Chinese
显现。首先，法性现量是：本体、定义、分类与归纳，意义与诀窍、征相与衡量，果、解脱处共九种，四灯无有分离而显现，那是现量的本体。根现量赤裸显现，那是决定的定义。分类则有根所生的有为和瑜伽士自证四种。归纳则归于觉性现量。意义是依止上师的诀窍，以观看方式进行时即是现量。那也像是白色光芒闪烁不定，又像是闪电、烟雾，又像是羊肠、金银项链，像是水晶般显现，或像是水银，圆形滚动且具动感，见到彩虹光芒与明点。因此珍视见到此现量，从意念的执着中解脱。修持的诀窍是：引导眼睛的左右上下，将脉搏掌握在蜂窝中，用酥油等涂抹身体，坐姿则以化身为主。对于精进的人来说，一个月内会出现这些征兆：身体像乌龟缩入壳中，语如哑巴般妄念中断，心则安住于所缘。有时会生起神通，断绝食物衣物之欲与羞耻，身乐语密意不分别，觉性如羊肠般相续不断，法界也如气球般增大，梦中能认识梦境。果是见到五种光蕴，五毒清净而显现五智，自明显现。五方佛土自然具足，五智五身任运成就。唉玛，稀有圆满成佛，见到普贤佛母的自性面容。与三世一切诸佛，五部如来、三族怙主，寂怒空行勇士们，在现量中相见。业障习气得以清净。见到此现量的瑜伽士，没有三界轮回之名，断绝三有之命根。不要与此现量分离，这是所有佛法的期望。解脱是，仅仅一次见到此，在中阴身生起时，无疑会于自性化身净土中，莲花化生。如是说。出自《普贤王母明空炽燃日光密续》中，法性现量显现之理。
English
Appears. Firstly, the direct perception of Dharmata is: Essence, definition, classification and summary, Meaning and key instructions, signs and measure, Fruit, liberation place, are nine in total, The four lamps are clear without separation. That is the essence of direct perception. Sensory direct perception is nakedly clear, That is established as the definitive word. If divided, there are the conditioned sensory perceptions and The four types of yogic self-awareness. If summarized, awareness is included in direct perception. The meaning is to rely on the guru's instructions, When looking at it, it is direct perception. That is also like white rays flickering, And like lightning and smoke, And like sheep intestines, gold and silver necklaces, Appearing like crystal or like mercury. Round and rolling, with movement and vibration, Rainbows and light spots are seen. Because this direct perception is cherished, One is liberated from the clinging of the mind. The key instruction for practice is: Guiding the eyes left and right, up and down, Holding the pulse in the honeycomb, Anointing the body with ghee and so on, The posture is mainly the emanation body. For those who strive diligently, These signs will appear in one month: The body is like a turtle retracting into its shell, Speech is like a mute, the flow of delusion is cut off, The mind remains focused on its object. Sometimes clairvoyance arises, Food and clothing desires and shame are gone, The body is comfortable, speech is secret, the mind does not conceptualize, Awareness is like a continuous sheep intestine, The expanse also expands greatly like a bubble, In dreams, one recognizes dreams. The fruit is seeing the five light spheres, The five poisons are purified and the five wisdoms arise, Self-clarity arises. The five Buddha-fields are naturally complete, The five wisdoms and five bodies are spontaneously accomplished. Emaho, wonderful perfect enlightenment, Seeing the face of Kuntuzangmo Bhagavati. With all the Buddhas of the three times, The five Sugatas, the lords of the three families, Peaceful and wrathful deities, dakinis, and heroes, Are seen in direct perception. Karmic obscurations and habitual tendencies are exhausted. For the yogi who sees this, There is no name for the three realms of samsara, The life force of the three existences is cut off. Do not be separated from this direct perception, This is the hope of all dharmas. Liberation is, seeing this just once, As soon as the bardo of existence arises, There is no doubt that in the pure land of the self-existing Nirmanakaya, One will be born miraculously. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, The meaning of how the direct perception of Dharmata arises.
Chinese
第九个以九种方式束缚住处之品，第一百零五。 导师对眷属开示说：谛听，有明智的空行母们！ 第二，以体验觉受增长的方式， 我将讲述显现的出现方式。 本体、定义、分类和， 归纳、意义和口诀， 征相、衡量、结果和解脱处， 分为九种。 显现比以前出现的那些， 被称为次第增长的本体。 觉性空性的体验和光明空性的体验， 以及流动空性的体验，次第增长。 这被确立为定义的词语。 如果分类，则有不净的错乱体验和， 清净的智慧清净的体验， 为自利修持的清净体验， 为他利事业的四种体验。 如果归纳，则显现体验和觉受体验包含其中。 意义是，通过修习那显现， 光的自性显现， 小点如镜子或纺轮一般， 在法界显现中变成多种颜色。 明点显现为空性灯， 法界觉性如锦缎或孔雀翎。 与眉间四指相连， 向上竖立，光芒四射，形成圆形。 出现四种类型的光：瑞雷、角锥。 光充满整个区域， 明点聚集成四瓣。 如果继续修习， 觉性就像奔跑的夏拉。 在具有五种特征的明点中， 出现宝座和靠背的形状， 以及声闻化身的装束， 以及分身像的面容和手势是否逼真。 出现许多不确定的影像。 如果继续修习， 觉性的中间是身的庄严。 觉性静止不动。 身体里不会出现虫子、虱子。 没有白发和皱纹， 断除了对食物和饮料的渴望。 了解以前没有听过的法。 所说的一切都变成佛法。 远离了敌友的亲疏。 觉知仅仅是认识善恶。 无碍的了知在各处显现。 昼夜光明融合交织。 对此，修习的口诀是： 在三个渐深的暗室中， 将宝瓶气置于前方。 身体姿势结成狮子解脱式。 眼球凝视虚空。 或者将拇指和食指放在额头上。 如此便能确定其净土。 然后也将身确定下来。 然后智慧获得自己的位置。 白天修习显现。 夜晚学习黑暗。 眼睛能看到六道众生的净土。 耳朵能听到轮回涅槃的一切言语。
English
The ninth chapter, which explains the state of being bound by nine aspects, is the one hundred and fifth. The Teacher spoke to the assembly, saying: Listen, wise Dakinis! Secondly, through the increase of experiential appearances, I will explain how appearances arise. Essence, definition, distinctions, and, Collection, meaning, instructions, and, Signs, measure, result, and the place of liberation, Divided into nine aspects. Appearances that arise more than before, Are called the essence of gradual increase. Experience of awareness-emptiness and experience of clear-emptiness, And the experience of moving-emptiness, increase gradually. This is established as the word of definition. If distinguished, there are impure, confused experiences and, Pure experiences of pure wisdom, Pure experiences of practicing for one's own benefit, Four experiences of activities for the benefit of others. If collected, experiential appearances and awareness experiences are included. The meaning is, by training in that which is manifest, The self-nature of light manifests, Small points like mirrors or spinning wheels, In the realm of space, they change into many colors. Bindus appear as empty lamps, The awareness of space is like brocade or peacock feathers. Connected to four fingers from the eyebrows, Standing upright, radiating light, forming a circle. Four types of light appear: Relde, triangular. Light fills the entire country, Bindus gather into four petals. If you continue to practice, Awareness is like a running Shara. Within the bindus with five characteristics, The shapes of thrones and backrests appear, And the attire of Shravaka emanations, And whether the face and hands of the emanation body are exact or not. Many uncertain images appear. If you continue to practice, The spaces of awareness are the adornments of the body. Awareness remains without movement or tremor. Worms, insects, and lice do not appear on the body. There are no white hairs or wrinkles, The suffering of food and drink is cut off. You know the teachings you have not heard before. Everything you say becomes Dharma. You are separated from the closeness of enemies and friends. Knowing is merely recognizing good and evil. Unobstructed knowledge arises in all directions. Day and night, the cycle of light and clarity blend together. For this, the instruction for practice is: In three progressively dark rooms, Hold the vase breath in front. Assume the posture of a lion's liberation. Fix the eyeballs on the sky. Or place the thumb and forefinger on the forehead. Thus, you will determine its pure land. Then also determine the body. Then wisdom gains its own place. Practice appearances during the day. Learn about darkness at night. The eyes see the pure lands of the six realms. The ears hear all the words of samsara and nirvana.
Chinese
萨。这个也还会大大增长。征兆是外在的执着消失。身体的装饰和清洁脱离。变得像疯子一样。业风净化，智慧显现。语无伦次，胡言乱语。大气如醉酒般。习气显现融入法界。原始法界中力量增长。心如麻疹爆发般。于轮回中不再退转，确信无疑。梦境中显现神通。果在如此增长之时。于报身刹土享受。如果寿命终结。任运自成之显现刚一出现。便化现化身利益众生。这是觉受增长。对于极精进之人来说。三个月内力量便会圆满。如是说。出自《普贤佛母虚空光明炽燃日秘密续》。觉受增长以九种显现束缚而宣说的章节，第一百零六。
English
Sa. This will also greatly increase. The sign is that external clinging disappears. The body's adornment and cleanliness are abandoned. One becomes like a madman. Karmic winds are purified, and wisdom manifests. Speech becomes incoherent, babbling nonsense. The great wind is like being drunk on alcohol. Habitual patterns of appearance dissolve into the dharmadhatu. Power increases in the primordial dharmadhatu. The mind is like a measles outbreak. There is no turning back in samsara, one is completely certain. Dreams manifest as clairvoyance. When the fruit increases in this way. One enjoys the sambhogakaya realm. If life comes to an end. As soon as the spontaneously accomplished appearance arises. One emanates nirmanakayas to benefit beings. This is the increase of experience. For those who are extremely diligent. Power will be perfected within three months. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space. The chapter on binding the appearance of increasing experience with nine aspects, the one hundred and sixth.
Chinese
于光明中解脱！于中央，字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）安住。觉性之事物，一切皆于报身刹土中自显现。当顶髻被风托起时，所有忿怒尊圆满显现。身体的每一个毛孔中，显现不可言说的佛土。从此处，贝（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：贝）自解脱。获得果位，毫无疑问。彼时修持之口诀为：觉性于任何处皆不倾斜，于觉性与气无别中嬉戏。行持二十一种行。由标志与量度，业气清净，对五大无有执着。语无论说什么皆成法，心于果位无碍融入。不于轮回中漂泊，乃大稳固之法。果之器，乃清净之刹土。内里精华，解脱为寂静与忿怒之本尊。自身即虹光消逝，无余成佛。众生从此地，止息勤作，于大自解脱中成佛。如是说。于普贤王母虚空光明炽燃日之密续中，以觉性衡量成熟之显现，以九义束缚而宣说之第一百零七品。嗡嗡嗡。又，导师开示道：谛听，具觉性之空行母们！第四，法尽之本来清净，将宣说显现之生起方式。本体、定义、分类与总结，意义与口诀、标志与量度，果与解脱处，此乃九者。本体乃于基础之上，占据稳固之地，如狮子占据雪山，或如十五之月，圆满相似。定义乃二法皆尽。分类则有法尽、心尽，增长尽、衰损尽四者。总结则为诸法皆汇集于尽。意义乃上方增长之因皆尽，轮回涅槃诸法，无有希冀与恐惧。以此具身之五蕴，所有习气、因缘皆尽。不净六道之显现，清净刹土自然明晰。彼时之口诀为：于自己之手指，如虹光般舒展，仅以此支撑身体，觉性稍稍安住于其上。身体如水中之月般显现，于无自性中自还复，直至众生之群体未尽，以生与入之三力，行度化众生之事业，乃大迁转之建立。若未安住于手指上，如刹那间云雾消散般，内外光身亦消逝，譬如虚空之月，无有盈亏亦不显现。
English
Liberation into light! In the center, the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) abides. All phenomena of awareness self-arise in the Sambhogakaya realm. When the crown of the head is lifted by the wind, all the wrathful ones fully manifest. On each and every pore of the body, countless Buddhafields appear. From here, Bhaim (藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：Bhaim) is self-liberated. There is no doubt about attaining the fruit. At that time, the instruction for practice is: do not lean awareness on anything. Take awareness and wind to play in non-duality. Practice the twenty-one conducts. Through the purification of winds from signs and measures, there is no attachment to the five elements. Whatever is spoken becomes Dharma. The mind dissolves into the unobstructed fruit. Not wandering in samsara, it is the Dharma of great certainty. The vessels of fruit are the pure realms. The inner essence is liberated as peaceful and wrathful deities. One's own body vanishes into rainbow light, becoming a Buddha without remainder. From this going, effort ceases, becoming a Buddha in great self-liberation. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Clear, Blazing Sun of Space, the hundred and seventh chapter, which teaches by binding the appearances of ripened awareness with nine meanings. Om Om Om. Again, the Teacher spoke: Listen, awareness-skilled dakinis! The fourth, the exhaustion of phenomena, the primordially pure, will explain the arising of appearances. Essence, definition, division, and summary, meaning and instruction, signs and measures, fruit and place of liberation, these are the nine. Essence is seizing a firm ground on the basis, like a lion seizing a snow mountain, or like the full moon of the fifteenth day. Definition is the exhaustion of all two phenomena. Division is fourfold: exhaustion of phenomena, exhaustion of mind, exhaustion of increase, and exhaustion of decrease. Summary is that all phenomena gather into exhaustion. Meaning is that the causes of increase above are exhausted, all phenomena of samsara and nirvana are free from hope and fear. By this very substantial aggregate, all habits, conditions, and powers are exhausted. The appearances of the impure six realms, the pure realms naturally become clear. The instruction at that time is: on one's own fingers, spread out like rainbow light, relying on the body only to that extent, place awareness slightly on that. The body appears like a moon in water, self-returning to non-essence, until the multitude of sentient beings is not exhausted, by the three powers of birth and entry, accomplish the activity of liberating beings, is the establishment of the Great Transference. If you do not place it on the fingers, like a mist vanishing in an instant, that outer and inner light body vanishes, like a moon in empty space, without waxing or waning, yet not visible.