English
Again, meet the true virtuous friend, cherish receiving blessings from them. At the time of focused circumstances, look into the meaning of the profound collections of scriptures, and it is important to practice without error. At the time of the immediate circumstances after that, thoroughly establish all meanings, and it is important to cut off doubts and hesitations. The superior faculty is the three-family protector, the intermediate faculty is the four meditations, and the inferior wanders in the desire realm. Thus, the entrance to the path of the vehicle is also the skill of the play of Kunsang (Samantabhadra), which arises spontaneously, self-adorned like the light of the sun. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Light of Space, the chapter on teaching the Kriya Vehicle, the fortieth chapter. ྅྅྅ Again, the Teacher said: Listen, all you self-arising wisdom practitioners. The Upa Vehicle is like this: the basis is the same as Yoga, the path depends on effort, and the result is ultimate purity. That path has two aspects: the effort of self-awareness and the effort of ignorance. Ignorance has six objects of appearance. Through actions and various afflictions, the efforts of body, speech, and mind are accumulated. The result is ultimately samsara. Self-awareness is like this: view is used upwards for Yoga, conduct is used downwards for Kriya, and in between, the main Bhairava, the four miracles, the five Bhairava family deities, are desired to be generated in the manner of master and servant. To that, prostrations, offerings, approach, and accomplishment are performed, hoping to bestow the four families of results. The results of the three families are the ultimate state of the Protector and Vajradhara. The intermediate faculty is the four meditations, and the inferior wanders in the desire realm. That very path of entering the vehicle is also the expanse of the lotus womb of Kunsang (Samantabhadra), blazing in the light of the great bliss sun, not abandoning play, beautiful as an ornament. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Light of Space, the chapter on teaching the Upa Vehicle, the forty-first chapter. ྅྅྅ Again, the Teacher said: Listen, all you retinue of the play of wisdom. The Yoga Vehicle is like this: the basis is great equality, the path is great miraculous power, and the result is excellent greatness. There is no distinction in the basis of equality. There are two aspects to the path: various appearances are the skill of one's own mind, and ignorant miraculous powers and afflictions arise. Not understanding the meaning of how that is, the result excels in samsara. True
Chinese
如果通晓那个神变， 基于二谛之上， 便修持五种显现之法。 以世间超越与不超越， 六十二坛城等等， 视自己为誓言勇识， 以及本尊智慧勇识众， 如同兄弟和朋友一般。 那个果的证悟神变， 世俗身和智慧相， 被认为是两种成佛。 从那殊胜的果中， 在三世中密集安排， 被认为是真正圆满成佛。 如下守护根本誓言： 视三宝为头，上师为眼， 视道友如手足。 不饮低劣乘的同一水源， 不舍菩提心，恭敬上师， 如顶髻般赞颂金刚兄弟。 不向未灌顶者宣说佛法， 不诽谤低劣的乘， 持有金刚铃。 如下守护支分誓言： 对于上师和佛塔， 不作不净之事。 不懒惰，戒酒。 戒除随意行持密咒。 上等根器者一生中， 获得大寿命持明。 中等根器者二世， 下等者转生于四禅天。 这样的乘， 也是从普贤佛母莲花的神变中， 在其他地方是没有的。 不舍弃，作为嬉戏的庄严。 如是说。 《普贤佛母虚空光明炽燃续》中，瑜伽乘的开示之章，第四十二。 又，导师开示说：谛听，歌者、舞者、智者眷属们， 法身乘的三部中， 无上内密瑜伽的， 大乘是这样的： 基础是清净的广大法界， 道是无碍的嬉戏， 果是三身圆满。 基础是没有分别的， 道是两种嬉戏。 无明是烦恼的嬉戏， 由此积累各种恶业， 业和烦恼穷尽时， 便是轮回的巨大痛苦。 为了清净那痛苦的方法， 将续、教、口诀铭记于心， 证悟见解真谛无别， བྷཻཾ་(藏文)，भैं (梵文天城体)，bhaiṃ (梵文罗马拟音)，怖畏。 以三种三摩地བྷཻཾ་(藏文)，भैं (梵文天城体)，bhaiṃ (梵文罗马拟音)，怖畏。 行持轮回的二十种法， 不舍弃而作为嬉戏行持， 不舍弃五种烦恼， 行持五种誓言甘露， 将自他一切平等结合， 五种欲妙
English
If you understand that miracle, Based on the two truths, Then practice the five manifestations. With the mundane and the supramundane, Sixty-two mandalas, etc., Regard yourself as a Samaya-being, And the assembly of deities as Wisdom-beings, Like siblings and friends. The realization of that fruit is a miracle, The conventional body and the wisdom form, Are considered two kinds of Buddhahood. From that excellent fruit, In three lifetimes, densely arranged, Is considered to be truly completely enlightened. Protect the root Samaya as follows: Regard the Three Jewels as the head and the Guru as the eyes, Regard Dharma siblings as limbs. Do not drink water from the same source as lower vehicles, Do not abandon Bodhicitta, respect the Guru, Praise Vajra siblings like a crown. Do not teach Dharma to those who have not received empowerment, Do not denigrate lower vehicles, Hold the Vajra bell. Protect the branch Samaya as follows: Towards the Guru and the Stupa, Do not commit impure acts. Do not be lazy, and abstain from alcohol. Abstain from randomly practicing secret mantras. The highest faculty in one lifetime, Obtains the great Vidyadhara of life. The intermediate faculty in two lifetimes, The lowest is born in the four Dhyana heavens. Such a vehicle, Is also from the miracle of Kunsang Bhaga's lotus, It does not exist anywhere else. Do not abandon, adorn as an ornament of play. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the forty-second chapter, which teaches the vehicle of Yoga. Again, the Teacher said: Listen, singers, dancers, and wise retinues, Among the three divisions of the Dharmakaya vehicle, The unsurpassed Inner Secret Yoga, The Mahayana is like this: The basis is the pure, vast Dharmadhatu, The path is unceasing play, The fruit is the complete fulfillment of the three bodies. The basis is without differentiation, The path is two kinds of play. Ignorance is the play of afflictions, From this, various evil deeds are accumulated, When deeds and afflictions are exhausted, It is the great suffering of Samsara. The method to purify that suffering, Hold the Tantras, Agamas, and instructions in your heart, Realize the view of truth without separation, བྷཻཾ་(Tibetan), भैं (Sanskrit Devanagari), bhaiṃ (Sanskrit Romanization), fearful. With the three Samadhis བྷཻཾ་(Tibetan), भैं (Sanskrit Devanagari), bhaiṃ (Sanskrit Romanization), fearful. Practice the twenty dharmas of Samsara, Practice without abandoning as play, Do not abandon the five afflictions, Practice the five Samaya nectars, Unite self and others equally, The five desirable qualities
Chinese
抛弃。 想要具有五种智慧。 因此，在佛母的虚空中行持。 佛母是真实依止的对境， 能够真实地授予四种灌顶。 像这样，一切都汇集为三。 明觉仅仅是幻化， 胜义中没有生。 明觉与对境，二谛无别， 因为明觉是幻化的缘故。 心的种种幻变， 以及四十二尊寂静本尊， 或五十八尊忿怒本尊。 彼即五部大尊， 或一部大秘密尊， 或百部圣者佛， 两万一千尊等等。 文殊身和莲花语， 真实意和功德事业， 空行母、持明者、世间供养， 诅咒、猛咒、大胜等等， 身色、手印是显现。 因为胜义中没有生， 所以明觉本来就没有生。 无戏论，即是真如。 明觉与对境，二谛无别， 即是显空无别双运。 例如水月、彩虹一般， 生起圆满双运自圆满。 如何受持呢？ 从三禅定之门进入。 是将五蕴界观想为本尊的方法， 境与心二无别是智慧。 二十八条誓言， 归纳起来有三种。 今生的显现是父母双亲， 比自己的生命更珍爱。 为什么呢？因为要生起五蕴界的缘故。 打开无明之门的是千佛， 上师要像眼睛一样珍爱。 与此相关的道友金刚兄弟姐妹， 即使付出自己的身体也要珍爱。 不散乱于本尊的念诵修持， 不说违背誓言的恶语， 不传播秘密的口诀， 行为行持嘎玛姆扎。 成就方法有外内密三种， 上等者今生成就圆满佛果， 中等者中阴获得报身， 下等者来世成佛。 像这样，bhaga乘的威力， 乐空明点化为光， 成为普贤我的庄严。 如是说。 来自《普贤王母虚空光明燃烧日秘密续》，宣说大乘之品第四十三。
English
Abandon. Desire to possess the five wisdoms. Therefore, practice in the space of the Mother. The Mother is the actual object of reliance, Able to truly bestow the four empowerments. Thus, all are gathered into three. Awareness is merely an illusion, In ultimate truth, there is no birth. Awareness and object, the two truths are inseparable, Because awareness is illusory. The various magical displays of the mind, And the forty-two peaceful deities, Or the fifty-eight wrathful deities. These are the five great families, Or the one great secret family, Or the hundred families of noble Buddhas, Twenty-one thousand, and so forth. Manjushri's body and Padma's speech, True mind and qualities of activity, Dakinis, Vidyadharas, worldly offerings, Curses, fierce mantras, great supreme, and so on, Body color, hand symbols are appearances. Because in ultimate truth there is no birth, Therefore, awareness is primordially unborn. Without elaboration, it is Suchness. Awareness and object, the two truths are inseparable, It is the union of appearance and emptiness. Like a water moon, a rainbow, Generation and completion, union, self-completion. How to take it into practice? Enter through the three samadhi doors. It is the method of visualizing the aggregates and elements as deities, Object and mind, non-duality is wisdom. Twenty-eight vows, Condensed into three aspects. The appearances of this life are the two parents, Cherish them more than your own life. Why? Because they give rise to the aggregates and elements. Opening the door of ignorance are a thousand Buddhas, The lama is to be cherished like the eyes. The vajra brothers and sisters connected to this, Even if it costs your own body, cherish them. Do not be distracted from the recitation and practice of the yidam, Do not utter words that violate the vows, Do not spread secret instructions, Practice the conduct of karma mudra. Methods of accomplishment are outer, inner, and secret, The best is to attain perfect Buddhahood in this life, The intermediate is to obtain the Sambhogakaya in the bardo, The lowest is to attain Buddhahood in the future. Thus, the power of the Bhaga vehicle, Bliss-emptiness bindu blazes into light, Adorning the ornaments of Kuntu Zangpo. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Luminous Burning Sun of Space, the forty-third chapter, which teaches the Mahayana.
Chinese
又或者，有为法是殊胜方便之父，无为法是智慧之母，将无二大乐视为儿子，无需生起天神和天女，犹如鱼从水中跃起一般，以忆念心髓就足够了。法性普贤母虚空中，法身普贤父秘密赞颂，将无二大乐视为儿子，在那条道路上达到究竟的果实，蕴、界和处，以及，转化的佛身和智慧，五毒转化为五种智慧，详细内容可在幻化网中了解。最好是今生获得成佛，中等是在临终时与法界融合，最差的也在中阴获得报身，这也是乘的阶梯。在普贤佛母的子宫中显现，不舍弃地进入嬉戏的延续中。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，阐述阿努乘之章第四十四。྅྅྅ 之后，导师又开示说：谛听，具明觉的根脉轮等，将阐述阿底乘。导师大悲尊，虽然为了调伏众生宣说了许多乘，但都汇集于最秘密的大圆满中。此乘并非共同之乘，而是具慧者的境界。基是具备三种智慧，道是契结和顿超，果是真实现证菩提，汇集为三种。智慧之基有三种，即共同之基、迷乱之基和解脱之基。契结有两种，即在（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：贝姆）中没有一丝一毫，以及没有一刹那的散乱。顿超有两种，即以显现进行修持，以及以黑暗进行修持。果位佛陀有两种，即大解脱同时汇集。此比其他更为殊胜，如须弥山顶能清晰看到四大部洲，日月星辰的光芒也被压倒，如龙压倒一切声音一般，一切小乘都被压倒。在普贤佛母广阔的子宫中，一切都是嬉戏的根本。眷属们，对此感到欢喜吧。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，阐述大圆满阿底乘之章第四十五。྅྅྅ 尔时，所有空行母都从各自的座位上起身，聚集在一处，以大乐的供养供养普贤佛母，并