English
Oṃ. The chapter on teachings, the one hundred and twenty-sixth. Again, the Teacher said: Medium beings are liberated in the bardo of dharmatā in three ways. Listen! In the first instant, there is only the wind of the arising of wisdom. Second, the guru's instruction is recognized with a start. Third, having arisen with the realization that is inseparable from the Buddhas of the past, they mix and mingle, accomplishing great benefit for beings. The middle of the medium are liberated in six instants. First, outer and inner delusion cease. Second, one's own radiance is clear as light. Third, abiding in one's own clarity. Fourth, wisdom arises with a start. Fifth, intention is perfected. Sixth, mind dissolves into the dharmakāya. In the state of the three kāyas, from the original ground, one attains one's own ground and brings forth benefit for others. The lowest of the medium are liberated in five days of meditation. That is, the outer arising, like the setting sun, ceases to appear. The inner arising, like twilight, the six consciousnesses cease. The secret arising, like the rising sun, arises as light. The wisdom of realization arises at the same time. On the first day, blue light, dharmadhātu wisdom, the Tathāgata family appears. On the second day, white light, mirror-like wisdom, the Vajra family appears. On the third day, yellow light, equanimity wisdom, the Ratna family appears. On the fourth day, red light, discriminating wisdom, the Padma family appears. On the fifth day, green light, accomplishing wisdom, the Karma family appears. At the same time as all of these, directly, directly, all the wrathful ones appear completely, the mandala of peaceful and wrathful ones appears completely. At this time, the six abhijñās appear. With the eye, one sees the dharmakāya above, the sambhogakāya in the middle, and finally the pure lands of the nirmāṇakāya. With the ear, one hears the speech of the dharmakāya, the single-pointed wisdom, directly hears the sambhogakāya, and below hears the sounds of the six realms. With the mind, one knows the dharmakāya, sambhogakāya, nirmāṇakāya, and the minds of the beings of the six realms. The place is also the same as that. The abhijñā of action knows all the causes and effects of nature. The abhijñā of magical power obtains power over birth and entering. The nirmāṇakāya, the six Thubpas, etc., benefit sentient beings in whatever way is appropriate for each. Also, from that, benefiting beings, like rays of light emanating from the tongues of the sambhogakāya father and mother, like a skein of colored threads, a pure person performs the generation and completion
Chinese
进入眼中。进入父亲的母亲，传递身体的形状。在母亲的莲花池中盘旋，以无别的伟大一体之状态利益众生。又从中显现，从前者显现后者，传承不断绝，化身遍布十方。所谓的圆满大，力量具足者，威力持有者，举起者，以及作为基础的四者显现，被称为举起智慧于虚空。解脱之缘起自然显现。元素融入母体，清净与污垢融入法界。所谓的融入智慧法界，八种融入方式同时发生。智慧盘旋于虚空，进入自然成就珍宝的容器中。彼时，觉性安住于自处，法身不变，如金刚之身显现于觉性中，不间断的智慧如雍仲般的生命。恒常的禅定无有聚散，如河流般的意，觉性无有明暗，获得如太阳精华般的状态，从而把握自地。这是无有迁变的要点，轮回与涅槃无别融合的要点。这是彻底撼动轮回的教言，因此，务必守护极其珍贵、秘密且无上的部分。如是说。从《普贤佛母虚空光明炽燃日之秘密续部秘密咒语要诀》中，讲述中等根器者于法性中阴解脱之方式的章节，第一百二十七品。谛听！即使广说却未能汇集，以简要的方式指示理解，汇集为六盏灯。安住的基础之灯，明点以扩展的方式安住，譬如酥油遍布于牛奶中。心识肉之灯，明点堆积之方式，譬如将蜡烛置于光室中。白色柔脉之灯，明点如阳光般显现，譬如，犹如太阳照耀于星辰之上。远放水之灯，明点光彩显现，譬如，太阳从东方山上升起，照亮西方的山。中阴时之灯，修持显现。譬如，如同与先前熟悉之人相遇。究竟果之灯，明点成熟为精华，如同搅拌牛奶而获得酥油。
English
Entering the eyes. Entering the mother of the father, transmitting the form of the body. Circling in the lotus pond of the mother, benefiting beings in the state of indivisible great oneness. Again, arising from that, the latter arising from the former, the lineage is not cut off, emanations spread in the ten directions. What is called the Great Perfection, the one endowed with power, the one holding strength, the one who lifts up, and the four that are the basis appear, which is called lifting wisdom into the sky. The conditions for liberation arise naturally. The elements dissolve into the mother, purity and impurity dissolve into the dharmadhatu. What is called dissolving into the wisdom dharmadhatu, the eight ways of dissolving occur simultaneously. Wisdom circles in the sky, entering into the spontaneously accomplished precious container. At that time, awareness abides in its own place, the dharmakaya is unchanging, like a vajra body appearing as form in awareness, uninterrupted wisdom is like a swastika-like life. Constant samadhi without gathering and scattering, like a river-like intention, awareness without clarity and obscurity, obtaining a state like the essence of the sun, thereby grasping one's own ground. This is the great point of immutability, the great point of the indivisible blending of samsara and nirvana. This is the instruction for thoroughly shaking samsara, therefore, be sure to guard the extremely precious, secret, and unsurpassed part. Thus it is said. From the "Secret Tantra Key Treasury of the All-Good Mother, Luminous Blazing Sun Secret Lineage," the chapter on how those of middling faculties are liberated in the bardo of dharmata, the one hundred and twenty-seventh chapter. Listen! Even if explained extensively but not gathered together, it is instructed to understand in a concise way, gathered into six lamps. The lamp of the abiding ground, bindus abide in an expansive manner, like butter spreading in milk. The lamp of mind-flesh, the manner of piled bindus, like placing a candle in a light room. The lamp of the white soft channels, bindus appear like sunshine, for example, like the sun shining on the stars. The lamp of far-reaching water, the radiance of bindus appears, for example, like the sun rising on the eastern mountain, illuminating the western mountain. The lamp of the bardo time, practice becomes manifest. For example, like meeting someone previously familiar. The lamp of the ultimate fruit, bindus ripen into essence, like obtaining butter by churning milk.
Chinese
就像那样。如果一心修持，因为是舍弃色身的幻身，所以不要执着。因为是昏暗的阻碍，是动摇的心所，所以不要痛苦。因为是突然显现的自显坛城，所以不要惊慌恐惧。因为是清醒的自生智慧，所以不改造是关键。基位本来成佛，道位现前成佛，果位圆满成佛，这个教导的口诀，因为非常深奥，所以请守护好。埃卡扎智说的。 普贤王母空明炽燃太阳秘密续部密咒窍诀藏中，所有秘密汇集为六盏灯的章节，第一百二十八。 唉！埃卡扎智，听着！这个口诀深奥的关键是，有三个不住之处。自身瓦解的时候，基身三身不变之处显现在空中，不住于下方的轮回之地，不住于中间的圣者之地，不住于上方的佛陀之地。有四种清净。舍弃前身，不取后身，不净除障碍而清净。认为没有后身，没有出生的根源，不舍弃烦恼而清净。因为没有取生，不舍弃轮回而清净。因为自显任运的坛城显现，不舍弃显有而清净。有四种清净时不受控制。自生坛城显现，因为没有前后身，所以不受障碍的控制。因为没有六道的身语意，所以不受烦恼的控制。因为不忆念善恶心和习气，所以不受业的控制。因为不生于天界和恶道，所以不受因果的控制。两种阻断是，轮回中没有轮回之处，一切显有都显现为光明。没有迷失之处，自生坛城自明。有四种显明。自显作为缘而显现，在密严刹土中显明。光芒作为缘而显现，自身从光明中向外放射。坛城作为缘而显现，寂怒尊众自明。口诀作为缘而显现，自明自知合一，以“ཧྲིག་” （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来认知。有三个不取生的理由。外在显现的境
English
It is just like that. If you practice with one mind, since it is the illusory body of abandoning the physical body, do not be attached. Because it is the obscuration of darkness, it is the fluctuating mental events, so do not suffer. Because it is the spontaneously arising mandala of self-appearance, do not be frightened. Because it is the naturally arising wisdom of awareness, the key is not to modify it. This instruction that shows the ground as primordially enlightened, the path as manifestly enlightened, and the fruit as perfectly enlightened, is extremely profound, so please keep it well. Spoken by Ekajati. From the Secret Essence Treasury of the All-Good Mother, the Clear and Blazing Sun Secret Tantra, the chapter on all secret cycles being gathered into six lamps, the one hundred and twenty-eighth. Alas! Ekajati, listen! The profound key of this instruction is that there are three non-abiding places. When one's own body disintegrates, the ground, the three kayas, appear in the sky without a place to transform, not abiding in the lower realm of samsara, not abiding in the intermediate realm of the noble ones, and not abiding in the upper realm of the Buddhas. There are four purities. Abandoning the former body, not taking the latter body, being pure without purifying obscurations. Thinking there is no latter body, there is no root of birth, being pure without abandoning afflictions. Because birth is not taken, being pure without abandoning samsara. Because the spontaneously accomplished mandala of self-appearance arises, being pure without abandoning appearances and existence. There are four times of purity when one is not controlled. The spontaneously arising mandala arises, and because there is no former or latter body, one is not controlled by obscurations. Because there is no body, speech, or mind of the six realms, one is not controlled by afflictions. Because one does not remember virtuous or non-virtuous thoughts and habitual tendencies, one is not controlled by karma. Because one is not born in higher realms or lower realms, one is not controlled by cause and effect. The two obstructions are: there is no place to wander in samsara; all appearances and existence arise as clear light. There is no place to stray; the spontaneously arising mandala is self-illuminating. There are four clarifications. Self-appearance arises as a condition, clarifying in the Akanishta realm. Light rays arise as a condition, one's own body radiates outward from clear light. The mandala arises as a condition, the peaceful and wrathful deities are self-illuminating. The instruction arises as a condition, self-awareness and self-knowing become one, recognized by "ཧྲིག་" （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. There are three reasons for not taking birth. The external appearing objects
Chinese
何处有？没有转生之处，没有内执之心，没有转生之我。自显智慧之功圆满，证悟地而识自性，断绝犹豫而止轮回。四种通透是：自显之坛城通透显现，身体无有遮蔽而证悟成佛。无有自执通透显现，世间显现清净，外执之境清净而证悟成佛。心之觉性显现为法性，诸识融入于地，无有内执之心而证悟成佛。觉念智慧通透显现，无明刹那间清醒而证悟成佛。这又分为上、中、下三种，每种又分三种：上等的三种如狮子跳跃般证悟成佛，中等如嘎乌盒合拢般证悟成佛，下等如巨箭射出般证悟成佛。中等的三种中，上等如兔子抓住般证悟成佛，中等如大鹏与蛋般证悟成佛，下等如小虫与虫卵般证悟成佛。下等的三种是：上等如客人回到自己家乡般心安而证悟成佛，中等如孩子投入母亲怀抱般证悟成佛，下等如外婆慈爱的家中外孙前往般，带着喜悦而证悟成佛。因此，秘密的教言，是空行母的心血，务必珍藏！如是说。从《普贤王如来虚空光明炽燃太阳秘密续》秘密咒语宝藏中，传授一切诀窍之品，第一百二十九品。྅྅྅ 谛听！从成佛后以色身利益他众的方式是这样的：在圆满受用身中，生起大悲化身，于三千大千世界无数百千万亿中，宣说不可思议的法门，并以适合六道众生的方式进行教导。特别是像释迦牟尼佛一样，仅一位佛陀，以六种方式观察而说法，是考虑到魔、凡夫和低劣根性众生而说的。观察智慧而说，是结合上、中、下三种根器而说的。观察烦恼而说，是结合贪欲、嗔恨和愚痴而说的。观察三种意图而说，是结合经藏、