Chinese
གེ་ཨ་字从口中辨别，斩断与轮回的关联的章节，这是第九品。྅྅྅导师又一次开示说：谛听，有明觉之慧的众眷属们。接下来是阿字的圆满次第：身体舒适地安住，舍弃口中的持气和言说。身心阿字和显现觉性等，一切都与无所缘的空性，松坦舒缓地安住于自处。不作意地放松安住。对此会生起这样的体验：对于所有迷惑显现的法，确信其毫无意义。对于所有带有执着的身体要点，厌恶地舍弃，于无为的自然状态中，不作意地安住。对于所有口中的言辞，无限地厌恶。因为不想要谁和言说的精髓，像哑巴一样保持语的姿态。此时迷惑的三分之二消失，明觉是智慧的自显现。这样说道。在普贤佛母虚空光明燃烧的太阳密续中，讲述语的修习阿字的圆满次第的章节，这是第八十品。྅྅྅然后导师开示说：谛听，有明觉之显现的众眷属们。接下来依次授予息增怀诛的灌顶，物质灌顶、本尊灌顶、坛城等，四种灌顶之后，对弟子们，一句一句地进行介绍。以身语意三成熟，在没有生起征兆和信心的之前，舍弃遥远的行法，使弟子的殊胜相续成熟。然后将共同的基础、迷惑的基础和解脱的基础分为三部分进行讲解。讲解迷惑之果的不净三界和六道轮回的痛苦。讲解明觉之果的三身刹土和五身刹土以及大乐。讲解火焰山燃烧的六个刹土，讲解清净与不清净的原因。特别是关于出生的胎生者，首先是身体的形成，然后是脉，然后是气，然后是明点字身，讲解智慧自性的安住方式，以教证来剖析，让弟子们，好好地理解于心中。从而清净其意念的行持，清净愚痴、བྷཻཾ་（藏文），bhyeṃ（梵文天城体），bhyem（梵文罗马拟音），怖畏。常断等边见。领悟善逝的密意，获得大圆满无为的果位。这样说道。在普贤佛母虚空光明燃烧的太阳密续中，寂怒的
English
The chapter on distinguishing the letter "A" from speech, severing the connection with samsara, is the ninth chapter. ྅྅྅ The Teacher spoke again: Listen, all you with the talent of awareness. Next is the completion stage of "A": Keep the body in a comfortable position. Abandon speech and holding the breath of speech. Body, mind, the letter "A", and all appearances and awareness, all rest loosely and naturally in their own place with aimless emptiness. Relax and rest without grasping. This is how experience arises: Be certain that all deluded phenomena are without essence. Renounce all physical postures with attachment, feeling disgusted. Rest naturally in a state of non-action, without any deliberate effort. Renounce all verbal expressions without limit. Since you do not want anyone or the essence of speech, maintain the posture of speech like a mute. At this time, two-thirds of delusion subsides. Awareness is the self-appearance of wisdom. Thus he spoke. From the Secret Tantra of the Sun, Blazing Light of the Space of Samantabhadri, the chapter on teaching the completion stage of the practice of speech, the letter "A," is the eightieth chapter. ྅྅྅ Then the Teacher spoke: Listen, all you who are the circle of appearances of awareness. Then, in turn, bestow the empowerments of peaceful and wrathful deities, the supreme empowerments. Material empowerments, deity empowerments, mandalas, etc., after combining the four empowerments, introduce each word and meaning to the disciples. With the ripening of body, speech, and mind, until signs and confidence arise, abandon distant practices and ripen the supreme lineage of the disciples. Then, divide and explain the common basis, the basis of delusion, and the basis of liberation into three parts. Explain that the impure three realms and the suffering of the six realms are the result of delusion. Explain that the fields of the three kayas and the fields of the five kayas, and the enjoyment of great bliss, are the result of awareness. Explain the reasons for the pure and impure six realms of the burning mountain of fire. In particular, regarding those born from the womb, first the body is formed, then the channels, then the winds, then the bindu letter body. Explain how the wisdom nature abides, analyzing the scriptures, so that the disciples understand it well in their minds. Thus, purify the actions of their minds. Purify foolishness, bhyeṃ（梵文罗马拟音）, fear. Eternalism, nihilism, and all extremes. Attain the intention of the Sugata. Obtain the result of the Great Perfection, effortless action. Thus he spoke. From the Secret Tantra of the Sun, Blazing Light of the Space of Samantabhadri, the peaceful and wrathful
Chinese
灌顶和解脱错乱脉气明点。 所示身和智慧安住方式的章节，即第八十一（章节）。 ྅྅྅大佛母开示说： 谛听，具明智光芒的瑜伽士们。 从那之后，区分心的根本。 它的前行这样安排： 在内部清净的座垫上， 双腿金刚跏趺坐。 烦恼愚痴完全清净， 证悟法界智慧， 这是毗卢遮那佛的手印。 脊椎像箭一样正直伸展， 烦恼嗔恨完全清净， 证悟如镜智慧， 这是金刚萨埵的手印。 双手等持放在脐下， 烦恼贪欲完全清净， 证悟妙观察智， 这是无量光佛的意念。 身躯观想如圣者一般， 双臂像老鹰翅膀一样伸展， 颈部稍微弯曲， 烦恼我慢完全清净， 证悟平等性智， 这是宝生佛的意念。 嘴唇牙齿之间留有少许空隙， 风和心安住在自身位置。 眼睛注视鼻尖。 烦恼嫉妒在自身清净， 证悟成所作智， 这是不空成就佛的意念。 之后，在身体要点之上， 语要点是断绝说话， 心要点是在前方以石子或木片作为依靠， 在前后念头尚未生起时， 萨勒，辛格，梅尔， 觉性明点自然安住。 彻底断绝人和狗的侵害， 在寂静处妥善安住。 如此，出现这些征兆和程度： 身体感觉不到存在， 或者像木棉一样， 失去对饮食聚集的认知。 语言也变得无法言说，自然放松， 气息也像内外不流动一样。 心就像晴朗天空中的云朵， 或者像平静无波的清澈大海， 内外流动完全停止。 口水、眼泪、鼻涕流淌。 如此等等的变化会发生。 此时是抓住游动之气的时候。 这里的功德不可思议。 བྷཻཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生的第一个顶峰。 远远超越轮回的海洋。 从圆满二资粮的补特伽罗那里， 在一切众生中出现非常稀少。 因此，对此要努力。 如是说。 从普贤佛母虚空光明炽燃太阳密续中， 所示区分心根本的前行。
English
Empowerment and liberation from mistaken channels, winds, and bindus. The chapter showing how the body and wisdom abide, that is, the eighty-first (chapter). ྅྅྅The Great Mother said: Listen, yogis with the radiance of intelligence. After that, distinguish the root of the mind. Arrange its preliminary practice as follows: On a clean seat inside, Sit with legs in vajra posture. Completely purify the affliction of ignorance, Realize the wisdom of the dharmadhatu, This is the mudra of Vairochana. Straighten the spine like an arrow, Completely purify the affliction of hatred, Realize mirror-like wisdom, This is the mudra of Vajrasattva. Place the hands in equipoise below the navel, Completely purify the affliction of desire, Realize discriminating wisdom, This is the intention of Amitabha. View the body as if it were a noble one, Extend the arms like eagle's wings, Bend the neck slightly, Completely purify the affliction of pride, Realize the wisdom of equality, This is the intention of Ratnasambhava. Leave a small gap between the lips and teeth, Let the wind and mind settle in their own place. Fix the eyes on the tip of the nose. Purify the affliction of jealousy in its own place, Realize the wisdom of accomplishing activities, This is the intention of Amoghasiddhi. Then, on top of the body's key points, The key point of speech is to cut off speaking, The key point of mind is to rely on a pebble or a piece of wood in front, Before prior and subsequent thoughts arise, Salla, Singe, Merre, The essence of awareness naturally abides. Completely abandon harm from people and dogs, Properly settle in a secluded place. Thus, these signs and degrees appear: The body does not feel its existence, Or like kapok, Lose the perception of gathering food and drink. Speech also becomes unspeakable and relaxed, Breath also seems not to come and go inside and out. The mind is like a cloudless sky, Or like a clear ocean without waves, The inner and outer movements completely cease. Saliva, tears, and nasal mucus flow. Such changes and so on will occur. At this time, it is the time to seize the wandering winds. The qualities here are inconceivable. བྷཻཾ་（Tibetan, Devanagari, Roman transliteration, literal meaning in Chinese）is the first peak of birth. Far beyond the ocean of samsara. From a person who has perfected the two accumulations, It is very rare to occur in all beings. Therefore, make effort in this. Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, The preliminary practice of distinguishing the root of the mind is shown.
Chinese
这是第八十二品。大母宣说：谛听，觉性之根本轮！然后剖析身体的关键，为了区分心与觉性，应当考察这个思考。觉性是无戏论的法身，于此没有生处、住处、去处三者，即使寻找也无法找到。所谓心，是摇摆不定、恍惚不定、倏忽不定的东西，最初从何处产生，中间住于何处，最终去向何方？形状和颜色是怎样的？内外中间进行剖析。时而思考戏论，时而观察痛苦的状态，时而观察心的面目，时而断除经论的根源。当精疲力竭之时，产生于觉性的状态中，住于六识之上，去向是罪恶之人的三恶道，行善之人则去往天界，不动的融入觉性之界。形色是各种各样的显现，确信是由心所造。颜色显现于诸根，思辨的结果是心的颜色。形状随所观察而显现，大小的程度难以言说。以此为例，确定有为法是虚假的、偶然的、受因缘支配的。这是心与觉性的区分，了解基与基智的差别，以及住与动的差别。如果不了解这些差别，愚人可能会陷入常断的歧途，因此要好好区分。如是说。从普贤佛母虚空光明炽燃太阳秘密续中，区分心与觉性，根除心之生处、住处、去处三者的品，是第八十三品。大母宣说：谛听，觉性之根本轮！觉性是自生之花，心是因缘而生的树木。觉性是无为法，心是有为的、偶然的。觉性是法性，无有戏论，心是广大的法，具有戏论。觉性是自解脱，无有边际，心是能取所取，边际广大。觉性不依赖于心，心则依赖于觉性。觉性没有生处、住处、去处三者，心则具有生处、住处、去处三者。觉性没有形状、颜色，心则具有形状、颜色。觉性是胜义，超越于心识，心是世俗，是心识的对境。觉性是普贤佛母的虚空
English
This is the eighty-second chapter. The Great Mother declared: Listen, root wheels of awareness! Then dissect the key points of the body, in order to distinguish between mind and awareness, one should examine this thought. Awareness is the Dharmakaya free from elaboration, in this there is no origin, dwelling, or destination, even if you search you cannot find it. What is called mind is something that wavers, is vague, and fleeting, where does it originate from, where does it dwell in the middle, and where does it go in the end? What is its shape and color like? Dissect and separate the outer, inner, and middle. Sometimes contemplate elaboration, sometimes observe the state of suffering, sometimes observe the face of the mind, sometimes cut off the root of scriptures and reasoning. When exhausted, it arises from the state of awareness, dwells on top of the six consciousnesses, and goes to the three evil realms of sinful people, virtuous people go to the heavens, the immovable merges into the realm of awareness. Form is a variety of appearances, it is certain that it is made by the mind. Colors appear to the senses, the result of speculation is the color of the mind. The shape appears as it is observed, the extent of size is beyond words. By this example, it is determined that conditioned phenomena are false, accidental, and subject to conditions. This is the distinction between mind and awareness, understand the difference between the ground and the ground wisdom, and the difference between dwelling and movement. If you do not understand these differences, fools may fall into the extremes of permanence and annihilation, therefore distinguish well. Thus it was said. From the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun, the chapter on distinguishing mind and awareness, and eradicating the origin, dwelling, and destination of the mind, is the eighty-third chapter. The Great Mother declared: Listen, root wheels of awareness! Awareness is a self-born flower, mind is a tree that arises from conditions. Awareness is unconditioned, mind is conditioned and accidental. Awareness is the nature of reality, free from elaboration, mind is the great Dharma, with elaboration. Awareness is self-liberated, without limits, mind is the grasper and the grasped, with vast limits. Awareness does not depend on mind, mind depends on awareness. Awareness has no origin, dwelling, or destination, mind has origin, dwelling, and destination. Awareness has no shape or color, mind has shape and color. Awareness is ultimate, beyond mind, mind is conventional, the object of mind. Awareness is the space of the All-Good Mother
Chinese
啊！心是普贤父的秘密，觉性是智慧无生。心是殊胜方便无灭，觉性是常恒坚固。心是断灭空虚，觉性具有身和智慧。心具有烦恼和神通，觉性具有净土的作为。心具有三界的作用，觉性的总集超越了思维，心的总集没有超越思维。觉性的总集超越了轮回，心的总集是轮回。因此，将部类轮转安置于地上，要用心识之流来理解。此处的“བྷཻཾ་”（藏文，भैं，bhaiṁ，怖畏）通过理解而解脱。此乃深奥之章，是空行母们的心髓。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，心之部类轮转之分章，第八十四品。又，导师开示说：谛听，觉性之力的轮转者们！为了确定法性，设立心与觉性的譬喻。内外器情一切中，心与觉性如母子般相同。要比较众多的譬喻，虽然每一项都相似，但与何者相似，又与何者相同呢？穷尽边际，耗尽精力，最终，觉性与虚空相同。颜色、装饰、名称，形象和孔隙都不是虚空，非造作即是虚空。心被理解为与风相同，生起是从虚空的自性中生起，安住也是在虚空的自性中安住，运行也是在虚空的范围中运行。有形状、颜色、大小，具有实体，有变动和作用。心的五种烦恼相同，即地风、水风、火风，虚空之风和风之风。五种风也各自具有自性，这与心觉性的譬喻相同。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，心觉性譬喻之分章，第八十五品。普贤佛母开示说：即使理解了譬喻，虚空也脱离了生处、住处、行处三者。风具有生处、住处、行处三者。虚空不可摧毁，没有变动，风是随因缘而变动的。虚空的因缘是普贤佛母，风是无碍的普贤父。虚空是非造作的，风是造作的、突发的。虚空是智慧的大界，风是