Chinese
完毕。第九十讲法。 ༈。此处略微讲述剩余的意义。关于解释大手印俱生和合的意义，有本体的确定、分类、名称的解释、大手印与俱生和合的差别、修习的利益这五个方面。第一，总的来说，大手印、大中观、大圆满、般若波罗蜜多等，虽然有多种名称的安立方式，但在本体上没有差别。大手印的本体是远离一切言说和确定的。即使如此，就像手指指向月亮一样，通过语言的途径进行表达，能够确定真实的意义。就像依靠方便世俗谛能够证悟智慧胜义谛一样。如是说：不依靠世俗谛，不能证悟胜义谛。因此，大手印是：远离生、灭、住三者，不可思议，从原始的基位上自然成就。不是从分析中产生的，超越了言语和思维的范畴，解脱了有、无、空、不空等四边，远离了一切边见和希望、恐惧，在一切时分都没有变化和好坏，是普遍存在、超越一切的，未曾存在过，未曾不存在过，远离显现和空性、常和断、迷惑和解脱等一切，不是由佛所造，不是由众生所作，远离了局限和偏袒，没有改变颜色，没有混合形状，禅修是自然而然的，过失自然消失，功德圆满具足，远离一切边，三身自然具备，断证圆满，具有二智而明亮。事物本性如何存在的实相，轮回和涅槃没有分开，无法用分别念来衡量，无法找到名言安立之处，显现且空性，空性且显现，显现为任何事物却没有在任何地方成立，遍及显有轮回涅槃的一切法，无二的智慧没有间断，法性如虚空般，光明空性、离戏、乐空无别，以各种方式具备殊胜的空性，原始本初的实相，成为一切法界之至上者，这被称为大手印。这些的教证来自于佛语部、经藏、律藏、续部以及上师的窍诀等之中。
English
Completed. The ninetieth Dharma talk. ༈. Here, I will briefly explain the remaining meaning. Regarding the explanation of the meaning of Mahamudra Co-emergent Union, there are five aspects: the determination of the essence, the classification, the explanation of the name, the difference between Mahamudra and Co-emergent Union, and the benefits of practice. First, in general, Mahamudra, Great Madhyamaka, Great Perfection, Prajnaparamita, etc., although there are various ways of establishing names, there is no difference in essence. The essence of Mahamudra is free from all expression and determination. Even so, just as a finger points to the moon, expressing through the means of language can determine the true meaning. Just as relying on the expedient conventional truth can realize the wisdom ultimate truth. As it is said: Without relying on the conventional truth, one cannot realize the ultimate truth. Therefore, Mahamudra is: free from the three of arising, ceasing, and abiding, inconceivable, spontaneously accomplished from the original ground. It is not produced from analysis, transcends the realm of speech and thought, is liberated from the four extremes of existence, non-existence, emptiness, and non-emptiness, is free from all extremes and hopes and fears, has no change or good or bad in all times, is universally present, transcends all, has never existed, has never not existed, is free from all such as appearance and emptiness, permanence and annihilation, delusion and liberation, is not made by the Buddha, is not made by sentient beings, is free from limitations and partiality, has not changed color, has not mixed form, meditation is natural, faults naturally disappear, qualities are completely perfect, is free from all extremes, the three bodies are naturally present, abandonment and realization are complete, is bright with two wisdoms. The reality of how things naturally exist, samsara and nirvana are not separated, cannot be measured by conceptual mind, cannot find a place to establish terms, appears and is empty, is empty and appears, appears as anything but is not established anywhere, pervades all phenomena of existence, samsara, and nirvana, the non-dual wisdom is uninterrupted, the nature of reality is like the sky, clear and empty, free from elaboration, bliss and emptiness are inseparable, the emptiness that possesses excellence in every way, the original primordial reality, becoming the supreme of all dharmadhatu, this is called Mahamudra. The scriptural sources that demonstrate these are found abundantly in the Buddha's words, the Sutra Pitaka, the Vinaya Pitaka, the Tantra Pitaka, and the instructions of the Lamas.
Chinese
因为害怕文字，所以没有写下来。那么，像这样的大手印，因为不明白，所以也无法修持，那么它的精华，指示之处，难道没有吗？如果把那精华浓缩起来，就是自己的心，不去忆念，却忆念种种，清明灵动，不被他人转移心意的最初的心的平常的觉知，这才是，除此之外，没有其他可寻找的了。如是说：达波仁波切说：这平常的觉知，就是无二的智慧，真实的，不造作的，是佛的密意，不需要另外修持不分别等等的功德。又或者说，很容易，不需要从别处寻找，就在自己这里，就是说“我的心，我的心”这个。不是观察各种各样的相状，而是本体不造作，只是自明澄澈，这就是。香仁波切说：所谓的法身大手印，这个响亮的名词，就是指自己的心。如果不认识心，就是指“我的心，我的心”这个不去忆念，却忆念种种的清明灵动。轮回和涅槃的一切法，也没有超出这个。一切经律论三藏的精华，也是这个。如是说。郭仓巴说：那么怎样才是呢？就是现在这平常的觉知，远离实执和空执的这个，就是指示大手印之处。虽然对这个有无数的显现之门，但是唯一的本初不造作的觉知，没有其他的行境。等等。邬金巴说：这也就是现在的心性，除此之外，没有其他可寻找的成佛之善。心的本性，本来就自性成就地安住于法身之中。如是说。桑布扎中说：具有外和内的自性，这些全部是心所安立的。除了心之外，没有其他的存在。如是说。嘉瓦扬衮巴说：所谓的大手印，有些人说是手是显现，印是空性，大是双运。那是法的印的语言，不是大手印的语言。一切明空的语言，是誓言的印的语言。一切乐空的语言，是事业的印的语言。
English
Because of fear of writing, it was not written down. So, such a Mahamudra, because it is not understood, it cannot be practiced, so its essence, the place to point to, is there none? If that essence is condensed, it is one's own mind, not remembering, but remembering all kinds of things, clear and lively, not being swayed by others' minds, the ordinary awareness of the initial mind, this is it, there is nothing else to look for. As it is said: Dakpo Rinpoche said: This ordinary awareness is the non-dual wisdom, the true, the uncreated, is the Buddha's intention, there is no need to separately cultivate non-discrimination and other qualities. Or it is easy, there is no need to look for it elsewhere, it is here in oneself, that is, saying "my mind, my mind." It is not observing all kinds of characteristics, but the essence is uncreated, just self-luminous and clear, this is it. Zhang Rinpoche said: The so-called Dharmakaya Mahamudra, this loud term, refers to one's own mind. If you do not recognize the mind, it refers to "my mind, my mind," this not remembering, but remembering all kinds of clear and lively things. All dharmas of samsara and nirvana do not go beyond this. The essence of all the Tripitaka and Tantras is also this. As it is said. Godtsangpa said: Then how is it? That is, this ordinary awareness now, which is free from clinging to reality and clinging to emptiness, is the place to point to Mahamudra. Although there are countless doors of manifestation for this, the only primordial uncreated awareness has no other realm. And so on. Orgyenpa said: This is also the nature of the mind now, there is no other good to seek for enlightenment other than this. The nature of the mind, from the very beginning, spontaneously abides in the Dharmakaya. As it is said. Sambhuti said: Having the nature of outer and inner, all these are established by the mind. Apart from the mind, there is no other existence. As it is said. Gyalwa Yang Gonpa said: The so-called Mahamudra, some say that the hand is appearance, the seal is emptiness, and the great is union. That is the language of the Dharma seal, not the language of the Mahamudra. All languages of clarity and emptiness are the languages of the Samaya seal. All languages of bliss and emptiness are the languages of the Karma seal.
Tibetan
ཡིན། ཕྱག་རྒྱ་ཆེན་པོ་ནི་བྲམ་ཟེ་ཆེན་པོ་ས་ར་ཧེའི་བཞེད་པའི་རྐྱེན་གསུམ་དང་བྲལ་བ། དགའ་བ་བཞི་ལས་འདས་པ། འོད་གསལ་ལས་ཁྱད་པར་དུ་གྱུར་པ་བྱ་བ་ཞིག་བཞེད་པས་ན། ཕྱག་རྒྱ་ཆེན་པོ་ནི་བདེ་བའི་རྐྱེན་ལ་མི་ལྟོས། གསལ་བའི་རྐྱེན་ལ་མི་ལྟོས། མི་རྟོག་པའི་རྐྱེན་ལ་མི་ལྟོས་པས་རྐྱེན་གསུམ་དང་བྲལ་བའོ། །ཞེས་དང་། ཕྱག་རྒྱ་ཆེན་པོ་ནི་བླ་མས་བསྟན་དུ་མེད། སློབ་མས་གོ་རུ་མེད་པ། ཉམས་དང་མྱོང་བས་མ་སྦགས་པ་དང་། ངེས་ཤེས་ཀྱིས་མ་བསླད་པ། ལྟ་སྒོམ་སྤྱོད་པས་མ་ཕྱེ། གཞི་ལམ་འབྲས་གསུམ་དུ་མ་ཆད་པར་འདི་ལྟར་སྣང་སྲིད་འཁོར་འདས་ཀྱི་ཆོས་འདི་ལ། བསལ་བཞག་གམ། བཅིངས་གྲོལ་ལམ། གཉེན་པོས་བཅོས་གཅིག་ཀྱང་མ་བྱས་པར་རང་སར་ངོ་ཤེས་ཤིང་རང་གྲོལ་བ་ལ་ཕྱག་རྒྱ་ཆེན་པོ་ཟེར་བ་ལགས་སོ། །ཞེས་གསུངས་པ་དང་། རི་ཁྲོད་དབང་ཕྱུག་གིས། ཆོས་རྣམས་ཐམས་ཅད་རང་གི་སེམས་ཡིན་ཏེ། །སེམས་ལས་མ་གཏོགས་ཆོས་གཞན་རྡུལ་ཙམ་མེད། །ཅེས་སོགས་མཐའ་ཡས་ པར་གསུངས་སོ། །ཆོས་ཐུན་གོ་གཅིག་པའོ།། ༈ །།གཉིས་པ་དབྱེ་བ་ནི། དབྱེ་ཚུལ་བརྗོད་ཀྱིས་མི་ལང་ཡང་། བསྡུ་ན་གཞི་ཕྱག་རྒྱ་ཆེན་པོ། ལམ་ཕྱག་རྒྱ་ཆེན་པོ། འབྲས་བུ་ཕྱག་རྒྱ་ཆེན་པོ་དང་གསུམ་ལས། དང་པོ་ནི། གོང་དུ་བསྟན་པ་ལྟར་གྱི་སངས་རྒྱས་ཀྱི་ཐུགས་གཉིས་སུ་མེད་པ་འཕགས་པའི་གང་ཟག་གིས་རྟོགས་ཤིང་མངོན་དུ་བྱ་རྒྱུ་ཁམས་གསུམ་འཁོར་བའི་གཤིས་ཀྱི་བབས་ཆོས་ཐམས་ཅད་ཀྱི་གདོད་མའི་གནས་ལུགས་ལྷན་ཅིག་སྐྱེས་པའི་ཡེ་ཤེས་གཞི་ཀུན་ལ་ཁྱབ་པ་འོ་སྐོལ་སེམས་ཅན་འཇག་མིག་གི་སྲིན་བུ་ཡན་ཆད་ནས་སངས་རྒྱས་མར་བཅད་པ་ཐམས་ཅད་ཀྱི་རྒྱུད་ལ་ཡོད་པ་བཟང་ངན་དང་ཆེ་ཆུང་ལ་སོགས་པ་མེད་པའི་རང་བཞིན་རྣམ་དག་དེ་ཡིན། གནས་ལུགས་ཆོས་སྐུའི་བཞུགས་ཚུལ་དེ་རྟོགས་མ་རྟོགས་གཉིས་ལ་འཁོར་འདས་གཉིས་བྱུང་བ་ལས་རྟོགས་པའི་དུས་ན་ཡང་གཞིའི་དུས་ཀྱི་ཆོས་ཉིད་སྤྲོས་པ་དང་བྲལ་བ་སྣང་སྲིད་འཁོར་འདས་ཀྱི་བྱེད་པ་པོ་འདི་ཀ་ལས་མི་འདའ་བས་ཕྱག་རྒྱ་དེའི་གོང་ན་ཆོས་སྐུ་ཞེས་བཟང་པོ་ཞིག་བཙལ་དུ་མེད་ པས་ཆེན་པོ་ཞེས་གདགས་སུ་རུང་བའོ། །སེམས་ཅན་ཐམས་ཅད་ཀྱི་རྒྱུད་ལ་དེ་ཉིད་ཡོད་ཅིང་དེའང་སྣང་སྟོང་རིག་སྟོང་བདེ་སྟོང་དབྱེར་མེད་པ་སྐུ་གསུམ་ཡེ་ཤེས་ལྔའི་རང་བཞིན་དུ་ལྷུན་གྱིས་གྲུབ་སྐྱེ་འགག་གནས་གསུམ་ཡོད་མེད་སྤྲོས་པའི་མཐའ་ཐམས་ཅད་དང་བྲལ་བར་གནས་ཀྱང་རང་གི་ལྷན་ཅིག་སྐྱེས་པའི་མ་རིག་པའི་དབང་གིས་རང་ངོ་མ་ཤེས་ཏེ། དཔེར་ན་མུན་པའི་ནང
Chinese
是的。大手印是指伟大的婆罗门萨拉哈所认为的，远离三种缘起，超越四喜，不同于光明的一种行为。因此，大手印不依赖于安乐之缘，不依赖于明晰之缘，不依赖于无分别之缘，故而远离三种缘起。如是说。大手印是上师无法指示，弟子无法理解，未被体验和经历所玷污，未被定解所迷惑，未被见、修、行所区分，未被划分为基、道、果三者。如此，对于显现、有、轮回、涅槃之法，不做任何扬弃，不做任何束缚和解脱，不做任何对治，而于自处认识且自然解脱，这被称为大手印。如是说。山居自在者说：一切法皆是自心，除了心之外，没有其他微尘之法。等等，说了无边。 法会圆满。 第二，分类。分类方式说也说不完，但如果归纳，则有基大手印、道大手印、果大手印三种。第一种是，如上所示，与佛陀无二无别的智慧，是圣者所证悟和显现的，是三界轮回的本性，是一切法的原始状态，是俱生智，是遍及一切的基础，从我们这些有情众生到昆虫，乃至已成佛者，一切众生的相续中都存在，没有好坏、大小等等的自性清净。这种状态，法身的安住方式，是否证悟，产生了轮回和涅槃，即使在证悟之时，也与基时的法性无别，显现、有、轮回、涅槃的作者不会超越这个，因此，在这个手印之上，无法找到更好的法身，所以可以称之为“大”。一切有情众生的相续中都有这个，而且显空、觉空、乐空无别，自性任运成就三身五智，远离生、灭、住三者，以及有无等一切戏论之边，虽然安住于此，却因自己的俱生无明而无法认识自己。例如在黑暗中……
English
Yes. Mahamudra is what the great Brahmin Sarahah considers to be an action that is free from the three conditions, transcends the four joys, and is distinct from luminosity. Therefore, Mahamudra does not rely on the condition of bliss, does not rely on the condition of clarity, and does not rely on the condition of non-discrimination, thus it is free from the three conditions. It is said. Mahamudra is what cannot be pointed out by the lama, cannot be understood by the disciple, is not defiled by experience and practice, is not confused by definitive knowledge, is not separated by view, meditation, and conduct, and is not divided into the three: ground, path, and fruition. Thus, for these phenomena of appearance, existence, samsara, and nirvana, without any rejection or acceptance, without any bondage or liberation, without any remedy, but recognizing in its own place and naturally liberating, this is called Mahamudra. It is said. The Lord of Solitary Retreat said: All phenomena are one's own mind; other than the mind, there is not even a particle of other phenomena. And so on, he said limitlessly. The Dharma session is complete. Second, the divisions. The ways of dividing are too many to express, but if summarized, there are three: Ground Mahamudra, Path Mahamudra, and Fruition Mahamudra. The first is: As shown above, the wisdom that is non-dual with the Buddha's mind, is realized and manifested by the noble ones, is the nature of the three realms of samsara, is the original state of all phenomena, is the co-emergent wisdom, is the basis that pervades all, from us sentient beings to insects, and even to those who have become Buddhas, exists in the continuum of all, and is the self-nature pure that has no good or bad, big or small, and so on. This state, the way the Dharmakaya abides, whether realized or not, gives rise to samsara and nirvana, and even at the time of realization, it is inseparable from the Dharma-nature of the ground, the agent of appearance, existence, samsara, and nirvana does not go beyond this, therefore, above that mudra, a better Dharmakaya cannot be found, so it can be called "Great." All sentient beings have this in their continuum, and it is the indivisibility of appearance-emptiness, awareness-emptiness, bliss-emptiness, spontaneously accomplished as the nature of the three kayas and five wisdoms, free from all extremes of arising, ceasing, and abiding, and existence and non-existence, although abiding in this way, one does not recognize oneself due to one's own co-emergent ignorance. For example, in the darkness...