Chinese
显现为黑色，故称为黑暗。如果将这两者作为道路，也能成就金刚身。如果未将其作为道路，则会给予衰老、疾病、死亡等一切痛苦。在此处，精液耗尽的最终，火与黑暗会给予痛苦。此处五大元素，即使粗略地解释为触觉坚硬等也可以。如同时轮中所说的，十五分中，五大元素三次变为五。也可以将十五日月相与十五元音等结合起来解释。如是，在《灌顶略说》中说：精液如月升于顶髻，圆满于秘密的莲花中，十六分之一在于珍宝的莲花金刚顶。其上变为迁转之时。当黑色初一到来时，在无欲的天空中，太阳进入宝库之位。其十六分之一，到达顶髻莲花。被称为月亮消退，因为从贪欲的快乐中脱离了贪欲。这与所说之义一致。此论中，将“时火入”与日食结合，虽然没有直接与月亮盈亏结合，但实际上也应理解为与黑方的十六日月相结合的方式。第二是：此难以从大地中抓住，无法超越平等与不平等，难以形容，难以衡量，黑者如是说。对此，Śūdaki说：此为难以抓住的山，执持平等与不平等。黑者说难以形容，难以言说，以何心冥想。如此翻译，从词义两方面来看，翻译得很好。大地是山，是脊柱的杖。因为命脉和阿瓦都提也一起存在。总之，阿瓦都提下端直至秘密轮，都以大地山的比喻来表示。平等与不平等，从关联上来说，可以解释为羊等和牛等的时节风等。虽然这并不矛盾，但此处认定为单味下端的排泄物，以及称为羊和黄色的二脉与风一起。如同翻译为执持平等与不平等，下方排泄物的二脉收缩，阻断风的流动，使中脉向下流动的风向上返回，从而使明点
English
Appearing as black, it is called darkness. If these two are taken as the path, the Vajra body can be attained. If they are not taken as the path, they will give all sufferings such as old age, sickness, and death. Here, at the end of the depletion of bindu, fire and darkness give suffering. Here, the five elements can be roughly explained as tactile hardness, etc. As it appears in the Kalachakra, the five elements are five times three in fifteen parts. It is also permissible to explain by combining the fifteen lunar days with the fifteen vowels, etc. Thus, in the "Summary of Empowerment," it says: Semen like the rising moon in the crown, perfected in the secret lotus, one-sixteenth part resides in the jewel lotus vajra tip. Above that, it changes into the time of transference. When the first day of the dark fortnight arrives, in the desireless empty sky, the sun goes to the place of the treasury. One-sixteenth of that reaches the crown lotus. It is called the waning moon, because it is free from desire from the pleasure of attachment. This is consistent with what is said. In this text, "time fire enters" is combined with the eclipse, and although it is not directly combined with the waxing and waning of the moon, it should actually be understood as a way of combining it with the sixteen lunar days of the dark side. The second is: This is difficult to grasp from the earth, it is impossible to cross equality and inequality, it is difficult to describe, it is difficult to measure, thus speaks the black one. To this, Śūdaki says: This is a mountain difficult to grasp, it holds equality and inequality. The black one says it is difficult to describe, difficult to say, with what mind to meditate. This translation seems good in terms of both word and meaning. Earth is the mountain, the staff of the spine. Because the life force and the Avadhuti also exist together. In short, the lower end of the Avadhuti up to the secret wheel is indicated by the metaphor of the earth mountain. Equality and inequality, in terms of relation, can be explained as the seasonal winds of sheep etc. and cattle etc. Although this is not contradictory, here it is identified as the excrement of the lower end of the single taste, and the two channels called sheep and yellow together with the wind. As it is translated as holding equality and inequality, the two channels of the lower excrement are contracted, blocking the flow of wind, causing the wind flowing downwards in the central channel to return upwards, thereby causing the bindu
Chinese
解释说，为了能够掌握它是很好的。按照通常的翻译，这个明点持地的下端，从秘密以下开始运行，不具备瑜伽的人们难以掌握，即使是平等不平等、单味的下端两者，也不能超越和努力阻止有角的母音。最后一句话，两种翻译意思相同，如果获得乐空无变的体验，就能通过象征其状态的方式来理解，如果没有获得，就难以通过其他方法来象征，黑行派的我说道，从本质上无法理解，难以测度。一些旧的注释中，平等是法界，不平等是世俗，超越也被解释为识别的意思。第二，关于成就空色之瑜伽及其延伸，分为正文和延伸意义两部分，第一部分又分为各自收集的特征和禅定的特征。第一部分是：谁能以心完全理解？何者每日俱生而增长？意思是，在毗卢遮那的翻译和新翻译中，出现“心的珍宝”一词，意思是珍宝，是随顺一切形象的空色。因此，谁能像这样，一心专注于空性，一天之中完全观察，就像这样，修行者谁能观望无云无暗的虚空，以空性的方式用心禅修，当心以虚空的形态，无有戏论地显现和证悟时，对于那位瑜伽士来说，每天都会有俱生的光芒，空色的征兆显现，越来越增长，最初的佛陀说：如烟、蚁穴、萤火虫、灯焰、日月、黑暗部分和大明点，各种影像光明，像这样显现，这是因为在顶髻中束缚了风心的作用。注释中将这句话与回忆联系起来，似乎是因为“俱生增长”这句话，以及在上面解释了命脉之后出现的，但这个理由并不确定，注释本身也紧接着说，在修持的时候，顶髻大等等，以及所有想法
English
It is good to explain it in order to be able to grasp it. According to the usual translation, this lower end of the bindu-holder, starting from below the secret, is difficult for those who do not have yoga to grasp, and even the two lower ends of equal and unequal, single taste, cannot surpass and strive to prevent the horned vowel. The last sentence, both translations have the same meaning, if one obtains the experience of bliss and emptiness, one can understand it by symbolizing its state, but if one does not obtain it, it is difficult to symbolize it by other methods, the Black Line School I say, it cannot be understood from the essence, it is difficult to measure. In some old commentaries, equality is the Dharmadhatu, inequality is the mundane, and transcendence is also interpreted as the meaning of identification. Secondly, regarding the yoga of accomplishing emptiness and form and its extensions, it is divided into the main text and the extended meaning, the first part is divided into the characteristics of collecting separately and the characteristics of meditation. The first part is: Who can fully understand with the mind? What grows together every day? It means that in the translation of Vairochana and the new translation, the word "jewel of the mind" appears, meaning jewel, which is the emptiness and form that follows all forms. Therefore, who can, like this, focus on emptiness with one mind, and completely observe during the day, just like this, who can the practitioner look at the cloudless and darkless void, meditate with the mind in the way of emptiness, when the mind appears and realizes in the form of void, without play, for that yogi, every day there will be co-born rays of light, signs of emptiness and form will appear, growing more and more, the first Buddha said: like smoke, anthill, firefly, lamp flame, sun and moon, dark part and large bindu, various images of light, appearing like this, this is because the function of wind and mind is bound in the crown. In the commentary, this sentence is related to recollection, it seems because of the sentence "growing together", and it appears after explaining the life force above, but this reason is not certain, the commentary itself also says immediately, at the time of practice, the crown is big, etc., and all thoughts
Chinese
全部舍弃后，引用等等的教证。为了将心是珍宝等等的论典，个别地与思考相结合。前后语句会变得不协调。因此，论典的意义不会超过已经讲述的这些。第二，禅定的定义是：心是珍宝，正确地认知。仅仅依靠它就能了解法的本质。即使说出来，其他人也能了解吗？这是说。这有两点。第一点，禅定次第的体性是：心等等，也就是要经常观修那个形象。以这样的方式，首先通过智慧的次第，将自己的心强烈地指向空性形象。通过思维的次第，稍微混合。通过行为的次第，认知到自己的心已经真实地变成了空性形象的珍宝，并且从中产生喜悦和快乐的次第。这里的心，不仅仅是指六识的心，而是指身语意三者中的意，所以是自己的觉知的意思。虽然其中也包含六识的心，但这并不矛盾。就情况而言，法性的心，本来就已经成就为光明空性形象，但是就像在心的显现方式上，空性形象逐渐混合而成为一体的现象一样，这里也是这样说的。这也是在觉知的层面上去理解的。通过禅定的次第，此时，法性的心和轮回的心是没有区别的。第二点，禅定支分的作用是：仅仅依靠它等等。在《时轮金刚经》的后部也说：通过使之成为一体的禅定，也能完全舍弃外在的事物。从禅定的次第开始，直到等持的次第之间存在的禅定支分的所有作用是：逐渐地将不净的显现净化为空性形象。因此，通过安住于色心无二的唯一瑜伽，完全了知一切显现声音之法的本质本来就是空性，以及自性的所有方面。即使说出许多比喻、理由和论典的差别，除了观修色心无二之外，还能了解其他的实相吗？不会了解的。
English
After abandoning everything, quoting the teachings of etc. In order to individually combine the treatises such as the mind is a jewel with contemplation. The preceding and following sentences will become inconsistent. Therefore, the meaning of the treatise will not exceed what has already been explained. Second, the definition of meditation is: the mind is a jewel, correctly recognizing it. By relying solely on it, one can understand the essence of the Dharma. Even if it is spoken, can others understand it? This is what it says. There are two points to this. The first point, the nature of the stages of meditation is: the mind, etc., that is, to always meditate on that form. In this way, first through the stages of wisdom, strongly direct one's own mind towards the emptiness form. Through the stages of thought, slightly mix. Through the stages of action, recognize that one's own mind has truly become the jewel of the emptiness form, and from this arises the stages of joy and happiness. Here, the mind does not only refer to the six consciousnesses, but refers to the mind of body, speech, and mind, so it means one's own awareness. Although it also contains the mind of the six consciousnesses, this is not contradictory. In terms of the situation, the mind of Dharma-nature, although it has already been established as the clear light emptiness form from the beginning, just as in the way the mind manifests, the emptiness form gradually mixes and becomes one, so it is said here as well. This is also understood at the level of awareness. Through the stages of meditation, at this time, there is no distinction between the mind of Dharma-nature and the mind of Samsara. The second point, the function of the limbs of meditation is: relying solely on it, etc. In the latter part of the Kalachakra Tantra, it is also said: Through the meditation that makes it one, one can also completely abandon external objects. Starting from the stages of meditation, the function of all the limbs of meditation that exist up to the stages of Samadhi is: to gradually purify impure appearances into the emptiness form. Therefore, through the yoga of resting equally in the non-duality of form and mind, one completely knows that the essence of all phenomena of appearance and sound is originally empty, and all aspects of self-nature. Even if many metaphors, reasons, and differences in treatises are spoken, besides meditating on the non-duality of form and mind, can one understand other realities? One will not understand.
Chinese
。如果缺乏此方法，仅仅修习无分别也不行，仅仅进行理智的观察禅修也不行，仅仅积累布施等资粮也不行。即使在一生或七世之内，连空性的少许真谛也无法证悟，更何况是如实证悟一切相呢？第三，关于前后两种生起次第的功德，分为一般讲述其意义和具体阐述其不变性的实现方式两个方面。首先是： “于道而行本然意， 何者以其系缚之， 彼之三处悉无余， 开展复又收摄也。” 这是说，对于色等境的道上行走的六识，与本然之身的自性，即意的自性之风一同，以四种无执或三种不动，或三种寂静，或日夜瑜伽二者，或如鼻尖三者合一之类的，无勤作的无分别之法来系缚，也就是说，这个系缚的行为，是各自收摄或禅定支分的自性。由于这两种瑜伽从最初的业力者到最终的证悟者都持续不断，因此不应仅仅视为生起次第。像这样，通过专注于无分别和空性的瑜伽，智慧的拙火燃起，身体、语言和意识的三处完全被四喜和十六喜的次第所扩展，然后又从珍宝处通过下行的四喜和十六喜的次第，直到顶髻之间，收摄明点的运行。这个作用类似于生命能量次第时的生起次第，但最初的实现是在执着的生起次第中，而记忆和禅定时的生起次第则具有额外的作用。此外，通过无分别和空性的瑜伽，身体、语言和意识的三处完全显现出三界形象的空性之身，以及一切相的无坏灭之声，以及融化之乐和不变之乐，这些都在瑜伽士的智慧面前全新地展现。