Chinese
于自身处消解。 于无别大乐三身之境， 于普贤佛母处得见尊颜。 将分别念视为自己的上师， 上师自明无别相应。 将分别念视为自己的弟子， 显有诸法皆于觉性中解脱。 亦是分别念本身请求灌顶， 觉性自立自主。 亦是分别念本身守护誓言， 于守护与不守护间自行决断。 亦是分别念本身观待对境， 对境之显现四灯于心中升起。 亦是分别念本身观待身体， 如来之身自识相应。 亦是分别念本身观待本性， 声空三者与自识相应。 亦是分别念本身观待智慧， 赤裸觉空与自识相应。 广大、明晰、遍布。 本初解脱，无作，索玛。 任运解脱，本性清净，索玛。 无勤任运，无作。 无修，断绝希冀与恐惧， 于普贤佛母莲花藏中彻底斩断。 如是说。 普贤佛母虚空光明炽燃日之密续中，心识混合而于实相中顿断之品，第六十六。
English
Dissolve in its own place. In the state of indivisible great bliss, the three bodies, In that Kuntuzangmo (Samantabhadri), one meets the face. Regard conceptual thought as one's own guru, The guru and one's own awareness meet without separation. Regard conceptual thought itself as the disciple, All phenomena and existence are liberated in awareness. It is conceptual thought itself that requests empowerment, Awareness is independent and self-sufficient. It is conceptual thought itself that protects the samaya, Decide for oneself whether to protect or not to protect. It is conceptual thought itself that examines the object, The four lamps of object appearance arise in the mind. It is conceptual thought itself that examines the body, The Tathagata's body meets its own recognition. It is conceptual thought itself that examines the nature, The three of sound and emptiness meet one's own recognition. It is conceptual thought itself that examines wisdom, The naked awareness-emptiness meets one's own recognition. Expansive, clear, all-pervading. Primordially liberated, without effort, Soma. Spontaneously liberated, nature clear, Soma. Effortless, naturally abiding, without effort. Without practice, cutting off hope and fear, In the lotus womb of Kunsang (Samantabhadra), cut through completely. Thus it was said. From the secret tantra of Kuntuzangmo, the blazing sun of clear space, the chapter on mixing mind and awareness and cutting through reality, the sixty-sixth.
Chinese
如同屋顶破洞一般，心中感到无比的舒适。 如同看见彩虹一般，毫无疑惑，清澈明亮。 如同错认绳子为蛇一般，毫无犹豫，赤裸裸地显现。 如同智者照料牛只一般，内心放松，觉性清晰明亮。 先前的念头在自身消解，在后一个念头尚未生起之前，中间没有任何矫饰和对治。 这种无垢、清澈、明亮的觉性，务必确信它就是自明觉性。 本体是空性，自性是光明，慈悲能够显现一切。 这就是自明觉性的实相。 法身的自明觉性是原始清净，报身的自明觉性是光明，化身的自明觉性是遍在。 见地的自明觉性是离边，修行的自明觉性是自解脱，行持的自明觉性是任运生起，果的自明觉性是三身。 无明即是自明觉性，例如睡眠、昏厥和清醒相似。 自明觉性在意义上没有东西之分，自明觉性赤裸无遮蔽。 自明觉性的身没有前后，自明觉性的处所没有内外。 自明觉性断除了常断二边，自明觉性扩展为智慧之光。 自明觉性与法界无有分离，一切显现都是自明觉性。 自明觉性的自性是字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）。 自明觉性的坛城广大无边，自明觉性法界是深蓝色。 自明觉性无垢如明镜是白色，自明觉性平等性是黄色。 自明觉性妙观察智是红色，自明觉性成所作智是绿色。 自明觉性是童子宝瓶之身，自明觉性是不变金刚之身。 自明觉性如珍宝能生出一切 desired，自明觉性无垢且具有光彩。 自明觉性圆满了五种智慧身，自明觉性在方便与智慧嬉戏之时。 自明觉性是自生且安住于自身，自明觉性是大母般的存在。 一切都包含在其中，因此要了悟自明觉性的实相。 因此要安住于自明觉性的状态，因此要圆满自明觉性的力量。 如是说。 《普贤王如来虚空光明炽燃续》中，关于在离戏的立断中介绍自明觉性的章节，即第七十七品。 又，导师开示道：谛听，自明觉性的音声和力量等。 如果有了这样的认识，那么在六识之上也要修习力量。 在色法的空性上展现自明觉性的力量，修持广大的明空。
English
Like a hole in the roof, the mind feels incredibly comfortable. Like seeing a rainbow, without any doubt, clear and bright. Like mistaking a rope for a snake, without hesitation, it appears nakedly. Like a wise person tending to cattle, the mind is relaxed, and awareness is clear and bright. The previous thought dissolves on its own, and before the next thought arises, there is no artificiality or antidote in between. This stainless, clear, and bright awareness, be sure to recognize it as self-luminous awareness. Its essence is emptiness, its nature is luminosity, and compassion can manifest everything. This is the reality of self-luminous awareness. The self-luminous awareness of the Dharmakaya is primordial purity, the self-luminous awareness of the Sambhogakaya is luminosity, and the self-luminous awareness of the Nirmanakaya is all-pervasive. The self-luminous awareness of the view is freedom from extremes, the self-luminous awareness of practice is self-liberation, the self-luminous awareness of conduct is spontaneous arising, and the self-luminous awareness of the result is the three bodies. Ignorance is self-luminous awareness, similar to sleep, fainting, and awakening. Self-luminous awareness has no east or west in meaning, and self-luminous awareness is naked and without obscuration. The body of self-luminous awareness has no front or back, and the place of self-luminous awareness has no inside or outside. Self-luminous awareness cuts off the two extremes of permanence and annihilation, and self-luminous awareness expands into the light of wisdom. Self-luminous awareness is inseparable from the Dharmadhatu, and all appearances are self-luminous awareness. The nature of self-luminous awareness is the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）. The mandala of self-luminous awareness is vast and boundless, and the Dharmadhatu of self-luminous awareness is deep blue. Self-luminous awareness is stainless like a mirror and is white, and the equality of self-luminous awareness is yellow. The discriminating wisdom of self-luminous awareness is red, and the accomplishing wisdom of self-luminous awareness is green. Self-luminous awareness is the body of the youthful vase, and self-luminous awareness is the body of the immutable vajra. Self-luminous awareness is like a jewel that can produce all desires, and self-luminous awareness is stainless and radiant. Self-luminous awareness perfects the five wisdom bodies, and self-luminous awareness is when skillful means and wisdom play. Self-luminous awareness is self-born and abides in itself, and self-luminous awareness is like the great mother. Everything is contained within it, therefore realize the reality of self-luminous awareness. Therefore abide in the state of self-luminous awareness, therefore perfect the power of self-luminous awareness. Thus it is said. From the Secret Tantra of Kuntuzangmo Longsal Barma Nyima, the seventy-seventh chapter on introducing self-luminous awareness in the unelaborated Trekchö. Furthermore, the teacher said: Listen, the sound and power of self-luminous awareness, etc. If you have such recognition, then you should also practice power on the six consciousnesses. Display the power of self-luminous awareness on the emptiness of form, and practice the great clarity and emptiness. Display the power of self-luminous awareness on sound.
Chinese
修习显空大境界，于触之上展妙智。修习觉空大境界，于味之上展妙智。修习受空大境界，于意念上展妙智。修习忆空大境界，时而处身于众人间，修习种种之幻术。时而孑然一身无所事，观此孤身能安住否。时而持诵本尊（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）咒语，观修生圆二次第能否相应。时而思及无量之期望，观其有无分配之意愿。时而轮转痛苦之轮，以此观（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）能否安住。时而哭泣时而欢笑，行持种种之举动，虽观其义而不散乱，然不涉取舍之边际，摧毁希冀与疑虑之房舍，远离畏惧与羞怯，任运自解，随心安适而行。黄昏时，收摄诸根于本位，午夜时，融入智慧之宝瓶，拂晓时，立定自明之觉性，白日时，以虚幻安立显相。虽（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）之体性本无实，然以不散乱之警觉，于刹那间，勿纵任心念之风。如是说。出自《普贤王母虚空光明炽燃日之密续》中，修习认识之义并勤练技艺之第八十八章。྅྅྅ 导师开示：此后，具器之弟子，于明点获得自在，为能堪能金刚事业故，当授予第三之胜妙灌顶。寻觅具相之灌顶所依，赐予彼灌顶。其差别如下：彼有上中下三品。已出离道障之四种族姓，于世间界中难寻。如莲花女等，具足一切功德，无有瑕疵。金刚四母与宝生母，莲花母与羯磨母，此四者乃智慧空行母，依止之可得长寿之悉地。宝四母与宝生母，宝莲花母与宝羯磨母，此四者乃智慧空行母，依止之可成就殊胜共同之所愿。莲花四母与莲花生母，莲花自在母与莲花羯磨母，此四者乃智慧空行母，依止之可统摄赡洲。羯磨四母与羯磨生母，羯磨自在母与羯磨羯磨母，此四者乃智慧空行母，依止之可得美誉。
English
Practicing the great emptiness of sound, developing wisdom on the sense of hearing. Practicing the great emptiness of feeling, developing wisdom on the sense of taste. Practicing the great emptiness of touch, developing wisdom on the mind's thoughts. Practicing the great emptiness of memory, sometimes dwelling among crowds, practicing various magical displays. Sometimes left alone with nothing to do, observing whether one can abide in solitude. Sometimes reciting the mantra of the deity (Tibetan: བྷཻཾ, Devanagari: भें, Romanized Sanskrit: bheṃ, Literal Chinese meaning: seed syllable), observing whether the generation and completion stages correspond. Sometimes contemplating immeasurable hopes, observing whether there is a desire for distribution. Sometimes turning the wheel of suffering, observing whether (Tibetan: བྷཻཾ, Devanagari: भें, Romanized Sanskrit: bheṃ, Literal Chinese meaning: seed syllable) can abide in it. Sometimes crying, sometimes laughing, performing various actions, although observing the meaning without distraction, yet not engaging in the extremes of acceptance and rejection, demolishing the house of hope and doubt, free from all fear and shyness, naturally liberated, living comfortably as one pleases. In the evening, gather the senses to their place, at midnight, enter the vase of wisdom, at dawn, establish self-illuminating awareness, during the day, establish appearances with illusion. Although the nature of (Tibetan: བྷཻཾ, Devanagari: भें, Romanized Sanskrit: bheṃ, Literal Chinese meaning: seed syllable) is without substance, yet with undistracted vigilance, in an instant, do not let go of the wind of mental thoughts. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the eighty-eighth chapter on practicing the meaning of recognition and diligently training skills. ྅྅྅ The Teacher proclaimed: Thereafter, the worthy disciple, having obtained freedom in the bindu, for the sake of being able to perform vajra activities, should be granted the supreme third empowerment. Seek a qualified basis for empowerment, and bestow the empowerment upon them. The distinctions are as follows: There are three grades: superior, middling, and inferior. The four lineages that have transcended the obstacles of the path are difficult to find in the realm of the world. Such as lotus women, possessing all virtues and free from flaws. The four Vajra Mothers and the Ratna-expanding Mother, the Padma Mother and the Karma Mother, these four are wisdom dakinis, relying on them one obtains the siddhi of longevity. The four Ratna Mothers and the Ratna-expanding Mother, the Ratna Padma Mother and the Ratna Karma Mother, these four are wisdom dakinis, relying on them one accomplishes the supreme and common wishes. The four Padma Mothers and the Padma-expanding Mother, the Padma-empowering Mother and the Padma Karma Mother, these four are wisdom dakinis, relying on them one subdues Jambudvipa. The four Karma Mothers and the Karma-expanding Mother, the Karma-empowering Mother and the Karma Karma Mother, these four are wisdom dakinis, relying on them one obtains fame.
Chinese
于名声威力得自在，具相十六位，以最胜之触，得成就。于万劫中守护誓言，触具相一位即可，一生证佛不受邪魔侵。中等为四次布施，于世间界中各有一位，嫩枝女与鹿女，毒喉女与莲花女，乌鸦等五八聚。依此速生证悟。不可依之妇女者，世间界中皆充满，食树女与火鬘女，火触女与赤面女，鞭杖女与凶恶女，长眼女与食精女，风扇女与赌博女，向上向下女与削骨女，狮面女与虎视女，单纹女与水纹女，骨啮女与吸髓等，触之则短命，中断生。瑜伽士纵于劫中修持班（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：怖畏），亦如顷刻之后变异。为引至地狱之引路者，此生不祥种种生。是故应知取舍。若已作观察、勾招、转变及成熟，则引至寂静处所，生起父母本尊之身，知悉明点自性者，自身修习明点，并引生手印明点。于生起父母本尊身时，尤以空密加持之。明点之数量分为十六半，于自身明点勤修技艺，善于生起父母本尊身，如镜中影像一般无二。善于降伏自身明点，如牧羊人挤奶一般。善于从虚空中引生明点，如从井中汲水一般。善于执持明点如珍宝，如塞住酒坛之塞子。善于使之遍布全身，如施力士挥动轮盘。于此勤修技艺，至关重要。于引生手印明点时，首先善于寻找手印脉，如医师诊脉一般。善于使手印明点降临，如蜜蜂采集花蜜一般。善于引生手印明点，如以管吸蜜一般。善于解脱安乐自性，如空中冰雹消融一般。应以方便摄取并知悉要诀。其次为开显安乐之方式，与显示获得功德之方式，并善于息灭障碍生起。