Chinese
无分别之相自然无， 觉性无有破立之勤作， 执着之行又岂会有？ 欲成办彼义之圆满， 于无为无作之当下， 当于无勤中安住之。 此乃自生本性之觉性， 不堕于任何方所者， 名为大班杂（藏文：བྷཻཻཾ་）。 此乃空性之方便， 于同一之念想中， 自性智慧自观时， 为舍弃能取所取轮回故， 若信自显现之母体， 则将证悟法性本生。 是故有法之见亦， 将成法性之见。 方便之王尤为殊胜， 于能取所取轮回之有情， 此自证觉性如是安住。 基识觉性普贤佛母之虚空， 显现未为客尘所染污， 自证觉性乃为最究竟， 其相乃为大悲之连线。 此乃五身之坛城， 譬如虚空之彩虹般， 处所乃于心间之中， 道乃从怖畏之处生。 境乃虚空空性中， 时乃中阴之时也， 体性乃为不变大者。 以其空明且不灭故， 是故无有常断之偏堕。 无灭之妙力中任运显， 空明觉性无有转变。 自性光明且普周遍， 大悲显现亦无有止息。 相续乃于一切如是住， 缘乃上师之语中明。 若聚因缘则见觉性， 于空性明空坦然中， 无有执取偏颇之错谬。 自明无执坦然舒缓者， 乃为诸佛之密意也。 于大界普贤巴嘎中， 显现用为方便之金刚。 无二安乐之舞供献， 不舍轮回安乐空性解脱。 若欲成办他之大利益， 于相状生起之时中， 自身为普贤五母班杂（藏文：བྷཻཻཾ་）。 随顺方所自以舌， 金刚与珍宝以及， 莲花与宝剑以及， 轮于班杂（藏文：བྷཻཻཾ་）中说续部。 此乃不密则果不生， 此持者士夫具善缘。 彼班杂（藏文：བྷཻཻཾ་）瑜伽更何须说？ 乃为三世胜者之佛塔， 自证觉性证悟之补特伽罗， 于逝世之时焚化遗骸， 必生五种或一种舍利。 金刚
English
The characteristic of non-conceptuality is naturally absent. Wisdom has no effort of refutation or establishment. Where would attachment and clinging exist? If you wish to accomplish the meaning of that, In the absence of doing and seeking, in the present moment, Rest in effortless ease. This self-born wisdom of nature, Which does not fall into any extreme, Is called the Great Bhim (Tibetan: བྷཻཻཾ་). This is how the emptiness of method is: In the intention of oneness, When self-existing wisdom looks at itself, Because of abandoning the cycle of grasping and fixation, If you trust in the self-appearing mother, You will realize the unborn nature of reality. Therefore, the view of phenomena also, Will become the view of the nature of reality itself. The king of methods is particularly supreme. For sentient beings in the cycle of grasping and fixation, This self-aware view abides in this way. The ground consciousness, the wisdom, the space of Samantabhadri, Appearances are not defiled by conditions. The ultimate self-aware view is, The sign is the connecting thread of compassion. This is the mandala of the five kayas, Like a rainbow in the sky. The place is in the center of the citta. The path arises from the place of fear. The object is from the emptiness of the sky. The time is from the time of the bardo. The essence is the great unchanging one. Because it is empty, clear, and unceasing, It is without partiality to permanence or annihilation. Whatever arises from the unceasing power, There is no change in the empty, clear wisdom. The nature is clear and all-pervading, And the appearance of compassion is unceasing. The continuum abides in all in that way. The condition is clear in the words of the lama. When cause and condition come together, wisdom is seen. In the emptiness, clarity, and openness, There is no grasping, partiality, or delusion. Self-luminous, ungrasping, and expansive, Is the intention of all the Buddhas. In the great realm of Samantabhadra Bhaga, Appearances are used as the vajra of method. The dance offering of non-dual bliss is presented. Without abandoning samsara, bliss and emptiness are liberated. If you wish to accomplish the great benefit of others, At the time when characteristics arise, Yourself as the five Samantabhadri mothers, Bhim (Tibetan: བྷཻཻཾ་). According to the direction, with your own tongue, The vajra and the jewel, and, The lotus and the sword, and, The wheel are spoken as the tantra in Bhim (Tibetan: བྷཻཻཾ་). If this is not secret, the result will not arise. The person who holds this has good fortune. What need is there to mention that Bhim (Tibetan: བྷཻཻཾ་) yoga? It is the stupa of the victors of the three times. The individual who realizes self-aware wisdom, When the remains are cremated at the time of death, Five or one kind of relics will surely arise. Vajra
Chinese
唉，珍贵莲花的舍利，业和如来之舍利，夏日然和秋日然，瓦日然和雅日然，班杂然和五种舍利，五种姓之舍利，身也由此生。这些是获得身的征兆。语的征兆是火焰光芒声，彩虹天空清澈明亮， निश्चित 确实是获得意的征兆。五种舍利即由此生，在头、血、脊椎骨、脚和心中产生。唉玛，这真是太殊胜了，不是所有人的行为范围，即使五根变得迟钝，无论老少男女，无论善恶，没有习气好坏，仅仅持有此物，便成 बुद्ध （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。最后即使只学呼吸也能解脱。是持有佛陀舍利的独子。如是说。来自《普贤佛母虚空光明炽燃日秘密续》，阐述见解究竟之义的第六品。之后，所有空行母都这样劝请道： 唉，导师大母，最初名为法身，请说其名与义为何？如是请问。导师回答说： 唉霍，聚集的眷属们谛听。法身是大智慧，是不变的精华，朗然，自生，普遍开阔，具有三种特征，明亮，本体空性而自性光明，大悲无碍，通彻。是法身的特征。智慧在显现的境域中升起，虽然看似如极喜之执持，但贪执的本体是空性。无惧，坚固，稳定，本体自明，形象光明，一切作为自然圆满，是法身的定义。本来远离偏袒戏论，也称为不变大。于彼无有二法垢染，也称为无碍嬉戏。如虚空遍布，智慧之遍布，以其遍布，轮涅皆遍布，也称为遍布大。明、净、无杂三者，于法身之境宣说。无碍，无缘，无执，无例，无量，无表，是法身之所处。显现诸法虽无碍，然无有二取执我，于彼无有心的执着，是法身之行。朗然，智慧是实相，当下断绝分别之根源。
English
Alas, the relics of the precious lotus, the relics of karma and the Thus-Gone-One, Shari Ram and Churi Ram, Vari Ram and Nyari Ram, Pancha Ram and the fivefold relics, the relics of the five families, the body also arises from this. These are the signs of attaining the body. The signs of speech are fire, light, and sound, rainbow, sky clear and bright, निश्चित it is certainly the sign of attaining the mind. The five kinds of relics arise from this, arising in the head, blood, spine, feet, and heart. Alas, this is truly extraordinary, not the realm of practice for everyone, even if the five senses become dull, whether old or young, male or female, without virtue or vice, without good or bad imprints, merely holding this, one becomes Buddha (buddha, बुद्ध, buddha, 佛). Finally, even learning to breathe leads to liberation. He is the only son who holds the relics of the Buddha. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the sixth chapter explaining the meaning of the ultimate view. Then, all the Dakinis urged, saying: Alas, Teacher, Great Mother, please tell us what is the meaning of the name initially called Dharmakaya? Thus they asked. The Teacher replied: Alas, listen, assembly of gathered ones. The Dharmakaya is great wisdom, the unchanging essence, clear, self-arisen, universally expansive, possessing three characteristics, bright, the essence is emptiness and the nature is clear, compassion is unobstructed, thorough. These are the characteristics of the Dharmakaya. Wisdom arises in the realm of appearance, although it seems like holding onto great joy, the essence of attachment is emptiness. Fearless, solid, stable, the essence is self-luminous, the form is clear, all actions are naturally complete, this is the definition of the Dharmakaya. Originally free from partiality and elaboration, it is also called the Great Unchanging. In it, there is no impurity of duality, it is also called unobstructed play. Like the sky pervading, the pervasion of wisdom, by its pervasion, samsara and nirvana are both pervaded, it is also called the Great Pervasion. The three, clear, pure, and unmixed, are explained as the realm of the Dharmakaya. Unobstructed, without object, without grasping, without example, without measure, without symbol, this is the place of the Dharmakaya. Although appearances are unobstructed, there is no grasping of self in dualistic appearance, in it there is no mental clinging, this is the conduct of the Dharmakaya. Clear, wisdom is the way things are, instantly severing the root of conceptual thought.
Chinese
不散乱，显现不外散，是法身的班（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：班）。 超越无所依的能见之境，已见之基上轮回涅槃圆满。于见之圆满上停止努力，那是法身的见解。 自明任运是行为，原始清净是名称止息的行为，不是从其他地方产生，是法身之果。 因是无边解脱故无所成，因是自解脱故已成。本性不染，离于修饰，是法身之事业。 从唯一明觉中生起一，从二生起灯，基圆满生起。从众生起种种显现，是法身之功德。 一切境无碍，通彻透亮，轮回涅槃不杂，清明明亮。无执持之状态，清澈明亮，不改变之状态，空而醒觉，是法身之显现。 觉性无生，无内外，无颜色、线条、形状，是法身之自性。 无气息那（藏文：ཎ་，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：那）运行，无意念，无来去，无心，无住处，是法身之宫殿。 明亮如太阳，深邃如大海，不染著如莲花，不变如山，宽广如虚空，威慑如狮子，是法身之譬喻。 不可思议之觉性是法身，于境上显现无所作为，于自显现无所作为，任运周遍一切众生。 于初始、终结、中间三者，三身无分别，存在于一切有情之相续中。此不变之法身，存在于各自心之中央。 空性是智慧之精华，光明是光芒之精华，自生觉性之精华，言说边尽之法身，虽然人人皆有，却不认识。 因上虽有，若无缘，缘则从上师之恩德中得见，因此，将上师置于头顶。如是说。 《普贤佛母虚空光明炽燃日秘密续》中，开示法身之决定义的第七品。 ྅྅྅ 又是空行母们如此劝请道： “祈请导师大佛母，请您开示何为名为报身之名义？” 如是请问后，导师如此回答： “嗟呼！”
English
Unwavering, appearances do not scatter outwards, is the Bhém (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Literal Chinese meaning: Bhém) of the Dharmakaya. Transcending the object of seeing that lacks a basis, in the basis of what has been seen, samsara and nirvana are complete. Cease striving upon that completion of seeing, that is the view of the Dharmakaya. Self-awareness, spontaneously accomplished, is the action, primordial purity, name exhausted, is the action. It does not arise from anywhere else, it is the fruit of the Dharmakaya. Because it is liberation from extremes, there is nothing to accomplish. Because it is self-liberation, it is already accomplished. Naturally unpolluted, free from fabrication, is the activity of the Dharmakaya. From the single arising, the single awareness, from the two arising, the lamp, the basis is completely arisen. From the all arising, the various appearances, are the qualities of the Dharmakaya. All objects are unobstructed, transparent and clear, samsara and nirvana are unmixed, clearly bright. In a state of non-grasping, clear and lucid, in an unchanging state, empty and awake, is the appearance of the Dharmakaya. Awareness is unborn, without inside or outside, without color, lines, or form, is the self-nature of the Dharmakaya. Without the breath Na (Tibetan: ཎ་, Sanskrit Devanagari: ण, Sanskrit Romanization: ṇa, Literal Chinese meaning: Na) moving, without mind, without coming or going, without thought, without abiding, is the palace of the Dharmakaya. Clear like the sun, profound like the ocean, unattached like the lotus, unchanging like the mountain, vast like the sky, overwhelming like the lion, these are the metaphors for the Dharmakaya. Inconceivable awareness is the Dharmakaya, appearing to objects is without action, appearing as self is without action, spontaneously accomplished, pervading all beings. In the beginning, end, and middle, the three kayas are without distinction, abiding in the continuum of all sentient beings. This unchanging Dharmakaya abides in the center of one's own citta. Emptiness is the essence of wisdom, clarity is the essence of light, self-arisen awareness is the essence, the Dharmakaya beyond the limits of expression, although everyone has it, they do not recognize it. Although it exists in the cause, if there is no condition, the condition is seen through the kindness of the guru, therefore, place the guru on the crown of your head. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the seventh chapter, which reveals the definitive meaning of the Dharmakaya. ྅྅྅ Again, the dakinis urged, saying: "O Teacher, Great Mother, please tell us what is the meaning of the name called Sambhogakaya?" Having asked thus, the Teacher replied: "Kye Ho!"