Chinese
以智慧，远离执着于自和他者，卡纳巴进入了了知本体空性的俱生喜乐之睡眠。心之三种显现融入光明而消失，感觉等八十种自性，或一百六十种，融入空性而消失，进入极浓厚的光明之睡眠。所有四个脉轮的脉结都解开，化为明点的清净，进入大乐之睡眠。如此这般的光明是我的梦境，在清晰地见到和体验时，三界身语意全部从初始即空，三界的自性显现为身语意金刚。此之因是，月脉气明点的运行是空显，日脉气明点的运行是极空增，暗脉气明点的运行是在获得大空之中混合成味一，那也融入法界，从而远离来去之四者全部变成空性光明。一般来说，虽然是显现融入增，但获得是显现增混合，不仅在此论中，其他论中也出现，增有大部分显现的特征，而获得是与那两者都极为不同的形态，在增融入获得之时，显现的特征也融入获得，因为增是具有显现特征的缘故。因此，要理解显现增混合的意义。远离来去是象征，是远离一切戏论之边。那么光明从何处显现呢？是从上师的加持中获得，黑行我，从上师札烂达惹的足下恩德中，亲自获得，对于深奥之义，自己修持也好，引导他人也好，班智达的导师们是我的根本，连从看脚的门径来接近都不能，更何况说跟随我呢？此论阐明了光明次第道之精要。在此处所说的十坛城融入，是在时轮中...
English
Through wisdom, free from grasping at self and others, Kanhapa entered the sleep of co-emergent bliss, knowing the essence to be emptiness. The three appearances of the mind dissolve into clear light and disappear, and the eighty natures of feeling, etc., or one hundred and sixty, dissolve into emptiness and disappear, entering the sleep of very thick clear light. All the knots of the four chakras are untied, transformed into the clarity of bindu, and one enters the sleep of great bliss. Such clear light is my dream, and when seen and experienced clearly, all three realms of body, speech, and mind are empty from the beginning, and the nature of the three realms appears as body, speech, and mind vajra. The cause of this is the movement of the lunar channel's prana and bindu, which is emptiness and appearance; the movement of the solar channel's prana and bindu, which is very empty and increasing; and the movement of the dark channel's prana and bindu, which is mixed into one taste within the attainment of great emptiness. That also dissolves into the dharmadhatu, so that all four, free from going and coming, become emptiness and clear light. Generally, although appearance dissolves into increase, attainment is a mixture of appearance and increase. Not only in this treatise, but also in others, it appears that increase has most of the characteristics of appearance, while attainment is a form that is very different from both of them. At the time when increase dissolves into attainment, the characteristics of appearance also dissolve into attainment, because increase has the characteristics of appearance. Therefore, understand the meaning of the mixture of appearance and increase. Being free from going and coming is a symbol, which is being free from all extremes of elaboration. From where does the clear light manifest? It is obtained from the blessings of the guru. I, the Black Practitioner, obtained it directly from the grace of the feet of Guru Jalandhara. Whether one practices oneself or guides others in the profound meaning, the pandita teachers are my root. They cannot even approach through the gate of looking at the feet, let alone follow me. This treatise clearly states the essence of the path of the clear light stages. The ten mandalas that are said to dissolve in this context are in the Kalachakra...
Chinese
在入定次第的时候，说是十气止息，这是一个要点。苏卡达丹图。 接下来第十一个叫做“玛拉色郭达拉”的歌，玛拉色是花鬘美丽，郭达拉是白色庄严的意思。 也就是说： 凡是心的行境如同幻术， 经文和书本是虚假的连环。 如何能用言语表达俱生智， 身语意无处可入。 上师用虚假的方便对弟子， 如何说那超越言语之道？ 凡是所说的那和那些都是虚假的， 上师用方便使弟子迷惑。 卡纳如何说胜者的珍宝？ 就像哑巴对聋子说话一样。 这说明了胜义的俱生是不可言说的。 其中的心的行境是， 显现为能取所取的全部， 并不是像只解释为法处那样。 另外一种方式是， 如所说： 各个识的各别明觉， 也是意处， 也被认为是七界。 如同所说，六识被说成是意处一样， 在这里，将具有眷属的识称为意。 色等境以及虚空等所认识的全部行境， 以及诸识也成为相互的境， 还有其他一切种类也是自证的行境等。 总之，一切都是识的行境。 心所不是从识中单独计算的， 因为那些是识的变现。 自证也有世俗和胜义两种， 自证世俗是， 各自的识的本体， 就像眼识的自证不是眼识之外的其他一样。 第二个意思是， 意虽然是意的识及其眷属和分别， 但是由于前世意的习气， 产生今世的识及其眷属， 所以考虑到直接和间接两种因， 识的一切行境都成为意的行境也是一种思考。 除了第六意识之外的其他六识也， 播种
English
In the stage of entering into samadhi, it is said that the ten winds cease, and this is a key point. Sukha Dadantu. Next, the eleventh is called the song "Mala Si Godala," Mala Si means beautiful garland, and Godala means adorned with white. That is to say: Whatever is the object of the mind is like a magic trick, Scriptures and books are a chain of falsehoods. How can one express the coemergent wisdom with words, Body, speech, and mind have nowhere to enter. The guru uses false means to the disciple, How to speak of the path that transcends words? Whatever is said, that and those are false, The guru uses means to confuse the disciple. How can Kahna speak of the precious jewel of the victor? It's like a mute speaking to a deaf person. This shows that the ultimate coemergence is inexpressible. The object of the mind is, All that appears as grasper and grasped, It is not like explaining it only as the dharma realm. In another way, As it is said: Each consciousness's separate awareness, Is also the mind object, It is also considered as the seven realms. Just as the six consciousnesses are said to be the mind object, Here, the consciousness with its retinue is called mind. All the objects such as form and the objects perceived such as space, And the consciousnesses also become mutual objects, And all other kinds are also objects of self-awareness, etc. In short, everything is the object of consciousness. Mental factors are not counted separately from consciousness, Because those are the transformations of consciousness itself. Self-awareness also has two aspects, conventional and ultimate, Self-awareness conventional is, The object of each consciousness, Just as the self-awareness of eye consciousness is not other than eye consciousness. The second meaning is, Although mind is the mind's consciousness and its retinue and distinctions, But because of the habits of the mind from previous lives, The consciousness and its retinue of this life arise, Therefore, considering both direct and indirect causes, It is also a consideration that all the objects of consciousness become the objects of mind. The six consciousnesses other than the sixth consciousness also, Sowing seeds
Chinese
难道不是吗？为什么认为所有的习气都由意和意所随行之物来播种呢？因为是意识转变了这六者的方向，所以才播种种子。如果离开了意，那么它们就不能播种种子了。另外，如果不依赖这六者，意也不会产生。一切的作者是意。因此，凡是成为意之行境的这一切，都只是由缘起聚合的因，而在心中显现而已，实际上丝毫也不存在。因此，它就像幻术一样，不是与生俱来的实相。用各种各样的经文和典籍来象征的意义，词语的表达和心中所设定的，所有执着为实相的，都不能契合真实的意义，从自己的体验来看，是虚假的连环。从词语的表达方式来说，又怎么能说与生俱来呢？不能说。无论身语意的行为、姿态、苦行、言说、思考、戏论的禅定等等，在任何方面，都无法真正地证悟与生俱来。尊贵的萨ra哈也说：上师所要指示的，不是学生所能理解的。与生俱来的甘露之味，谁对谁说呢？还有，成就者磨芝麻的人也说：各自自证的果，是芝麻匠人的话语所说。凡是隐藏在意之行境的，那不是胜义谛。那么，难道会变成没有在学生的相续中生起与生俱来的方法吗？对于超越言语之道的与生俱来，又怎么能用语言来真正地说呢？虽然不能用语言如实地表达意义，但是上师用虚假的缘起的，各种各样的表示方法，对于总是努力安住于平等的学生，什么时候会生起智慧呢？萨ra哈巴的尊颜说：与生俱来不能用语言来表示，上师的口诀会用眼睛看到。无论谁，凡是针对那个意义而用语言来说的那些，无论说什么都不能触及胜义谛，所以是虚假的。所有自以为是的分别念也都是如此。所谓上师用表示方法使学生迷惑，是指通过指示邪谬的口诀，使学生
English
Is it not so? Why is it thought that all habits are sown by mind and what accompanies it? Because it is the mind-consciousness that turns the direction of these six, that is why seeds are sown. If separated from mind, then they cannot sow seeds. Moreover, mind does not arise without relying on these six. The agent of everything is mind. Therefore, all that becomes the object of mind is merely the cause of the assembly of interdependent origination, and only appears in the mind, but in reality, there is not even a little bit of existence. Therefore, it is like an illusion, not the reality that is born together. The meaning symbolized by various scriptures and texts, the expression of words and what is set in the mind, all that is grasped as reality, cannot coincide with the true meaning. From one's own experience, it is a chain of falsehood. From the way of expressing words, how can one speak of what is born together? One cannot. Whether it is the actions of body, speech, and mind, postures, asceticism, speech, thought, the meditation of elaboration, etc., in any aspect, one cannot truly realize what is born together. The venerable Saraha also said: What the guru is to point out is not what the student can understand. The taste of amrita that is born together, who speaks to whom? Also, the accomplished sesame grinder said: The fruit of self-realization by each individual is spoken by the words of the sesame craftsman. Whatever is hidden in the object of mind, that is not the ultimate truth. Then, would it become that there is no method to generate what is born together in the student's continuum? For what is born together that transcends the path of speech, how can one truly speak with words? Although one cannot express the meaning as it is with words, the guru uses false interdependent, various kinds of symbolic methods, for the student who always strives to abide in equality, when will wisdom arise? The venerable face of Sarahapa said: What is born together cannot be expressed with words, the guru's oral instructions will be seen with the eyes. Whoever, whatever those who speak with words targeting that meaning, no matter what they say, cannot touch the ultimate truth, so it is false. All self-righteous discriminations are also like that. The so-called guru confuses the student with symbolic methods, refers to the student being
Chinese
並非被欺騙的意思，而是上師以方便的訣竅開示，弟子相續中生起新的真實意義，那也是弟子自己心識迷亂的幻相。這是說，自性本初沒有新產生和需要證悟的緣故。卡納巴我也像無法言說的啞巴，如何對他人述說諸佛的珍寶俱生智慧呢？如同啞巴對聽不見的聾子說話一樣。因此，口訣要透過禪修來體驗，不是聲音和分別念的對象。這是說，這裡所說的俱生並非容易理解的，而是本初的俱生。拉克什米，請賜予加持！ ༈ 第十二，名為「卡摩達給予慾望」之歌： 心之俱生，圓滿空性； 離蘊無苦，如何言說卡納不在？ 我恆常超越三界； 愚癡、示現、衰敗、恐懼皆可見； 無浪之海，如何乾涸？ 世界明明存在，愚者卻不見； 牛奶明明有酥油，卻不見。 無有來去的此有，又是什麼？ 卡納瑜伽士如實享受。 這是說，這也由勝者所賜予。雖然前兩句被說是持句，但很明顯後兩句才是。也就是說，心的自性俱生，對於此，十六空性，或者十八，或者二十等等，所有空性的名相都安住於圓滿的本質中。這裡需要了解十六空性等的分類，但詳細的要從《合續明點後續》中了解。總之，內心的生起等所有世俗的法不存在也不是，自性平等大樂存在也是，但超越了心識的對象。這是一切空性名相的要義。《喜金剛》中說：因此，佛並非實有，彼亦非無有之相。如此說道。所依五蘊等等，一切法從本初就遠離自性，體性痛苦等等也本質上不存在。因此，一切事物都是無常的，是痛苦的特
English
It is not the meaning of being deceived, but the guru shows the essential instructions of skillful means. The appearance of a new and true meaning arising in the student's mindstream is also like an illusion of the student's own confused mind. This is to say that there is no need to newly arise or realize in the original nature. How can I, Kanhapa, speak to others about the coemergent jewel of the Victorious Ones? It is like a mute speaking to a deaf person who has no power of understanding. Therefore, the essential instructions are experienced through meditation, not through the objects of sound and conceptualization. This means that the coemergent mentioned here is not easy to understand, but the original coemergent. Lakshmi, please grant blessings! ༈ Twelfth, the song called "Kamoda Giving Desire": The coemergent of mind, complete emptiness; Free from aggregates, without suffering, how can it be said that Kahna is not present? I constantly transcend the three realms; Ignorance, manifestation, decay, and fear are all visible; How can the waveless ocean dry up? The world clearly exists, but fools do not see it; Butter is clearly present in milk, but it is not seen. What is this existence without coming and going? Kahna the yogi enjoys it as it is. This is to say that this is also given by the Victorious One. Although the first two lines are said to be the holding lines, it is clear that the latter two are. That is, the coemergent nature of mind, for this, the sixteen emptinesses, or eighteen, or twenty, etc., all the names of emptiness abide in the nature of complete perfection. Here it is necessary to understand the classifications of the sixteen emptinesses, etc., but the details should be understood from the Uttaratantra of the Union and Bindu. In short, the arising of inner mind, etc., all conventional dharmas are neither existent nor nonexistent, and the great bliss of equality of nature is existent and is, but it transcends the object of mind. This is the essence of all the names of emptiness. The Hevajra says: Therefore, the Buddha is not a real thing, nor is it the aspect of nonexistence. Thus it is said. The basis of designation, the five aggregates, etc., all dharmas are primordially devoid of nature, and the characteristics of suffering, etc., are also nonexistent in essence. Therefore, all things are impermanent, the characteristic of suffering.