Chinese
再者，大鼓，以及执著“我”与执著“境”的二种心，还有命气与下泄气等，此二二成对之物，以其阻断于中脉之威力，生起如所有性与尽所有性之智慧，即是敲响虚空之鼓。譬如，豪门大族迎娶新娘时，会演奏大鼓等盛大的音乐，众多看客也会发出赞叹之声和音乐之声。同样，在此，于明妃（duti）之内，以及脉轮之虚空中，发出不坏之音声，生起通达一切词义之智慧，如同大鼓等乐器的声音，以及高呼“胜利！胜利！”的赞叹声。以“虚空”一词的暗示，在灌顶之时，也象征着“从虚空中传来音乐之声”等等。卡纳巴（Kanha）我，以多玛比尼（dombini）中脉，通过具备不坏音声之门，迎娶为新娘。如是，迎娶明妃为新娘的食物，即是将蕴、界、处之精华，与脐轮的“ཨཾ”（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字相结合。春与明点相见，并得见之盛宴，即是证悟融乐，亦即无上之法性。然而，仅仅是粗糙的脉中脉中汇聚气与心，并不能够象征实相。必须依赖智慧之中脉，才能驾驭粗糙的脉中脉。当不坏之音声无限增长之时，才能象征融乐之法性。如是说：“白日是薄伽梵勇士，瑜伽母则喻为夜晚。”如是，于俱生之光明中，显现清净之无量，于后得位，虽有净与不净之混杂，然如幻术般显现，是为方便之白日。于俱生之无明中，显现离戏如虚空般，是为智慧之夜晚。如是于一切昼夜之中，极度欢喜，与俱生喜乐相伴，恒常不绝的伴侣明妃（duti），你相伴随，瑜伽母脉之网络完全清净之时，即是于彼时，一切种之光明大印，迎来黎明之时。如是，一切种之形色，是清净脉之力量。清净脉使安乐稳固。
English
Moreover, the great drum, the two minds that grasp "I" and grasp "objects," and the life-sustaining and downward-clearing winds, these two pairs of two, through the power of their obstruction in the central channel, give rise to the wisdom of suchness and all-encompassing knowledge, which is like sounding the drum of space. For example, when wealthy and noble families welcome a bride, they play grand music such as the great drum, and many spectators also make sounds of praise and music. Similarly, here, within the duti and in the space of the chakra, indestructible sounds arise, and the wisdom that understands all the meanings of words is born, like the sound of musical instruments such as the great drum, and the sounds of praise shouting "Victory! Victory!" The implication of the word "space" also symbolizes "the sound of music coming from space" during empowerment. I, Kanha, with the dombini central channel, through the gate possessing indestructible sound, take as a bride. Thus, the food for welcoming the consort as a bride is to combine the essence of the aggregates, elements, and sources with the syllable "aṃ" (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂) of the navel chakra. The feast of spring and the meeting and seeing of the bindu is the realization of melting bliss, which is the unsurpassed dharma nature. However, merely the gathering of wind and mind in the coarse central channel cannot symbolize reality. It is necessary to rely on the wisdom central channel to control the coarse central channel. When the indestructible sound increases infinitely, then the dharma nature of melting bliss can be symbolized. As it is said, "The Blessed Hero is the day, the Yogini is said to be the night." Thus, in the co-emergent luminosity, the infinite purity appears, and in the subsequent attainment, although there is a mixture of pure and impure, it appears like an illusion, which is the white day of skillful means. In the co-emergent non-illumination, appearing as emptiness free from elaboration, is the night of wisdom. Thus, in all such days and nights, extremely joyful, accompanied by co-emergent bliss, the constant companion duti, you accompany, when the network of the yogini's channels is completely purified, then at that time, the all-encompassing luminosity mahamudra dawns. Thus, the form of all kinds is the power of the pure channels. The pure channels make bliss stable.
Chinese
也因此而说。 唉唉，多姆比尼年轻女子，这样呼唤瑜伽母后，问道：从何种友伴中能够获得喜乐？ 回答说：需要通过友伴、事业和智慧手印，强烈地将风和心融入明点之中。 虽然没有完全理解这些话语，但却从内心深处涌现出来。 像这样将三个或四个手印合一进行禅修， 即使片刻也不分离、不舍弃、不坏灭的俱生喜乐不会改变，因此会感到陶醉。 这部论典清晰地阐明了作为圆满次第的拙火和事业手印的所有意义。 阿 塔。 ༈ 第九，名为勇士提拉之歌： 何时圆满之月升起时， 彼时心之国王无垢染。 断除愚痴垢染乃上师语， 境与根识将至虚空界。 何等虚空之种能等同虚空而行？ 自之树干耸立，三界为阴影所覆。 如同太阳升起时驱散黑暗， 亦能驱散轮回之海中的愚痴昏暗。 犹如天鹅之王也能分开水， 卡纳巴说：吞噬有。 这就是简要指示灌顶的解释，在《真实意义汇集》中引用此句： 彼时心之国王沉睡去。 也是说，当空色之月， 十相次第圆满之时， 心之国王远离变化之垢染， 或者说，名相的分别念无法生起，彻底沉睡。 这意味着，安住于空色大手印时， 一切烦恼和分别念， 首先以沉睡的方式停止， 最终使这些垢染从根本上消失。 这就像去除障碍的方式，不需要像在道路上凿石头一样， 而是像一道阳光升起，所有的黑暗瞬间毫不费力地消散一样。 如果不理解这个道理， 那些诽谤噶举派，自称证悟者的托噶行者们， 就会在荒凉的旷野中徘徊啊！ 首先，十相圆满时， 风不摇动，心不分别； 中间，十相拙火升起时， 获得融乐无漏； 最终，十相生起四喜，成就无变之乐的一切
English
And that is why it is said. Alas, alas, young Ḍombinī, after calling the yoginī like that, he asked: From which companions can joy be obtained? The answer is: It is necessary to strongly infuse wind and mind into the bindu through companions, actions, and wisdom mudrā. Although the words were not fully understood, they welled up from the depths of the heart. Like that, if one meditates by combining three or four mudrās into one, The coemergent bliss that never separates, never abandons, and never decays, not even for a moment, will not change, and therefore one will become intoxicated. This treatise clearly elucidates all the meanings of tummo and karma mudrā, which are the face of the completion stage. A tha. ༈ Ninth, the song called Hero's Tila: When the full moon has risen, At that time, the king of mind is without stain. Cutting off the stain of delusion is the word of the guru, The realm and the senses will reach the sky. What seed equal to space goes equal to space? One's own tree stands tall, the three realms are covered by shadows. Just as the sun rises and dispels the darkness, It also dispels the dimness of delusion in the ocean of existence. Just as the king of swans also separates the water, Kaṇhapa said: Devour existence. This is the explanation of the empowerment, which is briefly indicated, and in the Compendium of True Meaning, this verse is quoted: At that time, the king of mind sleeps soundly. That is, when the moon of emptiness and form, When the sequence of the ten signs is complete, At that time, the king of mind is free from the stain of change, Or rather, the discriminations of characteristics cannot arise, and he sleeps soundly. This means that when one abides in the great mudrā of emptiness and form, All afflictions and discriminations, First, cease in the manner of sleeping, Finally, those stains are eradicated from the root. This is like the way to remove obstacles, one does not need to carve stones on the road, But like a single ray of sunlight rising, all darkness instantly dissipates without effort. Without understanding this principle, Those Toga practitioners who slander the Kagyu school and claim to be realized, Will wander in the desolate wilderness! First, when the ten signs are complete, The wind does not move, and the mind does not discriminate; In the middle, when the ten signs of tummo arise, One obtains melting bliss without leakage; Finally, when the ten signs generate the four joys, all the states of achieving immutable bliss
Chinese
現在這些詞句指向一個方向。那麼，那個垢染是什麼呢？是愚癡，也就是斷除無明的網和各種垢染。這不是那些自詡聰明的人的思辨所產生的，而是依據上師的口訣如法修持而生起的。也就是說，五境和五根的顯現，融入並到達虛空之中而產生的。這是斷除根境聯繫，各自捨棄的支分。如同《吉祥佛顱續》中所說：「何者升起之時，根與境，皆已寂滅，我向彼頂禮。智者之心秘密醒覺，其後顯現喜悅，勝者的莊嚴身。」這也說明了，在虛空中安住，如同虛空般顯現無有戲論的種子，也就是心。首先，無有戲論的覺性顯現微小，然後逐漸擴大，與虛空融為一體。也就是說，首先要穩固心的無有戲論和光明之顯現的根本，然後逐漸擴展修持，就能夠遍及一切。所要闡述的是：當自身心性的顯現空性，以及徵象顯現的樹木穩固豎立時，三界的顯現都會被光明空色的陰影所覆蓋。那時，一切顯現都將顯現為空色，並且在無意中，無有戲論也會清晰地顯現。陰影覆蓋、光彩轉變和化為影像等等，都應根據情況適當地將比喻和意義結合起來。如同太陽升起，即使沒有刻意消除夜晚的黑暗，也會自然而然地消除一樣。暫時安住於有海之中，也能夠消除愚癡、貪慾、嗔恨等一切煩惱的迷霧。安住於有海之中的意思是：身體沒有改變，心沒有真正地進入超越世間的道路，被敵人、朋友和業力的諸多邊緣所包圍。也就是說，如果具備了上述的證悟，那麼這些也無法束縛。勇士薩惹哈也說：「安住於家，與妻同在，
English
Now these verses point in one direction. So, what is that defilement? It is ignorance, which is to cut off the net of ignorance and various defilements. This does not arise from the speculation of those who boast of being clever, but arises from practicing according to the oral instructions of the holy guru. That is, the appearances of the five objects and five senses arise from merging and reaching into the empty sky. This is the limb of abandoning each of the severed connections of the root realm. As it is said in the glorious Buddha Skull Tantra: "When that which arises, the senses and objects, have all subsided, I prostrate to that. The secret awakening of the hearts of the wise, later manifests joy, the beautiful body of the Victorious One." This also explains that by abiding in the sky, the seed of appearing without elaboration, like the sky, is the mind. First, the awareness of non-elaboration appears small, and then gradually expands, merging with the sky. That is, first one must stabilize the root of the mind's non-elaboration and the appearance of luminosity, and then gradually expand and meditate, and it will become pervasive. What is to be explained is: when the appearance of one's own mind is emptiness, and the tree of symbolic appearance stands firm, all the appearances of the three realms will be covered by the shadow of luminous emptiness. At that time, all appearances will appear as empty form, and unintentionally, non-elaboration will also appear clearly. Covering with shadows, changing colors, and transforming into images, etc., should be appropriately combined with metaphors and meanings as appropriate. Just as when the sun rises, even without deliberately dispelling the darkness of night, it will naturally dispel it. Even while temporarily abiding in the ocean of existence, one can eliminate all the mists of afflictions such as ignorance, desire, and hatred. The meaning of abiding in the ocean of existence is: the body has not changed, the mind has not truly entered the path beyond the world, surrounded by many edges of enemies, friends, and karma. That is, if one possesses the above-mentioned realization, then these cannot bind either. The warrior Sarahas also said: "Dwelling at home, together with wives,
Chinese
如果我不从业解脱，就说我不知道射箭之事。如是说。如此不被束缚的理由是：犹如天鹅之王将水和奶混合后也能分开，将水舍弃而饮用奶一样。轮回世间的诸法，也取用安住于自性大乐平等性，并享用，就不会被束缚。这是我卡纳所说的。愿吉祥！愿吉祥！ 第十《帕塔哈之穗》之第四歌是： 空性的家，是那圆满轮转者。 取走愚痴之库，一切都已丧失。 二者田垄，无心，无自他，远离分别。 卡哈巴进入了俱生之眠。 无心无觉，深深地入睡。 一切都已解脱，安乐地入睡。 我的梦中，见到三界空虚。 毫无混杂，远离来去。 从扎兰达拉的足下，显现出来。 班智达也不来我这里观看。 这是说，譬如一户人家里有一个守夜人，当他睡着时，盗贼偷走了所有的财物，使仓库空空如也。以此为例，心自性空性的智慧之家，是圆满运行的风，左右是五蕴和五界的坛城，第五是守夜人。在那里，愚痴等烦恼之物未受损地守护着。当这些风被俱生之本性所压制时，四空性的智慧之盗贼，取走了充满愚痴之库的分别念之财物，从而使一切财物都空虚了。因此，可以这样说，风被乐空智慧所加持，风以俱生风的形式显现时，能够如实地呈现实相，四空性智慧产生，由此烦恼和分别念止息，心在光明空性中长久安住。这是说的。 那么，光明的睡眠是怎样的呢？当细微和粗大的界融入的自性之眠到来时，心无分别念，且光明
English
If I don't get liberated from my work, I will say that I don't know about archery. Thus it is said. The reason for not being bound in this way is: Just as the king of swans separates water and milk when they are mixed, discarding the water and drinking the milk. Likewise, if one takes and enjoys the phenomena of samsara, which abide in the great bliss of equality, one will not be bound. This is what I, Kahna, say. May it be auspicious! May it be auspicious! The fourth song of the tenth, 'The Ear of Paṭaha,' is: The house of emptiness is that which is round and rotating. Taking the store of ignorance, everything is lost. The two furrows, without mind, without self and other, free from distinctions. Kahapa has gone into the sleep of co-emergence. Without mind, without feeling, deeply asleep. Having liberated everything, sleeping in bliss. In my dream, I saw the three realms as empty. Without mixing, separated from going and coming. Manifested from the feet of Jalandhara. Even the paṇḍita does not come to look at me. This means, for example, in a house there is a watchman, and when he falls asleep, thieves steal all the wealth, leaving the store empty. Taking that as an example, the house of wisdom, which is the emptiness of mind's nature, is the wind that moves in a circle, with the five aggregates on the left and right, and the mandala of the five elements, the fifth being the watchman. There, the substances of afflictions such as ignorance are guarded without being damaged. When those winds are suppressed by the co-emergent nature, the thieves of the wisdom of the four emptinesses take away the wealth of discriminating thoughts that fills the store of ignorance, thereby emptying all the wealth. Therefore, it can be said that when the winds are blessed by the wisdom of bliss and emptiness, and the winds appear in the form of co-emergent winds, the wisdom of the four emptinesses arises, which can truly represent the way things are, and thereby afflictions and discriminating thoughts cease, and the mind abides in the clear light of emptiness for a long time. That is what it means. So, what is the sleep of clear light like? When the sleep of nature, in which the subtle and gross elements dissolve, comes, the mind is without discriminating thoughts and is clear and