Chinese
因此，即使身心处于隐居状态，也不会出现因六支瑜伽道中未包含圆满次第之殊胜修持道等重大缺失。总而言之，生起次第的修法大多与最初的结合等三种三摩地相似，但正如为了这三种三摩地的意义需要做多少事情各不相同一样，圆满次第也同样需要进行六支瑜伽的分类，但由于会出现诸多意义不同的情况，因此不能因为像收摄等名称相同就认为意义相同。因为一个名称有多种意义，一个意义有多种名称，这在显密各方面都显得无边无际。因此，对于出现的诸多可靠的不同宗派，如果执着于一种说法作为标准而舍弃其他说法，或者将它们的意义解释为相同，这都是因为没有用智慧领悟到各宗派各自独特的要点，并且缺乏对众多续部的学习所致的过失，因此具有大智慧的人应该避免这两种情况。第十二章的结论。༒。说完之后，是金刚嬉戏。圆满之后，应当完全收摄。这句话出自圣者之《杂续》。口头念诵圆满之后，将收摄应用于结尾，以及注释的解释，即使两者意义不尽相同，也不会有冲突，一如既往。大智慧眼等。在提到莲花女等四种女性时，如果依赖于她们所期望的享乐，如何才能成就大金刚持的果位呢？由于这个解释是按照字面意思说的，因此像今生就能成就殊胜果位的珍宝之人，不仅存在于男性中，也存在于女性中。那么，正如在生起圆满次第的续部中，在合格的论典中，都是以男性的所依来解释一样，如果以修行者女性的所依为依据，为什么不清楚地阐述第一次第和第二次第的三摩地圆满生起的方式呢？对于这个问题，有智慧的人产生这样的疑问是非常好的。关于这一点，在第六品的根本释中，女性的所依以莲花的尖端
English
Therefore, even if body and mind are in seclusion, there will be no major shortcomings such as the supreme practice path of the Completion Stage not being included in the six-limbed yoga path. In short, most of the practice methods of the Generation Stage are similar to the first union and other three samadhis, but just as the amount of work required for the meaning of these three samadhis varies, the Completion Stage also requires the classification of the six-limbed yoga. However, since many different meanings will arise, it is not necessary to consider the meanings to be the same just because the names such as retraction are the same. Because one name has many meanings and one meaning has many names, this seems boundless in all aspects of Sutra and Tantra. Therefore, for the many reliable and different sects that have emerged, if one clings to one statement as a standard and abandons other statements, or interprets their meanings as the same, it is because one has not understood the unique key points of each sect with wisdom, and lacks the fault of studying many tantras, so those with great wisdom should avoid both of these situations. Conclusion of Chapter Twelve. ༒. After speaking, it is Vajra Play. After completion, it should be completely retracted. This sentence comes from the Holy One's "Mixed Tantra". After the completion of oral recitation, applying the retraction to the end, and the explanation of the commentary, even if the two meanings are not exactly the same, there will be no conflict, as always. Great Wisdom Eye, etc. When mentioning the four types of women such as the Lotus Woman, how can one achieve the fruit of the Great Vajradhara if one relies on the enjoyment they desire? Since this explanation is spoken according to the literal meaning, a precious person who can achieve supreme fruit in this life not only exists in men, but also in women. So, just as in the tantras of the Generation and Completion Stages, in qualified treatises, they are all explained with the support of men, if based on the support of female practitioners, why is the way to clearly generate the complete generation of the first and second stages of samadhi not clearly explained? It is very good for wise people to have such doubts about this. Regarding this, in the root commentary of the sixth chapter, the support of women is at the tip of the lotus.
Chinese
就像讲的观想细微明点一样，虽然有很多讲述只期望道路某个部分的观修方式，但是，经典中对于以女性为依凭成就殊胜，生起次第和圆满次第都圆满的修法，大多没有明示的原因是：大成就者莲花生（མཚོ་སྐྱེས་）的《喜金刚》修法中说：“想要修喜金刚，就和明妃一起住在尸陀林等适意的地方。”就像这样所说，因为修行者具有经典中所说的所有特征，所以从学习第一次第开始，就和明妃的伴侣一起学习。女性也具有修道所依凭的所有特征，所以和方便的伴侣一起安住，除了个别特殊情况外，（在）二次第的道路上同样学习。因此，以方便的修行者为主的道路的修习方式，自然也变成智慧母的修习方式，所以没有另外制作详细的道路修习方式。其中，引出俱生大乐的方法，观想自己身体内部重要部位的明点等，就像讲的观想在金刚杵的顶端一样，除了少数在莲花顶端移动等情况外，和方便的观修相同。念诵金刚和观想宝瓶气等调息，也和方便相同。自己观想成不动金刚和喜乐金刚等，依靠智慧手印生起大乐也相同。对此，《喜金刚》中说：“无我瑜伽具足者，如何称彼为手印？手印手印二者间，如何能成手印果？”意思是无论以哪种依凭，都以无我母作为坛城的主尊，具足瑜伽者，修习此道，如何能成就手印的果位？对于此的详细决断，在鲁伊巴的修法解释中已经确定，因此在此处因为文字繁多而没有书写。以男性的依凭依靠业手印生起四喜的意义是：女性的依凭的修行者依靠自己的父亲生起四喜，其中也有上降和下固的四喜，以及顺行和逆行。
English
Although there are many instructions on meditation methods that only focus on certain aspects of the path, such as meditating on subtle bindus, the reason why most scriptures do not explicitly explain how to fully cultivate the two stages of accomplishment based on a female consort is that, as stated in the sadhana of Hevajra by the great accomplished master Padmasambhava (Mtsho skyes): "Those who wish to practice Hevajra should reside with a vidya in a pleasant place such as a charnel ground." As such, because the practitioner possesses all the qualities described in the scriptures, they learn together with a vidya consort from the very beginning of studying the first stage. And because the woman also possesses all the qualities of a support for practicing the path, they dwell together with a consort of means, and study the path of the two stages in the same way, except for a few special cases. Therefore, the method of training on the path based on the practitioner of means naturally becomes the method of training for the wisdom mother as well, so a detailed method of practicing the path is not made separately. Among these, the methods for drawing forth innate great bliss, such as meditating on bindus in the important places within one's own body, are similar to the meditation of means, except for a few cases such as moving them to the tip of the lotus, just as it is said to meditate on the tip of the vajra. Reciting the vajra and meditating on vase breathing and other pranayama practices are also the same as the means. Generating great bliss by relying on the wisdom mudra after visualizing oneself as Akshobhya Vajra and Hevajra, etc., is also the same. In this regard, the Hevajra Tantra says: "How can one who possesses selflessness yoga speak of mudra? How can the accomplishment of mudra arise between the two mudras?" This means that no matter which support is used, the yogi who possesses yoga, with the selflessness mother as the main deity of the mandala, how can the fruit of mudra be attained by practicing this path? The detailed explanation of this has already been established in the commentary on the sadhana of Luipa, so it is not written here due to the abundance of words. The meaning of generating the four joys by relying on the karma mudra with a male support is that the practitioner with a female support generates the four joys by relying on their own father, and among these, there are also the four joys of ascending and descending, and the four joys of forward and reverse.
Chinese
四种空性的生起方式，以及第四喜和符合规律的四空性之时，将乐空结合起来的修法等也是相同的。如同依靠佛母在佛父的相续中生起四喜一样，如果认为依靠佛父也能在佛母的相续中生起四喜有什么依据吗？这是从吉祥喜金刚中所说的金刚和莲花加持的咒语中可以非常清楚地了解的，所以要讲述它。其中莲花加持的咒语是：嗡 班玛 索卡 达ra 玛哈 ra 嘎 索卡 达 达 匝度 阿南达 巴嘎 比夏 吽 吽 吽 嘎雅 咕噜 梭哈。（藏文：ༀ་པདྨ་སུ་ཁ་དྷ་ར་མཧཱ་རཱ་ག་སུ་ཁ་ད་དྷ། 梵文天城体：ॐ पद्म सुख धर महारग सुख दध，梵文罗马拟音：oṃ padma sukha dhara mahārāga sukha dadha，汉语字面意思：嗡，莲花，乐，持，大，贪，乐，给予。）匝度 阿南达 巴嘎 比夏 吽 吽 吽 嘎雅 咕噜 梭哈。（藏文：ཙ་ཏུར་ཨཱ་ནནྟ་བྷ་ག་བི་ཤྭ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཀརྱཾ་ཀུ་རུ་ཤྭ་མེ། 梵文天城体：चतुरानन्त भग विश्व हुं हुं हुं कर्यं कुरु श्वमे，梵文罗马拟音：caturānanta bhaga viśva hūṃ hūṃ hūṃ karyaṃ kuru śvame，汉语字面意思：四，喜，莲花，所有，吽，吽，吽，事业，做，我的。）咒语的含义是，莲花是佛母的莲花，索卡是快乐，达ra是执持，玛哈是大的，ra嘎是贪，索卡是快乐，达达是给予或布施，匝度是四，阿南达是喜，巴嘎是佛母的莲花，比夏是各种各样的，嘎雅是事业，咕噜是做，梭哈是我的。其中“嘎雅 咕噜 梭哈”意思是“做我的事业”，这个事业是生起四喜的事业，这是由“匝度 阿南达”所表示的。也就是说，“玛哈 ra嘎 索卡 达达”意思是“以大贪给予快乐的方式来做”。“班玛 索卡 达ra”的莲花和巴嘎是一个意思，它执持快乐是因为四种手印种姓的莲花的差别，使快乐的所依佛父的菩提心不退转。如《金刚空行》中所说：“粗糙是指像牛舌一样粗糙。柔软是指具有莲花者。坚硬是指精液坚硬，即谁的精液变得浓稠。有肉刺是指有海螺者，即莲花上有肉刺。这些妇女有能力束缚精髓。”由此可知，精髓就像佛父的菩提心甘露一样。又是那部经中说：“那六者是吉祥母，即善女，她们给予修行者殊胜。”意思是具有像乌龟背一样高等的六种特征的莲花是吉祥母，与她结合能给予修行者殊胜，所以“索巴嘎”的意思是吉祥母或好的莲花母。
English
The way the four emptinesses arise, and the way to meditate by combining bliss and emptiness during the fourth joy and the four emptinesses that are in accordance with the system are also the same. Just as the four joys arise in the father's continuum by relying on the mother, if one thinks, what is the basis for the four joys also arising in the mother's continuum by relying on the father? This can be very clearly understood from the mantra of blessing the vajra and lotus spoken in the glorious Hevajra, so it should be explained. The mantra of blessing the lotus is: Om Padma Sukha Dhara Maha Raga Sukha Dada Chatur Ananta Bhaga Vishva Hum Hum Hum Karyam Kuru Svaha. The meaning of the mantra is that the lotus is the mother's lotus, sukha is happiness, dhara is holding, maha is great, raga is desire, sukha is happiness, dada is giving or bestowing, chatur is four, ananta is joy, bhaga is the mother's lotus, vishva is various, karya is action, kuru is do, and svaha is mine. Among them, "Karyam Kuru Svaha" means "Do my action," and this action is the action of generating the four joys, which is indicated by "Chatur Ananta." That is to say, "Maha Raga Sukha Dada" means "Do it in the way of bestowing happiness with great desire." The lotus of "Padma Sukha Dhara" and bhaga have the same meaning, and it holds happiness because of the difference in the lotuses of the four mudra lineages, which prevents the father's bodhicitta, the basis of happiness, from degenerating. As it is said in the Vajra Dakini, "Rough means rough like a cow's tongue. Soft means having a lotus. Hard means hard semen, that is, whose semen has become thick. Having thorns means having a conch, that is, the lotus has fleshly thorns. These women have the power to bind the essence." From this it is known that the essence is like the father's bodhicitta kundali. Again, in the same tantra it says, "Those six are auspicious mothers, that is, good women, and they give excellence to the practitioner." It means that the lotus with the six characteristics such as being high like a turtle's back is an auspicious mother, and union with her gives excellence to the practitioner, so "Subhaga" means auspicious mother or good lotus mother.
Chinese
之义。毗湿婆（藏文，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切）是说在婆伽（藏文，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：吉祥）中努力的各种行为，从喜悦的教法中所说，即以此方法。吽等是催促彼义。说“请您做我的事”者是父亲，所说之境是母亲。金刚加持之咒是：嗡 班杂 玛哈 德威夏 匝度 阿南达 达亚 嘎 嘎木卡 埃嘎 惹索 纳塔 吽 吽 吽 嘎雅 咕噜 梭哈（藏文：ༀ་བཛྲ་མཧཱ་དྭེ་ཥ་ཙ་ཏུར་ཨ་ནནྟ་ད་ཡ་ཀ་ཀཱ་མུ་ཁ་ཨེ་ཀ་ར་སོ་ནཱ་ཐ། ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཀརྱཾ་ཀུ་རུ་ཤྭ་མེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。此中，嘎雅 咕噜 梭哈（藏文：ཀརྱཾ་ཀུ་རུ་ཤྭ་མེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）是说“请您做我的事”。行为是匝度 阿南达 达亚，即施予四喜的行为。以何而为之？班杂 玛哈 德威夏，即大嗔怒之金刚，是父亲黑汝嘎所作之秘密金刚。如是，母亲给予父亲四喜，父亲给予母亲四喜之方式是，嘎嘎木卡埃嘎惹索纳塔所显示的，嘎嘎是乌鸦。木卡是面，即乌鸦面，被称为鸟面母和空行面，是二者中脉的下滴。埃嘎是一，即以惹索或惹萨之故，味道是一。其义是，二脉互相接触，紧密结合，以成一体之力，纳塔，即怙主，生起大乐。后者中，说“请您做我的事”者是母亲，所说之境是父亲。因此，玛尔巴尊者的传承持有者们，父亲加持母亲的莲花，母亲加持父亲的金刚，如是说也是合理的。此处，了知的真实来源是后咒。此甚少被善说，故详细解释，此需依赖于善知手印命勤运行之要点而知。金刚空行中也说：“一切女人的幻化网，此乃无二智慧胜，获得与乐皆随喜，恶行亦能得成就。”此之注释中说：恶行，即修行者任何自性烦恼炽盛者，瑜伽母们也将给予彼等胜义智慧之成就。‘也’字之声，瑜伽母们也对彼等胜义