Chinese
空行母的秘密命脉，虚空明焰，太阳的秘密续，秘密真言要诀宝藏大部中，中阴秘密篇章无上之部。 空行母的秘密命脉，虚空明焰，太阳的秘密续，秘密真言要诀宝藏大部中，中阴秘密篇章无上之部。
English
The secret lifeline of the Dakinis, the clear and radiant space, the secret tantra of the sun, from the great treasury of secret mantra key instructions, the supreme section on the secret cycle of the Bardo. The secret lifeline of the Dakinis, the clear and radiant space, the secret tantra of the sun, from the great treasury of secret mantra key instructions, the supreme section on the secret cycle of the Bardo.
Chinese
以子相遇的诀窍，是为了认识自显。从八种消融次第显现到进入母胎为止，被称为在有中漂泊的中阴。在那时，如果继续行善，就像在断裂的田埂上设置陷阱一样的诀窍，能使人往生到自性化身佛的刹土，这是第四种。好好听，记在心里！如是宣说。从普贤佛母虚空光明炽燃日光秘密续密咒心要藏中，分出中阴秘密篇章，这是讲述中阴的界限和诀窍数量的章节，第一百一十四章。྅྅྅ 再次，导师宣说：奇！诶嘎扎德，谛听！在自性生处中阴，以听闻、思维、བྷཻཾ་（藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）三者的绳索断开时，也有十种断法。必须证悟基位的实相，无垢法身。如果不能证悟，这个诀窍就会像下乘一样误入歧途。会有不证悟不共见解的过失。不仅仅是证悟那个基位，如果不证悟བྷཻཾ་（藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）超越修持，这个诀窍就会变成由人所造的论典。因为没有成佛之因，会有像被外缘所改造一样的过失。如果不说明基显现被无明众生所迷惑的方式，这个诀窍就和外道的颠倒见解一样，会有不能从根本上断除无明迷惑的过失。即使迷惑，如果不说明心上本自具有法身，觉性就会误入没有外缘的声闻小乘之法，会有不认识自生法身，从他处寻求佛陀的过失。如果不以比喻、意义、征相三种方式指示本自具有的法身，这个诀窍就和菩萨一样，即使清净了烦恼障，也会有不能清净所知障的过失。如果不能指示，法性显现一出现就认识就足够了，不需要བྷཻཾ་（藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）的要点，这个诀窍就和天神的教法一样，即使知道བྷཻཾ་（藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）也不知道解脱的过失。如果不说明认识法性的自显就是成佛，这个诀窍就和中观派一样，说没有见到心的承诺是基础，会有没有见到佛陀的色身和智慧的果的空性边见之过失。
English
Through the instruction of meeting the child, one shall recognize one's own appearance. From the arising of the eight stages of dissolution until entering the womb, it is called the Bardo of wandering in existence. At that time, by continuing good deeds, with instructions like setting a trap on a broken dike, one is born in the pure land of the Svabhavikakaya, this is the fourth. Listen well and keep it in mind! Thus, it was taught. From the Secret Tantra Key Treasury of the All-Good Mother, the Luminous Blazing Sun, the secret cycle of the Bardo is divided. This is the chapter, the one hundred and fourteenth, which explains the boundaries of the Bardo and the number of instructions. ྅྅྅ Again, the teacher taught: O Ekajati, listen! In the Bardo of the natural place of birth, when the rope of hearing, thinking, and Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed Syllable) is cut, there are also ten kinds of cutting. One must realize the stainless Dharmakaya, the reality of the ground. If one does not realize it, this instruction will go astray like the lower vehicles. There will be the fault of not realizing the uncommon view. It is not just realizing that ground, but if one does not realize that Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed Syllable) is beyond practice, this instruction will become a treatise made by a person. Because there is no cause for Buddhahood, there will be the fault of being like something transformed by conditions. If one does not explain how the ground appearance is mistaken by sentient beings due to ignorance, this instruction will be like the inverted views of the tirthikas, and there will be the fault of not cutting off the delusion of ignorance from the root. Even if one is deluded, if one does not explain that the Dharmakaya is inherently present in the mind, awareness will stray into the Dharma of the Shravaka children, which lacks the door of conditions, and there will be the fault of not recognizing the self-born Dharmakaya and seeking the Buddha from elsewhere. If one does not introduce the self-existing Dharmakaya with three aspects: example, meaning, and sign, this instruction will be like a Bodhisattva, and even if the obscurations of afflictions are purified, there will be the fault of not purifying the obscurations of knowledge. If one does not point out the key point that it is sufficient to recognize the appearance of Dharmata as soon as it arises, and that Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed Syllable) is not needed, this instruction will be like the teachings of the gods, and even if one knows Bheṃ (藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：Seed Syllable), there will be the fault of not knowing liberation. If one does not explain that recognizing the self-appearance of Dharmata is Buddhahood, this instruction will be like the Madhyamikas, saying that there is no acceptance of seeing the mind as the basis, and there will be the fault of the extreme of emptiness, not seeing the Rupakaya and wisdom of the Buddha as the result.
English
Da. If the Buddha did not demonstrate benefiting others through the form body, then the basis of this teaching, the immaculate Dharmakaya, would be like a yaksha, and there would be the fault of the Buddha's compassion being cut off. If, after demonstrating benefiting others, the Buddha's passing into nirvana was not shown, then there would be the fault of not distinguishing between the basis and the result. Therefore, this division of ten distinctions is far superior to the previous instructions. Listen without frowning! The instructions of ten sections will be taught. Such instructions, the example of realizing what has not been realized is shown like a fainting person awakening. The extent of understanding what has not been understood is shown like a prince wandering among the people being enthroned. The extent of knowing what has not been known is shown like guiding someone who does not know the way. The extent of obtaining what has not been obtained is shown like a poor person finding wealth. The example of liberating what has not been liberated is shown like a prisoner being freed from shackles. The example of clarifying what is unclear is shown like filling darkness with a butter lamp. In short, the Buddha is different from the mind, the path is different from bham pa, and the result is different from the three kayas, there is a separation in between. Therefore, listen well to its meaning! This division of ten distinctions is far superior to the previous instructions. Thus it was said. From the Secret Tantra Key Treasury of the All-Good Mother, the Clear and Blazing Sun, the chapter on showing the unsurpassed instructions as being superior through ten distinctions, the one hundred and fifteenth chapter. ྅྅྅ It was also said: Listen, great Dakini, powerful lady of action! The reality of the basis is like this: Awareness has never arisen from the very beginning, and the teacher who seeks the place of arising from elsewhere is mistaken. Awareness has never existed from the beginning, and the teacher who seeks the place of existence is mistaken, this is the second. Awareness has no place of arising, it is free from going and coming, and the teacher who seeks the final place of going is mistaken, this is the third. Awareness is free from any shape or color, and the essence is emptiness, the nature is clarity, compassion is unceasing, etc., identifying it with many names, forms, and colors is the fourth mistake. Without abandoning the five poisons and without cultivating wisdom, taking the naked awareness that is free from extremes as the Buddha, but dividing the five poisons and wisdom into many and engaging in taking and abandoning, the teacher is considered mistaken, this is the fifth mistake. The body
Chinese
从一开始，这就是一个巨大的宫殿。第六，上师介绍了痛苦的图画，并指出这是个错误。第七，觉性从一开始就是佛，但现在各种各样的流动念头，当下自解脱，并指出这是个错误，即认为这能让人成佛。第八，不认识自己的显现和自己的面目，这本身就是地狱，却认为在地狱之外还有一个独立的地狱。第九，无谬、自明的觉性本身就是觉性的智慧，却认为有一个独立的、好的佛，并介绍它。第十，做bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）的努力本身也是一种束缚，却指出专注于身体姿势、气息等多种方法是错误的。第十一，行为上没有扬弃和接纳，任何显现都是赤裸解脱、大平等性，却断定并指出，将时间、扬弃和接纳的境况、扬弃和接纳、以及给予和接受等多种事物都视为一体，都是错误的。这是对超越下乘的观点的确立。 唉玛，无所依的见地是见地之最胜！ 无bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）的bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）是bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）者之最胜！ 无行之行是行之最胜！ 无身之身是身之最胜！ 无语之语是梵天之语！ 离念离思之智慧意！ 觉性本初清净无垢！ 如是说。这是普贤佛母密续明点觉性本初清净确立之第一百一十六品。 ྅྅྅ 嗟呼！空行事业自在母谛听！ 此地不需要bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）。仅仅通过证悟就能成佛，会生起三种自生法：未在经文中揭示的口诀，觉性显现自解脱而证悟成佛。那时没有叫做佛的名号，因此没有法。不由心而生的bhém（བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṁ，种子字）自现而证悟成佛。在意识和心念未生起之前就已解脱。那时因为没有忆念和执着，不从因产生的果，三身自现而证悟成佛。不依赖任何因缘，三身的基础自然获得。为何境的解脱基础由自光所成？身的解脱基础由自显色身所成？意的解脱基础由觉性的智慧自生所成？如是说。普贤佛母虚空明亮燃。
English
From the very beginning, this is a great palace. Sixth, the master introduces the picture of suffering and points out the mistake of believing it. Seventh, awareness is Buddha from the very beginning, but the various fleeting thoughts of the present moment are self-liberated in an instant, and it is a mistake to show that this leads to Buddhahood. Eighth, not knowing one's own appearances and one's own face is itself hell, but it is a mistake to think that there is a separate hell outside. Ninth, the unerring, self-luminous awareness is itself the wisdom of awareness, but it is a mistake to think that there is a separate, good Buddha and to introduce it. Tenth, the effort of doing bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) is itself a bondage, but it is a mistake to show that focusing on body postures, breath, and so on, is the only way. Eleventh, in conduct, there is no rejection or acceptance, and whatever appears is naked liberation, great equanimity, but it is decided and shown that considering time, the circumstances of rejection and acceptance, rejection and acceptance, and giving and receiving, etc., as one, is all a mistake. This is the establishment of a view that is far superior to the lower vehicles. Ema, the view without reliance is the supreme of views! The bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) without bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) is the supreme of bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) practitioners! The action without action is the supreme of actions! The body without body is the supreme of bodies! The speech without speech is the speech of Brahma! The wisdom mind free from thought and conception! Awareness is primordially pure and stainless! Thus it was said. This is the one hundred and sixteenth chapter, the establishment of the primordially pure awareness of the Kuntuzangmo Secret Cycle Thigle. ྅྅྅ Kyeho! Listen, Dakini, powerful mother of karma! There is no need for bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) in this ground. Buddhahood is attained through mere realization, and three self-arisen dharmas arise: the oral instructions not shown in the scriptures, awareness appearances self-liberate and attain Buddhahood. At that time, there is no name called Buddha, therefore there is no Dharma. The bhém (བྷཻཾ, Devanagari: भैं, Romanized Sanskrit: bhaiṁ, seed syllable) that is not born from the mind arises spontaneously and attains Buddhahood. Liberation occurs before the arising of mind and thought. At that time, because there is no memory or grasping, the fruit that does not arise from causes, the three kayas arise spontaneously and attain Buddhahood. Without relying on any cause or condition, the foundation of the three kayas is naturally obtained. Why is the basis of liberation of the environment made of self-light? The basis of liberation of the body is made of the self-appearing form body? The basis of liberation of the mind is made of the self-arisen wisdom of awareness? Thus it was said. Kuntuzangmo, space clear and blazing.