Chinese
彻底转变。它的智慧本身不会消逝。以无垢之性真实安住。犹如精华渗透的铁，不会再变成铁。同样，被安乐渗透的心，不会再变成痛苦。如是说。犹如铜的本体存在，以及铜的杂质，显现为颜色难看且粗糙，不稳定的两部分最初产生时是同时的。即使如此，也像无法分离一样存在。但是，铜的物质存在本身，并不存在于铜的粗糙和颜色难看的性质中。通过涂抹能将铜变成黄金的药剂，铜的杂质部分，颜色难看、粗糙，以及被烧毁切割的部分会消失。但是，它的物质存在本身不会消失。以前铜的体积有多大，现在也同样以无垢、颜色鲜亮、柔软，以及不会被烧毁切割的金子的本体而存在。那时，铜的自性存在本身，从一开始就是清净的，对于它来说，先天具有的杂质，颜色难看等等，从根本上断除，是具有双重清净的例子。同样，在轮回的时候，心和障碍虽然看起来像无法分离，但是心并不存在于障碍的本体中。心的杂质也通过具有所缘的空性大手印的修持，彻底消失。那个心的自性智慧本身，永远不会消失。在原本没有被垢染的基础上，摧毁了暂时的，以后不再产生，因此，具有双重清净，以无垢之性真实安住。这个道理在《大乘经庄严论》和《法界赞》中非常广博地阐述了。具有双重清净，只安住在无垢之中的理由是：犹如精华渗透的铁变成金子，不会再变成铁一样。被不变的安乐渗透的心，那个大乐胜义谛，不会再返回痛苦轮回的自性中。第三个是：没有比离贪更好的罪恶，没有比安乐更好的福德。因此，思维不变的安乐，人主应恒常安住其中。年轻人啊
English
Complete transformation. Its wisdom itself does not perish. It truly abides in the nature of stainlessness. Just as iron permeated with essence, will not revert to being iron. Similarly, the mind permeated with bliss, will not revert to being suffering. Thus it is said. Just as the essence of copper exists, and the impurities of copper, appearing as ugly in color and rough, the two unstable parts arise simultaneously at the beginning. Even so, they seem to exist as inseparable. However, the mere existence of the substance of copper does not exist in the nature of the roughness and ugly color of copper. Through the application of the elixir that transforms copper into gold, the impure part of copper, the ugly color, the roughness, and the part that is destroyed by burning and cutting, will disappear. However, its very existence will not disappear. As much as the volume of copper was before, it now exists in the same amount with the nature of gold, which is stainless, bright in color, soft, and indestructible by burning and cutting. At that time, the very existence of the nature of copper, which is pure from the beginning, for it, the innate impurities, ugly colors, etc., are completely eliminated from the root, which is an example of having dual purity. Similarly, in the time of samsara, although the mind and obscurations appear inseparable, the mind does not exist in the nature of obscurations. The impurities of the mind are also completely eliminated through the practice of emptiness with objects, the Great Seal. The very nature of that mind, wisdom itself, never disappears. On the basis of being originally untainted by impurities, the temporary ones are destroyed and will not arise later, therefore, having dual purity, it truly abides in the nature of stainlessness. This meaning is very extensively explained in the Mahayana Uttaratantra Shastra and the Dharmadhatu Praise. The reason for having dual purity and abiding only in stainlessness is: just as iron permeated with essence becomes gold, it will not revert to being iron. The mind permeated with unchanging bliss, that great bliss ultimate truth, will not return to the nature of suffering samsara. The third is: there is no sin greater than non-attachment, there is no merit greater than bliss. Therefore, thinking of unchanging bliss, the lord of men should always abide in it. Young man
Chinese
母之喜乐者，无有不能言说安乐。 获得青春之喜乐时，大安乐自己能知。 如是离于等持者，不能言说安乐。 获得无变等持时，瑜伽士以自证而变。 从无变所生之乐觉，于一切智者亦生犹豫。 如是然亦非心乐，不应离贪。 此处“他者”乃“中间”之语，亦用于殊胜或大。 故安乐衰损之离贪之外，无有他者，即无有大罪。 安乐未衰损之外，无有他者，即无有大福德善。 是故，当令心恒常安住于安乐之殊胜无变之乐中。 “人主”者，乃藏人也。 若尔，若未现见无变之乐，当如何信耶？ 以圣者各自以自证而成立故，当信圣者之语。 如是之义者，如少女幼童之相续中，喜乐之安乐未现前者，不能知如是而体验，亦不能语于他人。 然何时青春成熟，获得喜乐时，则自己能知能识大安乐。 如是，离于等持之支分，即未获得者，不能知无变之乐，亦不能无误言说。 然获得无变之等持支分时，瑜伽士自身以体验故，以自证而证悟之。 如是然未获得彼者，于诸佛之大乐身，从无变明点而得生等，生犹豫时，教诫曰：从无变所生等，于此“脱变”中，未获得一切智者，从无变所生，生犹豫也。 如是说者，如与梵语亦相合。 彼亦未获得一切智者之位故，于彼从无变所生与未生生犹豫故，莫轻慢无漏之道耶？ 且置彼事，如是然亦从轮回之贪著中，明点未移者，与圆满喜乐相应，移者非心乐，青春等圆满衰损者，以现量而成立。
English
The joy of a mother, without it, one cannot speak of bliss. When one obtains the joy of youth, great bliss is known by oneself. Likewise, one separated from samadhi cannot speak of bliss. When one obtains immutable samadhi, the yogi transforms through self-realization. The awareness of bliss born from immutability, even the omniscient ones doubt it. Thus, it is not mental happiness; one should not be without detachment. Here, "other" is a word for "intermediate," also used for superior or great. Therefore, other than detachment from the decline of bliss, there is no other, meaning there is no great sin. Other than the non-decline of bliss, there is no other, meaning there is no great merit or virtue. Therefore, one should always keep the mind abiding in the superior, immutable bliss of happiness. "Lord of men" refers to the Tibetan. If so, if one does not directly see immutable bliss, how can one believe? Because it is established by the self-realization of the noble ones, one should believe the words of the noble ones. The meaning of this is that, in the continuum of a young girl or child, the manifest joy of happiness is absent, so one cannot know or speak to others about experiencing it in this way. But when youth matures and one obtains joy, one knows and understands great bliss for oneself. Likewise, one separated from the limbs of samadhi, that is, one who has not obtained them, cannot know immutable bliss, nor can one speak of it without error. But when one obtains the limbs of immutable samadhi, the yogi himself realizes it through experience and self-realization. Thus, if one has not obtained it, when one doubts that the great blissful body of the Buddhas is obtained from the immutable bindu, the instruction is: born from immutability, etc. In this "transformation of departure," not having obtained omniscience, one doubts what is born from immutability. As such, it is in accordance with Sanskrit as well. Because one has not obtained the state of omniscience, one doubts whether it is born from immutability or not, so one should not disrespect the undefiled path? For the moment, set that aside. Even from the attachment of samsara, if the bindu has not moved, it is in accordance with perfect joy, but if it has moved, it is not mental happiness, and the perfection of youth, etc., declines, which is established by direct perception.
Chinese
因为，不应成为坏失安乐的离贪。现在讲述由此延伸的道理。第三，显示遮蔽之主——转移的过患是：转移之后即成离贪，离贪之后即生痛苦，痛苦使众生的界耗尽，耗尽之后即称为死亡，死后再次由彼等之，有也，有之后再次死而转移。如是众生的有，由离贪而生，非由其他。是故以一切努力，断除转移之贪着，以何而得不变之安乐？瑜伽以系缚轮回，有欲者亦不成离贪，不欲成为贪欲的教法，于我所说之续中，再次称瑜伽士为痛苦。如是说。彼即是，明点转移之后，四无量心坏失，四烦恼生起。贪欲坏失即是罪，因为对极度可爱的女子生起嗔恨。由嗔恨生起愚痴，由此自身金刚堕落，心则恒时愚昧。不胜一切饮食等其他境上而极度耽着。由此以贪着扰乱心，安乐坏失，于六道中流转。如是说。彼即是，贪乐之安乐增长的自性是大悲，嗔恨坏失的自性是慈爱，愚痴灭尽的自性是欢喜，不变的自性是舍。彼即是，明点转移之时即是罪，即大悲灭尽，以及对可爱女子，爱意坏失的嗔恨，以及欢喜坏失而愚昧的愚痴，以及于我愚昧，舍灭尽的相，对他人嗔恨以及变化，诸有依次生起。如是之无明烦恼，由此则转动行等十二支的轮转。此处进入轮回之理是，十二缘起，彼即是根本的无明，即是刚说的变化乐的习气，由彼之力所生四种能力，以及由此所生的四种想法。彼等亦是使事物明晰的欲望，以及使心进入的作为，以及意义确定和分别念，以及使境之相混合的智慧，以及彼自然的力量。
English
Because, one should not become detached from desire, which ruins happiness. Now, I will explain the principles that arise from that. Third, showing the faults of transference, which is the main obscuration: From transference comes detachment from desire. From detachment from desire comes suffering. Suffering exhausts the elements of beings. From exhaustion, it is said to be death. After death, again from those, there is existence. From existence, again there is death and transference. Thus, the existence of sentient beings arises from detachment from desire, not from anything else. Therefore, with all effort, abandon the attachment of transference. By what does one become unchangeable happiness? Yoga, by binding samsara, even those with desire do not become detached from desire. One does not desire to be a teaching of desire. In the tantra spoken by me, again, one calls yogis suffering. Thus it is said. That is, when the bindu is transferred, the four immeasurables are ruined and the four afflictions arise. The loss of desire is sin, because hatred arises towards the extremely beloved woman. From hatred arises ignorance, and from this, one's own vajra falls, and the mind is always deluded. One indulges greatly in all non-supreme foods and drinks and other objects. By this, the mind is disturbed by attachment, happiness is ruined, and one wanders in the six realms. Thus it is said. That is, the nature of increasing happiness of desire and joy is compassion. The nature of the loss of hatred is loving-kindness. The nature of the exhaustion of ignorance is joy. The nature of immutability is equanimity. That is, at the very moment of the transference of the bindu, there is sin, that is, the exhaustion of compassion, and hatred, which is the loss of the beloved affection for the beloved woman, and ignorance, which is the loss of joy and delusion, and delusion in self, the characteristic of the exhaustion of equanimity, hatred towards others, and change, the existences arise in sequence. From such ignorance and afflictions, the wheel of the twelve branches, such as action, turns. Here, the way to enter samsara is the twelve links of dependent origination. That is, the root ignorance is the habit of changing pleasure, which has just been explained. From the power of that arise the four powers, and the four thoughts that arise from that. Those are also the desire that makes things clear, and the action that makes the mind enter, and the wisdom that determines and conceives the meaning, and mixes the aspects of the object, and that self-generated goodness.
Chinese
使之空虚是第四种力量，是产生新的习气并滋养旧习气的心。临终时的善念是寂静的念头，是英勇的功德，是前往天界的因。那时的不善念头强烈的是黑暗的念头，是黑暗的功德，是地狱。那时的中等不善是微尘的念头，微尘的功德，是鬼神。那时善与不善混合的是混合的念头，是三种功德混合，是人和畜生的出生的因。从那里的果报出生来说，主要运用清醒状态的是地狱和阿修罗二者。主要运用梦境的是天和饿鬼二者。主要运用沉睡的是人。主要运用第四种状态的是畜生。将四种状态和六道结合起来，是因和果互相增长的方式。这样，从前世的四种力量和四种念头来说，直到死亡时进入空性为止是无明。在子宫中连接相续，被业力牵引的是行。刚连接相续的意识是识。六界增长是名色。根门显现是六入。由此获得执取微细境的能力是触。体验境是受，这是在子宫中七个月以下。对于有（存在）的享受，对于苦乐取舍生起贪欲是爱。肢体摇动是取。出生的时候气息流动是有。从那之后直到孩童和青春之间是生。衰老和死亡的状态是老死。《金刚心释》中说：“死亡时无明进入，行从那里产生到出生。”又说：“不动等进入何处，从那里意识是有。从那里名和色变化，六界自性从那里开始。”又说：“触是眼等和色等一起结合。”又说：“从那里受产生变化。”又说：“有的享受的自性是，从那里爱产生。伸展腿和手是，从那里称为近取。孩童生命清净产生是，从那里有产生。”