English
Now may it be well, and examine the holding of all aspects, because one newly realizes what was not previously realized. Therefore, in the mind of a yogi, something like going from what was previously a thing to an unchanging state of bliss appears. Furthermore, when the emptiness-form of all aspects is perfected, one will thereby know all knowable things of the three times. Moreover, this is not in a mutually dualistic way, because the knowable things of the three times do not exist apart from one's own awareness, but one sees only that they do not exist. Therefore, awareness and the knowable are the same body. Bliss and the emptiness-form of infinite aspects are of one taste. The nature of bliss is objectless great compassion, so that compassion also abides in the emptiness of all aspects, therefore it is called the nature of emptiness-compassion. The great compassion of all aspects is able to accomplish the benefit of limitless sentient beings simultaneously. The all aspects of ultimate reality, the three realms, because it is primordial, is initially unborn, unchanging in the middle, and ultimately undying, therefore the three realms have no birth and death. After that, what is shown is the one great bliss, free from conceptualization. The painful sensation of being bitten by a poisonous snake is that, initially, pain is felt at the site of the wound, but when the potency of the poison reaches its peak, one does not feel the stinging or sensation of the wound, nor is there sensation in other parts of the body, and the five consciousnesses at the sense gates do not see the five objects such as form, because of fainting and intoxication. Similarly, initially, in the state of melting bliss, one arrogantly thinks that one is especially experiencing bliss, but when the yogi's unchanging, supreme great bliss mind, its parts are perfected, one does not even feel that one is experiencing the bliss of the vajra jewel, nor is it in other parts of the body, because there is no clinging to bliss. Just as when all mountains and rivers become pure gold, there is no craving for gold nuggets. Because of being blessed by bliss, the consciousnesses at the sense gates do not perceive objects, because in samadhi the impure appearance ceases, duality vanishes, and body, speech, and mind all become pure great bliss. This is the
Chinese
因此，显示了二元对立的止息及其原因。例如，当将完全由纯净水银和铁块制成的混合物，恰当地放置并固定在一个地方时，如果用猛烈的火焰加热和燃烧铁，那么它会从各个方面、在任何时候都变成黄金。同样，不可改变的喜乐，恰当地安住在身体的一个部位，即金刚宝中，当与业手印等结合时，由欲望产生的拙火燃烧之火，如果持续不断地加热菩提心，那么它会从各个方面、在任何时候都将三十六种蕴界转化为不可改变的大明点。这表明，从禅定的第一个瞬间生起，到间歇时修持业手印的行为，必须圆满不可改变的喜乐。上面只说了蕴界转变为大乐，而这则显示了如何转变的方式。正如用精华浸透的铁变成金子，在任何时候都没有污垢，不会变成绿松石的性质，而是光明地存在一样，被不可改变的喜乐浸透的心，在任何时候都不会产生习气的污垢。这里所说的“污垢”，指的是“ཀཱ་ལི་ཀ་”（藏文，梵文天城体，kālikā，黑色的意思），意思是说，不要以为即使大部分变成了黄金，但有些地方还残留着铁锈的黑色痕迹。这里的意思是没有那种情况。而“习气”，指的是“བཱ་ས་ན་”（藏文，梵文天城体，vāsanā，梵文罗马拟音，vāsanā，习气），一般来说，指的是习气、处所和污垢等。但在这里指的是污垢，就像世间所说的煤炭没有白色的污垢，或者说这个和这个没有功德的污垢，也没有过失的污垢一样，指的是连极小的部分也没有残留的意思。即使它不是真实存在的，也不应将相似的微细无明习气的处所视为习气，因为如果这样认为，那么首先真实断除的所断之物的习气，也会变成在第一个地上就被断除的过失。因此，对于已经转变为不可改变的喜乐的事物，丝毫不会沾染到真实存在的改变，这就是说，不可改变的喜乐所断除的
English
Thus, the cessation of dualistic appearances and its causes are shown. For example, when a mixture made entirely of pure mercury and iron lumps is properly placed and fixed in one place, if the iron is heated and burned by a fierce fire, then it will be transformed into gold from all sides and at all times. Similarly, the unchanging bliss, properly dwelling in one part of the body, the vajra jewel, when combined with karma mudra etc., the fire of tummo blazing from desire, if it constantly heats the bodhicitta, then it will transform the thirty-six skandhas and elements into the great unchanging bindu from all sides and at all times. This shows that from the first moment of samadhi arising, to the practice of karma mudra in the intervals, the unchanging bliss must be perfected. Above, it was only said that the skandhas and elements are transformed into great bliss, but this shows how they are transformed. Just as iron soaked with essence becomes gold, which is without impurity at any time, does not become the nature of turquoise, but remains luminous, so the mind soaked with unchanging bliss never has the occasion to generate the impurity of habit. Here, the word "impurity" refers to "kālikā" (ཀཱ་ལི་ཀ་，कालीका，kālikā，black), meaning that one should not think that even if most of it has become gold, there are still black traces of iron rust left in some places. The meaning here is that there is no such thing. And "habit" refers to "vāsanā" (བཱ་ས་ན་，वासना，vāsanā，habit), which generally refers to habit, place, and impurity, etc. But here it refers to impurity, just as it is said in the world that coal has no white impurity, or that this and this have no impurity of merit, and no impurity of fault, meaning that not even the smallest part remains. Even if it is not actually existent, one should not regard the place of similar subtle ignorance habits as habits, because if one thinks so, then the habits of the objects to be abandoned that were first actually abandoned will also become the fault of being abandoned on the first ground. Therefore, for something that has been transformed into unchanging bliss, not even a trace of actual change is tainted, which means that the unchanging bliss has abandoned the
Chinese
从此以后，便成了不生的法性。又如铁变成金子一样，用猛烈的火来锻炼，就会像去除铁锈等污垢一样。获得不变化的喜乐也是如此，如果反复用拙火的贪欲之火焚烧，那么应该断除的污垢就会逐渐消失。如是宣说，此处有所不同，在三摩地的支分之时，用拙火焚烧，以冶炼铁的比喻来表示，而对于已经变成金子的，则需要用火来锻炼的比喻，这表明在三摩地圆满之后，需要通过殊胜的十二地贪欲大道的途径。譬如，接触到名为“巴日夏嘎”的大宝珠，石头就会变成因陀罗尼罗等，铁等矿物就会变成黄金等，发出耀眼的光芒。同样，将心平等地安住在不变的喜乐明点上并与之相触，心和心所也会转变为安乐的自性。当自性完全显现时，世俗诸法的传承也会转变为道谛，在其他显现中利益众生。如是宣说。又有人认为，精液的界与世间是共通的，依靠束缚它的行为而变成佛是不合理的。对此，在此说多了也没有什么用处，即使在世间世俗谛的显现中，将铁彻底冶炼成金子的精华能力，即使已经显现，也不应该进行考察和分析，因为对于事物本性的这种能力，平凡的智慧和思辨的推理是无法进入的。既然如此，那么如果再次从胜义谛的角度出发，被突如其来的污垢所覆盖的这个心，依靠不变明点的力量，将其彻底冶炼成佛陀的智慧的这种智慧能力，不应该进行考察，更何况还需要说什么呢？如是。第二，从总体上说明遣除障碍的方法，有三点：说明障碍的自性，阐述具足二种清净的特征，以及获得它的方法各自以自证成立的方式。
English
From then on, it becomes the nature of not being born. Moreover, just as iron turns into gold, when refined by a fierce fire, it becomes free from impurities such as rust. Similarly, obtaining the unchanging bliss, if repeatedly burned by the fire of passionate desire of Tummo, then the impurities to be abandoned will gradually disappear. As explained, there is a difference here: during the stage of the limb of Samadhi, burning with Tummo is illustrated by the example of smelting iron, and the example of needing to refine gold that has already been transformed is explained to show that after Samadhi is complete, one needs to traverse the twelve Bhumis of the noble ones through the path of great desire. For example, through the contact of touching a great jewel called 'Pariśaka', stones turn into Indranila and so on, and metals such as iron turn into gold and so on, emitting radiant light. Similarly, by placing the mind evenly on the unchanging bindu of bliss and touching it, the mind and mental events also transform into the nature of bliss. When the naturally pure nature is manifested, the lineage of conventional dharmas also transforms into the truth of the path, benefiting sentient beings in other appearances. Thus it is taught. Furthermore, some may think that the element of semen is common to all worlds, and it is unreasonable to become a Buddha by the act of binding it. In this regard, what is the use of saying much here? Even in the appearance of worldly conventional truth, the power of the essence of the taste that thoroughly smelts iron into gold, even if it has become manifest, should not be examined and analyzed, because ordinary wisdom and speculative reasoning do not enter into this nature of the power of things. If that is the case, then what need is there to say more about the power of wisdom that thoroughly smelts this mind, which is covered by sudden impurities, into the wisdom of the Buddha through the power of the unchanging bindu, from the perspective of ultimate truth? Thus. Second, explaining the method of removing obscurations in general, there are three points: explaining the nature of obscurations, explaining the characteristics of possessing two purities, and the manner in which the means of obtaining it are established by individual self-awareness.
Chinese
顶礼！第一是：心上没有突如其来的污垢，不是比心更长久的，没有心就不会产生，不是不灭地住在心上。这样以简要指示的方式立下誓言后，详细阐述的就是：如果这确实是突如其来的，那么之前心就是无垢的。如果比心存在的时间更长久，那么它又是从何而生呢？如果无心也能产生，那就如同虚空中的花朵。如果它恒常住在心上，那么就永远无法解脱。这样说道。遮蔽的特征或特点是心的过失，即先前心刚产生时它也随之产生，与心性既非同质也非异质，当它存在时，心似乎与之混合，但由于自性相违，它是可以分离的具有突发性的法。因此，污垢即遮蔽是后来产生的，所以是突如其来的。如果认为心性原本就是无垢的，那么，心性原本无垢，后来才产生突如其来的污垢，这是不对的。如果这确实是后来产生的突如其来的，那么之前心就是无垢的，即被污垢净化，被污垢净化后再次产生是不合理的。如果污垢比心存在的时间更长久，不是在心之前，当它是这样的时候，如果心不存在，那么遮蔽是从何而生的呢？这样考察是不合理的。没有心，遮蔽也不会产生。如果无心而产生遮蔽，那么就会导致无因而生，因为那样的话，就如同虚空中的花朵也会产生一样。心上的遮蔽不是不灭的，即遮蔽不是以心之自性而存在，也不是不可分离的。如果遮蔽以心之自性恒常住在心上，那么就永远不可能获得解脱，因为心不灭，它也无法灭尽，它灭尽时，心也灭尽，因此没有获得解脱者。第二是：那么，如何去除自性心中的突如其来的污垢呢？回答是：就像铜的污垢，通过酸性物质的调和就会消失，但铜的存在本身并没有消失，它以无垢的状态真实存在。同样，心的污垢，通过空性的调和
English
Homage! First: There is no sudden stain on the mind, it is not longer lasting than the mind, it does not arise without the mind, it does not dwell inexhaustibly on the mind. Having made a vow in the manner of a brief instruction, the detailed explanation is: If this is indeed sudden, then the mind was previously stainless. If it lasts longer than the mind, then from what does it arise? If it arises without the mind, then it is like a flower in the sky. If it always dwells on the mind, then there is no liberation at all. Thus it is said. The characteristic or attribute of obscuration is the fault of the mind, that is, it also arises as soon as the mind is established, and it transcends being the same or different from the nature of the mind. Although it appears to be mixed with the mind when it exists, it is a sudden phenomenon of a nature that can be separated because its nature is contradictory. Therefore, impurity, that is, obscuration, is adventitious because it is later arising, and the nature of the mind is originally without impurity. If one thinks that the nature of the mind is originally without impurity, then it is not that a sudden impurity arises later in the nature of the mind that is originally without impurity. If this is indeed a later arising sudden impurity, then the mind was previously stainless, that is, purified by impurity, and it is unreasonable for it to arise again after being purified by impurity. If impurity lasts longer than the mind, it is not before the mind, and when it is like that, if the mind does not exist, then from what does obscuration arise? It is unreasonable to investigate in this way. Obscuration does not arise without the mind. If obscuration arises without the mind, then it would follow that it arises without a cause, because then it would be the same as a flower in the sky also arising. Obscuration on the mind is not inexhaustible, that is, obscuration does not dwell as the very nature of the mind, nor is it inseparable. If obscurations always dwell on the mind by the very nature of the mind, then it will never be possible to attain liberation, because the mind is inexhaustible and it cannot be exhausted, and when it is exhausted, the mind is also exhausted, therefore there is no one to attain liberation. Second: So, how does one abandon the adventitious impurity in the naturally existing mind? The answer is: Just as the impurity of copper is diminished by the combination of acid, but the existence of the copper itself does not diminish, it truly exists in a stainless state. Similarly, the impurity of the mind, through the combination of emptiness