Chinese
五种智慧的显现，自性二利圆满存在。功德智慧圆满，事业内外秘密，作为无余圆满。如是说。从《普贤佛母虚空光明炽燃日之密续》中，开示三身见修行之第十八章。྅྅྅ 此后，空行母众等如是劝请道： 唉玛，大母普贤佛母啊！三界轮回的众生，解脱的终结在何时？如是请问。导师如是说道：谛听，五部空行眷属！众生最后的解脱，以两种方式来确定，即证悟与未证悟。未证悟轮回中解脱的方式是，因不识自显本面，烦恼嗔恨心重，地狱的哭喊痛苦，以及强烈的贪欲所折磨，饿鬼的饥渴痛苦，以及烦恼愚痴心重，如哑木昏醉的畜生，以及烦恼嫉妒心重，争斗的非天痛苦，以及烦恼全部平等，名为人的八倍痛苦，以及烦恼我慢心重，名为天的喜乐痛苦，没有超出四生之处。名为邪道之处。仅仅与此大续相遇时，见到真谛的补特伽罗，即使证悟未生于相续中，也在十方化身刹土中，安住并最终获得解脱。对于上中下三种根器，出现了解脱的七七种方式。中等根器的顶峰，于五光之界中获得解脱。中等根器中的殊胜者，于五身之界中获得解脱。中等根器中的最胜者，显现之初立即解脱。中等根器中的上等者，以白色明光，于镜智显现之时解脱。中等根器中的中等者，以光环，于围墙显现之初解脱。中等根器中的下等者，于光芒和花簇显现之时解脱。中等根器中的最终者，即使是光环，于空性形相显现之时解脱。这是中等根器的解脱方式。对于下等根器的最终者，道路明相白色显现之时解脱。下等根器的顶峰，于光芒中，道路明相黄色显现之时解脱。下等根器的
English
The manifestation of the five wisdoms, the two benefits of self-nature are perfectly present. The qualities of wisdom are complete, and the activities of outer, inner, and secret are all completely fulfilled. Thus it is said. From the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun, the eighteenth chapter, which demonstrates the view, practice, and conduct of the three kayas. ྅྅྅ Then, the dakinis urged, saying: Alas, Great Mother All-Good Mother! When will be the end of liberation for sentient beings in the three realms of samsara? Thus they asked. The Teacher said: Listen, assembly of the five classes of dakinis! The final liberation of sentient beings is determined in two ways: realization and non-realization. The way of liberation in non-realization samsara is: because one does not recognize one's own appearances as one's own face, the afflictions of anger are strong, the suffering of crying out in hell, and tormented by great desire, the suffering of hunger and thirst of pretas, and the afflictions of ignorance are strong, like mute wood, drunken animals, and the afflictions of jealousy are strong, the suffering of fighting asuras, and all afflictions are equal, the eightfold suffering called humans, and the afflictions of pride are strong, the suffering of joy called gods, there is no place to go beyond the four births. It is called the place of the wrong path. Just by encountering this great tantra, that person who sees the truth, even if realization has not arisen in the continuum, will abide in the pure lands of the ten directions of emanation and ultimately be liberated. For the three faculties of superior, middling, and inferior, there are seven ways of liberation each. The peak of the middling faculty is liberated in the realm of the five lights. The most excellent of the middling faculty is liberated in the realm of the five bodies. The supreme cluster of the middling faculty is liberated as soon as appearance arises. The best of the middling faculty is liberated when the mirror wisdom arises with white clarity. The middling of the middling faculty is liberated as soon as the halo, the fence, appears. The lowest of the middling faculty is liberated when light and flower clusters appear. The final of the middling faculty, even the halo, is liberated when the empty form appears. That is the way of liberation of the middling faculty. For the final of the inferior person, liberation occurs when the white path mark appears. The peak of the inferior faculty, in the light, liberation occurs when the yellow path mark appears. The inferior
Chinese
境是光明，在赤裸色上解脱。究竟之胜在聚簇上，在鲜亮绿色上解脱。究竟之妙是光芒，在纯粹蓝色上解脱。究竟之中是五道，在八个明点上解脱。究竟之劣自性是，在明点身上解脱。那是究竟的解脱方式。具有极高根器者，在三刹那必定解脱。殊胜之顶如明镜，将在聚簇上解脱。殊胜之极是父母的，交合刚开始就解脱。殊胜之胜是此显现，彩虹光芒闪耀时解脱。殊胜之中是自显现，生起真谛刹那便解脱。殊胜之劣是光芒，明点父母交合时解脱。殊胜之胜是八种生起方式，一刹那生起时解脱。这些是殊胜的解脱方式。这些是否证悟，是否获得认识，如果获得认识就会证悟。未被指示，哪里会有解脱的边际？是诸佛的密意。在认识中了解。认识的例子和意义相符，是见到自明的真谛。智慧的真谛是这样，见到光明时，知显现为色，清净的显现自然解脱。在清净的界中法已穷尽，在普贤佛母的宫殿中证悟，圆满具足，光芒四射。如是说。从《普贤佛母虚空光明炽燃太阳秘密续》中，开示有情解脱边际的第十九品。྅྅྅ 又是空行母们的祈请。唉玛，大母普贤佛母啊！在轮回涅槃未成立之前，大基如何存在？请为我们宣说。如是祈请后，本师回答说：奇哉！具明觉眷属们谛听。初始轮回涅槃未成立之前，明觉空明无有止息，体性空性如虚空，自性光明如彩虹，大悲无碍如珍宝，譬如曼殊石的光彩。非由谁所造作，称为任运成就的原始大基。体性空性方面清净，轮回和涅槃的法
English
The realm is light, liberated on the bare red color. The ultimate supreme is on the cluster, liberated on the bright green color. The ultimate excellent is radiance, liberated on the pure blue color. The ultimate middle is the five paths, liberated on the eight bindus. The ultimate lowest self is, liberated on the bindu body. That is the ultimate way of liberation. A person with extremely high faculties, will surely be liberated in three moments. The peak of the excellent is like a mirror, will be liberated on the cluster. The ultimate of the excellent is the father and mother, liberated as soon as they unite. The supreme of the excellent is this appearance, liberated when rainbow light flickers. The middle of the excellent is self-appearance, liberated when truth arises in a moment. The lowest of the excellent is radiance, liberated when the bindu father and mother unite. The supreme of the excellent is the eight ways of arising, liberated when arising in one moment. These are the excellent ways of liberation. Whether these are realized or not, whether recognition is obtained or not, if recognition is obtained, realization will occur. If not shown, where would there be an end to liberation? It is the intention of all Buddhas. Understand within recognition. The example and meaning of recognition correspond, it is seeing the truth of self-awareness. The truth of wisdom is like this, when seeing light, know that appearance is form, pure appearance is naturally liberated. In the pure realm, the dharma is exhausted, enlightened in the palace of Samantabhadrī, perfectly complete, radiating light. Thus it is said. From the Secret Tantra of the Blazing Sun of Samantabhadrī's Luminous Space, the nineteenth chapter, which shows the limits of sentient beings' liberation. ྅྅྅ Again, the request of the dakinis. Ema, Great Mother Samantabhadrī! Before samsara and nirvana were established, how did the great ground exist? Please tell us. After asking this, the Teacher replied: Listen, oh you retinue of rigpa! Before the beginning of samsara and nirvana were established, rigpa, empty and clear, without cessation, its essence is emptiness like space, its nature is clarity like a rainbow, its compassion is unobstructed like a jewel, like the radiance of the Manju stone. Not made by anyone, it is called the spontaneously accomplished primordial great ground. From the aspect of emptiness of essence, the dharmas of samsara and nirvana
Chinese
均无。仅仅是自性光明的部分，显现出佛身和智慧的净土。从慈悲的方面来说，轮回与涅槃、显现与空性，二者并不存在。现象与法性，二者并不存在。如同彩虹与光芒和天空不可分割一样，虚空与秘密也是不可分割的。体性是遍及一切的广大Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。法性被称为任运自成。在音声中，显现的景象不会停止而显现。现象被称为任运自成。二元的执着在自身解脱。无二的任运自成是超越边际的。不是任何人所造作的，坚固、稳定、究竟的，是如来藏的精华。在轮回与涅槃的一切法中，没有不是任运自成的，因此没有好坏的改变。是无碍的能量的显现。真理在哪里有自性呢？超越边际的任运自成，没有偏袒。ཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是前后之始末，清净是超越名字的，因为远离了显现的边际和空性的边际，所以对任何事物都不作肯定。因为轮回与涅槃的一切法都圆满了，所以是不舍弃的大游戏。心的法也是没有自性的，远离了智慧明觉的垢染。不是因为有而增长，也不是因为无而减少。外在的显现没有破裂，内在的五光没有停止，所以不是物质遮蔽了觉性，也不是觉性包含在物质中。有能量，但是能量没有圆满。有种子，但是没有枝叶。安住在童瓶之身中。因为根基的不同，显现出不同的意愿。基是任运自成，或者认为是无常，或者认为是坚固不变的基，或者认为是可以随意转变的，或者认为是对任何事物都不作肯定，或者认为是对任何事物都不否定，基是空明等等。每个根基都有不同的意愿，每个心识都有不同的乘，每个乘都有不同的宗派。比如香象，如同被盲人触摸一样。男人或者女人，亲属各自有不同的名称。山上的杜鹃丛，显现出九种不同的景象。或者，元素水本身，六道众生以不同的方式看到。多种显现如同山谷的回声。如果看须弥山顶，四大部洲和附属小洲就会显现出来。有眼睛的人仅仅看一眼，就能看到完整的大象。这位见解之王，是实相。
English
All are absent. Merely in the aspect of self-luminous nature, the body, wisdom, and pure lands are clear. From the perspective of compassion itself, samsara and nirvana, appearance and emptiness, are not two. Phenomena and dharmata are not two. Just as rainbows and light are inseparable from the sky, space and secrecy are also inseparable. The nature is all-pervading, vast Bhaga (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Dharmata is said to be spontaneously accomplished. In sound, the appearance of phenomena does not cease but arises. Phenomena are said to be spontaneously accomplished. Dualistic clinging dissolves in its own place. Non-dual spontaneous accomplishment is liberation from extremes. It is not made by anyone, but is solid, stable, and ultimate. It is the essence of the Sugata's matrix. In all phenomena of samsara and nirvana, there is nothing other than spontaneous accomplishment, therefore there is no change of good or bad. It is the unobstructed manifestation of energy. Where does truth have inherent existence? Spontaneous accomplishment beyond extremes, free from bias. Ka (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is the beginning and end of before and after, purity is beyond names, because it is free from the limits of appearance and the limits of emptiness, therefore it does not affirm anything. Because all phenomena of samsara and nirvana are complete, it is the great play of non-abandonment. The dharma of mind is also without inherent existence, free from the defilements of wisdom and awareness. It does not increase because of existence, nor does it decrease because of non-existence. The outer appearance is not broken, and the inner five lights do not cease, so it is not that matter obscures awareness, nor is awareness contained in matter. There is energy, but the energy is not complete. There is a seed, but there are no leaves. It dwells in the body of the youthful vase. Because of the difference in faculties, different desires appear. The basis is considered to be spontaneous accomplishment, or it is considered to be impermanent, or it is considered to be a solid and stable basis, or it is considered to be able to be transformed at will, or it is considered to not affirm anything, or it is considered to not deny anything, the basis is emptiness and clarity, and so on. Each faculty has a different desire, each mind has a different vehicle, and each vehicle has a different tenet. For example, the elephant of incense, like being seen by the blind. A man or a woman, relatives each have different names. A single juniper bush on a mountain pass appears as nine different sights. Or, the element of water itself, the six realms of beings each see in a different way. Multiple appearances are like echoes in a valley. If one looks at the top of Mount Meru, the four continents and subcontinents will be clear. Those with eyes, just by looking, see the complete elephant. This king of views is the reality.