English
Or else, conditioned phenomena are the supreme method-father, unconditioned phenomena are wisdom-mother, consider the non-dual great bliss as the son, no need to generate gods and goddesses, just like a fish leaping from water, remembrance of the essence is sufficient. In the Dharma-nature Samantabhadri mother's space, the Dharma-body Samantabhadra father is secretly praised, consider the non-dual great bliss as the son, on that path, the ultimate fruit, aggregates, elements, and sense bases, and, the transformed body and wisdom, the five poisons transformed into five wisdoms, know in detail in the net of illusion. Best is to attain Buddhahood in one lifetime, intermediate is to merge with the expanse at the time of death, worst is to obtain the Sambhogakaya in the Bardo, that is also the path-steps of the vehicle. Arises in the expanse of Samantabhadri's bhaga, comes into the continuous stream of unabandoned play. Thus it is said. From the Secret Tantra of the Blazing Sun of Clear Space of Samantabhadri, the forty-fourth chapter, which teaches the Anu Vehicle. ྅྅྅ Then again, the teacher spoke: Listen, root-chakras of awareness and resonance, I shall teach the Ati Vehicle. The teacher, the Great Compassionate One, although spoke many vehicles to tame beings, all are gathered in the most secret Great Perfection. This vehicle is not a common one, it is the realm of the intelligent. The ground is endowed with three wisdoms, the path is Trekchö and Tögal, the fruit is the authentic manifest enlightenment, gathered into three aspects. The ground of wisdom is three, namely the common ground, the deluded ground, and the liberated ground. Trekchö has two, namely, in (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Chinese literal meaning: Bhaim) there is not a single hair, and there is not a single moment of distraction. Tögal has two, namely, practice with appearances, and practice with darkness. The fruit, Buddhahood, has two aspects, great liberation gathered at the same time. This is far superior to others, like from the peak of Mount Meru, the four continents are clear, the light of the sun, moon, planets, and stars is suppressed, like a dragon suppresses all sounds, all lesser vehicles are suppressed. In the vast bhaga of Samantabhadra, all is the root of all play. Assemblies, rejoice in that. Thus it is said. From the Secret Tantra of the Blazing Sun of Clear Space of Samantabhadri, the forty-fifth chapter, which teaches the Great Perfection Ati Vehicle. ྅྅྅ At that time, all the dakinis rose from their seats in one direction, gathered in one place, and offered the great play offering to Samantabhadri, and
Chinese
以无漏之乐无量满足后，异口同声地禀告道： 噫！大母您的意念是存在的根本，因为执着于自我，所以在内外一切观察后，解脱于本空的境界。请您为我们解释这个道理。 这样说着，导师显露出喜悦的容光，以微笑的面容说道： 奇哉！具缘的眷属们谛听。阿底我的究竟是，存在的根本就是这种我执，内外一切观察后，解脱于本空。 空性具有觉性的精华，是轮回与涅槃一切的主宰。 它的显现被无明所蒙蔽，觉性被无明所蒙蔽，法性被现象所蒙蔽，智慧被心所所蒙蔽，身体被血肉之躯所蒙蔽，譬如日月被云所遮蔽一样。 初始的觉性是自明的，被界、垢和八识所遮蔽。 它的束缚应该被解脱。 一切法的真如，因为内在的执着心是空性的缘故，所以是内在的空性。 因为外在的对境执着是空性的缘故，所以是外在的空性。 外内之间的五根，执着处是空性，无二无别。 是无有内外之分的空性。 它们全部都是空性的，执着者自身也是空性的缘故，因为无二的缘故就是空性。 四大洲和须弥山等任何事物，因为对执着的贪恋是空性的缘故，所以是广大的空性。 现在听闻、思维和三摩地等，通过证悟就是胜义空性。 因为对善根和好的证悟感到自满的缘故，所以是有为法的空性。 因为未造作的善，自满之心自然是空性的缘故，所以是未造作的空性。 超越边际的执着是空性的，是超越边际的空性。 在初始、中间和最后，为了利益众生，因为一切执着都是空性的缘故，所以是初始和最后的空性。 在大涅槃之时，也不会舍弃一切众生的利益，是无有舍弃的空性。 一切显现的自性是空性的，自性就是空性。 显空、轮回和涅槃一切，因为自性事物是空性的缘故，所以一切法都是空性。 佛陀以妙相好庄严
English
Having pleased them with immeasurable bliss free from outflows, they requested with one voice, saying: Alas! Great Mother, your thought is the root of existence, because of clinging to self, it is liberated into primordial emptiness after being examined in all inner and outer aspects. Please explain the meaning of this to us. Thus, the Teacher showed a joyful countenance, and with a smiling face, said: Listen, O fortunate assembly of awareness holders! The ultimate of Ati is this: the root of existence is this clinging to self; it is liberated into primordial emptiness after being examined in all inner and outer aspects. Emptiness possesses the essence of awareness, it is the sovereign of all samsara and nirvana. Its appearance is obscured by ignorance, awareness is obscured by unawareness, the nature of reality is obscured by phenomena, wisdom is obscured by mental events, the body is obscured by the grossness of flesh and blood, just as the sun and moon are obscured by clouds. Primordial awareness is self-luminous, obscured by the elements, impurities, and the eight aggregates. This bondage of it should be liberated. The suchness of all phenomena, because the inner clinging mind is empty, therefore it is inner emptiness. Because the outer clinging to objects is empty, therefore it is outer emptiness. The five faculties between inner and outer, the place of clinging is emptiness, non-dual. It is emptiness without inner and outer. All of them are emptiness, since the clinger itself is also empty, because of non-duality, it is emptiness. The four great continents and Mount Meru, etc., whatever there is, because the clinging of attachment is empty, therefore it is great emptiness. Now, hearing, thinking, and samadhi, etc., through realization, it is ultimate emptiness. Because of being conceited with good roots and good realization, therefore it is conditioned emptiness. Because of unconditioned virtue, the conceited mind is naturally empty, therefore it is unconditioned emptiness. The clinging that transcends extremes is empty, it is emptiness that transcends extremes. In the beginning, middle, and end, for the sake of benefiting sentient beings, because all clinging is empty, therefore it is the emptiness of beginning and end. At the time of great nirvana, the benefit of all sentient beings is not abandoned, it is emptiness without abandonment. The nature of all appearances is empty, nature itself is emptiness. All appearances, emptiness, samsara, and nirvana, because the nature of things is empty, therefore all phenomena are emptiness. The Buddha adorned with marks and signs
Chinese
又，因为其中没有我执，所以自性是空性。对于诸法不可得，若执著如毛发般微小，即是不可得的空性。对于无实物的执著，那尽头是空性，没有实物，是自性空性。如此内外一切观察，没有一个不是空性。空性是解脱我执之语。解脱我执之时，即是离戏论的本性显露之时。这被称为法身本来清净。其中，报身自然圆满。其中，化身任运成就。被称为普贤佛母广阔虚空。诸法一切的结，在于解脱我执的关键甚深之处。如是说。从《普贤佛母虚空光明炽燃日秘密续》中，关于十八空性的根本，解脱我执的章节，第四十六品。嗡嗡嗡。又，眷属们祈请道：唉玛！对于如此执著于我的众生，是否需要一位能解脱空性代表的殊胜上师？还是能自然解脱？如此说道。大母说道：谛听，觉性眷属们！自身解脱的伟大方法，至尊上师极其珍贵。在如虚空般的本来清净中，任运的慈悲之日升起。本体空性无别安住。为了展示那譬喻和意义，具相上师极其珍贵。觉性智慧任运成就之身，在心（藏文：ཙིཏྟའི་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语意思：心）中如彩虹般安住。那力量在蜂房中，以忿怒尊之身清晰显现。开启那幻化之门的方法，大钥匙上师极其珍贵。道路如根须般显现，门在感官之眼中清晰。智慧如镜中影像般显现，因缘的力量而显现为多种。那展示之镜上师极其珍贵。依止贤善上师，一切功德从中生起。为何？因为觉性之智慧，是遣除无明的上师。上师是佛，上师是法，同样，僧伽至尊是上师。普贤王如来是上师。上师是具德金刚持，上师是大吉祥黑汝嘎，上师是无等至宝。光明清澈，无动摇地安住。是解脱轮回涅槃二法的至尊。以恭敬供养并祈求庇护。
English
Also, because there is no self-grasping in it, its own nature is emptiness. Regarding phenomena as unattainable, if one clings to even a hair's breadth, it is the emptiness of unattainability. For grasping at things that do not exist, that end is emptiness, there is no thing, it is the emptiness of self-nature. Thus, examining everything inside and out, there is not one that is not emptiness. Emptiness is the word that liberates from self-grasping. At the very moment of liberation from self-grasping, the unelaborated nature is nakedly present. This is called the Dharmakaya, primordial purity. In it, the Sambhogakaya is spontaneously perfected. In it, the Nirmanakaya is spontaneously accomplished. It is called the vast expanse of Kuntuzangmo Bhaga. The knot of all phenomena lies in the profound key of liberating from self-grasping. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the forty-sixth chapter, which is the root of the eighteen emptinesses, the chapter on liberating from self-grasping. Om Om Om. Furthermore, the retinue requested: Emaho! For sentient beings who cling to self in this way, is it necessary to have a supreme guru who liberates the representative of emptiness? Or is it liberated spontaneously? Thus they spoke. The Great Mother spoke: Listen, assembly of awareness holders! The great method of self-liberation, the supreme guru is extremely precious. In the primordial purity like the sky, the sun of spontaneous compassion arises. The essence of emptiness dwells indivisibly. To show the example and meaning of that, a qualified guru is extremely precious. The spontaneously accomplished body of awareness-wisdom, dwells like a cluster within the citta (藏文：ཙིཏྟའི་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语意思：心). The power of that, in the honeycomb, clearly dwells as the body of the wrathful one. The method of opening the door of that emanation, the great key, the guru, is extremely precious. The path is like the root of a plant, clear to the eye of the senses. Wisdom appears like a reflection in a mirror, appearing in many ways due to the power of conditions. That mirror that shows it, the guru, is extremely precious. By relying on a wise guru, all qualities arise from that. Why? Because the wisdom of awareness is the guru who dispels ignorance. The guru is the Buddha, the guru is the Dharma, likewise, the Sangha, the supreme one, is the guru. Kunjed Gyalpo is the guru. The guru is the glorious Vajradhara, the guru is the great glorious Heruka, the guru is the incomparable precious one. Clear light, unwavering, dwells freely. Is the supreme one who separates the two dharmas of samsara and nirvana. With reverence, offer and pray for refuge.
Chinese
萨！调伏之主上师前，五部佛和佛母众，寂怒不定诸勇识，心难调伏六根门，空行护法及事业，有漏无漏一切众，为从法界性中显，至尊上师最珍贵。息灭病魔良药尊，如意生宝珍贵物，能摄一切诸有情，度脱有情无余舟，诸事业之自在主尊，最初上师最重要。于轮回中贪执之士，遣除贪执上师为主，于正法中不能忆念，善恶不能辨别诸士，为示正法善恶之相，至尊上师尤珍贵。于生老病死缠缚时，遣除障碍生果亦，由诸上师之恩而生。如何修持之人耶？大乘上师传承之，上师顶戴于头顶。以因和果之诸法，由上师之口中出，三世诸佛一切亦，由依止上师而生。三世诸佛一切众，于多劫中作供养，救护生命三界护命，刹那成佛亦不能。上师如意宝唯一，由供养悦意之恩德，刹那成佛亦能成。具足四相之上师，以虔诚恭敬作祈请，心中如何所思惟，皆能成就无疑虑。造作五无间罪之人，未悟邪悟偏执者，由上师之恩于佛刹，刹那往生亦无疑。至尊上师亦需悦，自身具信之上师，儿女妻财珍宝等，极其悦意心欢喜，以作自身生命之依，极其悦意而供养。如是悦意上师故，功德如海能生起。一切智智之宝珠，亦由导师上师悦而生。利他事业之树亦，种子由上师悦而生。菩提于旱地生起亦，听闻上师悦而生。无明黑暗消除亦，日月上师悦而生。脱离轮回之海亦，铁钩上师悦而生。烦