Chinese
等化身。 各种各样数量不定。 手印头饰没有定规。 身色装束随意变。 譬如张开的芝麻荚。 觉性智慧无边无际， 没有不能容纳的。 觉性智慧不间断， 没有不可能的。 芝麻粒中容纳三千世界。 一面二手或百千手， 百面一手等等， 无论如何空色恒常显现。 为了圆满积聚大福德资粮， 诸佛五部汇集之主。 自明上师普贤王如来。 外内密供献供时， 它的福德说不完。 不费力气任何事都可成就， 未成就而显现之道。 显现而未成就轮回涅槃之基， 是无常断的果。 如是说。 普贤王母虚空光明炽燃续中， 开示智慧身之面手品第三十四。 之后，空行母众等如此劝请道： 唉玛，大母普贤王母， 这个名为觉性心， 相遇分离之时是何时？ 如是请问。 再次，导师开示道： 谛听，觉性旋律眷属众， 觉性如同虚空， 心生之意如同风。 一般来说如同母子， 安住是觉性，流动是心。 犹如水波一般同时， 体性一而相二， 是大悲的力量大小。 然而对于不理解的补特伽罗， 如果窍诀善巧地击中要害， 了解此要害便能获得解脱。 首先，在无生觉性上， 大悲的游舞不间断， 在庸俗之意中彻底改变， 分离的一个时机就是那时。 就像那样虚空中云彩消散一般， 仅仅是自解脱阿然显现时， 被称为相遇的大好时机。 觉性在心中闪闪发光地安住， 大悲红脉进入道中， 寒风在肺中产生， 分离的一个时机就是那时。 掌握风，瓶气之调伏， 觉性安住于基，返回自处， 心生之念安住于习气，返回自处， 长久安住于不可言说， 那是相遇的一个时机。 觉性在法界中无动摇地安住， 内在光明智慧自然显现， 心生之念追随五根门， 分离的时
English
etc. Various and countless uncertain forms. Hand gestures and head ornaments are not fixed. The color and attire of the body can change in any way. It is like an opened sesame pod. Because awareness and wisdom are limitless, there is nothing that cannot be contained. Awareness and wisdom are uninterrupted, there is nothing that is impossible. The three thousand worlds are contained within a sesame seed. One face and two hands, or a hundred thousand hands, a hundred faces and one hand, etc., in any case, emptiness and form constantly appear. In order to perfect the accumulation of great merit, the five Buddha families are all gathered as the main one. Self-aware Lama Samantabhadra. When offering outer, inner, and secret offerings, its merit cannot be expressed enough. Without effort, anything can be accomplished, the path of appearing without being accomplished. The basis of samsara and nirvana, appearing but not being accomplished, is the fruit of impermanence and non-cessation. Thus it was said. From the Secret Tantra of the Luminous Blaze of Samantabhadri, the thirty-fourth chapter, which shows the face and hands of the Wisdom Body. Then, the Dakinis urged, saying: Ema, Great Mother Samantabhadri, this which is called awareness and mind, what is the time of meeting and separation? Thus they asked. Again, the Teacher said: Listen, assembly of awareness melodies, awareness is like the sky. The arising mind is like the wind. Generally, it is like mother and child, abiding is awareness, moving is mind. Like water and waves, they are simultaneous, one essence and two aspects. It is the magnitude of the power of compassion. However, for those who do not understand, if the key point is skillfully struck, understanding this key point will lead to liberation. First, on unborn awareness, the play of compassion is uninterrupted, completely transformed into vulgar mind, that is the time of one separation. Just as clouds dissipate in the sky, when self-liberation Aran manifests, it is known as a great time of meeting. Awareness dwells sparkling in the heart, compassion enters the red channel, cold wind arises in the lungs, that is the time of one separation. Mastering the wind, the control of vase breathing, awareness abides in the base, returning to its own place, the arising mind abides in habit, returning to its own place, abiding for a long time in the unspeakable, that is the time of one meeting. Awareness abides unwavering in the dharmadhatu, inner clear wisdom naturally arises, the arising mind follows the five sense doors, the time of separation
Chinese
一次即是彼时。身之要诀，观法即是彼时。四灯齐融，刹那相合。觉性现前，如实得见。显现心识，无别如水乳交融。执着清净，显现于一方。心生之光，融入于法界。显现觉性，无别明晃晃。欲念消解，清澈明亮。四边垢染，稍得清净时。相遇之时，即是彼时。临终之际，诸元素从四方收摄。觉性朗然安住于心间。烦恼意识，苦受，感受受用。离别之时，即是彼时。外气中断，消散于空中。慈悲之风，汇聚于心间。觉空之蕴，停止七日。清晰明亮，空空荡荡。原始之基，如宝瓶身。自明不移，朗然安住。相遇之时，即是彼时。此后，血于心间增长。卡德卡拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之声响起。声光芒三者，于道中显现。觉性无有迁变而安住。烦恼意识，后顾，苦受受用。离别之时，即是彼时。往昔上师之教示。各自如是于道中显现。自力心生，忆念如子。自解脱，自清净，即是觉性。于刹那间，以二身。成办有情之利，清净二障。相遇之时，即是彼时。如是说。从普贤王如来空明炽燃太阳密续中。开示心识相遇分离之品，第三十五品。྅྅྅ 又是空行母众如是劝请道。奇哉！大母普贤王如来。相遇分离之要诀，知晓之方法。乘之差别，有多少？祈请为我等开示。如是请问后。又是本师开示道。谛听，自生之眷属众。于自面目，自之觉性。以及真实证悟之补特伽罗。宗派之名，虽甚深。然于片面证悟，颠倒证悟。以及未证悟之补特伽罗。如是直至分别念未尽。如是直至乘无有穷尽。为何各自显现于自心？譬如盲人摸象。然若调伏有情之心。则有经部与广大部。以及甚广大部。甚广大部者。八万四千，不可衡量。若断绝词句，则如虚空之边际。意义之
English
One time is that time. The key point of the body, the way of looking is that time. Four lamps merge, and in an instant they combine. Awareness manifests, and is seen without error. Appearance and mind are inseparable, like water and milk blending. Attachment is purified, and appearance is directed to one side. The light of mind arises and dissolves into the expanse. Appearance and awareness are inseparable, bright and clear. Desires dissolve, clear and bright. When the four edges are slightly purified. The time of meeting is that time. At the time of death, the elements are gathered from all directions. Awareness remains clearly in the heart. Afflictive emotions, suffering, and feelings are experienced. The time of separation is that time. The outer breath is interrupted and disappears into the sky. The wind of compassion gathers in the heart. The collection of awareness and emptiness ceases for seven days. Clear and bright, empty and vast. The original ground is like a vase body. Self-illuminating and unmoving, it remains clear. The time of meeting is that time. After that, blood increases in the heart. The sound of Kati Kala (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) arises. The three of sound, light, and rays appear on the path. Awareness remains without change. Afflictive emotions, regrets, and suffering are experienced. The time of separation is that time. In the past, the instructions of the lama. Each appears on the path in that way. One's own ability, mind-born, is remembered like a child. Self-liberation, self-purification, is awareness. In an instant, with two bodies. Accomplishing the benefit of sentient beings, purifying the two obscurations. The time of meeting is that time. Thus it is said. From the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun. The chapter on showing the meeting and separation of mind and awareness, the thirty-fifth chapter. ྅྅྅ Again, the assembly of dakinis urged in this way. Alas! Great Mother, All-Good One. The key points of meeting and separation, the method of knowing. How many are the divisions of vehicles? Please reveal them to us. After asking in this way. Again, the Teacher said. Listen, assembly of self-born ones. To the one who knows his own face, his own awareness. And to the individual who has truly realized. The name of the philosophical system, although profound. But to the individual who has partially realized, wrongly realized. And to the individual who has not realized. As long as conceptual thoughts are not exhausted. So long as the vehicle is not exhausted. Why does each appear in his own mind? For example, like the blind men examining an elephant. However, if the minds of sentient beings are tamed. Then there are the Sutra Pitaka and the Great Expansion. And the Very Great Expansion. The Very Great Expansion. Eighty-four thousand, immeasurable. If the words are cut off, then like the edge of space. The meaning of
Chinese
务必断除根本。经部中是这样阐述的：三位导师的三个处所，以三种调伏、三种眷属，阐述了三种教法等五种五种的分类。这些实际上是从所化众生的智慧层面来说的，并非各自独立。生起、坏灭、空和住留。过去、未来和现在。从不确定之基以及完全结合的角度，为了调伏四种烦恼或四种无明，宣说了四部续。然而，根据根器的上、中、下，分别以三种方式进行教导，即声闻、缘觉、菩萨这三种，是为根器下等者而宣说的。没有方便的智慧是关联的，这是指理解词句却不理解意义。事部、行部、瑜伽部这三部，是为根器中等者宣说的。具有方便却不精通智慧，这是指母续和父续的结合方式。摩诃瑜伽、阿努瑜伽、阿底瑜伽这三部，是为根器上等者宣说的。具备方便和智慧二者，譬如毒蛇和宝珠。利益和危害都非常大，这是指没有词句却具有卓越的意义。如果详细阐述，那就是轮回和涅槃。轮回也有两种，即邪见和我见。邪见是外道宗派的观点，认为坏灭的集合有三百六十种。三百种融入法界，如果阐述六十种，那就是：第一种称为数论派，认为微尘、黑暗和勇气这三种是错误的见解，以愚痴为基础，产生贪欲的快乐，想要以嗔恨来防护和遮止。第二种称为胜论派，认为后来产生的痛苦细微地增长，紧紧抓住事物，认为这是坏灭的因，是空性，什么也没有。身体融入地、水、火、风的习气中，心融入虚空的法界中，什么也没有，是空无一物的断灭论者。第三种称为一切皆无明派，认为身体中的心住在哪里？即使仔细观察也无法找到。这个身体是因缘和合的，如同水泡，心是本来就没有的空性。这是错误的宗派。第四种是邪语者，认为每个念头都存在一个心，每个心都取一个身体，认为数量是无限的。第五种是多种洞穴派，认为显现只是暂时的常，但实际上显现是不常的，后世是自在天和梵天等，各自...
English
Be sure to cut off the root. It is stated in the Sutras as follows: In the three places of the three teachers, with three kinds of discipline and three kinds of retinues, three kinds of teachings and so on are taught in fivefold sets of five. These are actually from the perspective of the minds of those to be tamed, and are not separate. Arising, destruction, emptiness, and abiding. Past, future, and present. From the uncertain basis and complete combination, in order to tame the four afflictions or four ignorances, the four tantras are taught. However, according to the superior, middling, and inferior faculties, teaching in three ways for each, the three, namely, Hearers, Solitary Realizers, and Bodhisattvas, are taught for the sake of those with inferior faculties. Wisdom without means is related, which means understanding the words but not understanding the meaning. The three, namely, Kriya, Upa, and Yoga, are taught to those with middling faculties. Having means but not being skilled in wisdom, this refers to the way of combining the Mother and Father Tantras. The three, namely, Maha, Anu, and Ati, are taught to those with superior faculties. Possessing both means and wisdom, like a poisonous snake and a jewel. The benefit and harm are very great, which refers to having no words but having excellent meaning. If explained in detail, it is Samsara and Nirvana. Samsara also has two, namely, wrong view and self-view. Wrong view is the view of the Tirthikas, believing that the aggregates of destruction are three hundred and sixty. The three hundred dissolve into the Dharmadhatu, if explaining the sixty, it is: The first is called the Samkhya school, believing that the three, namely, atoms, darkness, and courage, are wrong views, based on ignorance, generating the pleasure of desire, wanting to protect and prevent with hatred. The second is called the Vaisheshika school, believing that later arising suffering increases subtly, tightly grasping things, believing that this is the cause of destruction, it is emptiness, there is nothing. The body dissolves into the habits of earth, water, fire, and wind, the mind dissolves into the Dharmadhatu of space, there is nothing, it is a nihilistic annihilationist. The third is called the Sarva-avidya school, believing, where does the mind in the body reside? Even if observed carefully, it cannot be found. This body is compounded, like a bubble, the mind is originally non-existent emptiness. This is a wrong tenet. The fourth is the wrong speaker, believing that for each thought there exists a mind, each mind takes a body, believing that the number is infinite. The fifth is the many cave school, believing that appearance is only temporarily permanent, but in reality appearance is impermanent, the afterlife is Ishvara and Brahma, etc., each...