Chinese
何者为有心者？若是佛，则是有执着；若是众生，则是无心者。在此之前，谁是众生？当觉知如闪电般升起时，说“这个就是它”。它是在形体中，还是在图画中？当考察而未找到时，它就消失了。没有“心”这样的比喻和名称。例如，母亲、孩子等等，最初没有任何名字。出生后，命名并执为己有，就像在轮回中漂泊一样。给无名者命名，并执着于此，陷入了有为的罗网。若能断定无名之物，就能到达“切断”之上。如是说。出自《普贤王母虚空光明炽燃日秘密续》。这是关于断绝心之生起和念头的第四十四品。྅྅྅ 普贤王母开示：更要斩断心的根源。这遍布一切的唯一心，若存在，是从何因何缘而生？若不存在，又从何而生起动摇和念头？身与心二者是一还是非一？若是一，身坏心也坏吗？若非一，为何现在混合而显现？这六道众生和自己的心，是一还是非一？若是一，一生则一切生，一死则一切死，一成佛则一切成佛。若非一，六道如不同的影像，心也是不同的事物吗？如果确实不同，那么在一人死亡之时，身体存在，虫子不死吗？所有轮回的众生，都乐于安乐，厌恶痛苦，畏惧死亡，憎恨敌人，慈爱亲人等等，这难道不是一样的吗？像这样好好观察时，虽然基础的觉性没有动摇，却不认识道路的觉性。如果只看表面，就会积累业力，每次造业都会承受身体，行恶业。因此，对于道路的觉性，要认识、修持，并从中解脱。因此，要将“切断”应用于实义，拔除轮回的根基。也要进一步断定实相。这存在于身体中的唯一心，五毒、三毒、烦恼等等，种种生起是从何而生？生还是不生？好好观察。如果有一个原因，就会被条件所摧毁。如果一次平息，以后就不会再升起。许多显现为轮回和涅槃二元。
English
What is a sentient being? If it is a Buddha, it has clinging; if it is a sentient being, it is without mind. Before that, who is the sentient being? When awareness arises like a flash of lightning, it is said, "This is it." Is it in a form or in a picture? When it is examined and not found, it is lost. There are no metaphors or names for "mind." For example, mothers, children, etc., initially have no names. After being born, they are named and held as one's own, like wandering in samsara. Naming the nameless, and clinging to it, one falls into the net of existence. If one can determine the nameless, one can reach above "cutting through." Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space. This is the forty-fourth chapter on cutting off the arising of mind and thoughts. ྅྅྅ Kuntuzangmo said: Furthermore, cut off the root of the mind. This single mind that pervades everything, if it exists, from what cause and condition does it arise? If it does not exist, from what does the wavering and thoughts arise? Are the two, body and mind, one or not one? If one, does the mind perish when the body perishes? If not one, why is it now manifest in mixture? These six kinds of sentient beings and one's own mind, are they one or not one? If one, one birth is all births, one death is all deaths, one enlightenment is all enlightenments. If not one, like the different reflections of the six realms, is the mind also a different thing? If indeed different, then at the time of one person's death, the body remains, and the worms do not die? All sentient beings in samsara rejoice in happiness and abhor suffering, fear death and hate enemies, love relatives, etc., is this not the same? When examining well in this way, although the basic awareness does not waver, one does not recognize the awareness of the path. If one only looks at the surface, one will accumulate karma, and each time one creates karma, one will take a body and engage in evil deeds. Therefore, for the awareness of the path, one must recognize, practice, and be liberated from it. Therefore, apply "cutting through" to the real meaning, and uproot the foundation of samsara. Also, further determine the true nature. This single mind that dwells in the body, the five poisons, three poisons, afflictions, etc., from what do the various arising arise? Does it arise or not arise? Observe well. If there is one cause, it will be destroyed by conditions. If it is pacified once, it will not arise again in the future. Many appear as the duality of samsara and nirvana.
Chinese
那么，如果所有的烦恼都决定了以轮回为果，仅仅修持班（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：班）就想获得果，不能成佛的过失太大了。然而，本来就是原始的佛，因二取之力的影响而流浪于轮回。现在如果修持不能回归原始，认为自己本来就是佛，对此没有怀疑，如果这样还是佛，那为何还要逐渐地在轮回中流转？如果认为最初就是佛，现在成佛的法没有改变，成果就是佛，对此没有怀疑，那么以前的诸佛，历经无数劫积累资粮，听闻、思维、修持班（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：班），行持难行之行，那他们又何必如此呢？佛和众生这二者，因为因相同，所以轮回和涅槃，不可能从一个中产生，如果一个人作为众生修持班（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：班），也可能无法成佛。因此，要好好地断除妄念，要好好地理解、证悟阿赖耶识、迷乱之基和解脱之基这三者。安住、运行和解脱这三者，要好好地付诸实践。法身、报身、化身这三身，作为果，要在未来全部实现。例如，觉知和心这二者，就像镜子和污垢一样，污垢清除之时，镜子就明亮了。例如，就像云和太阳一样，云不会遮蔽太阳，太阳的光芒也不会减弱，就像把水变成温暖，或者变成各种颜色一样。无缘无故地做出决断，没有执着，就是法身，自性清净，明亮清晰，一切显现，远离分别念，广大宽敞，内心安乐，没有烦恼，断除粗重，与意义和时间相关联。如是说。从《普贤王如来虚空光明炽燃太阳密续》中，关于剖析心之微细之处，摧毁小屋的章节，是第九十五章节。྅྅྅ 再次，导师开示说：空行母的眷属们，都来听着！所有众生，显现的明觉闪闪发光，即使贴在眼睛上，其本质也是一样的。心、意、觉知、智慧和各种不同的想法，都汇聚于一个“心”之中。心的比喻，就像魔术师的城市一样，没有任何恒常和稳固的东西。例如，就像乾闼婆的城市一样。现在显现的心，无论粗细，都会因缘而立即改变，就像引导水流或缰绳一样。
English
Then, if all afflictions are definitely the cause of samsara as the result, just practicing Bhaim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṃ, Literal Chinese meaning: Bhaim) to obtain the result, the fault of not attaining Buddhahood is too great. However, one is originally a primordial Buddha, wandering in samsara due to the power of dualistic grasping. Now, if practice cannot return to the original state, thinking that one is originally a Buddha, without doubt about it, if one is still a Buddha like this, then why gradually transmigrate in samsara? If one thinks that one was a Buddha from the beginning, and the Dharma of becoming a Buddha has not changed, and the result is Buddhahood, without doubt about it, then why did the Buddhas of the past accumulate merit for countless kalpas, listen, contemplate, practice Bhaim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṃ, Literal Chinese meaning: Bhaim), and engage in difficult practices? What is the need for them to do so? These two, Buddha and sentient beings, because the cause is the same, samsara and nirvana cannot arise from one. If one person, as a sentient being, practices Bhaim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṃ, Literal Chinese meaning: Bhaim), it is also possible that one will not attain Buddhahood. Therefore, one must properly cut off conceptual thoughts, and one must properly understand and realize the three: the alaya, the basis of delusion, and the basis of liberation. The three: abiding, moving, and liberation, must be properly put into practice. The three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya, as the result, must be fully realized in the future. For example, awareness and mind, these two, are like a mirror and dirt. When the dirt is cleared away, the mirror becomes clear. For example, it is like clouds and the sun. Clouds do not obscure the sun, and the sun's light does not diminish, just like turning water into warmth or into various colors. Without reason, make a decision, without clinging, that is Dharmakaya, naturally pure, bright and clear, all appearances, free from conceptualization, vast and spacious, the mind is at ease, without afflictions, cutting off grossness, related to meaning and time. Thus it is said. From the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun, the ninety-fifth chapter, which is about analyzing the subtle points of the mind and destroying the small house. ྅྅྅ Again, the teacher said: Assembly of dakinis, listen here! All sentient beings, the clear awareness that arises vividly, even if attached to the eye, its essence is the same. Mind, intellect, awareness, wisdom, and various different thoughts, all gather into one "mind." The metaphor for mind is like a magician's city, there is nothing permanent or stable. For example, it is like a city of gandharvas. The mind that appears now, whether subtle or coarse, will change immediately due to conditions, just like guiding a stream of water or a rein.
Chinese
恶习犹如红土垢， 欲望繁多如舞胶。 无明如无根暗行， 无常如陡峭山崖瀑布。 念头如狂风骤起， 分别念如虚空闪电。 烦恼如浓密雨云， 微细分别念如虚假。 食物财富如蜂蜜花蜜， 这世间犹如梦幻。 看似真实却无实义， 无论突发何种念头。 因是觉性妙用无需遮止， 分别念生起反令无分别增盛。 痛苦生起反令安乐增盛， 烦恼越大智慧越坚固。 柴堆越大火焰越旺盛， 能取所取越大解脱分越大。 冰川越大河流越大， 云层越厚降雨越大。 蛇结突然放松吧， 如尸体般抛弃吧， 如恶臭般舍弃吧， 若阻挡则成为再次散乱之因。 若追忆则成为再次返回之因， 若教诫则成为再次增长之因。 若调伏则成为再次受损之因， 若焚烧则成为再次寒冷之因。 遮止与成办当下放下吧， 若成办即使成佛也疲惫。 若贪执即使本尊也束缚， 若依赖即使上师也欺骗。 若寻觅即使是智慧也逃遁， 若执着即使是成就也成魔。 安住于无所作为无所思之状态， 所谓安住也仅仅是名称而已。 能忆所忆之本体为空性， 能忆所忆于心无有阻碍。 心之忆念无有感受， 心之智慧穷追根源， 智慧自性清净觉性之界。 觉性本自解脱普贤之状态， 于广大子宫之中解脱。 分别念不遮止任其自生， 各种念头任其纷飞。 譬如船上之乌鸦， 它自己本体已疲惫。 懒散空明证悟为明点， 于子宫之中无有解脱。 佛陀众生轮回涅槃， 一切皆融入于我之子宫。 称之为普贤广大之子宫， 三世诸佛所有一切。 于子宫之中修持其意， 三界所有一切众生亦。 于子宫之中以心来滋养， 所有一切阿罗汉圣者亦。 于子宫之中行持地道， 于子宫之中无所不具。 于子宫中放下吧与自性相遇， 心与觉性无别大乐。 心想安住于轮回中， 所有一切所需
English
Bad habits are like red clay stains, Various desires are like dancing glue. Ignorance is like rootless dark walking, Impermanence is like a steep cliff waterfall. Memory is like a gust of wind and dust, Thoughts are like lightning in the sky. Afflictions are like dense rain clouds, Subtle thoughts are like illusions. Food and wealth are like honey nectar, This world is like a dream. Seemingly true but without essence, Whatever thoughts suddenly arise. Because it is the skillful means of awareness, there is no need to stop it, When thoughts arise, non-thought increases. When suffering arises, happiness increases, The greater the afflictions, the stronger the wisdom. The bigger the woodpile, the bigger the fire burns, The greater the grasping, the greater the liberation. The bigger the glacier, the bigger the river is born, The thicker the clouds, the heavier the rain falls. Suddenly loosen the snake knot, Abandon it like a corpse, Discard it like a bad smell, If you block it, it will be the cause of further distraction. If you recall it, it will be the cause of returning again, If you advise it, it will be the cause of growing again. If you subdue it, it will be the cause of losing again, If you burn it, it will be the cause of becoming cold again. Stop blocking and accomplishing, let go at once, If you accomplish, even becoming a Buddha is tiring. If you are attached, even the deity binds you, If you rely on it, even the lama deceives you. If you seek it, even wisdom runs away, If you cling to it, even the siddhi becomes a demon. Rest in a state of non-doing and non-thinking, So-called resting is just a name. The essence of the rememberer and the remembered is emptiness, The rememberer and the remembered have no obstruction in the mind. The mind's memory has no feeling, The mind's wisdom pursues the root, The wisdom's nature is pure, the realm of awareness. Awareness is primordially liberated, the state of Kuntuzangpo, Liberated in the realm of the vast bhaga. Do not block thoughts, let them arise freely, Let various thoughts fly. Like a crow on a boat, Its own essence is exhausted. Lazy, clear, realize as a bindu, There is no liberation in the bhaga. Buddhas, sentient beings, samsara, nirvana, All are contained in my bhaga. It is called the vast bhaga of Kuntuzangpo, All the Buddhas of the three times. Cultivate their intention in the bhaga, All sentient beings of the three realms also. Nourish with heart in the bhaga, All Arhats and Noble Ones also. Practice the bhumis and paths in the bhaga, Nothing is not contained in the bhaga. Let go in the bhaga and meet your own nature, Mind and awareness are inseparable, great bliss. The mind thinks it is staying in samsara, All that is needed