English
Who sees this manifest meaning? All biased views are liberated. This is the unobstructed great wisdom itself. Self-illuminating, free from biased clinging. Without straying from it, engage in play. Although all arises, there is no attachment to actions. In that, there is no duality of clarity and obscurity. The mind, Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed syllable), is without mental judgment. Naturally abiding, vast and clear. The darkness of eternalist and nihilist thoughts is dispelled. Empty clarity, free from dualistic mind, Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed syllable). Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed syllable) is the supreme of all. Self-awareness realized is the supreme meaning of empowerment. It transcends the limits of requesting and bestowing. Having realized that, where is there decline? Without protector and protected. The primordial great protection, Alala (藏文，梵文天城体：अलाला，梵文罗马拟音：alalā，汉语字面意思：Alala). From the wisdom of self-arisen awareness. There is no establishment of boundaries, center, or directions. The spontaneously accomplished mandala of the three kayas is supreme. The bindu clusters are self-arisen. Self-arisen, self-manifest, the offering is complete. Hope and fear are naturally liberated, the supreme of offerings. The sounds of the essence are emptiness of sound. Who realizes that inexpressible meaning? The essence mantra is naturally liberated in its own place. From that very primordial liberation, vast and open. Benefiting beings, free from the bias of eternalism and nihilism. Having realized the meaning of self-arisen awareness. Activity is effortlessly spontaneously accomplished. Non-conceptual great bliss spontaneously abides. Being skilled in experience and signs. The examination of delusion and liberation, good and bad, is exhausted. Self-arisen wisdom has no grasping. The three kayas are spontaneously accomplished, free from purification and progression. Having realized the meaning of the final ground and path. The distinctions of ground and path are completely understood. Nothing is established, without root. All arises, unobstructed, Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed syllable). If one knows the basis of all as completely pure. The meaning of the ground is manifest, naturally liberated in its own place. Self-arisen, unmoving, free from activity. The effortless path has no near or far. When wisdom becomes manifest. It is the freedom from effort on the path. In the path of the three kayas, the Dharma is exhausted. The result is freedom from hope and fear. The reality of meaning abides in its own place. The mind's elaboration is naturally cut off. Dualistic appearances are naturally liberated. When the view of Trekchö matures. The result of Tögal is completely perfected. Knowing one, one becomes skilled in all. To understand this meaning. First, a brief explanation of conduct. The conduct of non-attachment is. The three of Shravakas, Pratyekabuddhas, and Bodhisattvas. Is the conduct of the characteristic vehicle. Bound by great attachment to meaning. How can one be liberated by skillful means? This is the conduct of meaningless attachment. It is the conduct of clinging to self-appearance. With conceptual thought.
Chinese
束缚自己的相续，因为自己的觉性被自己遮蔽，所以无法解脱而停留在轮回中，这是虚伪的誓言行为。无有取舍的行为是，克里亚瑜伽三部等等，秘密真言内外行为，将分别念建立为天尊的体性。不欲断除烦恼，也不欲成就智慧，这是词义相关的行为。意义并非无贪，誓言智慧二者等等，具有方便智慧的差别殊胜，如是执持大方便的行为。如是行为的瑜伽士，也不是真正的行为，未接近大圆满无上之根本，由方便的差别而生菩提。从见行一体的认识上，下者比上者殊胜。无贪无执的行为是，大圆满阿底的行为。无作无为无生，无去无来无住，无贪着也无执着，习气消尽而智慧显现。舍弃气息，智慧无执着，对显现的境不贪着，显现止息，对明灯无执着。现在对一切显现，不遮止贪着也解脱执着，这是大瑜伽士的行为。即使对显现的境生起贪着，但对意义没有执着，以我和所执的境之分别念，从有无二边的边解脱。也没有作为所缘的道，二取分别念自灭，一切法性都灭尽。谁以心要与此续相遇，无疑会圆满成佛。此究竟心要之续，随意行持会堕入地狱，因此应与境相符。如是说。从普贤佛母虚空明点光耀日之秘密续中，将行为简略地分类，归摄续义之第四品。྅྅྅ 又，导师开示说：奇呼！大空行母谛听！此为怖畏金刚的次第：合并口和鼻的气息，以无分别念向下流动，心中有念，称之为唯一的觉性。即使暂时的分别念看似不存在，但无法衡量真正的伟大意义。菩萨的禅定是，心不是执取，而是希望自然或强制产生。从行走变为虚空，食物的想
English
Binding one's own continuum, because one's own awareness is obscured by oneself, therefore one cannot be liberated and remains in samsara, this is the behavior of false vows. The behavior of non-acceptance and non-rejection is, Kriya Yoga three sections and so on, secret mantra inner and outer behavior, establishing conceptualization as the nature of the deity. Not wanting to eliminate afflictions, and not wanting to accomplish wisdom, this is the behavior related to the meaning of words. The meaning is not without attachment, vows, wisdom, the two, etc., having the distinction of skillful means and wisdom is superior, likewise the behavior of holding great skillful means. Even the yogi who practices in this way is not the true behavior, not close to the root of the Great Perfection, the unsurpassed, from the difference of skillful means, enlightenment arises. From the recognition of view and conduct being one, the lower is superior to the higher. The behavior of non-attachment and non-adherence is, the behavior of the Great Perfection Ati. Without doing, without acting, without arising, without going, without coming, without abiding, without attachment and without adherence, habitual tendencies are exhausted and wisdom arises. Abandoning breath, wisdom without adherence, not being attached to the object of appearance, appearance ceasing, without adherence to the lamp. Now to all appearances, not obstructing attachment and also liberating adherence, this is the behavior of the great yogi. Even if attachment arises to the object of appearance, but there is no adherence to the meaning, with the conceptualization of self and the object of grasping, liberated from the extremes of existence and non-existence. There is also no path to be taken as an object, dualistic conceptualization is self-exhausted, all phenomena are exhausted. Whoever meets this tantra with the essence, there is no doubt that they will perfectly attain Buddhahood. This ultimate essence tantra, if practiced arbitrarily, will fall into hell, therefore it should be in accordance with the place. Thus it was said. From the Secret Tantra of the All-Good Mother, Space of Clear Light, Blazing Sun, the fourth chapter is the brief classification of behavior, summarizing the meaning of the tantra. ྅྅྅ Again, the Teacher said: Kyeho! Great Dakini Mother, listen! This is the order of Bhairava: combining the breath of the mouth and nose, flowing downwards with non-conceptualization, having mind in the heart, it is called the nature of single awareness. Even though temporary conceptualizations seem non-existent, it does not measure the true great meaning. The meditation of a Bodhisattva is, the mind is not grasping, but it is desired to arise naturally or forcefully. From walking, transforming into space, the perception of food.
Chinese
舍弃厌恶，是安住于地者的行持，无分别的寂静，也不能够诠释伟大的意义。如来（佛陀）的意旨，应当于虚空的广阔中了知。即使仅是趋近于此，智慧之光也会自然显现。如是之智慧，本体自生，意义相符，任何显现皆如蛇结般自然解脱。领悟意义者，乃诸佛之子，一切皆由此生起并解脱。于一切众生的识田中，无增无减，自然存在。了悟万有之根源，便得解脱。触及、见到、听到此，便得解脱。临终时持诵，亦可获得三身。听闻此续部即可成佛，必定获得，毋庸置疑。自生智慧，唯一之义，具足三种智慧，无有分别。自生自然，无有执着。自然坦荡，开阔自在。当觉悟本性时，执着便得解脱。若无广大本性的自在，则不可能成熟有为法的力量。自身未成熟，则无法解脱他人。将诸根转为自在的力量。于四灌顶圆满之际，若对续部无有执着，则可供养珍稀之物，如黄金、绿松石等，为了舍弃珍爱执着的念头。可以献上自己的孩子，为了舍弃贪恋执着。可以献上自己的妻子，为了圆满二资粮。可以将装饰着黄金和绿松石的如意少女，供养于上师。为了从疾病和饥荒的劫难中解脱，可以供养药材和谷物的堆积。之后，甚至可以献上自己的身体和生命等，献出之后，便可观照于智慧的法界。恒常断灭四座颠倒之境。如是说。出自《普贤王母虚空光明炽燃太阳密续》中，区分怖畏金刚之怖畏金刚的章节，第五品。྅྅྅ 再次，导师开示道：奇哉！大母空行谛听！一切有法之相，显现乃是自生的显现。若不停止于此，而有所执着，则是心之邪见。无论生起何种分别念和动摇，皆显现为自性智慧的游舞。奇迹乃是外在的显现，无分别的自明智慧。无分别的自明，清晰明亮。若知其为自生大，则是对有法之相的见解。法性智慧，无有生灭，自解脱于境之虚空。
English
Renouncing aversion is the conduct of those who abide on the ground; the peace of non-conceptualization cannot fully represent the great meaning. The intention of the Thus-Gone One (Buddha) should be understood in the expanse of the sky. Even just approaching it, the light of wisdom will naturally arise. Such wisdom, its essence self-arisen, its meaning self-fulfilling, whatever arises is liberated like a snake's knot. Those who realize the meaning are the children of all Buddhas; all arise and are liberated from this. In the consciousness stream of all beings, it remains complete, without addition or subtraction. Liberation comes from realizing the root of existence, the source of all. Touching, seeing, and hearing this brings liberation. Holding it at the time of death also attains the three bodies. By hearing this tantra, one becomes a Buddha; attainment is certain, without doubt. The single meaning of self-arisen wisdom is the indivisible union of the three wisdoms. Self-arisen, natural, free from grasping. Natural, open, and free. When awareness is realized, grasping is liberated. Without the freedom of vast awareness, the power of compounded things cannot ripen. If one's own stream is not ripened, others cannot be liberated. Turn the senses into the power of freedom. At the culmination of the four empowerments, if there is no attachment to the tantra, offer rare things such as gold and turquoise, in order to abandon the mind of cherishing attachment. One should offer one's own child in order to abandon clinging and attachment. One should offer one's own wife in order to perfect the two accumulations. One should offer to the guru a desirable maiden adorned with gold and turquoise in order to be liberated from the eon of disease and famine. One should offer a heap of medicine and grain. Afterwards, even one's own body and life, etc., if offered, one will see into the realm of wisdom. The four extremes of permanence and annihilation will be subdued. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the fifth chapter, distinguishing the Bhairava from the Bhairava. ྅྅྅ Again, the Teacher spoke: Kyai ho! Great Mother Dakini, listen! All phenomena and characteristics are the arising of one's own appearances. If one does not stop at that, but clings to it, it is a wrong view of the mind. Whatever thoughts and movements arise, they appear as the play of one's own awareness. Miracles are external appearances; non-conceptual, self-luminous awareness. Non-conceptual, self-luminous, clear and bright. If one knows it as the great self-arisen, that is the view of phenomena. The wisdom of reality has no birth; self-liberated in the expanse of space.