English
It exists in the crack. That is pervasive in all things, because it is the very nature of self-awareness that has completely abandoned all conceptualizations, taking all things as objects and moving about. Even though it resides within the Avadhuti of the body, it does not arise from the body, because it is primordial. The meaning of saying that all conceptualizations are abandoned is that the bindu is the meditation of a yogi, but in the Buddhist tantras, is it not contrary to the scriptures to say that it liberates from bondage in that way? Or is it thought to be said by someone with intention. Even so, it does not depend on the meditation of conceptualization, but is accomplished from the beginning. It appears as bondage and liberation from abandoning and not abandoning habits, understand it this way. Furthermore, Heruka is the cause of arising, first one should meditate on one. And, the collection of all Buddhas is, E-Vam completely abides. Wanting to explain these meanings, so it is said that E-Vam is a letter and so on. Heruka is arising, it is the real material of the union body, the nature of mind is emptiness, the aspect is bliss, the nature is co-emergent, this is it, that is because it is the union of emptiness and bliss, E-Vam is. Among them, Buddha is the five aggregates, with the word all, it also includes the senses. Thus, even though the aspects of conventionality are different, because they are concluded into one in essence, it is a collection, that is the union of bliss and emptiness. Again, Heruka is the cause of arising the illusory deity, it is the subtle indestructible wind. The collection is concluded in the indestructible bindu, all the bodies of the lineage arise and dissolve from this. Furthermore, not spoken by others, it is co-emergent, it cannot be found anywhere, with the master's timing and means instruction, I know it from merit. Anywhere refers to, not possessing asceticism, generation stage, and the contrived completion stage without the key points of the oral instructions and so on. My merit is the author of cause and condition, it is the two masters, wanting to show this meaning, so it is said that it is also the master, it is easy to understand. Again, it is said from that, Vajra essence great compassion, liberated by the thing itself, bound by the thing becomes bondage, completely knowing it is liberation. Thing not
Chinese
通达诸法后，具慧者修习有实物，通达无实物后，如是修习黑汝嘎。将此三句之义铭记于心，如虚空云朵等所说。实物即自性之实物不可毁坏。若问如何解脱，即在具金刚空性之精华的无与伦比的大乐慈悲中，彼实物止息并转变处。第三，处乐等，其中近取词“苏”表示乐或善，意为乐与处，或善处。乐是从欲望中向外，一心一意极度调伏而生，或非离戏论而安住之乐喜本身吗？世俗之欲乐又在哪里呢？此乃以离戏论之见和第一步的熟悉，从圆满次第修习中产生。如何产生呢？诸风融入中脉，拙火燃烧，降（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字融化之结合，由此亦能平息诸风。风息灭则戏论之相消失，于异体结合之乐，即获得四喜中，主要为俱生。乐之智慧，即心性显现为俱生之空性，无别而修之无与伦比者。何者令风融入中脉，亦有金刚念诵，宝瓶气，拙火，手印之命勤，心间明点等，此处即心间明点本身，光明生起之主要处，心间。彼之脉结解脱，由此道细微粗大之风融入，由此而来。处，即处，善处。处是舍弃一切戏论之空性，诸法之自性空性。善是俱生乐之智慧证悟彼，此不似眼识见白色，乐生为空性证悟之体性，或空性显现为乐之体性，故既是处，亦是善。因此，于乐不作意，或以标志之门何时，或无有原因，修习此等不存在，亦是修习甚深空性。
English
Having fully understood all phenomena, the wise cultivate the existent. Having fully understood the non-existent, thus cultivate Heruka. Keep the meaning of these first three verses in mind, as spoken of like clouds in the sky. The existent is the indestructible existent of self-nature. If asked how to be liberated, it is in the incomparable great bliss compassion that has the essence of Vajra emptiness, where that existent ceases and transforms. Third, place of bliss, etc., wherein the prefix "su" denotes bliss or goodness, meaning bliss and place, or good place. Is bliss born from turning away from desire and from extreme taming of one-pointed mind, or is it not the very joy of bliss abiding in non-proliferation? Where is mundane desire-pleasure? This arises from the practice of the completion stage by one who is familiar with the view of non-proliferation and the first step. How does it arise? As the winds dissolve into the central channel, the Chandali blazes and the union of the melting of the Ham (藏文 ཧཾ，梵文天城体 हं，梵文罗马拟音 haṃ，汉语字面意思 降) syllable, and thereby also pacifies the winds. As the winds dissolve, the signs of proliferation subside, and the bliss of the union of elements, that is, the attainment of the four joys, of which the main one is the innate. The wisdom of bliss, that is, the mind itself arising as innate emptiness, is the incomparable one that is meditated on as inseparable. What causes the winds to join the central channel are also Vajra recitation, vase breathing, tummo, life force of mudras, heart drop, etc., here it is the heart drop itself, the main place where clear light arises, the heart. The knot of its channel is released, and from that path the subtle and coarse winds dissolve, and from this it comes. Place, that is, place, good place. Place is the emptiness that has abandoned all proliferation, the emptiness of the self-nature of all phenomena. Good is the wisdom of innate bliss realizing it, this does not become like the eye consciousness seeing white, bliss is born as the nature of emptiness realization, or emptiness arises as the nature of bliss, therefore it is both place and good. Therefore, to not focus on bliss, or through the door of signs at any time, or without reason, to meditate that these do not exist, is also to meditate on profound emptiness.
Chinese
也不看对境，只是念住守护，既不阻止分别念，也不特意不阻止。就像有眼睛的人，既没有“这是白色”的分別念，也不阻止分別念，而是直接见到白色一样。事物显现也好，不显现也好，在任何情况下，不作分别，也见到无自性，那么，这就成就了乐空双运的空性。然而，这些也仅仅是方便而已。有些方法在这里非常重要，但如果仅仅因为上了船就认为已经到达珍宝岛，从而认为目的已经达到，那是不行的。如果空性是所有事物无有差别的，那么好和不好又在哪里呢？回答说：高达（Gauda）和巴嘎拉（Vāgala）虽然没有差别，但有凶猛和驯服的高达人和巴嘎拉人。巴嘎拉的意思是好的地方。就像金饰品一样，用蓝宝石装饰的更漂亮。因此，在安乐的地方，风融入不破损的细微风中。从那力量中，通过燃烧滴漏使脉结解开，从而获得的乐空四喜俱生是因。从那之中产生的有境果就是幻化之神。如果那变得稳固，就与脉和风的运行一起，用禅定来摄集，那就是智慧，也就是安乐的智慧显现的清明。以上所说的意义，可以与幻化之神和上师的上师两者结合起来。像幻术一样的智慧身，学习进入意义的空性，进入，以及从中出来，在前后的两者中，因为同时存在而具有，中间的那个虽然没有那样，但也以因果的方式具有。上师是依靠胜义的安乐而现量证悟法性的智慧，而他的上师是与那结合的金刚身。对于一切有情，像自己一样的身显现并串习，然后以无二的信心认为就是那样显现，这就是知晓的意义。这可以在行持的时候或者其他时候，与“幻化之神”结合起来。如所说：身语意金刚，极善修金刚，身语意所化，如金刚柔和。那些所依赖的续部结合是，之前
English
Also, do not look at the object. Just maintain mindfulness, neither blocking conceptual thoughts nor intentionally not blocking them. Just as a person with eyes does not have the conceptual thought "This is white," nor does he block conceptual thoughts, but directly sees white. Whether things appear or do not appear, in all circumstances, without conceptualizing, also seeing the lack of inherent existence, then this accomplishes the emptiness of the union of bliss and emptiness. However, these are merely methods. Some methods are very important here, but if one thinks that one has reached the island of jewels just because one has boarded the ship, and thus thinks that the goal has been achieved, that is not right. If emptiness is the absence of difference in all things, then where are good and bad? The answer is: Gauda and Vāgala are not different, but there are fierce and tame Gauda people and Vāgala people. Vāgala means a good place. Just like gold ornaments, those decorated with sapphires are more beautiful. Therefore, in a comfortable place, the winds dissolve into the subtle winds that do not break. From that power, the innate union of bliss and emptiness of the four joys obtained by dissolving the knots of the channels through burning and dripping is the cause. The object-possessing result arising from that is the illusory deity. If that becomes stable, then together with the movement of the elements and winds, gathering with meditation is wisdom, that is, the clear light in which the wisdom of bliss arises purely. The meaning of what has been said above can be combined with both the illusory deity and the guru's guru. Like a magical illusion, the wisdom body, learning to enter the emptiness of meaning, entering, and emerging from it, in the former and latter, because they exist simultaneously, they possess it, and although the middle one does not have it in that way, it also possesses it in the manner of cause and effect. The guru is the wisdom that directly realizes the nature of reality through the bliss of ultimate truth, and his guru is the vajra body that unites with that. For all sentient beings, manifesting and training the body as one's own, and then believing with non-dual faith that it appears in that way, that is the meaning of knowing. This can be combined with "illusory deity" during the time of practice or at other times. As it is said: Body, speech, and mind vajra, extremely well meditate on vajra, body, speech, and mind transformed, become like vajra soft. The tantras on which those depend are combined, previously
Chinese
本始之身极其微细，遍布全身，主要依靠法轮中心的脉结，是不坏之风。它像花朵和香味一样存在于身体中，但不是从粗糙的身体中产生的，因为它是从无始以来从未间断的。这也是被认为是人（补特伽罗）的主要基础。如果将它与空性的智慧结合，那么俱生乐空的智慧原本就存在于身体中，但不是身体所生，因为它是无漏的自性。这是引用的说法。没有列出其他的观点。完全了解等等，其中的“了解”是指对名相、闻思的理解，而不是指认识自心。将无与伦比的乐空显现出来，才是完全了解。它能从二障中解脱。仅仅是不移动明点的安乐，不能从根本上断除对法和人的我执，以及三界的烦恼，而且据说是有贪欲者的恶趣之因。没有大乐，也需要通过无数劫的努力才能获得。通过正确地结合乐空，法才能迅速，才能证悟法性。而且，通过生起安乐，不需要努力就能证悟空性的智慧，需要一种风融入命脉的方法。这是许多不同之处。当某种智慧的自显现中，所有世俗的事物都消失时，显现出来的智慧，能观修事物如幻的本尊并使其显现。而且，通过乐空，能够区分粗糙之身和本始之身。然后才能观修它。否则，只能在心中显现，而无法真正生起。当它成就时，即使在入定中没有去往任何其他地方，粗糙之身和本始之身也处于不同的位置，然后在出定时以相同位置的方式进入。有智慧的人通过智慧母来成就它。梵天之火和旃陀罗也是智慧。或者说，它具有智慧和智慧的印记。也就是将无实之物放入光明中并了解，即使是唯识的本尊也证悟到无自性空性。将风和安乐之心观想成如幻的本尊，生起并观修成金刚身嘿汝嘎，然后再次融入双运。
English
The primordial body is extremely subtle, pervading the entire body, and mainly relies on the knot of the central channel of the Dharma wheel, it is the indestructible wind. It resides in the body like a flower and its fragrance, but it is not born from the gross body, because it has been continuous since beginningless time. This is also the main basis that is considered as a person (Pudgala). If it is combined with the wisdom of emptiness, then the co-emergent wisdom of bliss and emptiness originally resides in the body, but it is not born from the body, because it is the nature of non-leakage. This is the quoted statement. Other views are not listed. To fully understand, etc., "understanding" refers to the understanding of terms and hearing and thinking, not to recognizing one's own mind. Manifesting the unique bliss and emptiness is complete understanding. It can liberate from the two obscurations. Merely the bliss of the unmoving bindu cannot fundamentally eliminate the ego-grasping of phenomena and persons, and the afflictions of the three realms, and it is said to be the cause of bad rebirths for those with desire. Without great bliss, one also needs to strive through countless eons to obtain it. By correctly combining bliss and emptiness, the Dharma is swift and the nature of Dharma is realized. Moreover, by generating bliss, the wisdom of realizing emptiness arises effortlessly, and a method of wind dissolving into the central channel is needed. These are many differences. When all mundane things disappear in the self-appearance of a certain wisdom, the manifested wisdom can meditate on the deity of illusion and make it manifest. Moreover, through bliss and emptiness, one can distinguish between the gross body and the primordial body. Then one can meditate on it. Otherwise, it can only appear in the mind, and cannot be truly generated. When it is accomplished, even if one does not go to any other place in meditative equipoise, the gross body and the primordial body are in different positions, and then in the post-meditation they enter in the manner of the same position. The wise achieve it through the wisdom mother. The fire of Brahma and the Chandali are also wisdom. Or, it possesses the seal of wisdom and knowledge. That is, putting the unreal into the clear light and understanding, even the deity of mind-only realizes the emptiness of no self-nature. Visualize the wind and the mind of bliss as an illusory deity, generate and meditate as the Vajra body Heruka, and then merge again into union.