English
As it is said, "How to abide in the conduct of a child, if one can diligently respect the instructions of the Guru, then there is no doubt that the co-emergent wisdom will arise." Thus, when the clear light arises, it is the method of meditating on the bliss-emptiness of non-discrimination. However, some learned Panditas say that at this time, one should explain and practice the reasoning of the difference between the object and the subject, as well as the negation of the four extremes and permanence-cessation. Eighteenth, to be free from attachment to objects, that is, if one is separated from the method of inducing melting bliss with the pleasure of the five senses as previously described, then one cannot manifest the co-emergent wisdom, so one should try to eliminate it completely, and the pleasure of desire without combining with emptiness will generate all the faults of suffering such as the birth of samsara, as previously described. It is also said that being free from attachment to objects is to abandon them by seeing the faults of the objects. Nineteenth, surpassing the first three joys and three appearances, all the characteristics of discrimination are extinguished, so without paying attention, surpassing the five consciousnesses, mind, mental factors, formations, perceptions, ignorance, afflicted mind and its retinue, the great bliss of self-nature arises in the fourth moment, and it should be recognized as such. The general meaning of the twentieth is: the state of the body, the state of the mind, and the common state of body and mind. First, the face, hands and feet, hair, nails, etc., which are composed of subtle particles, are the coarse body. The abiding channels, the moving winds, and the arranged white and red bodhicitta are the subtle body. The wind and five lights that ride on the three appearances, especially the co-emergent wind or the indestructible wind, the vehicle of clear light, is the very subtle body. Second, the five sense consciousnesses are the coarse mind, the mind and mental factors are the subtle mind, the four appearances and the four joys, especially the clear light co-emergent, are the very subtle mind. Third, in general, the ten objects, the eighteen realms, and the five wisdoms, that is, the coarse is divided into twenty-five, the subtle is divided into three appearances, and eighty self-natures, and the very subtle is divided into the clear light vehicle. In detail, the twenty-five such as earth and water, the five aggregates are combined into five groups, the latter of the five is more subtle than the former, and the three appearances are also the latter is more subtle than the former, and the vehicle depends more on the subtle mind than the dharma of the body, and the aggregates, realms, places, and roots are also divided.
Chinese
后面的更微细。粗大的显现时，微细的就不明显，粗大的不消融，微细的就不会显现，而且是以微细的为近取因来造作粗大的。如是说：地等四者和，同样空性四者，是生和灭的因，要知道这八种事物。极其微细的光明与风相结合，那本身就是一切事物显现的因。支分的意思有两种，即内部微细的消融方式和外部粗大的消融方式。第一种是水，即从头顶的吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）根本处降下，到达心间。同样，火即脐部的红分，地即下泄风，风即持命风，这些依次一个融入一个并逆转。这些变成微细的界消融的方式也是这样，当虚空融入到分别识的时候，首先头顶的吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）水界完全融化，到达心间时，显现的智慧显现，从脐部母亲那里得到的红分的精华完全到达心间，与白分相遇，火界显示出暖热而逆转时，显现增长显现。这样两个界消融后，首先依赖于尘土界的下泄风也到达心间，完全消失，以前上下二风，具有团状稀薄的界的部分也融入那里时，就开始造作获得显现的最初部分。然后心间的那个位置，细微的命风也融入，一切意的动摇全部停止，一切都变成空性光明显现。第二种是，地融入水，水融入火，火融入风，风又融入虚空，然后虚空的细微风也于何时融入心，即融入四种显现，是这样说的。也就是，地融入时，色蕴和，眼和色以及如镜子般的智慧也融入，下面的也应像这样理解。这样虚空融入到分别识，是指三种分别识合一，它融入光明，就是融入一切空性。光明就是俱生的大乐，因此，大婆罗门说：风和
English
The latter is more subtle. When the coarse manifests greatly, the subtle is not clearly visible. If the coarse does not dissolve, the subtle will not manifest. Moreover, the coarse is created by taking the subtle as the proximate cause. As it is said: The four elements, earth, etc., and similarly, the four emptinesses, are the cause of arising and ceasing. Know these eight entities. The extremely subtle clear light, together with the wind that rides it, is the very cause of all appearances of phenomena. The meaning of the limbs is twofold: the way the inner subtle dissolves and the way the outer coarse dissolves. The first is water, which descends from the root of the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head and goes to the heart. Similarly, fire is the red element of the navel, earth is the downward-moving wind, and wind is the life-sustaining wind. These dissolve one into the other in sequence and reverse. These also become the way the subtle elements dissolve in this way: when space dissolves into consciousness, first the water element of the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head completely melts and goes to the heart, the wisdom of appearance arises. The essence of the red element obtained from the mother at the navel completely goes to the heart, and when it meets the white element, the fire element shows warmth and reverses, the proliferation of appearance arises. Thus, when the two elements dissolve, first the downward-moving wind, which relies on the element of dust, also goes to the heart and completely vanishes. Previously, the two upper and lower winds, which had a small portion of the element of the mass of thinness, also dissolve there. Then, the initial part of obtaining appearance begins to be created. Then, at that place in the heart, the subtle life wind also dissolves, all movements of the mind cease, and all becomes emptiness, clear light arises. The second is: earth dissolves into water, water into fire, fire into wind, and wind into space. Then, the subtle wind of space also dissolves into mind, that is, into the four appearances. That is what is said. That is, when earth dissolves, the aggregates of form, the eye, form, and the wisdom like a mirror also dissolve. The same should be understood for the lower ones. Thus, when space dissolves into consciousness, it means that the three consciousnesses are combined into one. When it dissolves into clear light, it dissolves into all emptiness. That clear light is the co-emergent bliss. Therefore, the great Brahmin said: Wind and
Chinese
脉和明点停滞时，甘露运行之时心融入风中。何时四种结合为一体，大乐之胜妙便无法容纳于虚空界。家家户户都在谈论它，却未能完全了解大乐的境界。如是说。死亡之时，或融乐俱生大乐，或譬喻光明大乐之际，心于极度寂静中，粗细完全圆满的融入方式真实显现。睡眠的融入次第，昏厥，二根交合，以及打哈欠等等状态中，也同样会相似地出现融入次第。因此，一切众生虽然恒常运用此光明，却不知大乐之境而愚昧无知。如同死亡时，光明的自性和本元风心之身分离，清净之身中阴显现一样。死亡时的融入次第，如其本然的光明，也会成为分离粗细之身的因。因此，在那光明之后，风心清净之身，不净的幻身便会显现。微细风的运行完全停止，从具有此意义的光明中生起清净之身，极细微的风心运行彻底止息，从而获得真实的边际，并由此显现报身。这是第二十一个教诲：从那样的胜妙大乐光明中，由光明和风心所组成的，具有相好庄严的坛城，在获得佛身之后，立即与一切显现相接触融合，从而使三有的一切都变成唯一的智慧身之自显现。当智慧身显现时，一切法都将如幻般被证悟。一切法都只是因缘和合而已，没有自性。因此，应当了知如幻，如闪电般消逝，如海市蜃楼，因为是业习之力的显现，所以如梦一般。这三个比喻，虽然可以像幻身的十二个比喻一样，用于智慧身本身，但诀窍中是将它们用于共同意义的幻身，并且非常重要。第二十二个是，智慧的
English
When the pulse and the great power cease, the mind enters the wind when the nectar flows. When will the four unions become one place? The supreme bliss will not fit into the realm of the sky. Even if every household speaks of it, they do not fully understand the state of great bliss. As it is said. At the time of death, or the great innate bliss of melting, or the great clear light of example, the mind is completely secluded, and the way of dissolving completely and completely appears. The order of dissolution of sleep, fainting, the union of the two senses, and the state of yawning, etc., also appear in a similar order of dissolution. Therefore, although all beings always use this clear light, they do not know the state of great bliss and are ignorant. Just as at the time of death, the nature of clear light and the original body of wind and mind are separated, and the pure body of Bardo appears, the clear light of the dissolving order at the time of death will also become the cause of separating the coarse and fine bodies. Therefore, after that clear light, the pure body of wind and mind, the impure illusory body will appear. The movement of the subtle winds completely ceases, and a pure body arises from the clear light with this meaning, and the movement of the extremely subtle wind and mind completely ceases, thereby attaining the true limit, and from this the Sambhogakaya appears. This is the twenty-first teaching: From such a supreme great bliss clear light, the mandala composed of light and wind mind, with the signs and ornaments of the Buddha's body, immediately after obtaining the Buddha's body, touches and merges with all appearances, so that all three existences become the self-appearance of the one wisdom body. When the wisdom body appears, all dharmas will be realized as illusory. All dharmas are only the result of causes and conditions, and have no self-nature. Therefore, one should know that it is like an illusion, disappearing like lightning, like a mirage, and because it is a manifestation of the power of karma, it is like a dream. These three metaphors, although they can be applied to the wisdom body itself like the twelve metaphors of the illusory body, in the key instructions they are applied to the illusory body of common meaning, and are very important. The twenty-second is, the wisdom of
Chinese
即使得到了那个身体或者没有得到，通晓一切法如幻化之后，仅仅是身体的活动，也与结手印具有相同的意义，显现一切皆为清净的本尊，因为那是本尊肢体的变化。即使发出嘈杂的声音，也会变成咒语，因为通晓风的生起、进入、安住三者皆为咒语。即使在地上随意画无意义的线条，也与绘制坛城具有相同的意义，因为也因此知晓其为无边本尊的处所。如同《喜金刚》中所说：“手的转动是手印，手指的捻动也是如此。”瑜伽母续中也说：“嘿汝嘎（藏文：ཧེ་རུ་ཀ་，梵文天城体：हेरुक，梵文罗马拟音：Heruka，汉语字面意思：饮血尊）的果位安住，肢体的活动，以及词语的无边数量，那所有的一切都是咒语和手印。”如是宣说。如此宣说了利益之后，行持方面，为了无漏的大乐，可以随行三种手印中的任何一种，城镇的法应当受用，应当以菩提心大乐供养佛陀的自性蕴、界、处一切。应当在所有俱生大乐的修持中修习此法。第二十三是，双手紧紧地结金刚拳，双眼观视金刚道阿瓦都帝（梵文天城体：अवधूत，梵文罗马拟音：avadhu，汉语字面意思：离欲者）之门眉间虚空，以诸佛现证菩提的坐姿金刚跏趺坐，修习俱生瑜伽，这是真实的大虚空行，是接近光明的途径。其他的那些外道徒，单腿站立，或者侍奉五火等等的辛劳者，那些辛劳也只是在轮回中流转，没有成为解脱之法，那些摧残身体的痛苦都是没有意义的。第二十四是，现证菩提的处所就是身体自身，如此说道。生起一切果位功德的能力在于自己的身体，因此应当在此处击中要害。耳饰怙主：即是德（藏文：དེ་）瓦郭扎（藏文：བཱི་ཀོ་ཊ་，梵文天城体：वीकोट，梵文罗马拟音：vīkoṭa，汉语字面意思：离车城），也就是天女之城。天女是脉的集合，它的城市或者处所是阿瓦都帝（梵文天城体：अवधूत，梵文罗马拟音：avadhu，汉语字面意思：离欲者），因此自己的心融入并前往那里。第二十五是，友伴的要ོ་བོ་有两种，即外在和内在。外在是指与空行母三处所的信使女相合，由此内在的伴侣是月亮，菩提心融化，显现为空乐的形态，即大手印，伴侣就是这样。第二十六是，即便如此，金刚日落之后，应当精勤修持一切，黎明出现之时，殊胜禅修将会成就。此处的意义在其他地方广说，而口头上的意义是，内在的现前菩提的特殊觉受的生起，也依赖于外在的特殊时间。太阳完全落山之后，充满虚空的佛陀和菩萨，连同坛城，为修行者灌顶时，与手印相结合的缘起的三种显现彻底显现，然后在黎明时分，在极度明亮的光明中，心的所依是意义的光明，或者说是真实的边际显现，这两种智慧也被称为佛陀。因为这本身就是阿赖耶的自性，所以不需要向外寻找。即便如此，那所希望的成就，在有兔子的月亮的夜晚，黎明和半夜会改变。这样说过。因此，经文的意义是，因为接近黎明，所以用无二的乐空智慧去寻找吧，佛陀就在自己心中。第二十七是，自己的精华，即如来藏。那不是在其他地方可以找到的，而是心的相续本身没有被暂时的污垢所染污，并且以具备一切功德的能力的方式存在。即便如此，无二之心的殊胜树，遍布三界无余处。慈悲之花结出利他之果，名字是极度利益他者。空性的殊胜树开满鲜花，具备各种各样的慈悲，自然成就的是来世的果实，这个安乐不是他人的心。意思是说，以大慈悲利他的色身和以空性一体的方式遍布三界的一切，具备二种清净的法身也以种子的方式存在。因此，不要从这个界之外向外寻找。