Chinese
所有空行母的心血，明净虚空，燃烧的太阳。 所有空行母的心血，明净虚空，燃烧的太阳。 所有空行母的心血，明净虚空燃烧的太阳密续。印度语：达吉尼萨瓦吉达阿雅，罗达苏雅古雅坦扎拉玛。藏语：名为所有空行母的心血，明净虚空燃烧的太阳密续。 觉性空性无生之界，本自任运成就，广大无边，不落边际，非任何事物，万物生起之基。过去未曾成佛，现在不成佛，现在也不安住于成佛，过去未曾流转轮回，现在不流转轮回，现在不安住于轮回中，也不是未被授记的。一切之虚空，广大空性的空间，坚固，稳定，不坏，不谬，不动摇，不变异。外在执着的束缚未曾断裂，内在五光的色彩未曾止息，外在概念的造作未曾成立，内在明觉的运用，慈悲未曾散乱。虽无忆念，却遍知一切，虽是其自身，却未分你我。虽具轮回涅槃一切事业之力，却不随力量之后，向那自然广大的身顶礼。 嗡 玛哈 嘿 嘿 呢萨ra 匝 嘿 雅，阿哲 呢哲 吉大 洞 洞 匝 匝。 如是我语之时，处所圆满，轮回涅槃之总庄严，广大空性中。导师圆满，普贤佛母，于离于显空执着的意中，非物质空性，为觉性空性之象征，金刚萨埵以彩虹装饰，于无有先后始终之时间中，眷属自明觉性之自力，对五部空行母众，无勤示教，宣说了超越因果之义。 卡 吽 吽 吽 咕 贝 欧，唉玛，轮回涅槃一切万法，本初空性，无根之基，无碍自显，于道中生起，获得本解脱之大果，此处无不具足。如是说后，世界上下一切，变得闪闪发光，变得摇摇晃晃，变成了光明的自性。
English
The heart blood of all Dakinis, clear expanse, burning sun. The heart blood of all Dakinis, clear expanse, burning sun. The secret tantra of the heart blood of all Dakinis, clear expanse, burning sun. In Sanskrit: Dakini Sarva Citta Ahye Rota Surya Guhya Tantra Nama. In Tibetan: Called the Secret Tantra of the Heart Blood of All Dakinis, Clear Expanse, Burning Sun. The realm of awareness-emptiness, unborn, spontaneously perfect from the beginning, vast and unbroken, not falling into any side, not being anything, the basis of where everything arises. Has not awakened in the past, will not awaken now, does not abide in awakening even now. Has not wandered in samsara in the past, will not wander in samsara now, does not abide in samsara now. Is also not something that has not been prophesied. The space of all, the expanse of the vast Bhaga, solid, stable, indestructible, unerring, unmoving, unchanging. Outwardly, the bonds of grasping have not been broken. Inwardly, the colors of the five lights have not ceased. Outwardly, the constructs of thought have not been completed. Inwardly, compassion has not strayed from the use of knowledge. Though without memory, knows all aspects. Though it is itself, it has not separated self and other. Though possessing the power of all activities of samsara and nirvana, it does not follow after that power. I prostrate to that very naturally vast body. Om Maha Hri Ha Ri Ni Sa Ra Tsa Hri Ya, A Tri Rna Ri Citta Dung Dung Dza Dza. At the time when I spoke these words, in the perfectly endowed place, the general glory of samsara and nirvana, in the vast Bhaga. The perfectly endowed teacher, Samantabhadri, in the heart that is free from the grasping of appearance and emptiness, is not material emptiness. As a sign of being awareness-emptiness, Vajrasattva is adorned with a rainbow. In a time free from calculations of beginning and end, past and future, to the five classes of Dakinis, the retinue, the self-manifesting power of awareness, effortlessly taught this meaning that transcends cause and effect. Kah Hūm Hūm Hūm Gu Bhye O. Ema, all of samsara and nirvana, is the basis of emptiness from the beginning, without root. Unceasing self-display arises on the path. Obtain the great fruit of original liberation. There is nothing not included here. Just by saying this, all the realms of the world above and below, became shimmering, became trembling, became the nature of light.
Chinese
彩虹、光芒、声音和光线交织在一起，一切都显现为自性基光明，不转移不变动，自然而然地平等。出自《普贤王母虚空光明炽燃日光密续密咒窍诀藏》，开篇第一章。྅྅྅ 当时，所有眷属中显现出来的光芒，所有空行母之主，吉祥金刚亥母这样问道：唉玛，大母普贤王母，虽然您讲述了基、道、果的奇妙歌诀，但对于小乘根器者来说难以理解，请您详细开示。说完，便顶礼绕转。本师从等持中示现必定摇动之相，这样说道：唉玛，空行母大母谛听，此虚空光明密续中，总基三身的安住方式，以及无明四缘的迷惑方式，总乘、别乘的立足点，成熟解脱的实修指导和依据，征兆、证量、解脱之处、中阴，以及结尾的要点，简要概括后，详细开示，要铭记于心。无量无边的法门，没有不包含在这里面的。过去佛未曾宣说，现在佛也不会宣说。听闻此法，众生福报极大。说完之后，眷属们极度欢喜，在所有方向都充满了普贤王母的供云，以任运成就圆满具足的方式供养。出自《普贤王母虚空光明炽燃日光密续密咒窍诀藏》，发起之第二章。྅྅྅ 当时，空行母之主这样问道：奇奇，大母普贤王母，觉性本性的安住方式，见地（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：胚央）是怎样的，行为是怎样的？请为我们开示。说完之后，（本师回答）谛听，大母空行母眷属，八万四千烦恼等，无边无际的一切，都汇集于一个无明的体性中。解脱的法门无量无边，也没有不包含在大圆满觉性虚空中的。因为不认识自显现的自性，所以显现为多种无明。认识体性即是自明自知。觉性法性离戏论，一即一切圆满，法身明点唯一。
English
Rainbows, lights, sounds, and rays intertwined, all appearing as the great primordial ground luminosity of self-nature, unwavering and unchanging, spontaneously and equally. From the Secret Essence Treasury of the All-Good Mother's Luminous, Blazing Sun Tantra, the first chapter, the introduction. ྅྅྅ At that time, the rays emanating from all the assembled retinue, the chief of all the dakinis, glorious Vajravarahi, asked thus: Ema, Great Mother All-Good One, although you have spoken of the wondrous songs of the ground, path, and fruition, they are difficult for those of lesser vehicles to understand. Please grant a detailed explanation. Having said this, she prostrated and circumambulated. The Teacher himself, demonstrating a definite movement from samadhi, spoke thus: Ema, dakini Great Mother, listen! In this very Luminous Secret Tantra, the abiding nature of the general ground, the three kayas, and how delusion arises from the four conditions of ignorance, the standpoints of the general and specific vehicles, the practical instructions and supporting texts for maturation and liberation, the signs, measures, places of liberation, bardo, and the concluding points, having summarized them concisely, I will explain them in detail, so keep them in mind. Whatever countless Dharma gates there may be, there is nothing that is not included in this. Buddhas of the past have not spoken of it, and Buddhas of the present will not speak of it. Hearing this, beings will have great fortune. Having said this, the retinue rejoiced greatly, and in all directions, they completely filled the space with clouds of offerings to the All-Good Mother, offering in a spontaneously accomplished, perfect and complete manner. From the Secret Essence Treasury of the All-Good Mother's Luminous, Blazing Sun Tantra, the second chapter, the initiation. ྅྅྅ There, the chief of the dakinis asked thus: Kye kye, Great Mother All-Good One, how is the abiding nature of the essence of awareness? What is the view (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Chinese literal meaning: embryo) and what is the conduct? Please show us. Having asked this, (the Teacher replied) Listen, Great Mother, retinue of dakinis, eighty-four thousand afflictions, etc., all the limitless and boundless ones, are gathered into the nature of one ignorance. Countless Dharma gates of liberation, there is nothing that is not included in the Great Perfection's expanse of awareness. Because one does not recognize the self-appearing self-nature, it appears as many ignorances. Recognizing the nature is self-knowing. Awareness, the nature of reality, is free from elaboration, one is complete in all, the Dharmakaya thigle is unique.
Chinese
说“一”。彼空明，无边无中。于显现为目标之境，谁人能悟无自性？六聚不灭之坦然，乃是种种觉性之妙用。觉性于空性中解脱，如自在之国王。本体自性中，传承相续。见闻皆可成佛。知一则得解脱。以觉性知唯一之义，一本体中生一切，自显自解脱，大哉！唯一本体之空性中，自性光明不灭，大悲自力不灭。善定其义后，见（藏文：ལྟ་，梵文天城体：दृष्टि，梵文罗马拟音：dṛṣṭi，汉语字面意思：见）本（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：本）行三者合一。见又有三种。以有法之见，观外之诸境。以法性之见，观内之心。以自性之见，赤裸观秘密觉性。本亦有三种，天人之心执，菩萨之禅定，如来之密意。行亦有三种，不执著之行，无破立之行，不贪执之行，乃大圆满之密意。此等甚深要诀，应施予具缘之子。若传于非器，则将堕入金刚地狱。故当辨别根器之差别。如是说。于《虚空光明炽燃日之秘密续》中，略示见本行三者之品第三。又，一导师开示曰：奇哉！大母空行谛听。唯一乃轮回涅槃之基。自生智慧自性生。知彼则谓智慧力。悟彼智慧之义，则无基无根，我执脱落。未曾错乱之法性，一切诸法，皆分于一明点之根。明点之法圆满于本体。本体乃诸法之义。无彼则词等皆成无义。故续之事物，总摄则归于十五：见、行、灌顶、誓言、定、于彼供养天尊、事业、验相、地道次第，基、道、果之诸法，无不摄于唯一虚空。
English
It is said, "One." That empty clarity is without beginning or end. Among all the objects that appear as targets, who realizes that they are without inherent existence? The uninterrupted flow of the six aggregates is the play of various awarenesses. Awareness is liberated into emptiness, like a powerful king. The lineage resides in the essence itself. Enlightenment is achieved through seeing and hearing. Knowing one thing leads to liberation. Through awareness of the meaning of the one, everything arises from the one essence. Self-appearance is self-liberated, great! From the emptiness of the one essence, the clarity of self-nature is uninterrupted, and the compassion of self-power is uninterrupted. Having well established that meaning, view, Bhém (藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：本), and conduct are combined into three. View also has three aspects. With the view of phenomena, one looks at all external objects. With the view of the nature of reality, one looks at the mind within. With the view of oneself, one looks nakedly at the secret awareness. Bhém (藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：本) also has three aspects: the mind-holding of gods and humans, the contemplation of bodhisattvas, and the intention of the Tathagatas. Conduct also has three aspects: conduct without attachment, conduct without affirmation or negation, and conduct without clinging to attachment, which is the intention of the Great Perfection. Such profound key points should be given to a fortunate son. If the instructions are spread to someone who is not a suitable vessel, one will fall into the vajra hell. Therefore, one should discern the differences in faculties. Thus it was said. From the Secret Tantra of the Clear, Blazing Sun, the third chapter, which briefly explains the three aspects of view, Bhém (藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：本), and conduct. Furthermore, the one teacher said: "Alas! Great Mother Dakini, listen! The one is the basis of all samsara and nirvana. Self-arisen wisdom arises from itself. Knowing that is called the power of wisdom. By realizing the meaning of that wisdom, the rootless, baseless clinging to self is abandoned. The nature of reality, which has never been mistaken, all phenomena arise from the root of one bindu. The phenomena of the bindu are perfected in the essence. The essence is the meaning of all phenomena. Without that, words and so on become meaningless. Therefore, the objects of the tantra, when summarized, are gathered into fifteen: view, conduct, empowerment, samaya, samadhi, offering to the deity, activity, signs of experience, the stages of the ground and path, and all the phenomena of the basis, path, and result are invariably included in the one space.