English
The arising of something like a spear standing upright is the previous afflicted mind. From that, with the appearance of a mere illusory self as a condition, all phenomena appearing as the vessel and its contents do not exist in a coarse, manifest manner, but rather in a subtle, hidden movement, which is the afflicted mind. From that, The mind that is clear and bright, before the proliferation of the thoughts of the six aggregates, is the mind. From that, the capacity to manifest the appearances of forms, sounds, smells, tastes, and tactile objects is placed, which is the five sense consciousnesses, i.e., the object. The actual manifestation of the appearances of forms, sounds, smells, tastes, and tactile objects is the apprehended. The subtle mental thought that closely grasps onto that is the apprehender, the mind. The apprehended and the apprehender combine, and from that, samsara fully proliferates. Thus, the object from which dreams proliferate is the alaya consciousness. From that, the consciousness that grasps at "I" arises, enters into the subtle basis of the five sense consciousnesses, and dreams proliferate. That grasping at "I" enters into the coarse basis of the five senses, and the daytime appearance proliferates. From the consciousness of the selfless, mere appearance of self, all the appearances of dreams, existence, the vessel and its contents, and desirable qualities proliferate. Grasping that as truly existent, and generating attachment, in that state of delusion, again, the appearances of dreams, existence, the vessel and its contents, all dissolve into the empty sky of the alaya like a rainbow vanishing into the sky. Again, from the nature of the alaya, by some miracle of the movement of karmic winds, as before, the daytime appearance proliferates. Thus it was said. I generated certainty regarding this. Again, I asked, "Is it certain that the body is not merely an appearance, but is produced from the father's cause and the mother's condition, and from the combination of these two causes and conditions, my physical body arises as truly existent?" The lama replied, "If you think that your body arises from the causes and conditions of the father and mother, then where are the beginning, end, place of origin, dwelling place, and destination of the father from beginningless time until now? And where are the beginning, end, place of origin, dwelling place, and destination of the mother? Tell me." Although they exist, I cannot remember them, but a body without parents is impossible, I thought. Then he said, "Even though you cannot remember the beginning and end of the parents from beginningless time until now, what about the beginning, end, place of origin, dwelling place, and destination of the parents of the body in the dream, and similarly, the parents of the body in the bardo?
Chinese
询问说，观察一下，地狱复活之身，经历成千上万次的死亡和复活，那个身体的父母的最初和最终的来源是哪三处？ 尊贵的上师说，已经确定身体仅仅是显现，而不是真实存在的。又说，唉，上师啊！等等。已经确定。唉，上师啊！我的身体 被衣服覆盖着躺在床上，人间住所等一切不变地存在着，但梦境中的显现，包括器情世界的一切，似乎是从另一个地方出现的。上师说，梦境中的外在显现，广阔的器世界，包括须弥山、房屋、土地等等；内在的、变化的、情众生，数量众多，高至人类，低至动物；中间是令人满意的五种感官享受，景象优美。眼睛所见的色，耳朵所听的声， 鼻子所闻的香，舌头所尝的味，身体所触的触觉，这些梦境，看看它们蔓延到今天这个身体的头、四肢、内外、上下哪个部位？ 如果认为存在于身体的头部，但头部充满了大脑等等，因此广阔的梦境不可能进入头部。同样，四肢 也充满了各自的肌肉、血液、骨骼、骨髓等等，因此不可能容纳广阔的境域。如果认为存在于身体的上部，但上部充满了肺和肝脏等等，因此不可能容纳广阔的梦境。如果认为存在于身体的下部，但下部充满了肠子等等，因此不可能容纳广阔的梦境。因此，可以确定它不是这样的。又说，上师啊！另一个地方等等，是不存在的。又说，上师啊！当意识前往另一个地方时，梦境的显现就会出现；当意识返回身体时，白天的显现就会出现，是这样吗？上师说，如果是这样，当身体像住所一样存在时，梦境中意识出入的门，应该像住所的门一样存在。因此，必须识别出像住所的门一样的那个门，请你识别出来并展示给我。
English
Asked, please observe, the hell of resurrection, experiencing thousands of deaths and resurrections, what are the initial and final sources of the parents of that body in the three realms? The venerable Lama said, it has been determined that the body is merely an appearance and not truly existent. Again, alas, Lama! etc. It has been determined. Alas, Lama! My body Is covered with clothes and lying on the bed, the human dwelling and everything else remains unchanged, but the appearance in the dream, including all the vessel and sentient beings, seems to appear from another place. The Lama said, the external appearance in the dream, the vast vessel world, including Mount Meru, houses, land, etc.; the internal, changing, sentient beings, numerous in number, high as humans, low as animals; in between are the satisfying five sense pleasures, the scenery is beautiful. The form seen by the eyes, the sound heard by the ears, The smell smelled by the nose, the taste tasted by the tongue, the touch touched by the body, these dreams, see which part of the head, limbs, inside and outside, upper and lower part of this body they spread to today? If you think it exists in the head of the body, but the head is full of the brain and so on, therefore the vast dream cannot enter the head. Similarly, the limbs Are also full of their respective muscles, blood, bones, marrow, etc., so it is impossible to accommodate a vast realm. If you think it exists in the upper part of the body, but the upper part is full of the lungs and liver, etc., so it is impossible to accommodate a vast dream. If you think it exists in the lower part of the body, but the lower part is full of the intestines, etc., so it is impossible to accommodate a vast dream. Therefore, it can be determined that it is not like this. Again, Lama! Another place, etc., does not exist. Again, Lama! When consciousness goes to another place, the appearance of the dream will appear; when consciousness returns to the body, the appearance of the day will appear, is that so? The Lama said, if so, when the body exists like a dwelling, the door for consciousness to enter and exit in the dream should exist like the door of the dwelling. Therefore, it is necessary to identify that door like the door of the dwelling, please identify it and show it to me.
Chinese
如果问到是否有意识和不记得，例如，进入一个房间的门一次， 即使那样，之后也会自然而然地记住门的样子。你每年七百二十天地进出，即使一次没记住，也总有一次会记住。如果现在还记不住，那就是门本身没有自性存在的缺陷暴露出来了，据说。因此，你也必须记住你心的位置。如果它位于身体的上部，那么仅仅下部被刺扎到，上部就没有理由感受到痛苦和刺痛。如果它位于身体的下部，那么仅仅上部被刺扎到，下部又有什么理由感受到刺痛和痛苦呢？因此，在梦境的最初，从孔洞进出的微细的识，就像芥菜籽一样，当它进入身体时，会向上增长并遍布全身，而现在却向下消减，变得只能从微小的孔洞中出来，大小不相称。但现在，如果你像你说的那样，按照道理来推断，在身心分离死亡的时候，还因为年轻而觉得不该死，如果神识可以再次进入尸体，为什么不让它进入呢？去了其他地方的梦境中的景象，是在今天白天的这个地方之上还是之下？在东南西北哪个方向？ 白天景象的器情和夜晚梦境的器情，是相同还是不同？如果认为是相同的，那么睡眠是否阻断了它们？如果睡眠阻断了它们，那么就和白天景象不同。如果没有阻断，那么就不是不同的。或者，今天白天的景象和昨晚梦境的景象，是在上方还是下方？ 是内外吗？据说，这二者没有办法不确定地位于同一方向。又，我的上师啊！等等。这表明了。又，我的上师啊！ 那么，要断在哪儿？要抓住什么地方？请上师您亲自指点。当这样问的时候，上师说：在无始无终的生生世世中，实际上从未出生，仅仅是出生的显现而已。实际上从未死亡，仅仅是死亡的显现而已，例如梦境转变到白天景象一样。
English
If asked whether one is conscious and doesn't remember, for example, entering a room's door once, Even so, afterwards, the appearance of the door will naturally be remembered. You enter and exit seven hundred and twenty days each year, even if you don't remember it once, you will remember it eventually. If you still don't remember it, it means that the flaw of the door itself not having inherent existence is exposed, it is said. Therefore, you must also remember the location of your mind. If it is located in the upper part of the body, then there is no reason for the upper part to feel pain and stinging just because the lower part is pricked by a thorn. If it is located in the lower part of the body, then what reason is there for the lower part to feel stinging and pain just because the upper part is pricked by a thorn? Therefore, in the beginning of a dream, the subtle consciousness that enters and exits from the hole is like a mustard seed. When it enters the body, it grows upwards and pervades the whole body, but now it diminishes downwards, becoming just enough to come out of the tiny hole, the size is disproportionate. But now, if you infer according to reason as you say, at the time of death when body and mind separate, still feeling that one shouldn't die because of being young, if consciousness can re-enter the corpse, why not let it enter? The scenery in the dream that went to another place, is it above or below this place of today's daytime? Which direction is it in, northeast, southwest, etc.? Are the environment and beings of the daytime appearance and the environment and beings of the nighttime dream the same or different? If you think they are the same, then does sleep interrupt them or not? If sleep interrupts them, then it is not the same as the daytime appearance. If it doesn't interrupt, then it is not different. Or, are today's daytime appearance and last night's dream appearance above or below each other? Are they inside or outside? It is said that there is no way for these two not to be uncertainly located in the same direction. Also, my guru! Etc. This shows. Also, my guru! Then, where should one cut? What place should one grasp? Please, guru, personally point it out. When asked this, the guru said: In the beginningless and endless lifetimes, one has never actually been born, it is merely an appearance of birth. One has never actually died, it is merely an appearance of death, just like a dream transforming into a daytime appearance.