English
The essence, self-nature, is clear. Compassion, bliss, and awareness are without limit. In perfect, unmixed equality, mundane activity is accomplished wisdom. If one clings to the experience of this, one sows the seeds of the three realms of samsara. If one falls to any one side of this, one strays into the path of wrong views. If one does not cling to this, and one's abilities are perfected, then the egoistic clinging to samsara is emptied. Therefore, awareness is paramount on this path. If this awareness of the path is absent, then even if one verbally professes Great Perfection, the understanding remains superficial, like a robbery in an empty house. Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the chapter on the awareness of the path, transcending the experience of bliss, clarity, and non-thought, is the eighty-eighth. ྅྅྅ The All-Good Mother spoke: Listen, the resonance of awareness, the channels and wheels, and so forth. Thus, mind and awareness, suchness and phenomena, samsara and nirvana, existence and non-existence, permanence and annihilation, change and immutability, means and wisdom, compounded and uncompounded, and so forth—it is crucial to properly distinguish these differences. Since awareness is all-encompassing, the awareness of the ground reveals the universal ground. The awareness of the path reveals practice. The awareness of the fruit reveals the basis of liberation. This means that ground and path are perfected at once, and the entirety of existence is emptiness. Then, to the fortunate, supreme son, bestow the supreme, secret empowerment free from elaboration. Cause him to train in channels, winds, and bindus. Then, bestow the secret empowerment of the dakinis, which consists of the three: preliminary, main, and concluding. Offering, manifestation, and giving. Arrange the mandala, offerings, and empowerment substances. Straighten the ritual text and accomplish the mandala. Turn the wheel of the gathering. Cause the disciple to prepare and enter the mandala. Affirm the vows and cause wisdom to descend. Introduce the deity and explain the pure nature. Praise with great joy. The main part is to explain the history of faith. The meaning of empowerment is fourfold: the vase is the body, and the meaning of the words is transmitted. In the channels of the crown, throat, heart, navel, and secret place, surround with the accoutrements of the playful father and mother. Place skullcup nectar on the tongue. Fully empower speech with mantra empowerment. Place white and red bindus on the tongue. With the mudra of vajra and bell, bestow the supreme third empowerment on the mind. Using crystal and peacock as examples, introduce word empowerment and empower on awareness. Furthermore, mundane transcendence and non-transcendence, space
Chinese
授予一切众生的殊胜灌顶，以手印、法衣和自身标志来，授予殊胜灌顶，包括意义和词句，预言、加持和赞颂。之后，以荟供和供养来满足，给予酬谢，事业便能成就。获得此灌顶后，轮回和涅槃中，获得一切空行母的命权。在人身中安乐逝去，这是殊胜的期望，除此之外没有其他的给予。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，授予第二灌顶之方法及，讲述时机的章节，第九十九。྅྅྅ 普贤佛母开示说：谛听，明智的能量坛城们，正行的诀窍有六种，即 བྷཻཾ་（藏文，भें，bhem，种子字）成佛的生起圆满次第，གོ་（藏文）成佛的立断，མཐོང་（藏文）成佛的顿超，བཏགས་（藏文）成佛的系解脱，དྲན་（藏文）成佛的迁识，ཐོས་（藏文）成佛的中阴，是所有空行母的心髓。其中，最初的生起圆满次第是，根基的次第是不可思议的，寂静和忿怒，寂静忿怒和父母双运，具有主尊眷属和单身像，各自随喜 བྷཻཾ་（藏文，भें，bhem，种子字）坛城而修。那也是明智的自性力。以自己的 བྷཻཾ་（藏文，भें，bhem，种子字）作为因之本尊，自性安住是果之本尊，自己二资粮没有圆满显现，被二障所染污。本尊是资粮圆满，二障清净。现在以二取执着的势力，因为力量没有圆满，所以显得幼稚。最终果位力量圆满时，本尊和自明智没有二致。息增怀诛事业都能成就。因此明智没有生灭。在普贤佛母的莲花中，以殊胜方便无碍建立本尊身，献上无别的安乐供养，轮回彻底清净阿拉拉。所有寂静忿怒空行母，五蕴、十八界、十二处都是本尊，愿自明智从自身获得。如是说。出自《普贤佛母虚空光明炽燃日秘密续》，于生起圆满次第修习力量之章节，第一百。྅྅྅ 又，导师开示说：谛听，自性力明智坛城们，成佛之口诀精华是，立断无上，因此，这也是心和明智区分的意义。安乐光明无分别的体验，如果命名的话该如何称呼？体验
English
Grant the supreme empowerment of all beings. Through hand gestures, attire, and self-symbols. Grant the supreme empowerment, including meaning and words. Prophecy, bestowal, and praise. Afterwards, fulfill with tsok offerings and gifts. Give gratitude, and the task will be accomplished. Having obtained this empowerment, in samsara and nirvana, obtain the life force of all dakinis. Depart peacefully in a human body. This is granted only to those with good fortune. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space: The method of bestowing the second empowerment and, the chapter on indicating the time, the ninety-ninth. ྅྅྅ The All-Good Mother spoke: Listen, you circles of awareness and energy. The essential instructions of the main practice are six: Bhem (藏文，भें，bhem，Seed Syllable) the generation and completion stages of becoming a Buddha, Go (藏文) the cutting through of becoming a Buddha, Tong (藏文) the direct crossing of becoming a Buddha, Tag (藏文) the liberation through connection of becoming a Buddha, Dren (藏文) the transference of consciousness of becoming a Buddha, and Tö (藏文) the bardo of becoming a Buddha, are the heart essence of all dakinis. Among these, the initial generation and completion stages are: The sequence of faculties is inconceivable. Peaceful and wrathful, peaceful-wrathful and with father and mother. With main deity and retinue, and solitary form. Each according to their preference, accomplish the Bhem (藏文，भें，bhem，Seed Syllable) field. That is also the self-energy of awareness. One's own Bhem (藏文，भें，bhem，Seed Syllable) is the deity of the cause. The naturally abiding is the deity of the result. Oneself has not fully perfected the two accumulations. Is defiled by the two obscurations. The deity is the perfected accumulation, the two obscurations are purified. Now, by the power of dualistic clinging, because the energy is not perfected, it appears immature. When the ultimate result, the energy is perfected, there is no duality between the deity and one's own awareness. All activities of pacifying, increasing, magnetizing, and subjugating are accomplished. Therefore, awareness has no birth. In the lotus of the All-Good Mother, establish the deity's form unimpeded by supreme means. Offer the indivisible bliss offering. Samsara is completely purified, alala. All peaceful and wrathful dakinis, the aggregates, elements, and sense bases are deities. May self-awareness be obtained from oneself. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space: The chapter on training energy in the generation and completion stages, the one hundredth. ྅྅྅ Again, the teacher spoke: Listen, you circles of self-energy and awareness. The essential point of becoming a Buddha is: Cutting through is unsurpassed. Therefore, this is also the meaning of distinguishing mind and awareness. The experience of bliss, clarity, and non-thought. If one were to give it a name, what would one call it? Experience
Chinese
开始念诵。上下左右无论如何观察，如果发觉有比这更细微的东西存在，无论如何思维、谛听bhraim（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：种子字），如果发觉有不同于此的体验存在，无论说何种名相词句，都无法对此确信无疑。在决断的基础上，一同修持。将身像和食子置于头顶。如果产生怀疑，就重复念诵bhraim（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：种子字）。为了进一步消除怀疑，以及证悟在bhraim（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：种子字）中显现，安住和流动二者，看看是否有先后上下之分。念头和无念，看看是否有好坏的区别。在忆念bhraim（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，汉语字面意思：种子字）和无忆念中，自性本然的处所，这三种状态，看看有什么区别。眼睛的睁开和闭合这两种状态，看看在意义上有什么区别。伸展时，占据了多少空间。安住时，安住的方式是怎样的。好好分析，反复观察。有时搅动所有地狱。有时观看诸佛刹土。有时观看前后的习气。有时清晰地思考观看者。像这样，清晰的显现，是心识的作用还是心的作用？是习气还是人为？行走时，前面和后面是什么？返回时，行为举止是什么？善妙的行持如同风携带气味。根本的觉性没有行持。因此，它是普遍存在的。道之觉性只是稍微清晰。然而，因为果需要解脱，在无有安住和生起的状态中，无有停歇的流动自然显现。那本身就是无明，面朝外看。心是迷惑的变动。那本身就是觉性，在内明亮。觉性是离戏的，赤裸的。不掺杂忆念的对治，自然放松，宽广。果是无垢的觉性。阿赖耶识与法同在。本体是空性的法身。自性光明是报身。种种显现的执着和解脱是化身。三身自然成就即是它。安住、流动、解脱这三者，在一瞬间圆满成佛。安住、流动、执着和了知这三者，区分了一瞬间的差别。安住从根本上是空性的。流动显示觉性的自性面容。解脱是胜观的赤裸。理解这一点就不会有迷惑。知晓这个要点，我即是普贤。过去没有迷惑，现在也不会迷惑。现在我也不会安住于迷惑之中。除此之外，不要在意义上
English
Begin the recitation. No matter how you examine up, down, back, and forth, if you perceive even a hair's breadth of something other than this, no matter how you contemplate and listen to bhraim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Literal Chinese meaning: seed syllable), if you perceive an experience different from this, no matter what names, words, or terms you utter, you cannot be certain about this. On the basis of decisiveness, cultivate together. Place the image and the torma on your head. If doubt arises, repeat bhraim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Literal Chinese meaning: seed syllable). To further dispel doubt, and for realization to arise in bhraim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Literal Chinese meaning: seed syllable), the abiding and the moving, see if there is a before and after, above and below. Thoughts and non-thoughts, see if there is a difference between good and bad. In remembering bhraim (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṁ, Literal Chinese meaning: seed syllable) and non-remembering, the natural state of being, these three states, see what distinguishes them. The opening and closing of the eyes, see if there is a difference in meaning. When extending, how much space is filled. When abiding, how is the abiding. Analyze well, observe repeatedly. Sometimes stir up all the hell realms. Sometimes look at the Buddha fields. Sometimes look at the past and future imprints. Sometimes clearly think about the observer. Like this, the appearance of clarity, is it the action of consciousness or the action of mind? Is it an imprint or is it man-made? When walking, what is in front and behind? When returning, what is the behavior? Virtuous conduct is like the wind carrying scent. The root awareness has no conduct. Therefore, it is universally present. The awareness of the path is only slightly clear. However, because the fruit needs liberation, in the state of no abiding and no arising, the uninterrupted flow naturally arises. That itself is ignorance, looking outward. Mind is the changing of delusion. That itself is awareness, clear within. Awareness is free from elaboration, naked. Without corrupting the antidote of mindfulness, naturally relaxed, vast. The fruit is awareness free from defilement. The alaya is the self with dharma. The essence is the empty dharmakaya. The self-nature is the clear sambhogakaya. The grasping and liberation of various appearances is the nirmanakaya. The spontaneously accomplished three kayas are the same. Abiding, moving, and liberation, these three, in one instant, complete enlightenment. Abiding, moving, grasping, and knowing, these three, distinguish the difference of one instant. Abiding is fundamentally emptiness. Moving shows the self-face of awareness. Liberation is the nakedness of vipashyana. Understanding this is without delusion. Knowing this key point, I am Kuntuzangpo. In the past, there was no delusion, and now there will be no delusion. Now I do not abide in delusion. Apart from this, do not in meaning