Chinese
十方一切世界的有情众生，忆念圆满一切相的佛身，由此生出无量功德。瑜伽自在者能由此获得一切佛陀菩萨的果位。如寂天菩萨的金刚歌中所说：稀有虚空之中现，布苏古（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。空性妙色亦现矣，布苏古（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。无喻之花亦现矣，布苏古（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。无价之花珍宝聚，此花具有种种色。此花盛开空性处。由此可知，日夜的虚空中，空性的形象是美妙的，这是过去三界众生谁也没有见过的稀有之物。虽然显现为土地的形象，但不是土地。虽然不是土地，却做着和土地一样的事情。虽然显现为痛苦的形象，但其本质是快乐。虽然做着世俗的事情，却没有超出胜义的法界等等。这是任何比喻都无法形容的空色之花开放了。由此生出道路和结果的一切功德，所以这空色是无价之宝。因为它显现为轮回、涅槃、三界的一切形象，所以具有种种颜色。就像在人迹罕至的荒野寺庙里，花朵盛开一样。与花朵相似的，具足一切殊胜功德的空色，如果安住在空性虚空的瑜伽，安住在无分别的法界中，就会盛开，如果有很多平庸的分别念，或者即使是善法，但有很多思辨，也不会盛开。寺庙这个词的含义是，只需要无分别。与此经文相符，在经验成就中也说，如果长时间修习分析性的禅修和分别念的观察禅修，空色肯定不会显现，可能会出现一些退步，但也不会太多。如果修习具有行为约束的无分别，空色会立即大量出现。现在无论谁去实践，都能通过经验来证明。不需要对过去发生的事情进行辩解。把秤放在旁边，用藏式的测量方法做什么呢？不需要太多的辩驳和结论。空色和花朵有什么相似之处呢？
English
May all sentient beings in the ten directions of the world remember the perfectly endowed form of the Buddha, and may limitless merits arise from this. May the lord of yoga attain all the states of Buddhahood and Bodhisattvahood from this. Similarly, in the Vajra Song of Shiwala, it says: Wondrously, in the center of the sky, a Bhusuku (藏文，梵文天城体，梵文罗马拟音，meaning in Chinese: Bhusuku) appears. Emptiness, beautiful form, also appears, Bhusuku (藏文，梵文天城体，梵文罗马拟音，meaning in Chinese: Bhusuku). An unparalleled flower also appears, Bhusuku (藏文，梵文天城体，梵文罗马拟音，meaning in Chinese: Bhusuku). A priceless flower, a collection of jewels. This flower has various colors. This flower blooms in the emptiness of the monastery. It is said that in the sky day and night, the form of emptiness is beautiful. This is a wondrous thing that no sentient being in the three realms has ever seen before. Although it appears as the form of earth, it is not earth. Although it is not earth, it does the same work as earth. Although it appears as the form of suffering, its essence is happiness. Although it performs mundane activities, it does not go beyond the realm of ultimate reality, and so on. The flower of empty form, which cannot be described by any metaphor, has bloomed. From this, all the qualities of the path and the result arise, so this empty form is a priceless jewel. Because it appears as the form of all of samsara, nirvana, and the three realms, it has various colors. Just as flowers bloom in a good, remote monastery where there is no human presence, this empty form, which is like a flower and possesses all supreme qualities, will bloom if one abides in the yoga of emptiness and sky, and remains in equanimity in the realm of non-discrimination. However, if there are many ordinary discriminations, or even if it is virtuous dharma, but there is much speculation, it will not bloom. The implication of the word 'monastery' is that only non-discrimination is needed. In accordance with this scripture, it is also said in experiential accomplishment that if one practices analytical meditation and observational meditation with discrimination for a long time, the empty form will definitely not appear, and some regression may occur, but it will not be too much. If one practices non-discrimination with behavioral constraints, many empty forms will immediately appear. Now, no matter who puts it into practice, it can be proven by experience. There is no need to justify what happened in the past. Put the scales aside, what is the use of Tibetan measurements? There is no need for too much debate and conclusion. How is the empty form similar to a flower?
Chinese
关于方式，有解释说如同地上开花一样，是为了说明托浪（tho lang）显现；也有解释说是为了说明光彩鲜明；也有说仅仅是符号和词语等等。但自宗认为是生起安乐，所以悦意；因为悦意，所以如同花朵，正如我的上师所说的那样。同样地：拉玛虚空之花开，极不安住而沉重。观而复观天已亮，寂天持灯寻道路。曙光初现布苏库（b+hu su ku），寂天说道天亮时。这样说道。拉玛是喜女或者嬉女，这样称呼手印或者中脉，最初在善的阶段，身体外面的虚空主要显现；中间的善，脉内的虚空主要显现；最后的善，是平等性遍布虚空，那些虚空的鲜花空色显现。这些瑜伽士们虽然看到存在于身体内外等处，但实际上哪里也不安住，因为这些世俗的显现本来就不存在。例如醒来时的瓶子，在梦境的房屋内外任何地方都不存在一样。沉重是：不是飘忽不定，而是具有威严，是稳固的意思。那也是修行者自己看到或看不到的区别，除此之外，因为是法性，所以以前本来就成就了，现在仍然不会改变。因此，非常轻的东西不住在基础上，在虚空中互相携带飘荡是可以的，但是具有威严的东西没有基础就无法停留在虚空中，好像是这样。但是，具有威严的东西不需要基础，也能稳固地停留在虚空中，也有这样的说法。这是用词语表达方式的矛盾来作为暗示的方法。总是观看禅定，以无我和空性的角度天亮了，仅仅这样，虽然可以从某个方面领悟到实相，但是最终到达的道路还没有找到，所以寂天现在拿着空色的灯，正在寻找一切智的道路。或者说，最初仅仅是看到空色，如同曙光初现。之后变成具足一切形象，如同天亮一样，也有这样解释的。灌顶简述。
English
Regarding the manner, there are explanations that, like a flower blooming on the ground, it is to explain the appearance of Tholang; there are also explanations that it is to explain the brightness and clarity; and there are also those who say it is merely a symbol and a word, and so on. However, our own system is that it is pleasing because it generates bliss; because it is pleasing, it is like a flower, as my lama said. Similarly: Lāma, the flower of the sky has blossomed, Extremely non-abiding, yet heavy. Gazing and gazing, though dawn has broken, Shantideva seeks the path with a lamp. The dawn has broken, Bhusuku, Shantideva said, at the break of dawn. Thus it is said. Lāma is a joyful woman or a playful woman, thus calling the mudrā or the central channel. Initially, in the stage of virtue, the outer sky of the body mainly appears; in the intermediate virtue, the inner sky of the channels mainly appears; and in the final virtue, it is the equality that pervades the sky, and the flowers of those skies, the empty forms, appear. Although these yogis see them as existing in the outer and inner parts of the body, etc., in reality, they do not abide anywhere, because these conventional appearances are originally non-existent. For example, just as a pot in the waking state does not exist anywhere inside or outside a house in a dream. Heavy means: not fleeting, but majestic and stable. That is, apart from the difference of whether the practitioner sees it or not, because it is the nature of reality, it has been accomplished from the beginning, and it will not change now. Therefore, it is reasonable for something very light not to abide on a basis, but to be carried and float around in the sky. However, it seems that something majestic cannot stay in the sky without a basis. But there is also a saying that something majestic does not need a basis and can stay firmly in the sky. This is a method of indication using contradictory expressions. Always looking at samādhi, dawn has broken from the perspective of selflessness and emptiness. Just by that, although one can understand the reality from a certain aspect, the path to the ultimate has not yet been found. Therefore, Shantideva is now holding the lamp of empty form and is seeking the path of omniscience. Or, the initial seeing of empty form is like the breaking of dawn. Afterwards, becoming complete with all aspects is like the breaking of day, so it is also explained. A brief explanation of the empowerment.
Chinese
在《大疏要义撮略》中，引用道：此处似乎解释的古老印度范本有些许错误，因为那个词的后半部分被截断，与“何时月圆”等相连。月圆等是黑行派的道歌词句，在《行歌宝藏疏》中很清楚。其中，“喜乐与慈悲，达玛茹之声。圣天之无缘显现。”这句词也像是其他词句的后半部分。成就者拉特纳帕拉所翻译的众多道歌中，有一首说是从圣天之歌者达巴那里传来的道歌：“奇哉慈悲之达玛茹！发出的声音真是太奇妙了！圣天无所缘，对王者的统治没有厌足。”很明显，这是引用了那首道歌。“喜乐”被翻译成“奇妙”和“王者的统治显现”，这是翻译上的差异。这似乎是圣天自己的道歌，但因为它与“天亮时分”等相连而写，所以被误认为是寂天菩萨所说。益西藏巴说寂天是圣天的亲传弟子，真是可笑。因此，那个注释的写作基础，就像外壳一样的古老印度范本，是从字迹模糊不清的抄写印度范本翻译过来的错误。因此，如果按照前面“天亮时分”的语势，那么意思应该是：在一切圆满，如同天亮之后，色身与心识融为一体，处于不变的安乐之中时，就如同太阳升起一样。同样，像这样说：“何等奇妙从时分而出？何者束缚日月而燃灯？寂天自立为证，自饮自乐。从虚空之母中见到出生。”以及“听闻甚深之法后，恶道。从黑暗的道路上什么也看不见。如果虚空顶端生出花朵。寂天说，那时错觉才会断灭。”这里所说的寂天，也需要考察与寂天（Śānta Deva， शांत देव，śānta deva，寂静天）和寂护（Śāntarakṣita， शान्तरक्षित，śāntarakṣita，寂护）是否有区别。之前引用的寂天灯等，写的是“布苏库”，因此，如同寂天菩萨所说一样，这里也认为是寂天菩萨所说，上师
English
In the Great Commentary on the Essence, it is quoted: Here, it seems that there is a slight error in an old Indian manuscript of the commentary, because the latter part of that phrase is cut off and connected with "when the moon is full" and so on. The full moon and so on are Dohā words of the Black Conduct School, which is clear in the Commentary on the Treasury of Conduct Songs. In the middle of it, "Joy and compassion, the sound of the Ḍāmaru. The noble deity's absence of focus is clear." This phrase also seems to be the latter part of another phrase. Among the many Dohās translated by the Siddha Ratnapāla, there is one Dohā said to be transmitted from the singer Tāpa of Āryadeva: "Alas, the Ḍāmaru of compassion! The sound it makes is truly wonderful! Āryadeva is without focus, and is not satisfied with the rule of kings." It is obvious that this is a quote from that Dohā. The difference is that "joy" is translated as "wonderful" and "the manifestation of the rule of kings." This seems to be Āryadeva's own Dohā, but because it is written connected with "dawn" and so on, it is mistaken for the words of Śāntideva. Yeshe Tsangba's saying that Śāntideva was a direct disciple of Ārya is ridiculous. Therefore, the writing basis of that commentary, like the outer shell, is an error translated from an inaccurate Indian manuscript copied from an old Indian manuscript with blurred letters in between. Therefore, if we follow the rhythm of the previous phrase "dawn," then the meaning should be: When everything is complete, like after dawn, when the body and mind are integrated and in unchanging bliss, it is like the sun rising. Similarly, it says: "What is wonderful comes from the time? Who binds the sun and moon and lights the lamp? Śānti himself stands as witness, enjoying himself. From the womb of the sky, birth is seen." And "After hearing the profound Dharma, the evil path. Nothing is seen from the dark path. If a flower blooms on the top of the sky. Śānti said, then the delusion will be cut off." Here, it is necessary to examine whether there is a difference between Śānti, Śānta Deva (शांत देव, śānta deva, Peaceful God) and Śāntarakṣita (शान्तरक्षित, śāntarakṣita, Protected by Peace). The previously quoted Śānti lamp and so on are written as "Bhūsuku," therefore, just as it is the words of Śāntideva, it is also considered to be the words of Śāntideva, the Lama.
Chinese
这些都将讲述。总的来说，关于《入行论》的作者，大多数都说是寂天（Śāntideva），而且也需要知道还有很多其他名为寂静（Śānti）的成就者。所谓“从一座中生起”，意思是说，仅仅通过一座（thun）的时间，也就是一天的时间进行禅修，就会出现验相。束缚日月左右脉，点燃智慧之风的明灯，就能看见从虚空空性的怀孕女子中，诞生空色之子。因为对自己有了解，所以把自己作为证人，因为见到这样的景象而高兴地记录下来，高兴的意思就是对自己有信心。就像进入黑暗一样，那些没有听闻甚深之法，进入邪道的人们，无法见到智慧的光明。如果听闻了甚深之法后，认真地安住，那么在无分别的禅定之虚空顶端，当光明验相十种花朵绽放之时，不净的错觉迷乱就会断除。这同时也顺便指出了禅定的瑜伽。瑜伽自在者毗瓦巴（Virupa）也说，从无戏论中，修成此瑜伽。烟等神通等，完全斩断分别念之网，获得极无戏论之果位。这样说的是，从气进入中脉停止时，会生起验相的智慧。那也是在无戏论的宗义中，毗陀巴金刚瑜伽是前行修习气。无戏论本身与收摄于脉（sor sdud）要点相同。金刚怖畏金刚瑜伽，会变成强迫性的猛修。像那样禅修后，在共同的收摄思维中，会生起烟等智慧，以及禅定的果，神通等。因为这是这个意思，所以除了名称上的差别之外，极无戏论之宗的意旨也是努力于此金刚瑜伽，而且还有其他将此二者结合的方法。同样地，以自心一切特征皆离之，以及半睁眼睛向上看，当其时业气入于中脉，那时金刚火与烟将生起。那也是，与特征分离，就是舍弃了相和分别念。以及与作意和观看相结合，业气以进入中脉的方式进入，从中金刚智慧的拙火燃烧，以及烟等三界之色