English
From (here). Without abandoning afflictions, abiding in one's own nature, one can directly see the nature of reality. At this time, one obtains the root power of awareness. After that, experiences and appearances gradually increase, light expands, and bindus increase. Appearances, awareness, and experiences all increase. Continuing to practice, awareness is like a pigeon flying. Worms, lice, etc., will not appear on the body. Continuing to increase upwards, awareness is like a wild animal running. There are no wrinkles on the body, and one becomes young. One is free from the suffering of food and drink. One will not be separated from that appearance. False speech disappears, and one becomes silent. Continuing to increase experience, bindus, solitary deities, parent deities, and retinues and mandalas appear. After that, all mental appearances cease. Unprecedented dharmas arise from within. Thoughts of enemies and friends will not arise in the mind. After that, when one reaches the peak, light pervades the three thousand worlds, and bindus, dakinis, and other forms appear. After that, the mandala appears completely. The body, as soft as wool, is filled with light. The two empty lamps, with peaceful and wrathful deities, complete the mandala gau box union. Day and night, appearances are continuous. One's own substantial body transforms into light. Sometimes at the tips of the fingers, the fingers are spread out and swollen. One is free from the concepts of samsara and nirvana. The body will not be overcome by external enemies. This naked, clear awareness, all illusions dissolve into the dharmadhatu. Free from hope and fear, negation and affirmation, it is said that all dharmas are exhausted. One obtains autonomy over birth and entry. One becomes enlightened in the dharmadhatu of the three kayas. When appearances are seen in this way, twelve signs appear in sequence. Practicing in this way in sequence, it is indicated through the four yogas of view, bhéṃ (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Chinese literal meaning: bhéṃ), conduct, and result. First is the nature of view, the way of realization, definition and classification, and the method of practice and six characteristics. All outer, inner, and secret aspects are seen and realized as one in nature. Seeing directly with the eye of dharmata, it is called view. For the individual desires of sentient beings, it is considered to be the clinging of mind. Therefore, this is directly superior. When looking back at the transformer itself, it is like hail that is naturally liberated without being abandoned. The secret is kept in an inconceivable state. One is free from the mere thought of clinging to dharma. In the state of primordial purity, dharma is exhausted. Actionless perfection is called view. The best is without remainder, the middle is bardo, and the lowest is the nirmanakaya.
Chinese
是佛。本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性是本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的方式。 定义、分类、修持方法。 本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的名称有六种。 本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性有三种： 本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所作、本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）能作、方法之本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 舍弃懒惰懈怠， 恒常安住于本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的定义是安住的缘故。 本（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的名称虽然很多， 但双运最为甚深。 为了将善行置于天平之上， 应当修习四座瑜伽。 为了日夜不离佛法， 名称称为日夜结合。 行持的自性是行持的方式， 定义、分类、修持方法。 行持的名称也有六种。 行持的自性是味平等， 于自生自解脱中行持。 首先以十种法行等， 学习将恶业转化为善业。 其次区分轮回与涅槃的界限， 第三将苦行纳入道中。 广说有二十一种， 但行持的数目归纳为七种。 如瓶子、野兽、奔跑， 乌鸦、疯子、狮子， 以狗、猪等引导道路， 人也能驾驭苦行。 果的自性是方式或方法， 定义、分类、修持方法。 果的名称和意义有六种： 果，是指占据稳固的地位， 如国王占据王位一样， 是不可改变、不可逆转的。 果是显示成熟， 不会被因缘摧毁，没有分别念。 成熟被称为果。 如果分类，则有两种： 暂时和究竟。 名称是任运清净， 果是大圆满任运成就。 如是，仅凭四种瑜伽， 不舍弃而修持， 如何获得果的方式， 是正等觉佛陀， 和现证菩提两种。 在无余的蕴界中， 于法界中成佛无余， 光明、身、舍利和声音， 显现出来是现证圆满。 无论获得哪一种， 从大悲的角度出发，利益他众， 都是不费力气就能实现的。 如果从修持中， 因缘导致障碍而失去身体， 内外呼吸停止时， 五光的景象会在中阴显现。 认识到这一点并与之结合， 觉性金刚续， 声音、光芒、射线
English
Is Buddha. The essence of Bhim is the way of Bhim. Definition, classification, practice method. There are six names of Bhim. There are three essences of Bhim: Bhim to be done, Bhim to do, the Bhim of method. Abandon laziness and idleness, always abide in Bhim. The definition of Bhim is because of abiding. Although there are many names of Bhim, dual union is the most profound. In order to put good deeds on the scale, one should practice the four-session yoga. In order to pass the day and night in Dharma, the name is called day and night union. The essence of conduct is the way of conduct, definition, classification, practice method. There are also six names of conduct. The essence of conduct is taste equality, conduct in self-arising self-liberation. First, with ten Dharma practices, etc., learn to turn bad karma into good. Second, distinguish the boundary between samsara and nirvana. Third, take asceticism into the path. Although there are twenty-one elaborations, the number of conducts is summarized into seven. Like a vase, a wild animal, running, a crow, a madman, a lion, the road is led by dogs and pigs. People can also control asceticism. The essence of the fruit is the way or method, definition, classification, practice method. There are six names and meanings of the fruit: Fruit means occupying a firm position, just like a king occupying the throne, it is unchangeable and irreversible. Fruit is the display of maturity, it will not be destroyed by conditions, there is no conceptualization. Maturity is called fruit. If classified, there are two types: temporary and ultimate. The name is spontaneously pure, the fruit is Dzogchen spontaneously accomplished. Thus, only by the four yogas, without abandoning and practicing, how to obtain the fruit is the perfectly enlightened Buddha, and the two of manifest enlightenment. In the realm of aggregates without remainder, becoming Buddha without remainder in Dharmadhatu, light, body, relics and sound, appearing is manifest perfection. No matter which one is obtained, from the perspective of great compassion, benefiting others, can be achieved effortlessly. If from practice, due to conditions causing obstacles and losing the body, when the inner and outer breaths stop, the appearance of the five lights will appear in the bardo. Recognize this and combine with it, awareness Vajra lineage, sound, light, rays.
Chinese
以及身之净土，仅见即可知晓，仅知晓即可解脱。其本初清净即已稳固。于三身法界中成佛。若对佛法生起信乐，却无暇实修，则传授窍诀之精华。区分四中阴的界限，明示系缚解脱之迁识，并使认知次第融入。结合六灯之意义，以三句要义进行实修。于原始之地解脱之要诀，依根器高低次第，上、中、下三种，确定划分为三三九种，获得解脱毫无疑问。或者于法性中阴中，于二十一天内成就。唉玛！具缘之种姓之子，若不领悟此要诀，即使行持十善，亦无法从轮回中解脱。即使曾经造作五无间罪，相遇此法，亦不可能堕入恶趣。若将此法与系缚解脱相结合，六年内五蕴即可彻底清净。若无此法，无论修持何法，即使于劫中听闻、思维、修持班（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），亦无望于劫中成佛。为何不领悟这直指的要诀？三藏九乘之诸法，对此要义毫无触及。因此，此法胜过一切。于基位上，智慧自然成就。以方便道，于刹那间直观，见即解脱，毫无疑问。为何空行以实相示现？修持此法之士夫，与普贤父母无有分别。空行母如身影般相伴。与此法以语句结缘者，亦可于三世中无碍解脱。仅以耳听闻其音声，亦可断除此庸常之生。谁能亲见此直指之要诀，即可于法性中阴中成佛。为何此乃是真如智慧？见即知解脱，同时生起。为何其他宗派，即使历经千年修持班（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），亦无法得见此法？此法于刹那间即可开示。即使是历经千年造作罪业之辈，修持此法六年，亦可无余成佛。为何自性是直见的？于觉性智慧之自性上，不会被罪业之过患所染污。即使行持善业，亦不执著于利益。觉性超越善恶之意义。如是之口诀，由空行之主以恭敬守护。
English
And the pure realms of the body, just seeing them is to know, and just knowing is to be liberated. Its original purity is secured. Buddhahood is attained in the sphere of the three kayas. Even if one is devoted to the Dharma, but has no time to practice, then bestow the essential pith instructions. Differentiate the boundaries of the four bardos, clarify the transference of consciousness of bound liberation, and cause the recognition to dissolve in sequence. Combining the meaning of the six lamps, practice with the three words. The key to liberation in the primordial ground, according to the order of high and low faculties, the three, superior, middling, and inferior, definitely differentiate into three threes, nine, there is no doubt of obtaining liberation. Or in the bardo of dharmata, it is accomplished within twenty-one days. Ema! Son of a fortunate lineage, if you do not realize this key point, even if you practice the ten virtues, you will not be liberated from samsara. Even if you have committed the five inexpiable sins, meeting this will not cause you to fall into the lower realms. If this and bound liberation are combined, in six years the aggregates will be completely exhausted. Without this, whatever else is practiced, even if one listens, contemplates, and practices bheṃ (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Chinese literal meaning: seed syllable) for kalpas, there is no hope of becoming a Buddha in a kalpa. Why not realize the directly pointing key point? All the dharmas of the three pitakas and nine vehicles do not touch upon this meaning. Therefore, this is superior to all. On the ground, wisdom is spontaneously accomplished. With skillful means, in an instant, seeing it, one will be liberated without doubt. Why is it shown by the actual dakinis? The person who practices this is no different from Samantabhadra and Samantabhadri. The dakini accompanies like a body and its shadow. Even being connected to this with words, one will be liberated without obstruction in three lifetimes. Even just hearing the sound with the ears, this ordinary birth will be cut off. Whoever sees this directly pointing key point will become a Buddha in the bardo of dharmata. Why is this the actual wisdom? Seeing, knowing, and liberating arise simultaneously. Why do other vehicles not see this, even after practicing bheṃ (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Chinese literal meaning: seed syllable) for a thousand years? This shows it in an instant. Even a person who has committed sins for a thousand years, practicing this for six years, will become a Buddha without remainder. Why is the essence directly seen? On the essence of awareness and wisdom, there is no stain of the fault of sin. Even if one practices virtue, one does not attach to benefit. Awareness transcends the meaning of good and evil. Such a pith instruction as this is respectfully guarded by the chief of the dakinis. Ba.
Chinese
我们这颗心髓的明点，次第交付给具足五种功德的儿子。说完后，导师父母融入无生之法界。眷属们也随之欢喜，恭敬地赞叹。出自《普贤王母虚空光明炽燃太阳秘密续》秘密真言要诀藏，心导师金刚萨埵父母，将续部的所有意义归纳为一体，以金刚歌唱诵的章节，第一百三十八品。྅྅྅当时，在那时，极度凶猛的黑怒母，仅仅通过弹舌之声，就使所有尸陀林的母曜们不由自主地聚集并执行任务，斩断所有邪见者和贝当（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），行邪法的鲁扎的性命，取出心，吃肉，饮血，吮吸脑髓。从身语意中化现出数百万的母曜，发出猛烈的声音。甚至金刚手菩萨也感到恐惧战栗，所有事业的忿怒尊都无法动弹，被其威力所压制。从身体中发出摧毁的药物混合物，黑白各一万六千种。从语中发出摧毁的猛烈事业章节一万六千种。从意中发出摧毁的恶咒，断绝接触一万六千种。从功德和事业中发出断绝、击打的猛烈事业六十四万种。当时，身语意的眷属们这样祈请道：唉玛，伟大的母曜请垂听！如此伟大的歌，对于那些持有并修习它的人，以及那些对修行制造障碍和持邪见的人，请以慈悲忿怒的力量，施予救度的任务吧！说完，怒母亲自说道：谛听，种姓的母眷们！未来寿命衰减之时，修持的障碍和邪见增多。那时，为了惩罚和摄受，我将详细讲述，请恭敬谛听。这有三种方式：外、内、秘密的修持。首先，外修持是：在黑岩洞或险峻之地，具有清净誓言和坚定毅力的人，在彻底获得傲慢者的命权后，准备前行仪轨，布置坛城和挖掘坑穴，准备四根铁橛和食子，以及人血等各种血，以及芥子、毒药等供品。准备林伽和泄