English
Ah! Mind is the secret of Samantabhadra Father, awareness is wisdom unborn. Mind is the supreme method without cessation, awareness is eternal and steadfast. Mind is annihilation and emptiness, awareness possesses body and wisdom. Mind possesses afflictions and magical powers, awareness possesses the activity of pure lands. Mind possesses the activity of the three realms, the collection of awareness transcends thought, the collection of mind does not transcend thought. The collection of awareness transcends suffering, the collection of mind is samsara. Therefore, the divisions of the mandala are spread on the ground, understand through the stream of mind. The person who understands this "bhaiṁ" (Tibetan, भैं, bhaiṁ, fearful) is liberated. This is a profound chapter, the heart essence of the dakinis. Thus it was said. From the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun of the Expanse, the chapter dividing the sections of the mind, the eighty-fourth. Again, the teacher said: Listen, you who revolve in the power of awareness! In order to establish the nature of phenomena, analogies of mind and awareness are set forth. In all external and internal vessels and contents, mind and awareness are like mother and child. Many analogies should be compared, although each one is similar, to what is it similar, and what is it like? Exhausting the limits, exhausting the strength, ultimately, awareness is like space. Color, ornament, name, form, and holes are not space, unconditioned is space. Mind is understood to be like wind, arising arises from the nature of space, abiding also abides in the nature of space, moving also moves in the realm of space. There is shape, form, color, size, it has substance, it has change and activity. The five afflictions of the mind are the same, namely earth wind, water wind, fire wind, space wind, and wind of wind. The five winds also each have their own nature, this is the same as the analogy of mind and awareness. Thus it was said. From the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun of the Expanse, the chapter dividing the analogies of mind and awareness, the eighty-fifth. The All-Good Mother said: Even if the analogies are understood, space is separate from the three places of arising, abiding, and going. Wind has the three places of arising, abiding, and going. Space is indestructible, without change, wind is changeable according to conditions. The condition of space is the All-Good Mother, wind is the unobstructed All-Good Father. Space is unconditioned, wind is conditioned and sudden. Space is the great realm of wisdom, wind is
Chinese
方便的嬉戏之舞。 虚空恒常且坚固。 风是断灭且散乱的形相。 虚空依赖风的因缘而存在。 风依赖虚空的因缘。 虚空恒常充满着什么？ 风是没有充满的遮蔽。 虚空是了知意义的寂灭。 风失势后在轮回中漂泊。 因此，一切有法， 名为“善巧破斥自性”。 在聚集的处所善加陈列， 将之传授给弟子的相续，至为重要。 如是说。 《普贤佛母虚空明点炽燃日光密续》中，开示虚空大风差别的章节，即第八十六品。 ྅྅྅又，导师开示说： 此后，觉性是离戏的， 如同清净的虚空一般， 一切方所共同， 虽然相似，却因为没有实物， 觉性空性，超离心识，是法身， 物质空性，虚空，差别极大。 觉性是报身，具有相好， 物质显现，日月，差别极大。 觉性是化身，行利他事业， 物质化现，四大部洲，差别极大。 真实证悟的见地， 没有边际，广大无垠， 没有证悟的见地， 狭隘局促，差别极大。 证悟的bhīṃ pa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是本来具有的， 自性之力自然显现， 没有证悟的心识， 以及意识分别，二者差别极大。 自解脱的行持， 是任运自成，无勤大事业， 没有证悟的造作， 以及疯狂的行为，二者差别极大。 本初解脱的果，是智慧的体系， 如来藏的自性， 暂时的因缘，福德善行的积累之果， 是四生之门，差别极大。 宗派共同的究竟， 空性是惊叹，无边无际， 自性光明大圆满的究竟， 空性觉性，无有阻碍，差别极大。 如果以无觉性的虚空作为比喻， 是为了象征弟子的理解， 离戏觉性，在意义上获得份额， 在相续中体验，差别极大。 法性中阴显现光明， 如同在黑暗中举起明灯， 梦中习气显现光明， 错觉如干燥的闪电，差别极大。 圆满正等觉的至尊， 显现于报身的慧眼， 以及真实的佛陀， 超越所见之境，差别极大。 获得一切智智的时候， 轮回与涅槃显现为二， 以及一切知
English
The playful dance of skillful means. Space is constant and enduring. Wind is discontinuous and scattered in form. Space depends entirely on the condition of wind. Wind depends on the condition of space. What does space constantly fill? Wind is the obscuration of not being filled. Space is the cessation of knowing meaning. Wind, having lost its power, wanders in samsara. Therefore, all phenomena, Are called "skillfully refuting characteristics." In the assembled place, display it well, It is crucial to transmit it to the disciple's continuum. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the chapter on distinguishing the great winds of space, the eighty-sixth chapter. ྅྅྅Again, the Teacher spoke: Thereafter, awareness is free from elaboration, Like pure space, All directions are common, Although similar, because there is no substance, Awareness-emptiness, beyond mind, is the Dharmakaya, Matter-emptiness, space, is greatly different. Awareness is the Sambhogakaya, with marks and signs, Matter-clarity, sun and moon, is greatly different. Awareness is the Nirmanakaya, performing deeds for the benefit of others, Matter-emanation, the four continents, is greatly different. The view of genuine realization, Is without limits, vast and boundless, The view of non-realization, Is narrow and constricted, greatly different. The realized bhīṃ pa (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is naturally present, Its own nature's power naturally manifests, The minds of non-realization, And conceptual discrimination, the two are greatly different. The conduct of self-liberation, Is spontaneous, effortless, and great, The artificiality of non-realization, And insane behavior, the two are greatly different. The fruit of primordial liberation is the system of wisdom, The self-nature of the Tathagatagarbha, The temporary causes, the fruit of accumulating merit and virtue, Are the four doors of birth, greatly different. The ultimate of the common tenets of philosophical schools, Emptiness is amazement, without limit, The ultimate of self-nature luminosity Dzogchen, Emptiness-awareness, without obstruction, is greatly different. If non-awareness space is taken as an example, It is to symbolize the disciple's understanding, Elaboration-free awareness, obtains a share in meaning, Experiencing in the continuum, is greatly different. In the bardo of dharmata, luminosity dawns, Like raising a lamp in the darkness of fate, In dreams, habitual patterns, luminosity dawns, Delusion is like dry lightning, greatly different. The supreme perfect Buddha, Appears to the wisdom eye of the Sambhogakaya, And the true Buddha, Transcends the realm of seeing, greatly different. At the time of obtaining omniscient wisdom, Samsara and Nirvana appear as two, And the all-knowing
Chinese
以智慧的明灯。无别融合的差别大。从一个续部化现事业生。母胎由母亲进入和。慈悲一切为了利益化现。从指甲进入差别大。因此这些差别全部。无误好好放在心里。如是说。从普贤佛母虚空光明炽燃太阳密续中。觉性离戏的意义和。差别区分的章节第八十七。྅྅྅ 大佛母亲自开示。谛听觉性音声力量的轮涅众。这样思维境地虽然理解。但它的基础觉性本身。安住只是确定而已。总基迷惑基解脱基上。总基是如是了悟。基础和果实一或非一。若是唯一不一怎么来。不一种子果实上。形状种类不一吗。基础和果实若是他异。多种相违的过失应知。如果基础果实是唯一。变成佛陀有情众生。如空转般的一个过失生。因此道路的觉性本身。修持体验的方式而确定。现在修持的时候。不作任运安住的时候。乐和明和无分别三者。这三者一或非一观察。身心从哪个上面安住。无勤的生起有勤。好好修持而破除。修持的人身上。无分别上显现分明。无觉性只是无常。远离一和多的名称。譬如蛋清般了知。身心任何也不安住。无有偏袒普遍一切。现在显现生起勤作。本来离勤是自性。无分别法身它本身。无色界全部连根断除。明亮显现报身。色界全部连根断除。大乐化身。欲界全部连根断除。无分别是见。明亮显现是班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。于此觉性解脱行持是。无别果位三身。无分别的愚痴和。法界智慧自然生起。明亮嗔恨自处清净。如镜智慧自然生起。安乐贪欲自处解脱。妙观察智自然生起。无分别。
English
With the wisdom of the lamp. The difference of inseparable fusion is great. From one tantra, the emanation of activity is born. Entering the womb by the mother and. Compassion, all for the benefit of emanation. Entering from the nail is a great difference. Therefore, all these differences. Without error, keep them well in mind. Thus it is said. From the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun. The meaning of awareness beyond example and. The eighty-seventh chapter on distinguishing differences. ྅྅྅ The Great Mother herself gave the command. Listen, all you who are the resonance of awareness and the wheel of power. Although the realm of thought is understood in this way. But the very awareness of its basis. Abiding is just to ascertain. On the general basis, the basis of delusion, the basis of liberation. The general basis is to realize that it is so. Are the basis and the fruit one or not one? If it is one, how can it not be one? If it is not one, on the seed and the fruit. Are the shapes and kinds not one? If the basis and the fruit are different. One should know the fault of many contradictions. If the basis and the fruit are one. Turning into Buddhas and sentient beings. One fault will arise like an empty turn. Therefore, the very awareness of the path. Ascertain the way to experience it. Now, at the time of practice. At the time of abiding naturally without fabrication. The three of bliss, clarity, and non-conceptuality. Examine whether these three are one or not one. From which of body and mind does it abide? The effortless arises with effort. Practice well and destroy it. For the person who practices. In non-conceptuality, the aspect of appearance is clear. Without awareness, it is just impermanent. Free from the names of one and many. Know it like egg white. It does not abide in either body or mind. Without partiality, it is all-pervasive. Now it appears to arise with effort. Originally, it is naturally free from effort. That very non-conceptual Dharmakaya. Completely cut off the formless realms from the root. The clear appearance is the Sambhogakaya. Completely cut off the form realms from the root. The Great Bliss Nirmanakaya. Completely cut off the desire realms from the root. Non-conceptuality is the view. Clear appearance is Bhairava (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). There, the practice of awareness and liberation is. The inseparable fruit is the three kayas. The ignorance of non-conceptuality and. The wisdom of the Dharmadhatu naturally arises. Clarity, anger, purify in its own place. Mirror-like wisdom naturally arises. Bliss, desire, liberate in its own place. Discriminating wisdom naturally arises. Non-conceptual.
Chinese
本体自性光明，大悲乐智无边际。圆满无杂平等性，世俗事业成就智。若对此之体验执着，则种下三界轮回之种子。若对此落入任何一边，则会迷失于邪见之方。若不执着于此，功力圆满，则个人之固执轮回皆空。因此，此道以觉性为主。若无此道之觉性，则口头上承诺大圆满，亦只是理解表面而已，犹如空屋遭窃。如是说。出自《普贤佛母虚空光明炽燃日秘密续》中，关于道之觉性，超越乐明无分别体验之章节，即第八十八品。྅྅྅ 普贤佛母开示：谛听，觉性之音声、脉轮等，如是心与觉性，法性与现象，轮回与涅槃，有与无，常与断，迁变与不变，方便与智慧，有为与无为等之差别，善加辨别极为重要。觉性无所不包，故基之觉性显示普遍之基，道之觉性显示修持，果之觉性显示解脱之基。此即是说，地道一时圆满，存在之整体皆是空性。之后，对具缘之殊胜子，授予无戏论之秘密胜灌顶，令其修习脉气明点。之后，授予空行母之秘密灌顶，即是前行、正行、后行三者，献供、显现、布施。陈设坛城、供品、灌顶物，端正仪轨，修持坛城，转动会供轮。令弟子准备进入坛城，誓言坚定，降临智慧，介绍本尊，讲述清净之理，以大喜悦赞叹。正行是讲述信心历史，灌顶之意义有四种，宝瓶是身，传授词义，顶、喉、心间和脐、密处之脉轮中，以父佛母嬉戏之姿围绕。头盖骨甘露置于舌上，圆满咒语灌顶于语，明点红白置于舌上，以金刚铃之手印，第三灌顶胜灌顶于心。以水晶和孔雀为例，介绍词灌顶，于觉性上灌顶。此外，世间超越与不超越，空