Chinese
已经显示了这些特质，即由于没有升起和落下，并且不移动，所以是常恒；由于没有概念，并且没有心和心所，所以是无戏论；由于不变，所以是安乐；并且以精华的方式显示了一切相。因此，这显示了第二个要点，即法身的特质。所谓的“ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”是，天神之王请问说：“ཨེ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)是空性的自性，ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)被称为大悲。通过无二滴的结合，以此忆念双运。”这样说。ཨེ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)是一切相最胜的空性，ཝ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)字是不变的大乐，那两个滴结合在一起，那个双运被称为ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的字。那本身就是大乐俱生身，获得它就是了解它。如果自己变成了那个ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的体性，那就是了解了ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，仅仅是能解释一些名相是不够的。因此，任何通过获得ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的字而了解的人，他就了解了一切所知的事物，无论是如所有还是尽所有。因此，虽然智慧是唯一的，但通过大乐的方式了解如所有，通过一切相的方式了解尽所有。而且，这不是说每个特质都做不同的事情，而是说，仅仅通过一个智慧来了解一切所知的事物，这被称为一切相。由于仅仅是了解者也了解如所有，并且被安立为大乐，所以通过如所有，即实相大乐的体性来了解。这样，从了解一切所知的尽所有的角度来看，那个ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的智慧就被安立为化身。唉！那个ཨེ་ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的字，是所有佛陀的教法，即经和论的精华，因为所有的法都包含在那里，并且从那里产生。由于产生经的法，所以是语金刚，那本身就是智慧的勇士空行母等清净眷属的主尊，是拥有者，是说法者，即具有相好、父母、眷属、宫殿、刹土、供养的陈设，甚至从一个毛孔中，也会显现出过去、现在、未来一切所知的影像等游戏。
English
These qualities have been shown, namely, because there is no rising and falling and it does not move, it is permanent; because there is no concept and no mind and mental events, it is free from elaboration; because it is unchanging, it is bliss; and in essence, it shows all aspects. Thus, this shows the second point, the characteristics of the Dharmakaya. The so-called "E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus)" is, as requested by the Lord of the Gods: "E (ཨེ་, देवनागरी, e, meaning in Chinese: e) is the nature of emptiness, vaṃ (ཝཾ་, देवनागरी, vaṃ, meaning in Chinese: vam) is said to be great compassion. Through the union of the two inseparable bindus, may this remind us of union." Thus it is said. E (ཨེ་, देवनागरी, e, meaning in Chinese: e) is the emptiness endowed with all supreme aspects, the syllable va (ཝ་, देवनागरी, va, meaning in Chinese: va) is the unchanging bliss of great compassion, those two bindus are joined together, that union is called the letter E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus). That itself is the Great Bliss Coemergent Body, and obtaining it is knowing it. If one's own self becomes the essence of that E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus), then one knows E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus), but it is not enough to merely be able to explain some terms. Therefore, whoever knows through obtaining the letter E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus), he knows all knowable things, both as they are and as many as they are. Therefore, although wisdom is one, it is said to know as it is through the way of great bliss, and to know as many as there are through all aspects. Moreover, it is not that each characteristic does different things, but it is said that knowing all knowable things through one wisdom is called all aspects. Since the knower himself also knows as it is and is established as great bliss, it is known through as it is, the essence of the reality of great bliss. Thus, from the point of view of knowing as many as there are of all knowable things, that wisdom of E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus) is established as the Nirmanakaya. Alas! That letter E-vaṃ (ཨེ་ཝཾ་, देवनागरी, evaṃ, meaning in Chinese: thus) is the essence of all the Buddha's teachings, both sutra and tantra, because all dharmas are contained therein and arise from there. Since it produces the dharma of the sutras, it is the Vajra Speech, and that itself is the chief lord of the pure retinue of wisdom heroes and dakinis, the possessor, the speaker of the Dharma, that is, with marks and signs, fathers and mothers, retinue, palace, pure land, array of offerings, and even from a single pore, the images of all knowable things of the past, present, and future appear, and so on.
Chinese
具有无边际的相，而且所有这些相都不是由因缘所生的新相，而是本来就自然成就的，所以称为本有的相。最后两句诗说明了报身，这样就说明了三个意义的最后一个，即剩余的三身。第三，说明了显现成就的道次第，其中有追忆的意义的解说，三摩地的意义的解说，以及附带意义，劝诫修持俱生。第一，如果风是进入的门，将牢固的门闩放入；如果在那强烈的黑暗中，放出意之明灯；在胜者的珍宝之上，如果进入虚空，在有中嬉戏，涅槃也，黑者说为成就。意思是说，如果风是进入的门，中脉上下的门，九个孔和毛孔等等，将阻挡风的牢固的门闩，即易融不变放入，如果易融不变成就，那么即使点燃后得之火，也能使直至毛孔的脉和诸根的精华白分，以轮的次第而来，到达珍宝处无勤地系缚，毫不费力地到达顶髻，遍布身体的所有部分并稳固，诸根的门和毛孔等所有向外走的门都被白分阻挡，因此红分无法向外流动，而是向内聚集向下返回，安住在珍宝之内，从三印中如此修持易融不变，如果俱生母和明妃之内的黑暗和时火的强烈痛苦的生起之处，在那里，放出意，即仅仅是心之显现的空色拙火之灯，由此胜者的珍宝，连同三界的影像一起，在上面安住的虚空方向，空色的拙火在上面燃烧，首先明点融化，再次明点返回，在自己的身体内部和外部的虚空中，欲天和胜义三有进入并显现时，安住在有，即手印的嬉戏，大贪欲的行境中，获得无漏的涅槃。
English
It possesses limitless aspects, and all these aspects are not new aspects arising from causes and conditions, but are naturally accomplished from the beginning, so they are called innate aspects. The last two verses explain the Sambhogakaya, thus explaining the last of the three meanings, the remaining three bodies. Third, explaining the path sequence of manifest accomplishment, which includes explaining the meaning of recollection, explaining the meaning of Samadhi, and as an incidental meaning, advising to meditate on the co-emergent. First, if the wind is the door of entry, placing a firm bolt; if in that intense darkness, releasing the lamp of mind; above the Victor's jewel, if entering the sky, playing in existence, even Nirvana, the Black One speaks of accomplishment. It means that if the wind is the door of entry, the upper and lower doors of the central channel, the nine orifices, and the pores, etc., placing a firm bolt that blocks the wind, that is, the easily melted and unchanging. If the easily melted and unchanging is accomplished, then even lighting the fire of subsequent attainment can cause the essences of the channels and senses, the white elements, up to the pores, to come in the order of the wheels, reaching the jewel and being bound effortlessly, effortlessly reaching the crown, spreading throughout all parts of the body and becoming stable. All the doors that go out, such as the doors of the senses and the pores, are blocked by the white element, so the red element cannot flow out, but gathers inward and returns downward, dwelling within the jewel. From the three seals, practice the easily melted and unchanging in this way. If the darkness within the Kuntadarama and the consort, and the place where the intense suffering of the time fire arises, there, release the mind, that is, the lamp of the empty form of the mind's mere appearance, the Tummo. From this, the Victor's jewel, together with the images of the three realms, in the direction of the sky dwelling above, the Tummo of empty form blazing above, first the bindu melts, and then the bindu returns, in one's own body and in the external sky, when the desire gods and the ultimate three existences enter and appear, dwelling in existence, that is, the play of the mudra, in the realm of great desire, obtaining stainless Nirvana.
Chinese
也成为…的原因。如是宣讲也可以。我的分别念是，在果位时，以空色一切相，示现种种身而于有顶天中嬉戏，以不变的安乐成为超越涅槃之最胜，如同这样。在此随念之际，也认为是仅成就随顺之义。如此一来，从安乐和影像中，不住的涅槃便能成就，这是我，黑行者，依靠自己的经验而说的。如是，在吉祥时轮中说：生命善入中脉，与太阳一起，束缚于兔子的左右。手印极度交合，安住于心和最胜的安乐，真实受用金刚。在莲花中，金刚之声，或以自己手中的莲花供养，是为了安乐。不泄精的安乐，是夺取死亡恐怖的，具吉祥上师之面容。如是说。第二，开示三摩地的意义是：对于那些法之字，不要动摇，而结合心意。随即风息止息，对于境也不再有希望。在何处见到殊胜和特殊喜悦二者，就在那里观想法的文字。如果修持这样的口诀，那时，居士女也能止息不动的风。高耸入云的山顶平原，无论何处安立静修处，如果连狮子也不供养，大象的希望就遥不可及。这是说，这里有三个要点。第一，三摩地次第的体性是：瓦姆（藏文，梵文天城体，vam，水）字融化成明点，与埃（藏文，梵文天城体，eh，来）字空色的宝珠相系缚。对于埃瓦姆（藏文，梵文天城体，eh vam，来 水）这些法之字，不要动摇，要一心专注。将大乐的心意与空色相结合。随即，从二万一千六百业气中，必定会有一个止息并停止。那时，白色明点的一部分因与宝珠相系缚而返回头顶并融入。之后，红色明点的一部分自然地止息于头顶，向下返回并融入宝珠，因此，白红风三者的集合，变成一切相的空性，并被智慧的光芒所遍布，因此，对于色等庸俗的境，希望就
English
It also becomes the cause of... It is also okay to explain it like that. My discernment is that, in the state of fruition, with all aspects of emptiness and form, manifesting various bodies and playing in the realm of existence, and with unchanging bliss, becoming the supreme transcendence of Nirvana, just like that. Even in this moment of remembrance, I think it is only to accomplish the meaning of conformity. In this way, from bliss and images, the non-abiding Nirvana can be achieved, this is what I, the Black Practitioner, say based on my own experience. Likewise, in the glorious Kalachakra, it is said: Life is well entered into the central channel, together with the sun, bound to the right and left of the rabbit. Mudras are extremely united, abiding in the mind and supreme bliss, and truly enjoying the Vajra. In the lotus, the sound of the Vajra, or offering with the lotus in one's own hand, is for the sake of bliss. The bliss of not emitting semen is the face of the glorious Lama who steals the terror of death. It is said like that. Second, the meaning of Samadhi is shown: For those Dharma letters, do not waver, but combine the mind. Immediately the breath stops, and there is no longer hope for the object. Wherever one sees both the supreme and special joy, there visualize the letters of the Dharma. If one practices such a pith instruction, then, the householder woman can also stop the unmoving wind. The high mountain peak plain, wherever a retreat is established, if even a lion does not worship, the hope of an elephant is far away. This is said, there are three points here. First, the nature of the stages of Samadhi is: The Vam (ཝཾ་，梵文天城体，vam，Water) syllable melts into a drop, bound to the jewel of the Eh (ཨེ་，梵文天城体，eh，Come) syllable of emptiness and form. For those Dharma letters of Eh Vam (ཨེ་ཝཾ་，梵文天城体，eh vam，Come Water), do not waver, but focus with one mind. Combine the mind of great bliss with emptiness and form. Immediately, from the twenty-one thousand six hundred karma winds, one will surely stop and cease. At that time, one part of the white element returns to the crown of the head and dissolves because it is bound to the jewel. Then, one part of the red element naturally stops at the crown of the head, returns downwards and dissolves into the jewel, therefore, the collection of the three, white, red, and wind, becomes emptiness of all aspects, and is pervaded by the light of wisdom, therefore, hope for ordinary objects such as form is
Chinese
并且舍弃生起而也会变为无有。那也是因为红色融入则为境，白色融入则为根，风融入则为与作意一起的识，转变为安住于不变化的明点和乐双运的自性。此处所说的“彼等”是多数之义的二词，所谓“等”是法的文字，因为反复修习，所以有先后多种，是并非仅一次之义。第二，于何处之界限是，所谓“何处”的何是总称之语，但此处以词语伴随之力的缘故，顶髻之明点从中脉道而来，于何处到达宝珠之顶端处之时也。那也是喜和，各种各样的刹那先前已逝去，殊胜喜成熟之刹那也已逝去，但因为没有被其他间隔开的刚逝去之故，称为见到。此处胜喜是下稳固，是遍寻胜喜，并且此二者之间也被其他时间间隔开之故，称为见到胜喜，虽然以俱生一刹那同时见到前后二者，但因为是刹那初始和终结二者的见之故，也说了见到喜和胜喜二者，譬如手杖的行走一般。如是说。因此，殊胜喜和胜喜二者之间或中央那里，以埃字（藏文：ཨེ་）系缚旺字（藏文：ཝཾ་）的法的文字，以无相俱生之乐，以圆满一切相之形相，以一心专注之义来表示吧。如果以如此这般的口诀来修持，那么，彼时，家室阿瓦杜提（梵文：Avadhuti）之主母，因为智慧之风不摇动而安住，所以会束缚庸常之风于虚空之中。这是不变化之明点迅速成就之因，是显示修习殊胜的融乐不变的特殊时间界限，并且俱生见到殊胜和胜喜二者的真实意义是，于菩提之心强烈系缚为宝珠之时，以明点的那个时候，以随顺贪欲之力量，也有燃烧和摇动的一部分。以强烈系缚之力量，也有上翻热度的一部分，如太阳的风速和自转二者相遇，以及巨人抓住老虎一般。