English
, in terms of the appearance of the Dharmata Bindu, sentient beings do not recognize their own nature and enter into the deluded ignorance, so that the phenomena of ordinary samsara and the space element appear. Therefore, the earth element is the appearance from the deluded aspect of the Dharmata's smoke-like appearance to the deluded aspect of the Dharmata Bindu in the space element. Therefore, the ten signs are established as the Dharmata of the earth element and so on. Here, even if one meditates on the path of collecting each element, due to the cause of various delusions in the ordinary state, by slightly grasping the karma wind of the earth element from among the winds, the earth element itself previously entered into the deluded appearance of the Dharmata's smoke-like appearance. Because the wind, which is the cause of the deluded appearance, slightly diminishes, the deluded appearance of the earth element becomes slightly smaller, and one can slightly see the smoke-like appearance among the various aspects of the Dharmata. Therefore, the smoke sign seen by the first practitioner of the sequential collection yoga is, in terms of the actual reality of the sign itself, the most supreme empty form that possesses all aspects, and abides with the aspects of all phenomena of samsara, nirvana, existence, and peace. However, because the yogi's consciousness is that of a beginner, he does not see the other aspects, but only sees the smoke-like aspect. Similarly, all ten signs should be understood in this way. Therefore, although these ten signs are the Dharmata or essence of all phenomena, it must be said that they are the self-nature of the essence of the channels, winds, and bindus, because they appear due to the special points of action and object, and by striking the essential points of the channels, winds, and bindus, which are of the nature of the five elements. There is no means to strike the essential points of other things, so the explanation is changed to say that it is the unique essence of the channels, winds, and bindus. This is introduced from the aspect of the Dharmata of all phenomena, and this is the third part of the introduction. Furthermore, the signs such as smoke are the self-nature of all phenomena of the environment and beings, the essence of the channel realms, the wisdom of Dharmadhatu, the Dharmata to be purified, the alaya of virtue, all ultimate deities and mantras, and the ultimate Buddha.
Chinese
像大地增长的外层那样修习这个，一切刹土都会被净化，一切众生都会被完全成熟，金刚身的脉、气、明点都会被清净，修习这个，一切白法都会被修习，这个上面的垢染清净，一切业障都会清净，这个的修习达到究竟，一切道的修习都会达到究竟，如果对这个空色获得稳固并且究竟成就，那么一切本尊都会成就，一切咒语果位都会成就，因此一切事业、加持的种类都会获得，北方等道的功德和十力等果位的功德，也都是自然具备于这个上面，因此修习这个，那些一切也会显现。见到十种征相就是见到如来藏，如来藏或者心性，或者法界，或者胜义谛，或者空性，或者如是性，或者真实边际，这些也都是离戏论、一切种类的这个。这个不是断灭空，不是顽空，不是以否定不存在为特征，对于什么也没有成立、什么也不是的那个，称之为法性，那种类型的声音大而意义小的说法不是。完全正确的觉性以一切方式从一开始就显现的这个，不是无有显现，而是自知自明地显现为十种征相，体验并且现量成立的这个，如上所说，是征相和理由的主要部分。这些是胜义谛的真实佛陀，因此力量等佛陀的一切功德也自然具备于这个上面。如果自己能够修习，就会逐渐现量见到并且证悟，如果仅仅说一些近边的名相，安住于这个，一切不善分别念都会止息。信心和慈悲等善法的相貌，即使不特意去修习，也会自然而然地显现，身语的进退也会自然而然地产生。也会迅速获得无漏的戒律，因此胜义谛的光明所显现的这个就是增上戒律的学处和胜义谛的
English
By meditating on this as the outer layer of increasing earth, all realms will be purified, and all sentient beings will be completely matured. All the channels, elements, and bindus of the vajra body will be purified. By meditating on this, all white dharmas will be meditated upon. If the impurities on this are purified, all obscurations will be purified. When the meditation on this is completed, the meditation on all paths will be completed. If stability is gained on this empty form and it is accomplished to the end, then all yidam deities will be accomplished, and all mantra results will be accomplished. Therefore, all kinds of activities and siddhis will be obtained. The qualities of the path, such as the northern direction, and all the qualities of the result, such as the ten powers, are also naturally present in this. Therefore, by meditating on this, all of those will also become manifest. Seeing the ten signs is seeing the Tathagatagarbha. The Tathagatagarbha, or the nature of mind, or the Dharmadhatu, or the ultimate truth, or emptiness, or suchness, or the ultimate limit, are all this, which is free from elaboration and of all kinds. This is not annihilationist emptiness, nor is it inert emptiness. It is not characterized by negating non-existence. That which is not established as anything and is not anything is called the nature of reality. That kind of talk, which is loud in sound but small in meaning, is not the point. This is the perfectly correct awareness that has arisen primordially in all ways. It is not non-appearance, but self-knowing and self-illuminating, appearing as the ten signs. This, which is experienced and manifestly established, is, as explained above, the main part of the signs and reasons. Since these are the actual Buddhas of ultimate truth, all the qualities of the Buddhas, such as the powers, are also naturally present in this. If one is able to meditate on it oneself, one will gradually see and realize it manifestly. To mention just a few nearby categories, by abiding in equanimity in this, all unwholesome thoughts will cease. The aspects of virtuous dharmas, such as faith and compassion, will arise spontaneously even without deliberately meditating on separate objects. Special movements of body and speech will arise spontaneously. One will quickly obtain the stainless precepts, so this very appearance of the ultimate clear light is the training in higher discipline and the ultimate
Chinese
是拉瓦。具有分别和仅有不分别的观察，以及舍弃分别和观察二者，具有喜悦和具有安乐，以及唯有舍，以及明空乐的各种体验，以及具有无量意识和作意之相，以及显现无量灭尽等等的显现。珍宝显现和月亮灯等等菩提萨埵的百二十禅定等等，如果全部于此入定，因为迅速获得之故。是胜义谛的经部和增上心的学处。此即是所有法的法性，于此之上能取所取的显现隐没，分别念止息，智慧的显现明显地显现，因为现量成立之故，是胜义谛的现观和增上慧的学处。如是，因为是法界之故是法身，因为是法身之故是胜义谛的佛宝。因为是佛的智慧之故，是法宝的精华或殊胜。因为是法的实相之故，是圣者僧伽的所证，因此，以证悟而善加辨别的胜义谛的僧伽也是此。此外，于这些光明之相入定，如所有性和尽所有性的所知，自然生起辨别的智慧。这是安住于胜义谛的四念住的征象。精进自然生起，这是胜义谛的四正断的征象。彼等与所有道之法结合。于此入定，烦恼自生的体验和分别念自生的各种体验显现。那是烦恼等等的法性之故，以及见到胜义谛的贪欲和嗔恨等等的相状。六道众生的处所、身体、受用等等的各种显现显现。那是三界的法性的征象，以及胜义谛的天和胜义谛的地狱和胜义谛的人等等，是自然安住的征象。见到本尊和佛陀出家的许多装束。那是胜义谛的如来藏以相好等等众多功德庄严而安住。
English
It is Laba. Possessing discrimination and merely observing without discrimination, as well as abandoning both discrimination and observation, possessing joy and possessing bliss, as well as solely possessing equanimity, as well as various experiences of clarity, emptiness, and bliss, as well as possessing the aspect of limitless consciousness and attention, as well as the appearance of limitless appearances such as exhaustion. If all of the hundred and twenty samadhis of Bodhisattvas, such as the appearance of jewels and the moon lamp, are placed in equipoise on this, it is because they are quickly attained. It is the sutra of ultimate truth and the training of higher mind. This itself is the dharmata of all dharmas, and upon this, the appearance of grasping and being grasped subsides, conceptualization ceases, and the appearance of wisdom clearly manifests, because it is manifestly established, it is the direct perception of ultimate truth and the training of higher wisdom. Likewise, because it is the dharmadhatu, it is the dharmakaya, and because it is the dharmakaya, it is the ultimate truth of the Buddha Jewel. Because it is the wisdom of the Buddha, it is the essence or supreme of the Dharma Jewel. Because it is the reality of the Dharma, it is what is realized by the noble Sangha, therefore, the ultimate truth of the Sangha, which is well distinguished by realization, is also this. Furthermore, by placing these appearances of luminous signs in equipoise, the wisdom that distinguishes knowable things as they are and as many as they are will naturally arise. This is a sign of abiding in the four mindfulnesses of ultimate truth. Diligence naturally arises, this is a sign of the four right abandonments of ultimate truth. Combine these with all the dharmas of the path. By placing this in equipoise, various experiences of self-arising afflictions and self-arising conceptualizations appear. That is because it is the dharmata of afflictions and so forth, and seeing the aspects of ultimate truth such as desire and hatred. Various appearances of the places, bodies, enjoyments, etc. of beings in the six realms appear. That is a sign of the dharmata of the three realms, and the ultimate truth of gods and the ultimate truth of hells and the ultimate truth of humans, etc., are signs of naturally abiding. Many forms of tutelary deities and Buddhas appearing as renunciants are seen. That is the ultimate truth of the Tathagatagarbha abiding adorned with many qualities such as marks and signs.
Chinese
是……的征象，也是从一切相中安住于清净显现中的征象。此外，现量等，以及离戏、空性等其他相，和了知有情之义等，以体验的方式显现。那也被称为空色，也被称为心性，也被称为胜义谛。这从原始以来就如其所有和如其所量而了知的智慧，以及以知、悲、力三者的自性而恒常从原始就存在，并且身、语、意、功德、事业的无量相从本来就安住，如所安住般以不分别的智慧之眼如理如实地见到。如此，从修习空色能使净土清净的方式到此处所说的一切意义，如果广说，则会变成无边的介绍。但因为害怕文字繁多，以及必须结合体验来讲述，文字无法全部记载，并且因为略说此部分就能理解和显示，所以未从此多说。那些是介绍将一切法都汇集为空色的介绍，是介绍之第四部分。之后，介绍一切法为空性，宣说空性是一切法的根本，确定自性从原始以来就是离戏的，于胜义无破无立的处所生起定解。第一，一切相的空性智慧，这正是究竟的果位，五部佛、六部佛、五种智慧或六种智慧等，从原始以来就是关键的心性，唯一在果位的一切法中显现。以基果无别的关键，唯一的心性在基果二者和相貌相同的道的一切法中显现。同样，从唯一心性的垢染习气的显现分中，显现了基轮回的一切法。因此，内有情金刚身之显现方式无量，外器世界各种各样，这些都是显现的。总之，唯一的智慧幻化为轮回和涅槃的一切法，或者唯一显现为多，但众多未超出唯一的自性。前面也以意义而宣说了，但此处比之前稍微清楚地讲述。
English
It is a sign of... and a sign of dwelling in the pure appearance from all aspects. Furthermore, direct perception and so on, as well as other aspects such as freedom from elaboration and emptiness, and understanding the meaning of sentient beings, appear as experiences. That is also called emptiness-form, also called mind-essence, and also called ultimate truth. This wisdom that knows from the beginning as it is and as much as it is, and that always exists from the beginning in the essence of knowledge, love, and power, and in which the infinite aspects of body, speech, mind, qualities, and activities have always resided, and sees accordingly with the eye of non-conceptual wisdom. Thus, if the meaning of all that has been said from the way that meditating on emptiness-form purifies the fields up to this point were explained extensively, it would become an endless introduction. But because of the fear of many words, and because it is necessary to explain in accordance with experience, which cannot be fully recorded in writing, and because mentioning only a part of this will lead to understanding and showing, not much has been taught from this. Those are the introductions that introduce all phenomena as being gathered into emptiness-form, the fourth part of the introduction. Then, introducing all phenomena as emptiness, it is shown that emptiness is the basis of all phenomena, it is determined that the nature is free from elaboration from the beginning, and certainty is generated in the place of ultimate non-elimination and non-establishment. First, this emptiness-wisdom of all aspects is the ultimate result, the five Buddha families, the six Buddha families, the five wisdoms or six wisdoms, etc., the key mind-essence that has been from the beginning, appears alone in all the phenomena of the result. With the key of the inseparability of the base and the result, the single mind-essence appears in all the phenomena of the path that are similar in appearance to both the base and the result. Similarly, from the appearance aspect of the stains and habitual tendencies of the single mind-essence, all the phenomena of the base samsara appear. Therefore, the appearances of the inner sentient beings' vajra bodies are limitless, and the outer container world is diverse, these are what appear. In short, the single wisdom emanates into all the phenomena of samsara and nirvana, or the single one appears as many, but the many do not go beyond the nature of the one. It has already been explained in meaning above, but here it is explained a little more clearly than before.