English
These will all be explained. In general, regarding the author of the "Guide to the Bodhisattva's Way of Life," most say it is Śāntideva, and it is also necessary to know that there are many other accomplished beings with the name Śānti. The so-called "arising from a session" means that just by meditating for one session, that is, one day, signs will appear. Binding the sun and moon, the left and right channels, and igniting the lamp of the wisdom wind, one can see the son of emptiness and form being born from the empty, pregnant woman of space. Because one has knowledge of oneself, one sets oneself as a witness, and because one sees such a sight, one records it with joy, and the meaning of joy is having confidence in oneself. Like entering darkness, those who have not heard the profound Dharma and have entered the wrong path cannot see the light of wisdom. If, after hearing the profound Dharma, one earnestly abides in samadhi, then at the summit of the sky of non-conceptual samadhi, when the ten flowers of the signs of luminosity bloom, the delusion of impure misperception will be cut off. This also incidentally points out the yoga of meditation. The Lord of Yoga, Virupa, also said that from non-elaboration, this yoga is accomplished. Smoke and so on, superknowledges and so on, completely cut off the net of conceptual thoughts, and attain the state of utter non-elaboration. This says that when the wind enters and stops in the central channel, the wisdom of signs will arise. That is also, in the doctrine of non-elaboration, the Vajra Yoga of Vidhūpa is the preliminary practice of purifying the winds. Non-elaboration itself is the same as the point of gathering at the joints (sor sdud). The Vajra Yoga of Vajrabhairava will become forced intense practice. After meditating in that way, in the common gathering thought, the wisdom of smoke and so on will arise, as well as the fruit of meditation, superknowledges and so on. Because this is the meaning, apart from the difference in names, the intention of the doctrine of utter non-elaboration is also to strive in this Vajra Yoga, and there are other ways to combine these two. Similarly, by one's own mind being completely free from all characteristics, and with half-closed eyes looking upwards, when the karma wind enters the central channel, at that time the Vajra fire and smoke will arise. That is, being separated from characteristics is abandoning signs and conceptual thoughts. And with the combination of intention and looking, the karma wind enters in the manner of entering the central channel, from which the tummo fire of Vajra wisdom blazes, and smoke and so on, the forms of the three realms.
Chinese
“影像生起。” 这指的是，修习具备不动摇的三种因，会生起命持、忆念等果。 虽然这里没有提到经文出处，但据说引自因扎菩提的《多哈》。 同样地，成就者拉瓦巴也说：“获得显现的瑜伽士，其他地方的征相是可知晓的，成就的无谬误者，如黑路之烟，眼睛僵直，头低垂，心和心所不动摇，以及见到空性的空性。” 他说的是，眼睛僵直，也就是视线稳定，由此将单独命脉的头从头顶弯曲到眼睛的位置，使其低垂并像拉伸一样，心和心所停止，这是以强力阻止分别念的不分别念。 这样修习，就能见到远离能取所取的空性，而且不是只有无相而已，而是能实际见到空性的形象。 那就是获得智慧的显现。 虽然那是真正的道，但要知道，在另一种安立方式中，会安立道相的名称，也就是，获得不变化的安乐的征相，无谬误的是，对空性形象安住而生起安乐，这就是，黑路指的是火的名字，就像见到燃烧木柴的火存在的征相，烟升起一样。 同样地，成就者达玛巴也说：“首先从始末解脱，只依止中观即可，住在那里想要什么，这十种显现是自性。” 也就是，后面三句，在其他译本中说：“完全安住在中观上，住在那里并舍弃它，从中生起十种相。” 这样说就容易理解了。 “首先从始末”这句话，也显示了与三兄弟的中间者交往，心安住在远离生灭住三者的中观虚空上，并且对于虚空和觉性本身，也以舍弃是与非、有与无二者平等的执着的方式安住，因此，会生起十相自性的智慧显现。 成就者扎巴提巴也说：“依靠非实物之物，使实物成为非实物。”
English
"Image arises." This refers to the fact that cultivating the three unwavering causes will give rise to the results of life-holding, recollection, etc. Although the source of the scripture is not mentioned here, it is said to be quoted from Indrabhuti's Doha. Similarly, the accomplished Lāva also said: "The yogi who has attained appearance, the signs elsewhere are knowable, those who have attained accomplishment without error, like smoke from a dark path, the eyes become stiff, the head is bowed, the mind and mental events are unwavering, and the emptiness of seeing emptiness." He said that the eyes are stiff, that is, the gaze is stable, and thus the head of the single life force is bent from the crown of the head to the position of the eyes, making it droop and become like a stretch, and the cessation of mind and mental events is the non-discrimination of forcibly stopping discrimination. By meditating in this way, one can see the emptiness that is free from the grasped and the grasper, and it is not only without form, but one can actually see the form of emptiness. That is the attainment of the appearance of wisdom. Although that is the real path, it should be known that in another way of establishing, the name of the path sign will be established, that is, the sign of attaining unchanging happiness, without error, is that dwelling in the empty form gives rise to happiness, that is, the black path is the name of fire, just like seeing the sign of the fire burning firewood, smoke rises. Similarly, the accomplished Dharmapa also said: "First, be liberated from beginning and end, just rely on the Middle Way, stay there and want anything, these ten appearances are self-nature." That is, in the last three verses, in other translations it says: "Completely abide in the Middle Way, abide there and abandon it, from which ten signs arise." It is easy to understand by saying this. The sentence "First, from beginning and end" also shows association with the middle one of the three brothers, and the mind abides in the Middle Way emptiness that is free from the three of arising, ceasing, and abiding, and also for emptiness and awareness itself, it also abides in the way of abandoning the grasping of equality between yes and no, existence and non-existence, therefore, the appearance of the wisdom of the nature of the ten signs will arise. The accomplished Tsarbati also said: "Relying on non-things, make things non-things."
Chinese
“心非心已作，莫作一无有。”如是说，心先前是有分别，那非心即是作无分别，彼时一无所有，莫作无相无见，非极微尘之事物，心于空色之事物上坚固而安住，则庸常显现之事物，有些显现之事物则无，有些虽显现然了知非真实事物。如是，此亦明晰禅定之次第。又说：“何处无垢之虚空，半眼作幻化，大放光芒以悲心所摄持之意之所依处，有与无及二者事物与非事物分离断绝，空性之随行等一切皆顿然生起。”如是出现。此于大成就者无比海之六合论中虽有，然于先前来者之成就者之教言语境中则确定安插，成就者龙菩提之语是也，诸上师如是说。于昼夜之虚空无垢染者，半眼向上观望之姿态作幻化时，以无分别之火焚烧执有与无及二者等之分别念，于一切有情散布且周遍之慈悲，及于修习无分别之外，事物与非事物分离，即是于离于观察修而修习时，心自始即是离戏论之空性之随行等，一切具足殊胜之空性，无需长久勤作而顿然生起。大成就者黑行者亦云：“何时圆月升起时，彼时心之国王极入眠，喜乐与悲心，手鼓之声。”及“于左与右而征税，卡纳（梵文天城体：कण्ह，梵文罗马拟音：kaṇha，汉语字面意思：黑）所说乃中道，心悟珍宝极清净解脱，不语之城市愚昧者们，五花出现于彼而融入，喜乐之心性虚空所赐予。”如是说，何时空色之智慧显现之月升起时，心之国王意即有分别念者睡眠且融入，彼时如禅定之喜乐般的喜乐，与悲心融
English
"Having made the mind non-mind, do not make it completely devoid." Thus it is said, the mind that was previously with conceptualization, that non-mind is made into non-conceptualization, and at that time, nothing is missing, nothing is lacking. Do not make it without signs and without seeing. Since it is not an object of minute particles, the mind is stabilized and placed on the object of empty form. Then, the ordinary phenomena that appear, some phenomena that appear are absent, and some, although they appear, are recognized as not being real objects. Thus, this also clarifies the stages of meditation. It is also said: "Where the stainless sky, half-eye transforms, the mind's support, which is sustained by great radiating compassion, is free from separating existence, non-existence, both things and non-things. The followers of emptiness, etc., all arise suddenly." This appears in the Six Unions of the Great Accomplished One, Peerless Ocean, although it is there. However, it is clearly inserted into the context of the accomplished one's teachings of a previous being. The lamas say that it is the speech of the accomplished one, Naga Bodhi. In the stainless sky of day and night, when the posture of looking upward with half an eye is transformed, the conceptual thoughts of grasping existence, non-existence, and both, etc., are burned by the fire of non-conceptual thought. Compassion that radiates and pervades all sentient beings, and other than meditating on non-conceptualization, separating things and non-things, that is, when meditating apart from analytical meditation, the mind, from the beginning, is the follower of emptiness, which is free from elaboration, etc. All the emptiness that possesses supreme qualities arises suddenly without the need for prolonged effort. The Great Accomplished One, Black Practitioner, also said: "When the full moon rises, at that time, the king of the mind sleeps deeply, joy and compassion, the sound of the damaru." And, "Taxing to the left and right, Kaṇha (藏文，梵文天城体：कण्ह，梵文罗马拟音：kaṇha，汉语字面意思：Black) said it is the middle way, the mind realizes that the precious jewel is completely purified and liberated, the mute city, the ignorant ones, five flowers appear and dissolve there, the joyful mind is given by the sky." Thus it is said, when the moon of the wisdom of empty form arises, the king of the mind, that is, the one with conceptual thoughts, sleeps and dissolves. At that time, joy like the joy of meditation, and compassion melt.
Chinese
说“发出不变化的达玛茹的声音”，这里这句话的后半部分省略了。在《行歌宝藏释》中说：“那时心的国王完全睡着了。”这里没有出现“欢喜”等字。左右两边的单行道上风的运行，就像用纸等收取赋税的道路一样。心就像客人，如果依靠那两个风而行，就像收税人进行侵害一样，会产生各种烦恼，出现各种痛苦。那些道路的间隙，就像收税人不产生智慧的地方，如果商人们行走，就像收税人没有侵害，安乐地行走一样。修习具有作用和束缚的无分别，就像秘密道路一样，在中脉道上没有分别念和烦恼以及痛苦的侵害，进入大乐的境界。而且，融乐不变的明点是珍宝，它的极大欢喜融乐俱生能从漏乐显现的障碍中解脱，融乐不变的俱生是与真实菩提心相顺应的，所以叫做心证悟。所谓的“愚昧者”是指藏族人，所谓的“城市”是指众所周知的清晰语言，我不那样说，而是用隐语来说。五大精华的鲜花，五个明点从顶髻到珍宝之间出现，束缚在珍宝上，中脉的道路如何适合，就融入其中，不会变化的安乐欢喜心性，就是真实的天空空色大手印加持。而且，明点到达珍宝，被空色束缚，色心融为一体时，就是不变的意义，这清楚地显示了六支。阿雅德瓦也说：“薄伽梵，生命的剩余之主，融入于自在之主，生存之风的运行，生起和进入的集合完全寂灭，瑜伽自在者们的光明星辰显现的无量光芒，从自身中确定发出，摧毁黑暗，照亮三界。”这样说道，也就是生命即是风。
English
It says, "The sound of the unchanging Damaru will be heard," but here the latter part of the sentence is omitted. In the commentary on the Treasury of Conduct Songs, it says, "At that time, the king of the mind sleeps completely." The words "joy" and so on do not appear here. The movement of wind in the two paths on the left and right is like a road for collecting taxes with paper and so on. The mind is like a guest, and if one travels relying on those two winds, it is like a tax collector committing harm, and various afflictions arise, and various sufferings occur. The gaps in those paths are like a place where tax collectors do not generate understanding, and if merchants travel there, it is like tax collectors not committing harm and traveling in ease. By meditating on non-conceptualization with action and bondage, like a secret path, on the central channel there is no harm from conceptualization, afflictions, and suffering, and one goes into the realm of great bliss. Moreover, the bindu of melting bliss and immutability is a jewel, and its great joy, the co-emergent melting bliss, liberates from the obscurations of manifest bliss. The co-emergent melting bliss and immutability is in accordance with the ultimate bodhicitta, so it is called mind realization. The so-called "ignorant ones" refers to Tibetans, and the so-called "city" refers to the well-known clear language. I do not speak in that way, but I speak in coded language. The flowers of the essence of the five elements, the five bindus, appear from the crown to the jewel, and by binding them to the jewel, the path of the central channel is absorbed into it as is appropriate, and the unchanging bliss, the nature of joy, is the true sky, the great mudra of emptiness bestows blessings. Moreover, when the bindu reaches the jewel and is bound by emptiness, when form and mind merge into one, it is the meaning of immutability, and this clearly shows the six branches. Arya Deva also said, "The Bhagavan, the lord of the remainder of life, is absorbed into the lord of self, and the movement of the life-sustaining wind, the collection of arising and entering, is completely pacified, and this vast array of light of the luminous stars of the yoga masters, having certainly emerged from one's own body, destroys darkness and illuminates the three worlds." Thus he said, that is, life is wind.