English
Having power over fame and might, those sixteen with characteristics, through the most excellent touch, attain accomplishment. By upholding vows for a million eons, touching one with characteristics is sufficient, attaining Buddhahood in one lifetime without being harmed by demons. The intermediate is fourfold giving, each existing in the world realm: tender branch woman and deer woman, poison-throated woman and lotus woman, crow and so on, five eights gather. Relying on these, realization quickly arises. Women who are unsuitable to rely on fill all the world realms: tree-eating woman and fire-haired woman, fire-touching woman and red-faced woman, whip-wielding woman and fierce woman, long-eyed woman and essence-eating woman, wind-fanning woman and gambling woman, upward-downward woman and bone-scraping woman, lion-faced woman and tiger-eyed woman, single-lined woman and water-lined woman, bone-gnawing woman and marrow-sucking, and so on. Touching them causes short life and obstructing hindrances to arise. Even if a yogi practices Bhaiṃ (Tibetan: བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṃ, Literal meaning: Fearful) for an eon, it transforms as if after a moment. They become guides leading to hell, and various inauspicious things arise in this life. Therefore, one should know what to accept and reject. If one has observed, summoned, transformed, and ripened, then lead them to a solitary place. Having generated the bodies of the father and mother deities, knowing the self-nature of the bindu, one should train in the bindu oneself and draw forth the mudra bindu. When generating the bodies of the father and mother deities, especially bless with the secret space. Divide the number of bindus into sixteen halves, diligently train in the skill of one's own bindu, and be skilled in generating the bodies of the father and mother deities, like a mirror image being identical. Be skilled in subduing one's own bindu, like a shepherd milking a sheep. Be skilled in drawing forth the bindu from space, like drawing water from a well. Be skilled in holding the bindu as a jewel, like plugging a bung in a wine jar. Be skilled in circulating it throughout the entire body, like a strong man wielding a wheel. Diligently training in this skill is of utmost importance. When drawing forth the mudra bindu, first be skilled in finding the root of the mudra, like a doctor examining a pulse. Be skilled in causing the mudra bindu to descend, like a bee gathering nectar from a flower. Be skilled in drawing forth the mudra bindu, like inserting a reed into honey. Be skilled in liberating the nature of bliss, like hailstones dissolving in the sky. One should take it as a method and know the key points. Afterwards, the manner of arising of bliss, and the manner of showing the attainment of qualities, and being skilled in pacifying the arising of obstacles.
Chinese
以及，了知四种究竟的果。将血统转化为化身，使具格的弟子成熟，如果父母的生命受到威胁，当明点显现为空性时，除了像芝麻粒那么小之外，没有衰退的力量。这是在不衰退的基础上发展起来的。方法和物质被着色和净化。内外秘密等等的，兴衰、变迁发生的行为，应从上师的口中得知。在修持极密时，应避免脉坏、脉跛、脉衰三种情况，因为没有安乐。内外秘密的征象是清净，气味芬芳，令人愉快，声音悦耳，美丽，具有安乐的光彩，喜爱佛法，成就能够保守秘密、智慧广大。降伏、倾覆、遮止、混合，获取功德。使者像遥远的强盗。因此，要珍惜并适度使用明点。从具有五种特点的菩提心的发起开始，由于想要完全为了他人的利益而努力，所以不一定需要设立化身。这是功德增长的显现。空行母们没有给予过这个生命精华，除了贤劫之外。因此，对没有福分的人保密，对积累了功德的人赞叹。唉玛，真是不可思议的法！这以果为道的法，不要让它稍微泄露到小乘者的风中。通过自己的修持，像水晶一样，一生就能获得金刚身。如是说。从普贤佛母虚空光明炽燃太阳的秘密续中，智慧与知识的灌输，以及具有贪欲者以道为果，连同果的安乐修持之第九十九章。྅྅྅ 然后，所有眷属都以普贤佛母的供云充满虚空而供养，然后异口同声地祈请：唉玛霍！导师大佛母，无论谁开示修持成佛，请开示如何使无漏的智慧显现在相续中。唉玛，真是不可思议，至高的劫！如是祈请后，导师绽放笑容的光芒，以清晰纯净悦耳的声音如此说道：奇也霍！自明光轮空行母们，恭敬谛听并铭记于心。积累了贤劫二资粮的儿子，是见证成佛的殊胜口诀。正行是无漏的智慧，如果想要在相续中开示，以一百个荟供来满足空行母，将珍贵的坛城和自身，恭敬地献给诸位上师。以
English
and, know the four ultimate fruits. Transforming the lineage into an emanation body, maturing qualified disciples, and if the parents' lives are threatened, when the bindu appears as emptiness, there is no power of decline except for the size of a sesame seed. It is developed on the basis of non-decline. Methods and substances are stained and purified. The actions of arising, decaying, changing, and transforming, both internal and external secrets, should be known from the mouth of the lama. When practicing the innermost secret, the three situations of damaged channels, crippled channels, and weakened channels should be avoided, because there is no bliss. The signs of inner and outer secrets are purity, fragrant smell, pleasantness, sweet sound, beauty, possessing the radiance of bliss, and fondness for the Dharma. Accomplish the ability to keep secrets and great wisdom. Subjugating, overturning, averting, mixing, and obtaining qualities. Messengers are like distant robbers. Therefore, cherish and use the bindu sparingly. Starting from the arising of bodhicitta with five special qualities, because of wanting to strive completely for the benefit of others, it is not necessary to establish an emanation body. This is the manifestation of increasing qualities. The dakinis have not given this life essence except for this fortunate eon. Therefore, keep it secret from those without fortune, and praise those who have accumulated merit. Ema, what a wonderful Dharma! Do not let this path of fruit slightly leak into the winds of the Lesser Vehicle. Through one's own practice, like crystal, one can attain the Vajra body in one lifetime. Thus it was said. From the Secret Tantra of Samantabhadri, the Luminous Blazing Sun of Space, the chapter on the transmission of wisdom and knowledge, and the practice of bliss with the path as the fruit for those with desire, together with the fruit, is the ninety-ninth. ྅྅྅ Then, all the retinue offered with the clouds of offerings of Samantabhadri filling the sky, and then requested in one voice: Emaho! Teacher, Great Mother Buddha, whoever teaches the practice of becoming a Buddha, please teach how to make the uncontaminated wisdom manifest in the continuum. Ema, what a wonderful, supreme eon! After requesting thus, the Teacher emitted the radiance of a smile, and spoke thus in a clear, pure, and pleasant voice: Kyeho! Self-aware, radiant circle of dakinis, listen respectfully and keep it in mind. The son who has accumulated the two accumulations of the fortunate eon is the supreme instruction for witnessing enlightenment. The main practice is uncontaminated wisdom, and if you want to teach it in the continuum, satisfy the dakinis with a hundred ganachakras, and respectfully offer the precious mandala and your own body to the lamas. With
Chinese
努力前往高处僻静之地。首先是身语意三者，将九种行为完全放下。身体外在的行为，对于世间的一切散乱都放下。身体内在的行为是，身体要点的顶礼和绕转等全部放弃。身体秘密的行为是，身体要点的幻轮也全部放弃。语言外在的行为，世间俗语，全部彻底断绝。语言内在的行为，讲经说法和听闻讲说、念诵全部放弃。语言秘密的行为，念诵咒语和修持气脉全部放弃。心外在的行为，对于世间的一切庸常思绪全部放弃。心内在的行为，对于善念，本尊生起（བྷཻཾ，bhaiṁ，梵文种子字，摧破义）也全部放弃。心秘密的行为是，分别念和忆念执持也全部放弃。像这样放下九种行为，觉性智慧就会显露出来，在自然状态中融合和分离。比如如同清澈的水晶宝珠。这最初非常重要，在没有获得稳固之前要修习。比如如同清澈的镜子，任何形象都能清晰显现一样。如果彻却的意义没有清晰，即使顿超显现也会有能取所取。对于没有体验的空洞之见，就像掺了金粉的水杯。因此要好好修习这些。如是说。出自《普贤王母虚空光明炽燃日秘密续》，第一百品，关于顿超无上无漏智慧中，身语意三者的九种行为全部放下的章节。྅྅྅ 当时，觉性自明或普贤王母，在心间的金刚萨埵中无二无别地嬉戏，唱出了这首无二大乐之歌。奇哉！这奇妙的金刚歌，对于开示此密咒意义，法器的口诀极为珍贵。如果具备法器的九种功德，就能成为密咒心髓的法器。是度化众生的大船。实修的处所非常重要，密咒的关键在于差异。获得具备功德的处所后，禅定增长并获得稳固。如果遇到恶劣的处所，具相的弟子也会受到违缘的影响。特别是时间也非常重要，因为开示的时间有差异。智者应当重视时间的要点。夏季末秋季和葡萄小春季。
English
Strive to go to a high and secluded place. First, the three, body, speech, and mind, completely abandon the nine activities. Outward activities of the body, abandon all distractions of the world. Inward activities of the body are, abandon all physical actions such as prostrations and circumambulations. Secret activities of the body are, abandon even the physical exercises of the body. Outward activities of speech, worldly conversations, completely cut off everything. Inward activities of speech, abandon all religious talks, listening, explaining, and recitations. Secret activities of speech, abandon all mantra recitations and holding of the breath. Outward activities of the mind, abandon all ordinary thoughts of the world. Inward activities of the mind, abandon even the generation of deities (བྷཻཾ, bhaiṁ, Sanskrit seed syllable, meaning to shatter) with good intentions. Secret activities of the mind are, abandon even conceptual thoughts and mindfulness. By abandoning these nine activities in this way, awareness and wisdom will emerge nakedly, merging and separating in a natural state. For example, like a clear crystal gem. This is very important at first, practice until stability is achieved. For example, like a clear mirror, any image appears clearly. If the meaning of Trekchö is not clear, even if Tögal manifests, there will be grasping. For empty views without experience, it is like a cup of water mixed with gold dust. Therefore, practice these well. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the hundredth chapter, which is about completely abandoning the nine activities of body, speech, and mind in the wisdom of Tögal, the unsurpassed and undefiled. ྅྅྅ At that time, Awareness, self-luminous or All-Good Mother, playing inseparably in the Vajrasattva of the heart, sang this song of great inseparable bliss. Kyeho! This wonderful Vajra song, for revealing the meaning of this secret mantra, the instructions of the vessel are extremely precious. If one possesses the nine qualities of a vessel, one can become a vessel for the essence of secret mantra. It is a great ship for guiding beings. The place of practice is very important, the key to secret mantra lies in the differences. Having found a place with qualities, meditation increases and stability is attained. If one encounters bad places, even qualified disciples will be influenced by obstacles. In particular, time is also very important, because there are differences in the time of introduction. The wise should value the key points of time. Late summer, autumn, and small grape spring.
Chinese
于二时中奉为至上，迅速认识且觉受增长。不知时之要点的愚人，因不知时节的差别，本体断绝且失去觉受增长。果报乃一生之秘密真言要点，由殊胜的友伴而生。殊胜友伴具法得菩提，舍弃安乐之友而得痛苦。秘密真言是方便道，故积聚缘起之器物物品。无缘起物品则成就消失。此后引导弟子时，为令具缘者生起定解，当讲述传承的历史。传承近而深且源头可靠，从普贤王如来起次第讲述。因知传承殊胜，故生起甚深口诀加持的定解。因此当授予殊胜灌顶，有戏论之外瓶灌顶，无戏论之内在秘密灌顶，极无戏论之智慧本智灌顶，最无戏论之语灌顶，依次向具器之子展示。为令显现要点，授予无戏论的特殊五灌顶。获得灌顶则相续成熟，开启法门，一切秘密真言之义皆得成办。若未得秘密真言灌顶，又怎能生起甚深义之成就？此后修习前行，慈爱与悲悯是共同的法道，为入大乘而修习。如是修习七支功德，以无常、悲悯、慈爱之心，入法行于大乘道。从身语意三门的显现运行中，以共同、特殊、究竟之别，当知三种必要。此后区分身语，为令内在的错乱因耗尽，如是区分轮回与涅槃。焚烧六道种子与三毒，如是于内焚烧修习后，错乱因轮回的种子空尽，三门不再退转轮回。如是若种子未尽，则无法斩断轮回的连索。此后学习安住本然，于身语意三门生起错乱时，为令彼等解脱而安住本然。如是安住本然的功德，能平息地水火风的错乱病患，且能使执着自然解脱。如是若不安住本然则过患多，对诸功德有违逆之缘。此后修习返回本位，为证悟原始清净之义