Chinese
兔子啊！过去没有成佛，现在不成佛，现在不住于成佛。超越轮回的彼岸，涅槃无法回头寻找。超越觉悟之流的彼岸，不觉悟也无法回头找到。地狱的本质即是佛，首先要好好理解。心之思辨愚钝，于班（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：班）字拉长音念诵。中间要修习，体验要达到如石如骨的程度，最后要混合调和。收集散乱，从而做出决断。如是说。出自《普贤王母虚空光明炽燃日之密续》中，关于立断之义，于果之觉性认定之住、动、解脱三者进行重复的章节，即第三十一章节。྅྅྅ 导师对眷属们开示说：谛听，觉性之才华的眷属们！以虚空为例证的觉性，即使很好地理解了实相，这如风一般生起的心，也要很好地断除其根本。如果此根本没有断除，即使虚空没有偏颇，风也会有变动、兴衰，时节寒暖不分。同样，即使理解了立断之义，五根之门心向外境，也会产生轮回、涅槃、苦乐等种种。因此，要分解并如此思考：没有心和语二者的身体，具足五根之门，要好好观察这是什么比喻。没有语和心，如僵尸一般，身体也是尸体，即使理解了无有利益损害之义，也要毫不执着地做出决断。这是身体的分解。除了身和心二者之外，被称为语的喧嚣，这的比喻是什么呢？如果比作河流，声音没有依靠，也是徒劳。要像岩石一样做出决断，这是对语的分解。没有身语二者的心，哇啦哇啦地显现，动荡不定，萨啦萨啦地清晰却没有实体，你的比喻是什么呢？动荡而无实体，如风一般。能带来利益损害，如水一般。作为短暂的活动，如闪电一般。种种自明，如镜子一般。作为活动，心念众多，如猴子一般。粘着而难以移动，如胶水一般。不确定，没有一样是相同的。无论显现什么动荡，哇啦哇啦，都要毫不犹豫地断定其无实有，是空性的。即使发出都都的笑声，跳跃奔跑，也如在水中击打棍子一般。
English
Rabbit! In the past, one did not become enlightened; now, one does not become enlightened; now, one does not abide in becoming enlightened. Beyond the shore of abandoning samsara, nirvana cannot be sought by turning back. Beyond the shore of abandoning the movement of realization, non-realization cannot be found by turning back. The essence of hell itself is Buddha; first, one must understand it well. The mind's discernment is dull; pronounce the BHAIM (藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：班) syllable with a prolonged sound. In the middle, one should practice; experience should reach the point of encountering stone and bone; finally, one should mix and blend. Gather what is scattered, and thereby make a decision. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, in the context of the meaning of Trekchö, the chapter on repeating the three—abiding, moving, and liberation—in the recognition of the wisdom of the result, which is the thirty-first chapter. ྅྅྅ The Teacher spoke to the assembly: Listen, assembly of the talent of awareness! Although you may understand the nature of reality well through awareness, which takes space as an example, you must thoroughly cut off the root of this mind that arises like the wind. If this root is not cut off, even though space is without bias, the wind will have change, rise, and fall, and the seasons will not distinguish between cold and heat. Similarly, even if you understand the meaning of Trekchö, when the mind goes out to the objects of the five senses, it will create various samsara, nirvana, happiness, and suffering. Therefore, dismantle and think like this: This body without mind and speech, complete with the five sense faculties, what kind of example should you examine well? Without speech and mind, it is like a corpse; the body is also a corpse. Even if you understand the meaning of having no benefit or harm, make a decision without attachment. This is the dismantling of the body. Apart from body and mind, the clamor called speech, what is the example for this? If you take a river as an example, the sound has no support and is also in vain. Make a decision like a rock cliff; this is the dismantling of speech. The mind without both body and speech, appearing vividly, moving and restless, clearly and distinctly but without substance, what is your example for that? Moving and without substance, like the wind. Able to bring benefit and harm, like water. As a brief activity, like lightning. Various and self-illuminating, like a mirror. As an activity, with many thoughts, like a monkey. Sticking and difficult to move, like glue. Uncertain, nothing is the same. Whatever moving and vivid things appear, decide without hesitation that they are without substance and are emptiness. Even if you make a du du sound of laughter, jumping and running, it is like hitting a stick in the water.
Chinese
嗡嗡，希希，智慧的技巧啊！当智慧的技巧融入法界时，于觉性空性法身中坚定信念，那时，心就被摧毁了。如是说。出自《普贤佛母虚空光明炽燃日之密续》，其中，断绝心念生起之流，首先是关于摧毁身语意三者的章节，即第九十二章。 谛听啊，智慧技巧的轮转者们！现在进一步斩断心的根源。 各种各样的记忆、思考和念头，是心所为，还是不是？ 如果是，那么作为制造者的你，其形状和颜色是怎样的？ 观看它本身的你又是谁？ 当你追寻到尽头时，你自己也变得空空荡荡，像被风吹散的灰烬。 那个比喻像什么呢？ 就像日月星辰和四大部洲等，不是天空创造的，而是自生的力量。 就像水和水波一样，又像是镜子里的影像。 在安住的基础觉性上，心念生起是道路上无碍的技巧。 自然而然地突然生起，显现时也是无实无有，赤裸裸地存在。 总之，在无根无基的状态中，从言语和思虑无法触及的状态中解脱。 当认为“解脱了”的执着消失时，连“消失”这个词也只是个名称而已。 现在，在显现的境域中，无论六识的显现如何生起，如果进一步产生分别念，那就被称为“分别念”。 产生分别念这种喋喋不休的行为，是由什么原因和条件造成的呢？ 首先，外部和内部，容器和内容等，无论在哪里产生，都要进行彻底的检查。 现在，显现和空性是从哪里产生的呢？ 是显现从内部产生了吗？ 还是空性抓住了显现呢？ 这两者相遇的中间是什么？ 当你仔细检查和摧毁时，分别念就在显现和空性之间消失了。 如果找不到开始和结束的产生之处，觉性空性就会赤裸裸地呈现出来。 那被称为离名法身。 在那不可比拟之处坚定信念吧！ 现在，你自己住在哪里呢？ 被称为“意”的你，闪闪发光。 当你彻底摧毁外部、内部和中间时，在这里连芝麻大小的住处都没有。 在显现和空性之间，心的作用消失了。 在光明空性的状态中，闪闪发光地存在。 这被称为自生光明报身。 在不可执着的状态中坚定信念吧！ 现在，你要去哪里呢？ 执着这种非常顽固的东西。 当执着的对象，声音，变得空虚时，追寻声音去了哪里。 追寻到这里，没有找到核心就消失了。 这被称为觉性空性化身。 在无执着的状态中
English
Ah, the skill of intelligence, shimmering and sparkling! When the skill of intelligence dissolves into the expanse, resolve with certainty into the Dharmakaya of awareness and emptiness. At that point, the mind is shattered. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, this is the ninety-second chapter: Cutting the Stream of Arising Thoughts, which initially shatters the three doors of body, speech, and mind. Listen, all you who turn the wheel of intelligent skill! Now, furthermore, cut the root of the mind. These various memories, thoughts, and concepts—are they made by the mind, or are they not? If they are, then what is the shape and color of you, the maker? And who are you, the one who looks at that very thing? When you chase it to the end, you yourself become empty, like ashes scattered by the wind. What is that example like? Like the sun, moon, planets, stars, and the four continents, etc.—the sky did not make them; they are self-arisen power. Like water and waves, or like a reflection in a mirror. In the abiding ground of awareness, the arising of thoughts is the unobstructed skill of the path. Spontaneously and suddenly they arise, and even when they appear, they remain nakedly present, without substance. In short, in a state without ground or root, liberation occurs in a state beyond words and thoughts. When the clinging that thinks, "It is liberated!" is exhausted, even the word "exhausted" is just a label. Now, in the very realm of appearances, no matter what arises as the appearance of the six consciousnesses, if conceptualization further engages, that is called "conceptual thought." This chattering activity of conceptual thought—by what causes and conditions does it arise? First, external and internal, vessel and contents, etc.—wherever they arise, apply thorough examination. Now, from where do appearance and emptiness arise? Does appearance arise from within? Or does emptiness grasp appearance? What is the space between these two meeting? When you carefully examine and shatter it, conceptual thought vanishes between appearance and emptiness. If you do not find the place of origin, beginning, and end, awareness and emptiness will be nakedly present, wide open. That is called the Dharmakaya beyond names. Resolve with certainty into that which is beyond examples! Now, where do you yourself abide? You, who are called "mind," shimmering and shining. When you thoroughly shatter the external, internal, and intermediate, there is not even a sesame seed's worth of abiding here. Between appearance and emptiness, the activity of mind vanishes. In the state of clear emptiness, it is luminously present. This is called the self-luminous Sambhogakaya. Resolve with certainty into the state beyond grasping! Now, where is your place of going? Clinging, that very stubborn thing. When the object of clinging, sound, becomes empty, chase after where that sound has gone. When chased here, it disappears without finding its essence. This is called the Nirmanakaya of awareness and emptiness. In the state beyond clinging
Chinese
彻底决断吧！ 超越心识的是法身， 超越意念的是圆满报身， 脱离执着的是化身。 像这样彻底决断吧！ 这样说道。 来自《普贤王母虚空光明炽燃日秘密续》。 斩断分别念生起处三有的险道后， 介绍三身并决断的章节，即第九十三章。྅྅྅ 再次，导师开示道： 现在，你还在思虑心识的事情。 当生起处三有不存在时， 念头思绪纷纷涌现的你， 从心识中产生，住在心识中， 在心识之上消融。 如果是这样，刹那的心识， 就会有很多部分。 生起的心识和产生的心识， 产生者心识和消融的心识， 彻底决断者的心识等等， 就会出现很多两两成对的部分。 那是无过失的还是有过失的呢？ 就像水和水波一样吗？ 就像镜子和影像一样吗？ 本体是空性，没有动摇， 自性光明，显现多种， 在慈悲摄持各种事物时， 显现很多形象， 如果在自己的相续上彻底决断， 就在当下彻底认识。 如果认为唯一的心识不存在， 那么心识和念头、分别念， 以及动摇、生起之门、意和智， 想法、勇气等等， 出现很多就是不好的征兆。 例如，火中不会生出水， 金子会变成铜吗？ 现在还认为从心识中产生， 那么心识是从有中产生还是从无中产生呢？ 如果从有中产生，就是常有的， 从无中是不可能产生的。 无因之果是不好的征兆。 如果认为是亦有亦非有， 那么这些无迹可寻的念头思绪， 先前生起的像是母亲， 后来生起的像是儿子， 母亲和儿子是相同还是不同？ 先后两者相遇还是不相遇？ 还是各自分离呢？ 好好地考察、研究、思考。 如果母亲和儿子是相同的， 为什么会有先后出现呢？ 如果先后两者不相同， 那么遍布一切的唯一心识， 等等说法就成了谎言。 先前的心识，后来消融， 怎么还能生起呢？ 如果先后两者不相遇， 那么中阴时母亲和儿子结合， 以及所谓的心识相认又是什么意思呢？ 现在，心识这些比喻的， 名称最初是从哪里产生的呢？ 安立者是佛陀
English
Settle it decisively! The Dharmakaya is beyond mind, The Sambhogakaya is beyond thought, The Nirmanakaya is free from grasping. Settle it decisively in this way! Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space. After cutting off the dangerous path of the three realms, the place of arising of conceptual thoughts, The chapter on introducing the three kayas and settling it decisively, the ninety-third. ྅྅྅ Again, the Teacher said: Now, you are still thinking about the mind. When the place of arising, the three realms, does not exist, You, in whom thoughts and ideas arise volubly, Arise from the mind and abide in the mind, And dissolve on top of the mind. If that is so, the mind of a moment Will have many parts. The mind of arising and the mind of occurring, The mind of the one who arises and the mind of the one who dissolves, And the mind of the one who thoroughly decides, And so on, many pairs will arise. Is that without fault or with fault? Like water and water waves? Like a mirror and a reflection? Essence is emptiness, without movement, Nature is clear, many appearances appear. When compassion holds various things, Many forms appear. If you decide on your own continuum, You will recognize it on the spot. If you think that the one mind does not exist, Then mind and memory, conceptual thought, And movement, the door of arising, mind and intellect, Thought, courage, and so on, It is a bad omen for many to arise. For example, water does not arise from fire. Does copper arise from gold? Now, if you still think it arises from the mind, Does the mind arise from existence or from non-existence? If it arises from existence, it is permanent. It is impossible to arise from non-existence. A causeless result is a bad omen. If you think it is neither existent nor non-existent, Then these fleeting thoughts and ideas without trace, The first arising is like a mother, The later arising is like a son. Are the mother and son the same or different? Do the former and latter meet or not meet? Or do they separate separately? Examine, research, and consider well. If the mother and son are the same, Why do they come before and after? If the former and latter are not the same, Then the one mind that pervades everything, And so on, are false. The former mind, the latter dissolves. How can it still arise? If the former and latter do not meet, Then in the bardo, the union of mother and son, And what does it mean to recognize the mind? Now, where did the names of these metaphors for the mind first come from? The one who bestows them is the Buddha.