Chinese
各自来说，贪恋转生为人，嗔恨堕入地狱，嫉妒转生为非天，吝啬和傲慢转生为天。他们不了解自己的真实显现，愚蠢和痴迷转生为旁生。为了净化这六道轮回的种子，如此斩断心的戏论，斩断身体的戏论，使其无所事事，斩断语言的戏论，使其如哑巴一般，斩断意识的戏论，使其无思无想，斩断地域村庄的戏论，使其处于寂静之处，斩断亲友的戏论，使其一无所有，斩断财富的戏论，使其如弃物一般，斩断食物的戏论，使其苦行禁欲，斩断衣物的戏论，使其衣衫褴褛，斩断喧嚣的戏论，使其毫不散乱，从内心深处斩断贪恋执着的戏论，斩断能取所取的戏论，使其厌离执着，将五毒的戏论转化为五身，将三毒的戏论转化为三身，在心中斩断真实的戏论，用见地斩断心的戏论，用言辞斩断见地的戏论，用修行斩断言辞的戏论，用bhrem（藏文：བྷཻཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）斩断修行的戏论，用征相斩断bhrem（藏文：བྷཻཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）的戏论，用觉性斩断征相的戏论，用赤裸斩断觉性的戏论，赤裸之人，无所事事，远离伴侣。起初，斩断戏论至关重要，好好地将根基稳固于虚空之中。如是说。出自《普贤王如来虚空光明炽燃太阳密续》中，斩断执着的章节，即第六十二章。྅྅྅ 导师又开示道：之后，思维无常和死亡。外在的器世界，这个世间，也被七个太阳和一个水所毁灭，对此怎能寄托希望？内在的有情众生，也全部因疾病、刀兵和饥荒而死亡，对此怎能寄托希望？中间的年月和四季，也随着春夏秋冬依次变化，对此怎能寄托希望？昨天、今天和夜晚，也显示着无常，瞬间变化，对此怎能寄托希望？树木花草的生长和衰败，出生后死亡，相聚后离别，积累后耗尽，建造后崩塌，存在的尽头终将变为不存在。一切都在无常变化之时，却对此毫无意义地执着，坚信不移的你真是羞愧。彻底断定一切皆是无常，现在牢牢抓住自己的心。反复地从内心深处念诵bhrem（藏文：བྷཻཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），如果对轮回的法产生厌恶，就会进入真正的意义之中。此时，观想毗卢遮那佛的七法...
English
Each of them, attachment is born as a human, hatred as hell. Jealousy as Asura, stinginess and pride are born as gods. Those who do not know their own true appearance, foolishness and ignorance are born as animals. In order to purify the seeds of the six realms, thus cut off the proliferation of the mind, cut off the proliferation of the body, make it idle, cut off the proliferation of speech, make it like a mute, cut off the proliferation of consciousness, make it without thought, cut off the proliferation of land and villages, make it in a quiet place, cut off the proliferation of relatives and friends, make it have nothing, cut off the proliferation of wealth, make it like discarded objects, cut off the proliferation of food, make it ascetic, cut off the proliferation of clothing, make it ragged, cut off the proliferation of hustle and bustle, make it without distraction, cut off the proliferation of attachment and clinging from the depths of the heart, cut off the proliferation of grasping and being grasped, make it disgusted with clinging, transform the proliferation of the five poisons into the five bodies, transform the proliferation of the three poisons into the three bodies, cut off the true proliferation in the heart, cut off the proliferation of the mind with view, cut off the proliferation of view with words, cut off the proliferation of words with practice, cut off the proliferation of practice with bhrūṃ (Tibetan: བྷཻཾ, Devanagari: भृं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: seed syllable), cut off the proliferation of bhrūṃ (Tibetan: བྷཻཾ, Devanagari: भृं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: seed syllable) with signs, cut off the proliferation of signs with awareness, cut off the proliferation of awareness with nakedness, the naked one, idle, away from companions. Initially, cutting off proliferation is crucial, properly stabilize the foundation in the sky. Thus it is said. From the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun, the chapter on cutting off clinging, which is the sixty-second. ྅྅྅ The Teacher also taught: Then, contemplate impermanence and death. The external container world, this world, is also destroyed by seven suns and one water, how can one place hope in this? The internal sentient beings, all die from disease, weapons, and famine, how can one place hope in this? The intermediate years and months, and the four seasons, also change in sequence with spring, summer, autumn, and winter, how can one place hope in this? Yesterday, today, and night, also show impermanence, changing in an instant, how can one place hope in this? The growth and decay of trees, plants, and leaves, birth and death, gathering and separation, accumulation and exhaustion, construction and collapse, the end of existence will eventually become non-existence. When everything is impermanent and changing, yet one clings to it meaninglessly, you who are steadfast are truly ashamed. Having completely determined that everything is impermanent, now firmly grasp your own mind. Repeatedly recite bhrūṃ (Tibetan: བྷཻཾ, Devanagari: भृं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: seed syllable) from the depths of your heart, if you develop disgust for the laws of samsara, you will enter into the true meaning. At this time, visualize the seven dharmas of Vairochana...
Chinese
啊！以声闻寂静的观点，使身语意三平静下来。以忿怒尊的观点，也能成就平静和三种功德。心髓光明无间断，明乐觉性空性，无别显现不杂乱。精勤执持觉性血脉，依凭显现缓慢，能迅速见到四种显现。一切有为法皆是心，心是世俗的错觉。如是说。从普贤王母虚空光明炽燃日光秘密续中，最初修习无常心的章节，即第三十三品。྅྅྅ 又，导师开示说：一切和合事物皆是无常，其中身体是无常的。总的来说，对于六道众生，生后不死的，一个也没有。特别是对于四大部洲的人们，生后不死的，有谁呢？更特别是对于赡洲的众生们，没死而留下的，谁曾见过？看看过去去世的父母们，想想现在出生的年轻人。死亡的方式不可思议，但存在的死亡和强迫的死亡，总括为两种。衰老衰败而死，是存在的死亡，只是少数。大多数是因缘造成的强迫死亡。三百六十种疾病，从身体内部生起而死。八十千魔障，内外竭力夺取生命。地水火风毒武器等，因三百六十种突发事件而死。与生俱来的四百零四种，如酥油灯被风吹灭般死去。谋生的方式虽然是衣食二事，但因噎食和饱食等，也成为断命的因缘。唉！不死而留下的人有谁？无论是天神还是其他世界，佛陀也没有见过。对于自己的亲友和邻居等，以及所有乡民好好想想，除了殊胜的佛法，还能有什么帮助呢？死亡的大限一旦到来，不会被国王的权力夺走，不会被大臣的计谋欺骗，不会被富人的财物买通，没有可以诉苦的地方，殊胜的佛法也无处可说，不会被伶牙俐齿的人辩解开脱，不会把仆人当做替身。现在是真正精华的意义，至高无上的意义，坚定不移的密（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：怖畏）。时时忆念，密（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：怖畏）。
English
Ah! With the view of the Hearer's peace, calm down the three doors of body, speech, and mind. With the view of the Wrathful One, the three qualities of calmness are also accomplished. The essence of the heart is an uninterrupted stream, clear bliss, appearance, awareness, and emptiness itself. Indivisible clarity abides without mixing. Diligently holding the lineage of awareness, relying on the slowness of manifestation, one quickly sees the four appearances. All conditioned dharmas are mind, and mind is said to be a conventional delusion. Thus it is said. From the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun, the chapter on initially training the impermanent mind, the thirty-third. ྅྅྅ Again, the Teacher proclaimed: All compounded things are impermanent, and among them, the body is impermanent. In general, among the six types of sentient beings, there is no one who is born and does not die. Especially among the people of the four continents, who is born and does not die? Even more specifically, among the sentient beings of Jambudvipa, who has seen someone who has not died and remained? Look at the parents who have passed away in the past, and think about the young people who are born now. Although the ways of dying are inconceivable, the death of existence and forced death are combined into two types. Dying from aging and decay is the death of existence, and it is only a few. Most die by forced death due to circumstances. The three hundred and sixty types of diseases arise from within the body and cause death. Eighty thousand demons and obstacles exert themselves internally and externally to seize life. Earth, water, fire, wind, poison, weapons, etc., cause death through three hundred and sixty sudden events. The four hundred and four co-emergent ones kill and die like a butter lamp extinguished by the wind. Although the means of survival are food and clothing, things like choking and overeating become causes of death. Alas! Who is left without dying? Neither gods nor from another world have been seen by the Buddhas. If you think well of your own relatives, neighbors, and all the people of the country, what else can help besides the sacred Dharma? When the great time of death arrives, it cannot be taken away by the power of the king, it cannot be deceived by the schemes of the ministers, it cannot be bought with the wealth of the rich, there is no place to present a complaint, even the profound Dharma cannot be explained, it cannot be acquitted by eloquent speakers, and servants cannot be sent as substitutes. Now, the meaning of the true essence, the supreme meaning, is the unwavering Mi (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Literal Chinese meaning: Fearful). Remember again and again, Mi (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Literal Chinese meaning: Fearful).
Chinese
如是说。 普贤佛母虚空光明炽燃日之密续中，修习死亡之品第四十四。 ྅྅྅ 圣母复说： 谛听，具明觉之眷属们。 若死亡来临， 从忆念起，直至今日， 获得善趣之业作了何事？ 轮回恶趣之害作了何事？ 善加计数黑白石子。 身罪三和语罪四， 心罪三即不善十业， 一一去除黑色石子。 同样，善业一一去除白色石子。 黑色石子有多少，以忏悔来坦白。 外在如言语和形象般忏悔， 大声哭喊哀嚎。 内在如生圆深奥法， 置于秘密实相之上。 之后即使面临死亡也要守护。 一切善逝佛陀， 如业之果报本生传般看待。 其中有诸多功德， 乃是取舍二支分之法。 将会了知取舍善恶。 暂时能以明觉见到罪业清净。 最终在中阴时，能解脱惊慌恐惧。 恶趣之门关闭，安乐而行。 同样，一切善业， 献于上师或所依之尊前。 如实回向三轮。 清净发愿，转变口说。 置于无缘大解脱中。 暂时善业增长，安住于教法。 中阴时，指示天道之路。 来世得遇善族和佛法。 因此，为了善妙奠基之故， 务必了知因果二者。 发心是白色的，行为是黑色的。 发心是黑色的，行为是白色的。 动机高尚，实修低下。 动机低下，行为高尚。 具有能触及摧毁者和掺杂者， 以及暂时上下时节之差别等一切， 依次由自己了知。 如是说。 普贤佛母虚空光明炽燃日之密续中，修习业因果之品第四十五。 ྅྅྅ 圣母复说： 谛听，具明觉之眷属们。 之后思维恶趣痛苦。 唉呀，现在我若死去， 必须走过中阴险道。 行善获得善趣之业实在稀少。 取此三毒之根源后， 将会前往三恶趣。 若生于十八地狱， 如今连冷热都无法忍受， 如此痛苦谁能忍受呢？ 若生于饿鬼之处
English
Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Light of Space, the Sun: The chapter on training the mind in death, the forty-fourth. ྅྅྅ The Great Mother herself spoke again: Listen, you self-aware retinue. If death should occur, Remembering from this day until then, What deeds have you done to attain higher realms? What harm have you done to the cycle of suffering in the lower realms? Carefully count the black and white pebbles. The three sins of the body and the four sins of speech, The three sins of the mind, the ten non-virtuous actions, Remove each black pebble one by one. Likewise, for virtue, remove each white pebble one by one. Whatever black remains, confess with regret. Confess outwardly in terms of words and forms, Utter great lamentations, cries, and wails. Inwardly, place the profound generation and completion stages, Upon the secret, the true nature of things. Afterwards, protect it even if your life is at stake. All the Sugata Buddhas, View the Jataka tales as the ripening of karma. Therein lie many qualities, Namely, the two branches of Dharma, abandonment and adoption. You will come to know the acceptance and rejection of virtue and vice. Temporarily, you will see the purification of sins through awareness. Ultimately, in the bardo, you will be freed from fear and dread. The doors of the lower realms will be blocked, and you will go in bliss. Likewise, all virtuous deeds, Offer them to the lama himself or to the object of refuge. Dedicate the three circles purely. Turn your mouth to pure aspirations and utter them. Place them in the great liberation of non-objectification. Temporarily, virtue will increase, and you will abide in the teachings. In the bardo, show the way to the path of the gods. In the future, you will meet a good family and the Dharma. Therefore, in order to lay a good foundation, Be sure to understand the two, cause and effect. The intention is white, but the action is black. The intention is black, but the action is white. The motivation is high, but the practice is low. The motivation is low, but the action is high. Those with the power to destroy and those who are mixed, And all the differences of temporary high and low times, Understand them in order, each for yourself. Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Light of Space, the Sun: The chapter on training the mind in the cause and effect of karma, the forty-fifth. ྅྅྅ The Great Mother herself spoke again: Listen, you self-aware retinue. Then contemplate the suffering of the lower realms. Alas, if I were to die now, I would have to go through the perilous path of the bardo. It is rare to perform virtuous deeds to attain higher realms. Having taken the basis of these three poisons, That I would go to the three lower realms. If born in the eighteen hells, I cannot even bear the cold and heat now. Who could bear such suffering? If born in the realm of the pretas,