Chinese
是莲花的功德。同样，烦恼如水，业如泥，六个成熟的根，包括六识，如莲茎。蜂蜜如色等境相，境相是识根的功德。一般来说，业和烦恼产生痛苦，业和烦恼灭尽，痛苦的显现也灭尽。但此处并非将业、烦恼、痛苦简单地联系起来，而是特别针对此意义：当烦恼在俱生智慧的境界中灭尽时，即使以业、明、禁行、贪欲等广大享乐，也不会产生轮回。成熟的根连同所依，在智慧的境界中枯竭灭尽，根识转为大乐，与蜂蜜相似的不净境相止息，如去向不明般，转为纯粹的俱生。其原因在于，根源是五大，茎干是五蕴，叶子和五根的分别念，被智慧之火拙火的结合所吞噬。即在心间净化五大，在喉间净化五蕴，在前额净化根境的脉气。如是说：脐间拙火燃，焚烧五如来，眼等诸眼母，焚烧兔者（月亮）啥（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥）滴，甘露精华之法性，以明点之形滴落，是为明点瑜伽。黑行派的我说道：如是轮回之法，虽于实相中无有，然显现为灭尽，大乐之显现无量无边，虽非新生，然显现如新生的根，此幻化之嬉笑顶端，汝等观之。根即因陀罗网，是幻化的名称。此颂为总说，再次以其他方式解释此偈之义：十指即拙火燃，吞噬焚烧上方脉轮的残余部分，饮用啥（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥）字融化的甘露，即清洗秘密莲花轮的残余部分，以及所有轮的中心。
English
is the virtue of the lotus. Similarly, afflictions are like water, karma is like mud, and the six mature faculties, including the six consciousnesses, are like lotus stalks. Honey is like the appearance of objects such as form, and that appearance of objects is the virtue of the consciousnesses and faculties. In general, suffering arises from karma and afflictions, and when karma and afflictions are exhausted, the appearance of suffering also ceases. However, in this context, karma, afflictions, and suffering are not simply connected in general, but specifically applied to this meaning: when afflictions are exhausted in the state of co-emergent wisdom, even with the vast enjoyment of karma, knowledge, asceticism, attachment, etc., samsara will not be created. The mature faculties, along with their basis, are withered and exhausted in the state of wisdom, and when the faculty consciousnesses are transformed into great bliss, the impure appearance of objects, which is similar to honey, ceases, as if it has disappeared without a trace, and transforms into pure co-emergence. The cause of this is that the root is the five elements, the stem is the five aggregates, and the conceptualizations of the leaves and five faculties are consumed by the union of the wisdom fire of tummo. That is, the five elements are purified in the heart, the five aggregates are purified in the throat, and the channel winds of the root objects are purified in the forehead. Thus it is said: In the navel, the tummo fire blazes, burning the five Tathagatas, burning the eyes and other eye-mothers, the hare-marked one (moon) drips Ham（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Ham）, the nature of nectar essence, drips in the form of bindus, it is known as bindu yoga. The black practitioner, I, say: Thus, these phenomena of samsara, although non-existent in reality, appear to be exhausted, and the appearance of great bliss is immeasurable. Although not newly arisen, the root appears as if newly born. You all, look at this pinnacle of the illusory laughter of the faculties. Faculty is Indra's net, which is the name of illusion. This shloka is a summary, and the meaning of this verse is explained again in other ways: The ten fingers, that is, the tummo fire blazes, consuming and burning the impurities of the upper chakras, and drinking the nectar of the melting Ham（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Ham） syllable, that is, washing away the impurities of the secret lotus wheel, and the center of all the wheels.
Chinese
中间燃烧滴漏之味以融为一体的方式存在，由此摧毁所有枝干脉结和肢体的轮，一切过失，成为唯一的智慧。此时我的事业，此行为，如同凶猛的旃陀罗，为了杀掉所有分别念的牲畜。ཀྱཻ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是呼唤众生。又如世间降下冬天的冰雹，使旧的莲花凋谢，这是真实的，如果说冰雹烧毁了，其他会变成垃圾，但在这里则不同，从顶髻而来的菩提心，如冬天的冰雹般清凉，如珍宝之雨降下时，各个脉轮中存在的拙火，或者说如涌出的水流般的拙火，那些拙火会焚烧莲花脉轮的污垢。那时，从黑暗尘垢的心力功德中分离出来的成百上千的功德种类，被俱生喜乐的一瞬间所耗尽，成为精滴风三者不变化的明点。如果认为以过失的符号来解释天生，那是什么意思呢？过失是指烦恼的无有，俱生也是大烦恼，因为与烦恼有相似之处。所依是烦恼，能依是精滴之海，在不变化的法界中耗尽，莲花脉轮也如微尘的法性般干涸清澈地转变。这是下稳固的十六地，或者说是禅定的十二地，那时，之前的命气和下行气，上行气和，平等住气和，遍行气和，以及龙、龟、螃蟹、天施、持弓，这十种风所产生的十个门，以烟的符号表示，连同明觉的无量坛城都会显现。这说明在禅定次第的阶段，十种风从根本上消融并转变。吉祥无垢光中说，十种禅定是为了阻止这十种风。因此，薄伽梵是不住涅槃，因为风不流动。
English
In the middle, the taste of burning and dripping merges into one, thereby destroying all branches, knots of veins, and wheels of limbs, all faults, and becoming the sole wisdom. At this time, my work, this action, is like a fierce Chandalas, in order to kill all the livestock of discursive thoughts. Kya! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is calling out to beings. Furthermore, it is true that in the world, the winter hail falls and makes the old lotus wither, but if it is said that the hail burns, the rest will turn into garbage, but here it is different, the bodhicitta that comes from the crown of the head, as cool as the winter hail, when it falls like a rain of jewels, the tummo that exists in each chakra, or the tummo that is like a stream of water that gushes out, those tummos will burn the dirt of the lotus chakras. At that time, hundreds of thousands of kinds of merits separated from the power of the dark dust of the heart, are exhausted by a single moment of coemergent joy, becoming the immutable bindu of essence, drop, and wind. If one thinks, what does it mean to explain the innate with the symbol of fault? Fault means the absence of affliction, and coemergent is also a great affliction, because it has similarities with affliction. The dependent is affliction, and the support is the sea of essence and drop, exhausted in the immutable realm of reality, and the lotus chakras also transform like the nature of minute dust, drying up and clearing. This is the sixteen grounds of lower stability, or the twelve grounds of samadhi, at that time, the previous life force and downward-clearing air, upward-moving air and, evenly dwelling air and, pervasive air and, as well as the dragon, turtle, crab, heavenly giver, bow holder, these ten winds, the ten gates from which they arise, are indicated by the symbol of smoke, along with the boundless mandalas of clear awareness will appear. This explains that in the stage of the samadhi sequence, the ten winds dissolve and transform from the root. In the glorious stainless light, the ten samadhis are for stopping these ten winds. Therefore, the Bhagavan is non-abiding nirvana, because the winds do not flow.
Chinese
如是说。因此，如果将平凡的三门融入智慧的自性中，从而证得果位，那么世间的人们因为没有见到我的身体构造，就会说黑导师已经死了，不在了。黑行者的我的三门已经转变为身语意金刚的自性，虽然安住在现量证悟法性之智慧光明深林的境界中，但世间的人们却不这样认为。譬如，一位船夫去森林里参加庆典，住在森林里，有些人因为在家中没有见到他，就认为他死了，情况与此类似。在那里，光明中显现、增长、获得的具有八十种自性的三种心识已经空寂、止息，本来就具有的法身和智慧的体性中，一切功德的能量都圆满，因此确定已经获得了双运的果位。虽然从名言的角度来说，没有舍弃异熟果的蕴，但在众生的显现中，却示现了舍弃和火化等虚幻的嬉戏，但却没有痛苦的后悔。这是因为已经获得了至高无上的果位，所以不必在意仅仅是舍弃了蕴。这段话以隐喻的方式表明，获得了双运果位，就没有了生之喜悦和死之痛苦。如是说： 证悟不变法性之圣子， 无明盲者于彼所见者， 诸如生等等之显现， 彼乃稀有奇特之现象。 如是说。这表明在胜义的法界中，没有取舍。譬如，牛奶中虽然有酥油的体性，但人们在牛奶的时候却看不到酥油的存在。这里也是如此，欲望，也就是欲望的对境，或者所要证悟或获得的法身，虽然遍在于一切有情心中，但各个世间的众生却看不到，而进入大乘的圣者们则会各自看到一部分，而无有障碍的究竟圆满的看到，只有佛陀才能做到。牛奶的例子只是一个象征，也可以通过九种心要的例子来理解。像这样的法身，在世间以寿命存在而被称为活着，也不需要像四种食物那样的滋养品来滋养，因为是胜义谛。
English
Thus it was said. Therefore, if one realizes the state of merging the ordinary three doors into the essence of wisdom, then worldly people, not having seen the arrangement of my body, will say that the Black Teacher is dead and gone. The three doors of the Black Practitioner have transformed into the nature of Vajra Body, Speech, and Mind, and although residing in the profound forest of luminous wisdom that directly realizes the nature of reality, worldly people do not understand it that way. For example, it is like a boatman who goes to a forest festival and stays in the forest, and some people, not seeing him at home, think he is dead. In that luminosity, the three minds of appearance, increase, and attainment, along with their eighty aspects, are empty and cease, and all the qualities and abilities are perfected in the innate, primordial Body and Wisdom. Therefore, it is certain that the state of union has been attained. Although there is no actual abandonment of the ripening aggregates, in the perception of beings, the illusory play of abandonment and cremation is shown, but there is no regret of suffering. This is because the supreme state has been attained, so there is no need to be concerned with merely abandoning the aggregates. This statement indicates through metaphor that having attained union, there is no suffering of the joy of birth or the pain of death. As it is said: "The prince who has realized this unchanging nature of reality, what the blind of ignorance see, such as birth and so on, is a rare and wonderful phenomenon." Thus it was said. This shows that in the ultimate realm, there is no acceptance or rejection. For example, although the essence of butter exists in milk, people do not see the butter when it is in the form of milk. It is the same here: desire, that is, the object of desire, or the Dharmakaya to be realized or attained, although it abides in the hearts of all sentient beings, is not seen by the individual beings of each world, but the great beings who have entered the Mahayana see it accordingly, and the ultimate, unobstructed vision is only for the Buddhas. The example of milk is just a symbol, and it can also be understood through the example of the nine essential points of mind. Such a Dharmakaya does not live by being sustained by life in the world, nor is it nourished by nutrients like the four types of food, because it is the ultimate truth.
Chinese
因为法界无生，并且远离因缘的介入。 “或者生活”这句话，最好翻译成“生活和”。 同样，那个法界也没有任何死亡，因为没有毁灭，因为因缘的介入已经穷尽。 这里说到：如果坏灭，是因缘坏灭还是自性坏灭？ 如果因缘坏灭，是生的因，还是坏灭之因被其他所坏灭？ 这个不是谁所生，将来也不会和任何相遇。 因为虚空非常微细，就像微尘无法触及阻碍一样。 任何其他的生因都不会坏灭，因为具有生的能力。 在一个事物上，生和灭的能力是互相矛盾的。 生不能和灭同时，或者灭不能生。 如果需要其他的灭因来灭，那么不是自性灭的那个，任何其他的因也不能灭。 事物不是自性存在的。 从生住之因停止，就说坏灭的显现产生。 坏灭自性本身，任何时候都不是存在的。 如果存在，因为生之余和生之前就坏灭的缘故。 生是不可能存在的，没有生，坏灭怎么可能存在？ 如果是二者，那么一切的生灭，都只是显现，不是实相。 法身是实相，因此它没有生灭。 有些人认为没有生灭的意义，仅仅是没有就是法身，如果认为自性本来就是没有，然后又在那上面真实地施加生灭，即使是愚人也是不行的。 在两种真谛各自的阶段，对二者各自的特点进行分析研究，只适用于具有特点的事物。 这段话是中间穿插说的。 法身从原始就已成就，所以没有取舍，但为什么会成为获得双运果位的理由呢？ 比如，究竟的双运就是法身，它并没有显明、空性、安乐等另外产生的功德。 它本身就是远离戏论的空性，也是不变的安乐，也是具足一切相的色身。 因此，原始的住法是空
English
Because the matrix of reality is unborn and free from the involvement of causes and conditions. The phrase "or life" is better translated as "life and." Similarly, that matrix of reality has no death whatsoever, because there is no destruction, because the involvement of causes and conditions is exhausted. Here it is said: If it is to be destroyed, is it destroyed by conditions or by its own nature? If it is destroyed by conditions, is it a cause of birth, or is the cause of destruction destroyed by something else? This is not produced by anyone, nor will it ever meet with anything in the future. Because the sky is extremely subtle, just as dust cannot touch or obstruct it. Whatever other cause of birth does not perish, because it has the power to give birth. On one thing, the abilities of birth and destruction are mutually contradictory. Birth cannot coexist with destruction, or destruction cannot give birth. If another cause of destruction is needed to destroy, then that which is not destroyed by its own nature cannot be destroyed by any other cause. Things do not exist by their own nature. From the cessation of the cause of birth and abiding, it is said that the appearance of destruction arises. Destruction by its very nature is never existent. If it exists, because of the remainder of birth and destruction before birth. Birth cannot possibly exist, and without it, how can destruction exist? If it is two, then all birth and destruction are merely appearances, not reality. The Dharmakaya is reality, therefore it has no birth or cessation. Some think that the meaning of no birth and cessation is simply that non-existence is the Dharmakaya. If one is certain that it is inherently non-existent, and then again applies true birth and cessation to it, even a fool would not do that. In the respective states of the two truths, analyzing the characteristics of each, only applies to those with characteristics. This is said in the interim. Although the Dharmakaya is established from the beginning, so there is no acceptance or rejection, why does it become the reason for attaining the state of union? For example, the ultimate union is the Dharmakaya, and it does not have separate qualities of clarity, emptiness, and bliss. It itself is emptiness free from elaboration, and it is also unchanging bliss, and it is also the body with all aspects. Therefore, the original state is empty