Chinese
因为远离，是唯一的意义。对于它，能取和所取，境和有境，识和所识等等，由于远离一切二元对立，所以是无二的法性，这就是胜义谛。以恒常、稳固、不变故，是无坏灭的，应断之法灭尽且圆满，即法性圆满达到究竟的境地的心性。如实安住之法，已舍弃一切障碍和遮蔽，所以是如实现证一切事物的究竟圆满，也称为断证究竟圆满。这被描述为具足十相自在的自性。第三颂是从不变的大乐出发来解说的，即恒常是离贪的最初，因为变化的离贪永远不会产生。大乐以不变的自性，恒常安住于大贪的自性中，也称为金刚无身大不变。无身是指天子魔，即具有性爱贪欲之本质的五或六种欲望之境，随之而生的染着融入内心的心，可意之境的显现于心中，以及由此产生的贪恋之乐显现，二者融为一体。像这样的无身被无漏之乐所摧毁，即金刚无身或无身金刚，空色最胜可意和明点获得不变之乐和最胜贪欲，所以是不变的大乐。如同应断的无身，贪恋和贪恋之境的本体相同一样，无身金刚、空色和乐也是本体相同。所贪恋的真实对境是显现于心中一切分别念的对境，而不是外在的对境，所以称为无身。如同所说：世间种种皆非乐，唯有士夫之分别，贪欲即是所欲求。就像这样。因为太阳和月亮的法性恒常安住于十六分法的名言中，所以是完全圆满的自性。不被白方和黑方，即两方的障碍习气所染污，这就是金刚 吽 佉。二
English
Because of being separated, it is the only meaning. For it, the grasper and the grasped, the object and the subject, consciousness and objects of consciousness, etc., because of being separated from all dualities, it is the nature of non-duality, which is the ultimate truth. Because of being constant, stable, and unchanging, it is indestructible, and the objects to be abandoned are exhausted and perfected, that is, the mind-essence of the state where the perfection of the Dharma-nature reaches the ultimate. The way of abiding as it is, having abandoned all obscurations and veils, is the complete and perfect manifestation of the way things are. It is also called the complete and perfect abandonment and realization. This is described as the nature of the ten powers. The third verse explains starting from the great unchanging bliss, that is, it is always the first of detachment from attachment, because the detachment from change never arises. Great bliss, with its unchanging nature, always abides in the nature of great attachment, also called the Vajra Bodiless Great Unchanging. Bodiless refers to the son of the gods, the demon, that is, the mind that is attached to the five or six objects of desire that have the essence of sexual desire, and the attachment that arises from it enters the heart, the appearance of the desirable object in the mind, and the appearance of the bliss of attachment based on it, the two are integrated into one entity. Such a bodiless being destroyed by the bliss of non-leakage is the Vajra Bodiless or the Bodiless Vajra, the supreme desirable empty form and the bindu obtain the unchanging bliss and the supreme desire, so it is the great unchanging bliss. Just as the object to be abandoned, the bodiless, has the same essence as attachment and the object of attachment, the bodiless Vajra, the empty form, and bliss are also the same essence. The real object of attachment is the object that appears in all the discriminations of the mind, not the external objects, so it is called bodiless. As it is said: All the various pleasures of the world are not desirable, only the discriminations of a man, desire is what is desired. Like this. Because the nature of the sun and the moon constantly abides in the terminology of the sixteen parts, it is the completely perfect nature. Not being defiled by the white side and the black side, that is, the habitual tendencies of the obscurations of the two sides, this is Vajra Hum Kha. Two
Chinese
诸位，当它们汇入大海时，它们的味道就变得和海水一样，成为一体。同样，由三十六蕴界组成的有情和无情之物，当它们融入不变的明点时，就会变得和不变的喜乐一样。就像炼成水银时，各种不同的药物成分被水银吞噬，一切都变成了一种味道，即水银本身。即使变成了水银，各种成分的所有不同力量也会被所有的水银同时吸收。又如将稻米等种子播种在田地里，它们吸收了土壤的精华和水肥等成分，又会产生种子的自性，即稻穗和收成。然而，在种子、幼苗和果实这三个阶段中，并没有“我正在产生这个或那个”这样的傲慢和分别念。傲慢，是指执着的名称。同样，物质的集合也被至高不变的喜乐所吞噬，变成了至高不变的喜乐本身。然而，由于一切形式都是空性的自性，所以与一切事物和所知对等的最究竟的相显现出来，即使如此，也舍弃了傲慢。对此，在三摩地状态中，有转变之物从根本上止息的明点，以及在圣地中转变之地的习气止息的方式这二者。前者，以河流汇入大海，以及成分的集合变成水银这两个例子，说明了不变明点的成就方式。虽然这之前已经说过，但如果说得更清楚，那么自续的三十六蕴界物质诸法的精华就是明点菩提心。如果将明点菩提心微尘本身分为法，那么根据微尘的自性，有粗大、微细、极微细三种，或者粗、清、极清三种。或者，也有粗、中、细三种，或者稀薄、粘稠、极粘稠三种的说法。从这些之中，拙火燃烧，平凡的蕴界之法逐渐被烧小，明点融化并逐渐增大。
English
When they enter the ocean, their taste becomes the same as the ocean water, becoming one. Similarly, when these collections of animate and inanimate objects, composed of the thirty-six aggregates and elements, dissolve into the unchanging bindu, they become the same as the unchanging bliss. Just as when mercury is created, the various different medicinal ingredients are consumed by the mercury, and everything becomes one taste, which is mercury itself. Even when it becomes mercury, all the different powers of the various ingredients are simultaneously absorbed by all the mercury. Furthermore, when seeds such as rice are sown in the field, they absorb the essence of the soil and ingredients such as water and fertilizer, and again produce the self-nature of the seed, which is rice ears and harvest. However, in these three stages of seed, seedling, and fruit, there is no arrogance or discriminating thought of "I am producing this or that." Arrogance refers to the name of clinging. Similarly, the collection of objects is also consumed by the supreme unchanging bliss, and becomes the supreme unchanging bliss itself. However, since all forms are the nature of emptiness, the ultimate aspect that is equivalent to all things and knowable objects manifests, and even so, arrogance is abandoned. Regarding this, in the state of samadhi, there is the bindu in which the changing object fundamentally ceases, and the way in which the habitual patterns of the place of transformation cease in the holy ground. The former, with the two examples of rivers merging into the ocean and the collection of elements becoming mercury, explains the way in which the unchanging bindu is accomplished. Although this has been said before, if it is said more clearly, then the essence of the thirty-six aggregates and elements of one's own continuum, the material dharmas, is the bindu bodhicitta. If the bindu bodhicitta particle itself is divided into dharma, then according to the nature of the particle, there are three: coarse, subtle, and extremely subtle, or three: coarse, clear, and extremely clear. Alternatively, there are also said to be three: coarse, medium, and fine, or three: thin, viscous, and extremely viscous. From these, as the inner heat blazes, the ordinary aggregate and element dharmas are gradually burned smaller, and the bindu melts and gradually increases.
Chinese
又，明点次第三者也是，后者后者越发广大，前者前者焚烧，最终微尘法的明点最清澈者，由后得融化而到达宝珠时，以空色大印束缚，明点彼者从圆满的部分中，物质法消失而成为空色后，与束缚者的空色成为一体时，既是明点也是空色，因此称为空性之明点，或大明点，或大清净。那是心性的自显现，因此没有融化、动摇、滴落三者的法，因为是法性，所以称为不变之明点，与彼者本体相同，也是从证悟不变之明点的角度，将不变之乐称为智慧，证悟的方式也是以自证的方式。以那样的方式，不变之乐生起一刹那，像那样圆满二万一千六百时，白红风三者全部成为空色的唯一明点，其他粗大蕴界如新融化的酥油般，沉淀物干涸，如变为酥油的精华般，每一刹那之前必定生起一次拙火燃烧，因此沉淀物焚烧，清净者已成为明点，所以在后面没有遗留身体之物。自续所摄的三十六蕴界就是那样转变，以彼之力量，外显现的一切也完全转变为美好，是这样的。转变乐虽然无实，然而具有转变的习气，因此世俗的显现那时没有消失。后来在圣者十二地，逐渐串习彼习气，显现为自显现的此者也逐渐全部转变，最终到达圆满佛陀的地位时，不净的显现完全止息，唯有不变之乐的显现安住于广大中。因此，诸事物的法性最初是什么，彼者执持一切形象的空色与乐双运的自性时，事物世俗的法消失之际，仅仅是了悟彼法性与法性之大海从原始就是一体，事物彼者不变。
English
Furthermore, the three bindus in sequence are such that the latter becomes increasingly vast, and the former is burned away. Eventually, when the purest bindu of particulate matter melts through subsequent attainment and reaches the jewel, it is bound by the great mudra of emptiness and form. That very bindu, from being a part of the whole, has its material qualities vanish and becomes emptiness and form. When it becomes one with the emptiness and form that binds, it is both bindu and emptiness and form. Therefore, it is called the bindu of emptiness, or the great bindu, or the great purity. Since it is solely the self-appearance of the nature of mind, it lacks the qualities of melting, moving, and dripping. Because it is the nature of reality, it is called the immutable bindu. Although it is one in essence with that, from the perspective of realizing the immutable bindu, immutable bliss is referred to as wisdom. The way of realization is also through self-awareness. In such a way, a single moment of immutable bliss arises, and when twenty-one thousand six hundred such moments are completed, all three—white, red, and wind—become solely bindus of emptiness and form. When the other coarse aggregates and elements melt like newly melted butter, the sediment dries up, transforming into the essence of clarified butter. Before each moment, there must necessarily be a burning of fierce heat. Therefore, the sediment is burned away, and the pure has already become a bindu, so there is no residue of the body left behind. The thirty-six aggregates and elements gathered by one's own continuum transform in this way. By the power of that, all outer appearances are also completely transformed into the solely good. This is so. Although the bliss of change is without substance, it still possesses the imprints of change. Therefore, this conventional appearance does not cease at that time. Later, on the twelve bhumis of the noble ones, that imprint is gradually purified. This appearance as self-appearance also gradually transforms completely. Finally, when one reaches the state of complete Buddhahood, impure appearances cease entirely, and only the appearance of immutable bliss abides in vastness. Therefore, whatever the primordial nature of things is, when that holds the nature of the union of emptiness and form and bliss in all aspects, at the time when the conventional qualities of things vanish, it is simply realizing that that nature of reality and the great ocean of the nature of reality are primordially one. That thing, that immutable...
Chinese
现在变得安乐，并且考察执持一切相，因为新领悟了以前没有领悟的。所以在瑜伽士的心中，会显现出一种像是从以前是事物的东西，变成了不变化的安乐的状态。另外，当一切相的空色达到圆满时，就能因此通晓过去、现在、未来三时的一切所知。而且，这也不是以互相二元对立的方式，因为三时所知并不存在于自己的觉知之外，而是仅仅看到它们不存在。所以，觉知和所知是同一个身。安乐和无边相的空色是同一种味道。安乐的自性是无缘的大悲，所以大悲也安住于一切相的空性中，因此称为空性大悲的自性。一切相的大悲能够同时成办无量众生的利益。胜义三有的一切相，因为是原始的，所以最初不生，中间不变，最后不灭，因此三有没有生和灭。在那之后，所显示的就是唯一的、离于分别的大乐。毒蛇咬伤的痛苦感受是，最初在伤口处感受到痛苦，但当毒性发挥到极致时，就感觉不到伤口的刺痛或知觉了，身体的其他部位也没有知觉，五根门上的五种识也不见色等五境，因为昏厥和迷醉的缘故。同样地，最初在融乐的状态时，会傲慢地认为特别体验到安乐，但当瑜伽士不变的殊胜大乐之心，其分圆满时，也感觉不到体验到金刚宝的安乐，身体的其他部位也没有感觉，因为没有执着于安乐。就像所有的山川都变成纯金时，就不会贪恋金块一样。因为受到安乐的加持，根门上的识不会觉察到外境，因为在等持中不净的显现止息，二元对立消失，身语意三都变成了纯粹的大乐。这即是安