Chinese
一切之上的主宰或君主，即是名为薄伽梵的中央脉之气，如经中所说的时轮之气。将基础时期的中央脉之中脉作为道，当其转化为智慧之气时，业气将融入智慧之气自性之中。此生命业气之流，从鼻孔出入之聚集将完全寂静。如此气融入后，光明十相之显现如繁星出现在空中。或者，星的梵语是Jyoti，也指彩虹光。空色的拙火燃烧，从中央脉生起，从自身全部身体中发出，摧毁充满虚空的黑暗，从而变得光明。以压倒不净三有之显现的方式进行净化。摧毁黑暗是立即产生现量和最终证悟实相。虽然这主要解释了追忆的空色，但也以相似的方式适用于所有六支。因此，通过安住于光明十相，便能压倒不净三有，使智慧之显现增长。如此，便成就了一切瑜伽自在者的足迹，并且所有成就者都修习了烟等道。这些引文的意义似乎没有被清楚地解释，似乎只写了一些注释，因为没有看到简略的名称和要点。虽然在此解释得清晰而简洁，但详细内容应从上师的口中了解。龙树父子的思想方式，已在五次第释中详细解释，应从中了解。黑行的思想如何，也在圆满次第三论的释文中解释过。据说修行者自己也做了一个多哈的解释。如通常所说，十相在时轮摄略续中完整地阐述。在密集金刚后部续中，主要清楚地阐述了名称和标志。于止息金刚之行心，显现执著之相，此相有五种，菩提金刚如是说
English
The supreme lord or master of all is the central channel wind, which is called Bhagavan, like the Kalachakra wind spoken of in the tantra. By making the central channel of the base period the path, when it transforms into the wisdom wind, the karma winds will dissolve into the nature of the wisdom wind. The flow of this life karma wind, the collection of arising and entering from the nostrils, will become completely pacified. Thus, from the dissolution of the winds, the appearance of the manifold appearances of the ten signs of luminosity is like stars appearing in the sky. Or, the Sanskrit word for star is Jyoti, which also refers to rainbow light. The blazing tummo of emptiness arises from the central channel, emanating from one's entire body, destroying the darkness that fills the sky, thereby becoming luminous. It purifies by subduing the appearances of the impure three realms. Destroying darkness is the immediate arising of direct perception and the ultimate realization of reality. Although this mainly explains the emptiness of recollection, it also applies to all six limbs in a similar way. Therefore, by abiding in the ten signs of luminosity, one subdues the impure three realms and increases the appearance of wisdom. Thus, it is accomplished in the footsteps of all yoga masters, and all siddhas have meditated on this path of smoke and so on. The meaning of these quotations does not seem to be clearly explained, and it seems that only some notes have been written, because the abbreviated names and key points have not been seen. Although it is explained clearly and concisely here, the details should be learned from the words of the lama. The way of thinking of Nagarjuna and his son has been explained in detail in the commentary on the Five Stages, and should be understood from there. How the thought of Krishnacharya is, has also been explained in the commentaries on the three Completion Stage texts. It is also said that the practitioner himself made a Doha commentary. As usually said, the ten signs are fully explained in the Kalachakra Condensed Tantra. In the later Guhyasamaja Tantra, the names and signs are mainly clearly explained. On the mind that goes to the Vajra of Cessation, the signs of clinging appear, these signs are of five kinds, the Bodhi Vajra speaks thus.
Chinese
。第一是阳焰之相，第二是烟雾之相，第三是虚空显现之相，第四是灯火燃烧之相，第五是恒常显现，犹如无云晴空。这段引自时轮金刚的译文是这样的。大译师的翻译中，将“相”字都译为“相似”，如“阳焰相似第一”等等。如果说“相”，则只适用于表相，不适用于其他。如果说“相似”，则也适用于表相。也适用于作为有相之识的稳固与变动的程度。因此，密集金刚的注释中，似乎是按照各种不同的解释方法，都可适用的方式来做的。然而，此处不应适用于有相之识，因为这是在执持支分时所承认的特征相，而有相之识在所有五种状态中，都已在前三个支分中成立的缘故。因此，这只是表相，在此将阳焰放在第一位是颠倒的说法。因此，《无垢光》中说必须先是海螺。虽然特征相有四种，但这里说了五种，是因为འབྲོ་（音：卓）派的上师们，虽然将特征相分为四种，并将无云晴空称为有相，但实际上第五个如虚空般的这个，是指六种昼相显现的基础。密集金刚圣者派也说：唯自证之智慧，犹如虚空无有相。然此有差别，夜晚白天界限性。这样将虚空分为三种，关键在于此。因此，说显现的基础是虚空，也以隐藏的方式稍微讲述了六种昼相。在《真实名经》中，清楚地讲述了六种昼相：从虚空中生起的自生者，智慧之光大火是黄色燃烧，即时火。大光明照耀，智慧光明朗朗是白色燃烧，即月亮。有情之灯是红色燃烧，即太阳。智慧灯是黑色燃烧，即罗睺。大威光明显耀是殊胜分，即闪电。殊胜咒语咒主明咒
English
. First is the appearance of a mirage. Second is the appearance of smoke. Third is the appearance of sky. Fourth is the burning of a lamp. Fifth is the constant appearance, like a cloudless sky. This is like the translation quoted in the Kalachakra direction. In the translation by the great translator of tantras, all the "appearances" are "similarities," such as "mirage similarity first," and so on. If you say "appearance," it only applies to the appearance of signs, not to others. If you say "similarity," it also applies to the appearance of signs. It also applies to the degree of stability and movement of the consciousness of the sign-bearer. Therefore, in the commentaries on Guhyasamaja, it seems that they are made in a way that applies to all kinds of different explanations. However, here it should not be applied to the consciousness of the sign-bearer, because this is the characteristic sign that is accepted in the stage of holding the limbs, and the consciousness of the sign-bearer has already been established in the first three limbs in all five stages. Therefore, this is only the appearance of signs. Here, it is a reversed statement to say that the mirage is first. Therefore, it is certain that the Stainless Light says that the conch must be first. Although there are four characteristic signs, here five are explained because the upper lamas of the Dro lineage have four characteristic signs, and although they call the cloudless sky a sign-bearer, in reality, this fifth one, like the sky, is intended to be the basis for the appearance of the six daytime signs. The Guhyasamaja Arya group also says: The wisdom of self-awareness alone is like the sky, without characteristics. However, there is a difference here: night, day, and the nature of boundaries. In this way, the sky is divided into three, and the key is in this. Therefore, by explaining that the basis of appearance is the sky, the six daytime signs are also slightly explained in a hidden way. In the Correctly Spoken Name, the six daytime signs are clearly stated: The self-born one arising from the sky, the great fire of wisdom is yellow burning, that is, the fire of time. Great light illuminates, the light of wisdom is bright white burning, that is, the moon. The lamp of beings is red burning, that is, the sun. The lamp of wisdom is black burning, that is, Rahu. Great glory and clear light is the supreme part, that is, lightning. Supreme mantra, mantra lord, knowledge mantra.
Chinese
“地王”的意思是，咒语和明咒只是明点，至高无上，主人和国王的音声显示了大明点。凭借它的力量，也必须有庸常者、统治者和眷属，因此它是各种各样的影像。修行者们也对各种各样的影像使用了具有表征的术语，这里所说的“表征”不应仅仅理解为道路的表征，它既是实相也是表征。例如，夜晚从远处看到的光，它既是真实的光，去到那里，寒冷接触地面具有力量也是一种表征。空色法性的自性也是真实的。法性如来藏是本来就存在的表征，也是迅速成佛的表征，应当这样理解。所谓的智慧蕴等，有智慧蕴和智慧界，意的根、声音的生处，至高无上的根和排泄物，这六者。神智慧界六尊一组是指，金刚萨埵，般若佛母，普贤，音声金刚母，损美和极黑母等。如果在显现之上习惯于执持光明，那么观看黑色的窗户和黑暗等，以及屏障等，在那里引入空色并长久地习惯，就会产生如同瘟疫到达家庭般的现量。习惯于将心专注于空性的声音，并且大多数声音都变成空性的声音，那么应当证悟诸如此类的隐蔽之义。如此发起意愿，将心专注于空性的声音，就会在耳边感觉到隐蔽的声音，或者出现预言的景象。这是与耳现量相符顺的。对于这两者，最初仅仅是出现一些显现，要像原本那样通达是很困难的。不要执着和进行推算，而是反复地进行修习，之后一定会确定无疑地通达。在将禅定的修法要义铭记于心的时候，如果在分别念和伺察念这两方面进行共同的详细介绍，那么就是应时且非常好的。不要仅仅做手指合拢的引导，如果需要介绍，就必须在手指合拢的结尾进行，然而，最初的善行引导要在广泛的段落中进行，如果需要介绍，那么就在禅定以上。
English
The meaning of "Earth King" is that mantra and vidya-mantra are just bindus, supreme, and the sound of master and king shows the great bindu. By its power, there must also be ordinary ones, rulers, and retinues, so it is a variety of images. Practitioners have also used the term with signs for various images. The "sign" here should not be understood only as a sign of the path, it is both reality and a sign. For example, the light seen from afar at night is both real light, and going there, the cold touching the ground having power is also a sign. The self-nature of emptiness-form dharmata is also real. Dharmata Tathagatagarbha is the sign that is originally present, and it is also the sign of quickly attaining Buddhahood, it should be understood in this way. The so-called wisdom aggregate etc., there are wisdom aggregate and wisdom realm, root of mind, place of origin of sound, supreme root and excrement, these six. The six deities of the wisdom realm are one group, namely, Vajrasattva, Prajnaparamita Mother, Samantabhadra, Sound Vajra Mother, Harm Beauty and Extremely Black Mother etc. If you are accustomed to holding luminosity on top of appearance, then looking at black windows and darkness, and screens etc., introduce emptiness-form there and get used to it for a long time, then manifest consciousness will arise like an epidemic reaching home. If you are accustomed to focusing your mind on the sound of emptiness, and most sounds become the sound of emptiness, then you should realize such hidden meanings. By generating such intention, focusing the mind on the sound of emptiness, you will feel hidden sounds in your ears, or visions of prophecy will appear. This is in accordance with the ear's manifest consciousness. For these two, it is difficult to penetrate as they are, except that at first only some appearances arise. Without clinging and calculating, but repeatedly practicing, later you will definitely penetrate with certainty. When imprinting the meaning of meditation practice in your mind, if you introduce the common introduction in detail on the two aspects of conceptual thought and investigation, then it is timely and very good. Do not only do the finger-folding guidance, and if introduction is needed, it must be done at the end of the finger-folding, however, the initial virtuous guidance should be done in a broad passage, and if introduction is needed, then it is above meditation.
Chinese
第五支的时候做，也可以按照各个支分来做。没有长期修习，不进行介绍才是应该的，因为对于没有生起体验的人，不适合介绍。总之，如果心中生起禅定分别的支分，那么从修习的体验力量中，就能证悟空性与色是自心。虽然在收摄次第的体验中，并非如此证悟，但是从见到空性的体验出发，不依赖经论和理证，凭借体验的力量，能够确定空性与色不是自心之外的他物。到那时，才能对它进行共同和不共同的介绍。如果长期修习具备四种无待前行，即使没有到达正行的引导，也能对前行的体验种下真实的空性方面的介绍。因为那时会出现许多不确定的征兆，所以也能对显现方面进行粗略的随顺介绍。但因为后来的实修不长期修持三寂静，而是立即进入正行，所以那时不进行介绍。而且，现在的粗显现象是心显现，如虚幻不实，无根无基，如来藏本自俱足。这件事虽然能从经论和理证方面获得定解，但在没有生起清净禅修之前，无法凭借体验的力量引生定解。如果凭借空性的力量介绍体验的力量，那么对于这个粗显的现象，也能同样凭借体验的力量，从内心深处生起定解。例如，如果有一个学生反复出现蓝色圆点如念珠般的景象，就对他说：你出现了圆点的景象，那不是色，不是眼睛所见，有时也会出现在眼睛看不到的后脑勺方向。再用手掌遮盖它看看，也无法遮蔽。也不是手掌绕到背后再出现。因此，虽然看到圆点在外面，但实际上不在外面。那也不是自己的身体，因为没有任何依据，所以只是心而已，心安住于