English
has passed. Even when the body is struck or stabbed with swords, there is no sensation, because the inner bonds have been severed, which is a sign of the co-emergent and half of the body. The mind abides in the object of focus, that is, one's own mind gains freedom, therefore the co-emergent Dharmakaya combined with meaning is a sign of being half. The yogi's body becomes like a corpse, because at this time the practice of transference of consciousness has been completed, and one is able to enter the bodies of other beings, one's own body becomes like a corpse, and the mind is able to come out from within, which indicates that he has gained freedom over both samsara and nirvana, therefore it is the co-emergent of original meaning, the basis of the illusory wheel and a sign of half of the Dharmakaya. This also goes to the extent of being half in meaning. The true extent of being half is when one's own illusory body transforms into the nature of illusion and no longer appears as contaminated. The Dharma of separating it is that the contaminations of the superior faculties naturally exhaust themselves, therefore it is necessary to attain Buddhahood without remainder in this life. Regarding the distinction between mind and wisdom, it is also shown through six aspects, namely, their respective nature, time, the key to distinguishing, signs, extent, and the necessity of distinguishing. The respective natures are: mind, that is, the nature of mind. The nature of mind is uncertain in appearance, and its nature enters all objects. The classifications are deluded mind and inverted mind. The nature is to hold the basis of memory and thought, to connect the habits of past and future actions, the result of mind is to wander in the three realms, and the appearance of mind is various thoughts. The nature of wisdom is the opposite of the above, the nature is self-appearing and self-liberating, the nature is luminosity, and the nature is not established anywhere. The classifications are co-emergent wisdom and wisdom that holds nature. The activity is to cut off all conceptual thoughts, and the result is to attain Buddhahood. That is, because one knows the thing that has always existed as it is, it is wisdom, which is realized through wisdom. Its way of abiding is to abide in the view of ultimate liberation and completeness. That is, because of naturally liberating from the edge of the mind, there is no doubt about samsara. Because there is no doubt, one recognizes that beings are originally liberated. Because one recognizes this, one believes that self-born wisdom is free from the disease of effort and striving. Because one believes this
Chinese
瑜伽士的身语，确定为不可改造。如此确定，则所作所为皆得自解脱，故心安。如此这般，乃是智慧自性的特征或安住之方式。如是，心与智慧二者，如金与玉般，自性相融而住。何时相融呢？当由诸元素执取的身体形成时，便相融了。何时会分离呢？当身体的执取将尽或已尽时，便不再一同安住。分离之方法是没有还是有呢？譬如，巧匠以精湛的技艺，通过炼金之术使其分离。同样，依靠上师无误的口诀，便可分离。二者分离之时，乃是自性安住的中阴。分离之口诀，乃是依靠将四灯引导于道之口诀，有缘者方能分离。如此分离，因四灯真实显现，故从意念思辨之边际解脱。不执着于见地，故于自身当下证悟。证悟此，则于心之显现上增益。增益此，则于当下断除执着。断除此，则心于本解脱中安乐。如此分离之征象是，瑜伽士的呼吸内外运行，气脉运行，以及从顶轮运行等，即便通过这些方式如实观察，也无法察觉，这是因为心已成为智慧之主，故是觉受之基空性的征象。衡量之标准是习气的梦境消失。何时分离呢？于脱离粗重之时。如此分离有何必要呢？若能在此殊胜根器上，断除分别念之业风，则能将第一中阴作为刹那之境，于三刹那间成佛。关于辨别元素之清净与不清净，也以自性、分离之时、分离之口诀、征象、衡量标准和必要等六方面进行阐述。元素是指，胜义谛的四元素，即水无湿性之凝聚，白色之显现自解脱；地无坚硬之稳固，黄色之显现自解脱；火无热性之焚烧，红色之显现自解脱；风无延展之运行，绿色之显现自解脱；虚空无遍布之本初清明，蓝色之显现自解脱，这是母元素的特征。世俗谛的元素
English
The yogi's body and speech are determined to be unchangeable. With that determination, all actions are self-liberated, hence the mind is at ease. Such is the characteristic or abiding manner of wisdom itself. Thus, the two, mind and wisdom, abide intermingled in their own nature, like gold and turquoise. When do they intermingle? They intermingle when the body of elemental appropriation is formed. When will they separate? When the body's appropriation is nearing its end or has ended, they will no longer abide together. Is there a method to separate them, or not? Just as a skilled craftsman separates gold through the art of alchemy, similarly, separation is achieved by relying on the unerring instructions of the guru. The time for separating these two is the bardo of the naturally abiding state. The instruction for separating them is based on the instruction of taking the four lamps as the path, and it is separated by the fortunate ones. Having separated in this way, because the four lamps appear directly, one is liberated from the extremes of mental speculation. Without clinging to views, one recognizes the face in its own place. Having recognized this, one increases in the appearance of mind. Having increased this, one cuts through attachment in its own place. Having cut through this, the mind is at ease in its original liberation. The signs of such separation are that the yogi's breath moves in and out, the channels move, and even if one accurately examines the movement from the crown of the head, it is not visible. This is because the mind has become the master of wisdom, and thus it is a sign of the emptiness of the basis of arising sensations. The measure is the cessation of dreams of habitual imprints. When does this separation occur? At the time of separation from grossness. What is the necessity of such separation? If one can exhaust the karmic winds of conceptual thought on this excellent faculty, then by making the first bardo the realm of a moment, one attains Buddhahood in three moments. Regarding the separation of the pure and impure elements, it is also explained through six aspects: its own characteristic, the time of separation, the instruction for separation, the signs, the measure, and the necessity. The elements are the four elements of ultimate truth: water, the gathering without moisture, the appearance of white self-liberates; earth, the stability without hardness, the appearance of yellow self-liberates; fire, the burning without heat, the appearance of red self-liberates; wind, the moving without expansion, the appearance of green self-liberates; space, the appearance of blue self-liberates, the original openness without pervasiveness, is the characteristic of the mother element. The elements of conventional truth.
Chinese
第四，水有聚集的作用，土有生长和保持的作用，火有成熟的作用，风有分离的作用，这是地的来源的特征。这也是污垢来源的特征。这也是污垢来源的本质不稳定的原因，其自性是变化的，特征是使所有圆满行为的运作得以依赖，结果是形成和毁灭。清净的本质显现为道路，自性是不可把握的，在光明中是清晰的，是究竟的，通过行为使道路完整而不颠倒，结果是从报身佛土中成佛。这样，元素清净与污垢二者，就像血与酸奶混合一样，是可以区分的。什么时候混合呢？在身体形成的时候混合。什么时候分离呢？在法性的中阴分离。什么时候分解呢？在临终的中阴分解。使不清晰变得清晰的方法是：如果自己能清晰就最好，如果不能，如果上师在，上师会用竹管的孔或纸卷的空隙在耳边念诵三次。如果没有上师，就由持相同誓言的朋友来使其清晰。分离的口诀是：血与酸奶的混合物是不能被他人分离的，要用诺布凯凯鲁（一种宝石）搅拌三次。这样，分离元素清净与污垢的口诀，是依靠法性中阴的口诀来分离的，通过了解粗糙的显现没有自性，从执着于常有的边解脱。从那解脱，就不再依赖轮回的法。因为没有造作，所以认识到智慧没有贪恋。因为认识到那一点，就相信通过具有贪恋的共同乘的宗义是不能成佛的。因为相信那一点，就决定必须事先修习道路。因为决定那一点，所以安住在不变的道路上，像面对勾引的敌人一样，感到心安。那的标志是，元素清净与污垢被瑜伽士分离的标志是，在这个显现中，粗糙的显现，如土地、石头和山脉，有时会自行消失。这是分离元素清净与污垢的标志。因此，对于这个，修习智慧金刚链的一部分的身体是安乐的标志。那的程度是使用光之布。分离的真实是法性的中阴。这样分离有什么必要呢？是使根
English
Fourth, water has the function of gathering, earth has the function of growing and holding, fire has the function of ripening, and wind has the function of separating, which is the characteristic of the earth element. It is also the characteristic of the impure element. It is also the reason why the essence of the impure element is unstable, its nature is changing, and its characteristics make the operation of all complete actions dependent, and the result is formation and destruction. The essence of purity appears as the path, its nature is not graspable, it is clear in the light, it is ultimate, and through action, it makes the path complete without reversing, and the result is enlightenment from the Sambhogakaya realm. Thus, the two elements, purity and impurity, are distinguishable, like blood mixed with yogurt. When do they mix? They mix when the body is formed. When do they separate? They separate in the Bardo of Dharmata. When do they decompose? They decompose in the Bardo of the moment of death. The method of making the unclear clear is: if you can make it clear yourself, that's best, but if you can't, if the lama is present, the lama will recite three times in the ear through the hole of a bamboo tube or the gap of a paper roll. If there is no lama, a friend who holds the same vows will make it clear. The mantra for separating is: the mixture of blood and yogurt cannot be separated by others, it must be stirred three times with the jewel Kekeru (a kind of gem). Thus, the mantra for separating the pure and impure elements is separated by relying on the mantra of the Bardo of Dharmata, and by knowing that the gross appearances have no self-nature, one is liberated from the extreme of clinging to permanence. From that liberation, one no longer depends on the laws of samsara. Because it is not artificial, one recognizes that wisdom has no attachment. Because one recognizes that, one believes that enlightenment cannot be attained through the sectarian views of the common vehicle that have attachment. Because one believes that, one decides that one must practice the path in advance. Because one decides that, one abides on the unchanging path, feeling at ease as if facing a seductive enemy. The sign of that is that the sign that the pure and impure elements have been separated by the yogi is that in this appearance, the gross appearances, such as land, stones, and mountains, sometimes disappear on their own. This is the sign of separating the pure and impure elements. Therefore, for this, practicing the body as part of the wisdom vajra chain is a sign of bliss. The measure of that is the use of a cloth of light. The actual separation is the Bardo of Dharmata. What is the need for such separation? It is to make the senses
Chinese
因此，在法性的中阴中，如果能稳定于自性，就有必要证得圆满正觉。如前所述，这里也用六个方面来阐述。轮回的特征是：本体不住于一，因此是轮回；自性未经观察时令人愉悦；特征不确定；产生诸多业的痛苦；结果是六道众生。涅槃的特征是：本体不落于任何边；自性是法性，非造作；特征是无生；从业的错觉执着中解脱；结果是法尽。因此，涅槃是不执着，无偏颇，从有无空性的边解脱。从那解脱，六道众生不在母胎的城市中。因为那不存在，所以认识到对结果没有退转。因为认识到那，所以相信三恶道在本体上没有成立。因为相信那，所以断定智慧没有污垢。因为断定那，所以认为苦乐相同而感到心安。如此安住的涅槃和轮回二者，器情世界的区分如同水和糟粕般混合。何时混合呢？当忆念和心的流动产生时混合。那也安住在那个状态之间。最后，当那耗尽时，就分离了。分离的时间就是现在。分离的方法是自性大圆满，之前已经阐述了法性。就像用宝珠使浑浊的水澄清一样，通过显现智慧的明觉，就能证悟和了知这本身就是果，自圆满，自性无二。从错觉的执着，执着于自相续的边，解脱为不执着的自显现。从那解脱，就能认识到轮回是无常的。因为认识到那，所以相信通过造作的法不能成佛。因为相信那，所以断定一切法都是不改造而安住于自性的。因为断定那，所以此生远离作为和造作而感到心安。因此，对于谁有分离的福分，就不会产生错觉之心的显现，这是断定轮回的标志。如此断定后，即使偶尔产生错觉的想法，也无利无害。那的程度是对错觉的行为不可能用心。