English
The Pandit Pranjashrijnana of Zangling, also the teacher Dhirishrijnana, the Brahmin Ratnapala, and Vairochana Vajra, known as Stonglung Bhairo, translated the Dohas and scattered instructions of various Siddhas. The Lama Black Indian, known as the Holy Buddha, also said that many treatises and small works of the Siddhas were instructions. At that time, the translator Zhama Sengge Gyaltsen and Ma Chobar and others also translated a lot, and many of them translated into Tibetan themselves. Also, many are not sure whether they have been completely translated, and it seems that they came from the heart. Although there is no definite conclusion on the biographies of the Siddhas, no research is done on this type. Among them, although there are many sayings that seem to be the words of the Black Practitioner, for the time being, putting the others aside, the Brahmin Ratnapala compiled the self-translations of the Dohas and one or two instructions of most of the eighty-four Siddhas. This seems to be a reliable scripture translated from the Indian original. Among them, the Doha of the Black Practitioner appears, that is: Colored powder mandala, vase, bell, etc., not seeing liberation as a way to fill the belly. Who would do such a thing as Kahnapa said, all are false, so they want to deceive. This supreme path of the only innate, Kahnapa, I have clearly and completely known. Although many scriptures are recited and studied, even children can hardly know a little. Prohibiting the path of going to the left and right, the sun and moon Rahu merge into one place. Not bright, not dark, extremely clear, arising simultaneously from the grace of the Guru. The song of the Black Practitioner is finished, as it is said, this is similar to the words of the previous Dohas. The meaning of this is represented by the colored powder mandala, canvas paintings and three-dimensional reliefs, and the body mandala measured by discriminating thoughts, etc., these extravagant mandalas, and the differences between bottles and bells and other objects, clinging to the appearance and feeling satisfied, not seeing liberation, that is, not seeing liberation, it is just a way to fill the body.
Chinese
仅仅是土地滋养的缘故啊！这是卡纳巴所说的。谁会追求至高之义而做那样的戏论呢？因为所有这些人为造作的瑜伽都是虚假的因，所以认为不会获得不动摇的果位，是欺骗。所谓“唯一”，是指基础相同的集合。这既是俱生唯一，也是殊胜之道。卡纳巴我以亲身经历清楚地完全了解，但各个孩童的班智达等贤愚之人，即使阅读和学习了许多经文和论释，也丝毫不会了解这深奥的意义，因为他们远离了上师的口诀。经文密咒和论著也有讲解三藏或声明、量学等外道之道的。那么，俱生之道又是怎样的呢？阻止右边的罗玛和左边的姜玛脉道的风和明点运行，使其汇集于中脉。心安住于无分别的乐空之中。月亮白明点和显现，太阳红明点和增盛，罗睺黑暗获得风。这些融合为一，即身体的白红风三者在中脉中清净，心的乐明无分别三者味道相同，身心二者所依之法喜悦三者融合为一。在世俗名言的方面没有显现，在胜义智慧的方面没有黑暗。所有一切的安乐都极其明显，这就是原始身，或光明一切皆空，或俱生喜悦的智慧。获得它也来自于金刚上师圣者的加持。这是对本论圆满次第的真实智慧进行识别，并消除对证悟此法的怀疑。桑苏卡巴瓦姆！第五节。༈ 印度语：班杂殊罗卡。藏语：第五节。向吉祥黑汝嘎顶礼！水干涸了，泥土中的莲花枯萎了。蜂蜜逃走了，去向也无从知晓。根、叶、树干被火焰的结合所焚毁。内行者说，看看感官的欢笑吧！吃喝着，从住所折断树枝而离去。杰！
English
It is only because of the nourishment of the earth! So said Kanhapa. Who would engage in such elaboration while seeking the supreme meaning? Because all these contrived yogas are false causes, it is believed that one will not attain the unwavering fruit and is deceived. The term "sole" refers to the collection of common ground. This is both the sole innate and the supreme path. Kanhapa, I know it clearly and completely through personal experience, but the wise and foolish, such as the panditas of each child, even if they read and study many scriptures and commentaries, will not understand this profound meaning even a little, because they are separated from the guru's instructions. The scriptures, mantras, and treatises also explain the three pitakas or the ways of outsiders such as grammar and logic. So, what is the innate path like? Blocking the flow of wind and bindu in the right Roma and left Kyangma channels, causing them to gather in the central channel. The mind abides in the indivisible bliss and emptiness. The moon, the white bindu and appearance, the sun, the red bindu and increase, Rahu, darkness, and the attainment of wind. These are mixed into one, that is, the white, red, and wind of the body are purified in the central channel, the bliss, clarity, and non-conceptual three of the mind are of the same taste, and the three joys of the dharma that depend on both body and mind are mixed into one. There is no appearance on the side of conventional consciousness, and there is no darkness on the side of ultimate wisdom. All kinds of bliss are extremely clear, this is the primordial body, or the luminosity of all emptiness, or the wisdom of co-emergent joy. Obtaining it also comes from the blessings of the Vajra Master, the holy lama. This is to identify the true wisdom of the completion stage of this treatise and to dispel doubts about the means of realizing this dharma. Samsukha Bhavam! Fifth verse. ༈ In Indian language: Pancha Shuloka. In Tibetan: Fifth verse. Homage to glorious Heruka! When the water dries up, the lotus in the mud withers. When the honey escapes, there is no way to know where it has gone. The root, leaves, and trunk are consumed by the combination of fire. The insider says, look at the laughter of the senses! Eating and drinking, breaking branches from the dwelling and leaving. Kye!
Chinese
此處我的業如暴君， 冬霜焚燒蓮花般。 百種功德一過失盡， 海涸蓮花亦枯萎。 彼時十門生煙霧， 世人云無有黑者。 黑者居於甚深大乘林， 心空性圓本然中。 身軀化為笑亦無悔， 乳中酥油不可見。 欲念有之世人不能見， 世間無有生死存。 如是享用黑行瑜伽士， 如蓮花般身軀雖枯萎， 云何黑者因何而死耶？ 持梵行者黑行師所造之偈頌圓滿。 瑜伽自在主希瓦贝若扎纳所作自釋。 此之名稱意義翻譯為： Śru-lo-ka（梵文天城體，梵文羅馬擬音，漢語字面意思）是偈頌，Pañca-kaṃ（梵文天城體，梵文羅馬擬音，漢語字面意思）是第五，事物之義kaṃ（梵文天城體，梵文羅馬擬音，漢語字面意思）以詞組縮略，數詞置於前。 敬禮黑汝嘎（梵文天城體，梵文羅馬擬音，漢語字面意思）：此在漢文版本中存在，非由譯師加入。 此多哈歌訣乃是，黑行導師，具有如幻之解脫者，其於何時為後世有情眾生，示現驕慢之過失，以及捨棄上師教言之罪過，於獲得能力之男女瑜伽士七十二眾之中，示現捨棄異熟身之方式。其後第五日開始荼毗之時，能賜予刀劍等八十四成就者，原始之八十四成就者亦與眷屬一同不知從何而來，於虛空中繪製壇城之中間放置遺體，以火焰焚燒。彼處為觀看哀傷之勢與神變之景象而來之八萬四千瑜伽士，以及其他驟然聚集之無數百千人等安住，第七日之末，導師自身如前般降臨，於顯現之時，與七百傘蓋，七百鈸，以及七百顯現與不顯現之眷屬二者一同。
English
Here, my actions are like a tyrant, Like winter frost burning lotuses. A hundred virtues are exhausted by a single fault, The ocean dries up, and the lotuses also wither. At that time, smoke arises from the ten gates, The worldly say there is no black one. The black one dwells in the deep forest of the Great Vehicle, The mind is empty and complete in its natural state. Even if the body becomes laughter, there is no regret, Butter is present in milk, yet unseen. Desire exists, but the worldly do not see it, There is neither life nor death in the world. Such is the enjoyment of the black yogi, Though the body withers like a lotus, Why is it said that the black one died? The verses composed by the Black Practitioner, who practices asceticism, are complete. This was self-translated by the Lord of Yoga, Śrī Vairochana. The translation of the meaning of this title is: Śru-lo-ka (श्रु-लोक, śru-loka, verse) is a verse, Pañca-kaṃ (पञ्च-कं, pañca-kaṃ, fifth) is the fifth, the meaning of the thing, kaṃ (कं, kaṃ, thing) is abbreviated by a compound, the numeral is placed before. Homage to Heruka: This exists in the Chinese version itself, it was not added by the translator. This Doha song is by the Black Practitioner teacher, who possesses liberation like an illusion, at the time when, for future sentient beings, he demonstrated the fault of pride and the transgression of abandoning the guru's instructions, among the seventy-two male and female yogis who had attained power, he showed the manner of abandoning the ripened body. Then, on the fifth day, when they began to cremate the remains, the eighty-four accomplished ones who bestow swords and other siddhis, the original eighty-four accomplished ones also came with their retinues from who knows where, and in the middle of a mandala drawn in the sky, they placed the remains and purified them with fire and light. There, eighty-four thousand yogis came to see the force of sorrow and the display of miracles, and countless hundreds of thousands of others suddenly gathered and stayed, and at the end of the seventh day, the teacher himself came as before, and when he appeared manifestly, he was with seven hundred umbrellas, seven hundred cymbals, and two sets of seven hundred visible and invisible retinues.
English
pa'o. All the yogis were amazed and came to greet him, and they had many discussions of Dharma teachings. When asked, "Where is my body?" they replied, "It has been cremated." Then, he sang this sacred song and disappeared with four thousand attendants. After that, for a while, all the kingdoms of the East were as if filled with male and female yogi disciples, but no one knew how or where they had gone. At the same time, in the western regions, led by Maru, he visibly appeared with a body endowed with the six mudras, traveling through all the lands, teaching the Dharma to many people, and residing there for a long time. In the lineage of Karna and others in the South, he attained the supreme accomplishment in the bardo, entered his previous body, and said, "This is that very body," benefiting sentient beings for many months. In some places, he entered his previous body and regretted not having reached the stage of bindu before. Now he said, "Do not practice until the time is right. If the time is right, may the six mudras arise spontaneously." Then he meditated for a long time, and the six ornaments arose spontaneously on his body. It is said that he practiced for seven days and transformed into a rainbow body. In another place, he took birth in a Brahmin family and was born with his body naturally adorned with bone ornaments. Before long, he grew into a great being and practiced the remaining path, and he was also seen to have attained the union body. Those activities in those various places of teaching still have offerings where devotees gather even now. Among these, the fourteen words of the four verses to be discussed here describe how the non-dual wisdom body is accomplished in the manner of the teacher himself recounting his realization. The latter six lines explain that the reason for its accomplishment is to show the meaning of no removal or establishment in the ultimate realm. For example, water and mud nourish the stem of a lotus, and bees collect a lot of nectar from it. If the water dries up and is exhausted, the mud will also cause the lotus to age and wither, and the ability to produce nectar will also disappear, and no one will know where it has gone, the nectar