. "Extremely different instant characteristic" refers to destroying the conceptualization of obtaining the mind of enlightenment of the enjoyment wheel, especially, to prevent incompatible categories. "Great wheel of great bliss" refers to the place of the head. "That obtained characteristic instant" refers to the instant of the moon of the great bliss wheel and the mind's bindu moving upward together and mixing. "The state of being born together" refers to being spoken of by that name. "Instant of being free from characteristics" refers to being liberated from attachment and detachment. Thus, the order of reversing the order, that
Chinese
又显示了种种差别，为了说明瑜伽士众对于脉之虚空的定解，先显示其支分自己的体性，从而说明它们的作业是： “所有脉的虚空大。” 这是说，四轮或者六轮的脉的虚空是空性的体性。 “瑜伽母众真实依止。” 这是说，在第二十七品中将会以事业、金刚、莲花等名称来解说。 所谓“极醒”，是为了自己体性极度醒悟的缘故。 所谓“由此”，是在极度醒悟之后。 所谓“状态体性一”，是指获得俱生之真实，因此是界味相同之义。 “大境乃体验。” 这是说，以与二者结合之方式，体验俱生之相的境界。 或者说是“去行”， 意思是“去”是金刚，对其“行”是行于世俗菩提心之相。 因为执持彼之故，所以是“大”。 “再次不变而行。” 这是相对于初学者而言而说的。 相对于是初学者而言，对他们来说是永远不变的。 因为他们恒常不离俱生之体性。 这样，先显示自己的体性，从而述说它们的作业，为了阐述清净， “极醒状态终。” 这是说，如前所说，以顺生的次第，喜等四者和种种等四刹那的体性， 同样地，也以逆生的次第说了八种。 “十六空性自性具。” 这是说，内空性等，因为数量相同且体性相同。 所谓“大乐位”，是指俱生之体性与智慧无别。 为什么呢？ “安住金刚萨埵位。” 这是说，因为是胜义菩提心之体性之故。 这样，以两种方式显示了瑜伽母众安住在脉之虚空中，为了述说摄集
English
Furthermore, various distinctions were shown. In order to explain the yogis' certainty about the sky of the channels, first showing the nature of its branches themselves, thereby explaining their actions is: "The sky of all the channels is great." This means that the sky of the channels of the four chakras or the six chakras is the nature of emptiness. "The assembly of yoginis truly relies." This means that it will be explained in the twenty-seventh chapter with names such as karma, vajra, and lotus. The so-called "fully awakened" is for the sake of the extreme awakening of one's own nature. The so-called "from that" is after the extreme awakening. The so-called "state of one nature" refers to the meaning of the same taste of realm because of obtaining the coemergent reality. "The great realm is experienced." This means that by combining with both, the realm of the coemergent aspect is experienced. Or it is called "go-cara," meaning "go" is vajra, and its "cara" is acting in the aspect of conventional bodhicitta. Because it holds that, it is "great." "Again, it goes without change." This is said in relation to the beginner. In relation to being a beginner, it is never changing for them. Because they constantly do not depart from the coemergent nature. Thus, first showing one's own nature, thereby stating their actions, in order to explain purification, "The end of the fully awakened state." This means that, as previously stated, in the order of arising in sequence, the nature of the four joys and the four instants such as various kinds, similarly, eight kinds were also spoken of in the order of reversing from the sequence. "Possessing the nature of the sixteen emptinesses." This means that the inner emptiness and so on, because the number is the same and the nature is the same. The so-called "great bliss position" refers to the coemergent nature being inseparable from wisdom. Why? "Abiding in the position of Vajrasattva." This means that it is because of the nature of ultimate bodhicitta. Thus, in two ways, it was shown that the assembly of yoginis abides in the sky of the channels, in order to state the gathering together.
Tibetan
། དེ་ལྟར་འདི་ནི་དགའ་བྱེད་པ། །ཞེས་བྱ་བ་གསུངས་ཏེ། དེ་ལྟར་ཞེས་བྱ་བ་ནི་སྔར་བཤད་པའི་རིགས་པས་སོ། །དགའ་བ་བཞི་པོ་རྣམས་ཀྱི་རྣམ་པར་དབྱེ་བ་ནི་ཁྱད་པར་རོ། །གང་དུའང་གསལ་བར་མ་གསུངས་སོ། །ཞེས་བྱ་བ་ནི་སྣོད་དང་མི་ལྡན་པའི་སེམས་ཅན་རྣམས་ལས་པ་བར་བྱ་བ་ཉིད་ཀྱི་ཕྱིར་རོ། །རྣལ་འབྱོར་མ་ཡི་བཀའ་དྲིན་གྱིས། །ཞེས་བྱ་བ་ནི་ཡེ་ཤེས་མཁའ་འགྲོ་མའི་མན་ངག་གི་སྟོབས་ཀྱིས་སོ། །ཤེས་པར་བྱ་ཞེས་བྱ་བ་ནི་རྟོགས་པར་བྱ་བའོ། །བླ་མའི་ཞལ་ལས་ཤེས་ཞེས་བྱ་བ་ནི་རྡོ་རྗེ་སློབ་དཔོན་གྱི་ཞལ་ལས་ཞེས་བྱ་བའི་དོན་ཏོ། །རྣལ་འབྱོར་ཆེན་པོའི་རྒྱུད་དཔལ་རྡོ་རྗེ་ཕྲེང་བའི་རྒྱ་ཆེར་འགྲེལ་པ་པཎྜི་ཏ་ཨ་ལངྐ་ཀ་ལ་ཤས་མཛད་པ། ཟབ་མོའི་དོན་ཤིན་ཏུ་གསལ་བར་བྱེད་པ་ཞེས་བྱ་བ་ལས་ལེའུ་ཉི་ཤུ་པའི་རྒྱ་ཆེར་བཤད་པའོ།། །། ལེའུ་ཉི་ཤུ་པ། དགའ་བ་ལ་སོགས་པའི་རྣམ་པར་དབྱེ་བའི་ཡུལ་ལ་དྲི་བའི་ལན་བསྟན་པའི་རྒྱ་ཆེར་བཤད་པ།
Chinese
如此这般是为作喜。如是这般，是以先前所说之理。四喜之种种差别，是为特殊之处。于何处皆未曾明说。此乃为了从不具器之有情众生中择取之缘故。瑜伽母之恩德，是为以智慧空行母之口诀力。应知，是为应证悟。从上师之口中知晓，是从金刚阿阇黎之口中知晓之义。大瑜伽续吉祥金刚鬘之广释，由班智达阿楞迦迦罗奢所造。甚深义极为了然，名为此者，第二十章之广释完毕。 第二十章。关于喜等种种差别之境，对于提问之回答所作之广释。
English
Thus, this is said to be the one who makes joy. Thus, it is by the reason previously explained. The distinctions of the four joys are special. It is not clearly stated anywhere. This is because it is necessary to select from sentient beings who do not have the capacity. By the grace of the Yogini, it is by the power of the oral instructions of the wisdom Dakini. To be known means to be realized. To know from the mouth of the Lama means to know from the mouth of the Vajra Acharya. The extensive commentary on the Great Yoga Tantra, the glorious Vajra Garland, was composed by Pandit Alankakalasha. The profound meaning is made very clear, this is called the extensive explanation of the twentieth chapter. Chapter Twenty. An extensive explanation of the answers to questions about the objects of the distinctions of joy and so on.