English
Where? There is no place to take birth. There is no mind that grasps inwardly. There is no self that takes birth. When the power of self-appearing awareness is perfected, one recognizes the ground and knows its nature. Having severed decisiveness and doubt, the stream of birth is cut off. The fourfold transparency is: Because the mandala of self-appearance dawns transparently, the body has no obscurations, and one becomes enlightened. Because self-grasping dawns transparently, the appearances of the world are purified, and one becomes enlightened from the objects of external grasping. Because the wisdom of the heart dawns as the nature of reality, consciousness dissolves into the ground, and one becomes enlightened because there is no mind that grasps inwardly. Because memory and wisdom dawn transparently, ignorance awakens in an instant, and one becomes enlightened. Furthermore, there are three, each with three levels: The highest of the three become enlightened in the manner of a lion leaping. The intermediate become enlightened in the manner of a gau box closing. The lowest become enlightened in the manner of a great arrow being shot. Of the intermediate three: The highest become enlightened in the manner of a rabbit being caught. The intermediate become enlightened in the manner of a garuda and an egg. The lowest become enlightened in the manner of a small worm and an egg. The lowest three are: The highest become enlightened like a guest arriving in their own country and being at ease. The intermediate become enlightened like a child running into its mother's lap. The lowest are like a grandson going to the loving home of his grandmother, becoming enlightened with joy. Therefore, the secret instructions are the heart's blood of the dakinis, so keep them secret! Thus it is said. From the Secret Essence Treasury of the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun, the chapter on teaching all the crucial points of the instructions, the one hundred and twenty-ninth chapter. ྅྅྅ Listen! The way in which the Buddha benefits others with the form body after enlightenment is as follows: In the body of perfect enjoyment, the compassionate emanation body arises, and in the billionfold three-thousandfold world systems, he speaks inconceivable gates of Dharma, and teaches each of the six realms according to what is appropriate. In particular, even one like Shakyamuni Buddha speaks the Dharma by observing in six ways, considering demons, ordinary beings, and those of inferior vehicles. Speaking by observing intelligence is speaking by applying to the superior, intermediate, and inferior. Speaking by observing afflictions is speaking by applying to desire, hatred, and ignorance. Speaking by observing the three intentions is speaking by applying to the Sutra Pitaka,
Chinese
意指乘。对于那些说没有前世后世，没有因果的人，显示是存在的。律藏意指个体。对于身体和语言的罪恶自行其是，意指守护身体和语言的戒律。论藏意指声闻乘的波罗蜜多，因为声闻乘将因的法性，以及见解的能取所取视为究竟，因此看不到果的佛陀的真谛，为了能够看到，宣说了果的法。密咒意指三者，因为三者的见解无法进入bhairava（梵文），积累了无数劫的资粮，并且对欲望等宣说，阿底大圆满，意指所有内外乘，观看后宣说，未做下乘之法的传承不会断绝。做了没有出生的，超越了法，显示了远离勤作和修持。这些是六种观看的法宣说的方式。eka jati（梵文）听着！这些法的修持的果实，会产生三种僧团：声闻，菩萨，和如来藏性。这些虽然与下乘的词语相同，但在意义上，法和道的差别是这样的：果和成就的差别，阿罗汉和菩萨的差别，这些和自生佛的差别，这些和具缘者的差别。其中，声闻阿罗汉，身如白云，语无法为他人说法，心念强烈，不生烦恼，是寂止一境性。行为只做自利。菩萨如月亮。语无法为他人说法。心为了自己的利益，法性空性bhairava（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖畏）。是寂止一境性和佛陀，为了他人的利益，对众生生起悲悯和慈悲。有神通，安住于地。行为以六度波罗蜜多做自他二利。这些和佛陀的差别是：佛陀具有无二无别的三身，宣说了无数的法门，心安住于自生智慧，具有一切智智，光明无量，不需要经历地道。这些和获得如来持明成就后，自解脱的明觉的差别是：
English
It refers to the vehicle. To those who say there is no past and future life, and no cause and effect, it shows that they exist. The Vinaya refers to individuals. Regarding the body and speech committing sins on their own, it refers to guarding the precepts of body and speech. The Abhidharma refers to the Paramita of the Hearers, because the Hearers see the nature of the cause, and the grasping and the grasped of the view as ultimate, therefore they do not see the truth of the Buddha of the fruit, in order to be able to see, the Dharma of the fruit is proclaimed. The Secret Mantra refers to all three, because the view of the three cannot enter bhairava (Sanskrit), accumulating merits for countless kalpas, and speaking to desires, etc., Ati Dzogchen, refers to all outer and inner vehicles, watching and then speaking, the lineage of the Dharma of the lower vehicle will not be cut off. It has made the unborn, transcended the Dharma, and shown that it is free from effort and practice. These are the ways in which the six views of the Dharma are proclaimed. Eka Jati (Sanskrit) listen! From the fruit of the practice of these Dharmas, three Sanghas will arise: Hearers, Bodhisattvas, and Tathagatagarbha. Although these are the same words as the lower vehicle, in meaning, the difference between Dharma and path is as follows: the difference between fruit and accomplishment, the difference between Arhat and Bodhisattva, the difference between these and Pratyekabuddha, the difference between these and the fortunate ones. Among them, the Hearer Arhat, the body is like a white cloud, the speech cannot teach Dharma to others, the mind is strong in mindfulness, does not generate afflictions, is the samatha of one-pointedness. The behavior is only for one's own benefit. The Bodhisattva is like the moon. The speech cannot teach Dharma to others. The mind, for its own benefit, the emptiness of Dharmata bhairava (Tibetan: བྷཻ, Sanskrit Devanagari: भै, Sanskrit Romanization: bhai, Chinese literal meaning: fear). Is the samatha of one-pointedness and Buddhahood, for the benefit of others, generates compassion and loving-kindness for sentient beings. Has clairvoyance, abides on the ground. The behavior does both self and other benefit with the six Paramitas. The difference between these and the Buddha is: the Buddha has the indivisible three bodies, proclaimed countless Dharma doors, the mind abides in self-arisen wisdom, has all-knowing wisdom, infinite light, does not need to go through the bhumis and paths. The difference between these and the self-liberated awareness after obtaining the accomplishment of the Tathagata Vidyadhara is:
Chinese
从原始的佛陀开始，道路显现成佛，果位圆满成佛后，法身行遍虚空之义，报身行遍显现之义，化身行遍觉性之义。超越了界限。此时，基始本觉的法报化三身虹化，本体空性法身虹化后，如满月般照亮整个天空，内外无别。自性光明报身虹化后，内里报身显现为光芒万丈的净土和身。大悲无间化身虹化后，五智的自性光芒，如前所述的大悲化身，在每个众生面前显现一个化身，示现与其根器相应的法门，以及见修行果。因此，此诀窍是不依赖三身的法，务必珍藏。如是说。从《普贤王母明空炽燃日光密续密咒要诀》中说：解脱不足够，必须成佛；成佛不足够，必须行利他之事。第一百三十品完毕。 唉，谛听！行利他之事后，示现佛陀入灭，这是佛陀的伟大圆满，进入珍宝之匣。自显清净故行利他时，没有他显的境。觉性于无垢虚空中显现故，没有bhém（भैं，梵文种子字，bhraiṁ，恐怖，怖畏）的忆念。通达一切的智慧明晰故，没有行持圣法。有智慧之身故，没有众生的色身。有不生之义的语故，没有众生的语言。心性法性觉性自明故，没有感受他者的意识之心。果位圆满成佛后，没有我执。五智清净之眼存在，没有错觉之五根。自性坛城不杂而自明，犹如分辨是非。过去未来，黑暗光明，元素，有形之物，以及轮回之法全部清净。法身无有痛苦而生起，因此命名为入灭。身无有遮蔽故，色的错觉消失。没有呼吸的吐纳故，元素的错觉消失。没有
English
From the original Buddha, the path manifests as enlightenment, and after the fruition of complete enlightenment, the Dharmakaya performs the meaning of pervading the sky, the Sambhogakaya performs the meaning of pervading appearance, and the Nirmanakaya performs the meaning of pervading awareness. It transcends limitations. At this time, the three bodies of the ground-basis primordial Buddha rainbowize. The essence, emptiness, Dharmakaya rainbowizes, and like a full moon in the sky, it is clear without inside or outside. The self-nature, clarity, Sambhogakaya rainbowizes, and inside, the Sambhogakaya manifests as a radiant pure land and body. The unceasing compassion, Nirmanakaya rainbowizes, and the self-radiance of the five wisdoms, the compassion Nirmanakaya, as mentioned above, manifests a manifestation in front of each sentient being, showing the Dharma gate that corresponds to their mind, as well as the view, conduct, and fruition. Therefore, this instruction is a Dharma that does not rely on the three bodies, so keep it precious. Thus it is said. From the "Secret Essence of the All-Good Mother, Luminous Blazing Sun Tantra Secret Mantra Key Treasury": Liberation is not enough, one must become a Buddha; becoming a Buddha is not enough, one must act for the benefit of others. Chapter One Hundred and Thirty is complete. Alas, listen! After performing the benefit of others, showing the Buddha's parinirvana is the complete greatness of the Buddha, entering into a jewel box. Because self-appearance is pure, when benefiting others, there is no object of other-appearance. Because awareness arises in the stainless space, there is no memory of bhém (भैं, seed syllable in Sanskrit, bhraiṁ, terror, fear). Because the wisdom of knowing all is clear, there is no practice of holy Dharma. Because there is a body of wisdom, there is no form of sentient beings. Because there is speech of unborn meaning, there is no language of sentient beings. Because the nature of mind, Dharma nature, awareness is self-illuminating, there is no mind of perceiving the consciousness of others. After the fruition of complete enlightenment, there is no self-grasping. The eyes of the five purified wisdoms exist, there are no five senses of illusion. The self-nature mandala is unmixed and self-clear, like distinguishing between right and wrong. Past and future, darkness and light, elements, tangible things, and all the Dharmas of existence are all purified. Because the Dharmakaya arises without suffering, it is named parinirvana. Because there is no obscuration on the body, the illusion of form disappears. Because there is no inhalation and exhalation of breath, the illusion of the elements disappears. There is no pleasure or pain of the elements.
Chinese
因为没有，所以说是有漏的错觉消失了。佛陀的涅槃也被认为是珍贵的。这样说。出自《普贤王母虚空光明燃烧太阳秘密续》秘密真言要诀藏，关于无上秘密之部，讲述涅槃之章，第一百三十一品。྅྅྅ 此外，以爱噶扎德的业力自在母为主，所有空行母都这样劝请道：唉呀，大母黑怒母，请您开示直至法性中阴解脱的诀窍，真是太稀奇了！啊啦啦吼！奇妙的表征融入。如果根器有差别，或者对于恶业深重的人，请您开示在有中阴时如何显现。这样，以外内秘密的供养使之欢喜后祈请。导师露出微笑的光彩，赐予教言：唉呀，聚集的眷属们，请恭敬谛听！如果没有获得上师的引导，无论如何修持怖畏金刚（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：怖畏金刚种子字），也不认识法性中阴的五天，为什么对那个身体感到恐惧？对声音感到害怕。对光感到恐惧。对光芒感到害怕。所有显现都变成敌人。所有的声音都变成阎罗王的呼唤：抓住！打！捆绑！这个地方的人，这个名字的人，夺走生命！各种各样的声音响起。所有的身体都变成天龙八部、魔和阎罗王，感到恐惧。身体的所有光芒都变成各种各样的武器，显现为刺入自己的心脏。智慧的光芒如同百万个太阳般显现，无法直视。在那里因为害怕而逃跑，所有的本尊都聚集到自己的一方，再次感到恐惧。害怕。恐惧。昏厥。倒下。在那个时候，自己的身体变成没有肉身的意身，如同八岁的孩子。寿命长达二十一天，认为还有前世的身体。根器齐全，没有任何阻碍，具有与圣者相同的神通。在中阴时，内在又内在，具有清净的天眼和锐利者的眼力。想到以前的善与非善的习气，以及心与所依分离的力量，回忆起自性的习气而感到害怕。无论如何也无法停留在一个地方。