English
It is not enough to elaborate on the commonalities of these two empowerments here. Should we only mention the chapter titles as indicated in the guidance text? Or should we expand a bit and teach one or two Dharma lessons? It should be applied according to the specific situation. The unique behavior of secret mantra is the vows that were just mentioned above. In particular, the vows of the definitive meaning of the completion stage are: practicing the yoga of the meaning Vajra, abandoning all obstacles to samadhi, and focusing on practice without distraction. The three aspects of body, speech, and mind, along with all their resources, are all gathered into the sole act of aiding samadhi. If we were to briefly explain according to the teachings and status of the tantras, there are the practices of the four vajras, the practices of the six families, and the practices of the ten paramitas, making three in total. The first is: Day and night, the white stream flows from the bindus, which is the uninterrupted Mamaki. For the eyes, such as Gokula, etc., they are expanded every day, but occasionally other meats are not eaten either. The deities of one's own lineage who abide on the earth, with the pure body of speech, practice the five ambrosias. The mind enters into emptiness and makes the taste equal, and sexual intercourse does not take place in the genitals. Thus it is said. In the conventional truth, the yogi who has attained power drinks the five intoxicating substances, eats the five meats, eats the five ambrosias, and relies on the five mudras of the families. In the ultimate truth, the meanings of these in order are: training the power of bodhicitta, stopping the winds and thoughts of the five senses, binding the bindus in the chakras with the union of the winds, and equally placing the mind on emptiness. The second is: It is necessary to kill beings of the vajra family, even words that are not true to the sword. For the Ratna family, it is necessary to steal the wealth of others, and for the supreme Padma family, it is also necessary to steal the wives of others. Wine and lamps, as well as the Buddhas and virtuous places, must all be protected on the wheel. All young women, etc., even to the curved knife, do not denigrate the lotus of the sky. For the sake of sentient beings, the body, including wealth, must be given away, and you must not protect it. Son of the lineage, you will become a Buddha, and beyond that, it is infinite.
Chinese
“非时由胜者说。”意思是说，就真实意义而言，空性与悲心的禅定的明光增长，无碍成就事业的能力获得，如果没有其他方法，而且确定只有这个方法才能利益众生，那么，杀生、说谎、偷盗、强奸他人之妻，也都会变成大集会的支分。这要通过能力来实现，而不是通过毒药、武器等普通手段。酒和灯，肉和佛，五甘露的享用方式与前相同。享用美貌和悦耳的声音等五境。如果能够束缚住融乐无漏，那么，就要修持明妃等种姓不定的手印。总之，以奇妙矛盾的行为来利益众生也是可以的。就究竟意义而言，这些依次能够遮止二万一千六百种业和语，随顺所化众生而说法，努力获得不变的安乐，努力成就一切圆满的空色大印，这四者，与之前所说的究竟意义的四种誓言合为一体。以空色大印本身来遮止中脉中的明点，或者，有了这个，就有了二印和三印。这样就是六道的各自誓言。以身体和受用布施给众生，是六道共同的行为。第三是：舍弃财物是布施，与女人交合也没有变异是持戒。安忍是不入于声音等，风息灭二者的行进是精进。禅定和智慧也是安住于俱生乐的心和周遍一切的语言。由此，利益众生和神通，穷尽有边，获得不生，其他四者也是如此。如是说。无待四具是布施，忆念是持戒，作意是安忍，摄命是精进，从禅定中身心俱生不变的安乐是禅定，禅定的语无坏灭的音声是智慧。这样，由于自身清净而说法。
English
"Not by time, but by the Victorious One is spoken." That is to say, in the true sense, the clear light of the samadhi of emptiness and compassion increases, the power to accomplish activities without hindrance is obtained, and if there is no other method, and it is certain that only this method can benefit sentient beings, then killing, lying, stealing, and raping another's wife will also become branches of the great assembly. This is to be achieved through power, not through ordinary means such as poison and weapons. The way to enjoy the five ambrosias, such as alcohol and lamps, meat and Buddha, is the same as before. Enjoy the five objects such as beautiful forms and pleasant sounds. If one can bind the melting bliss without leakage, then one should practice mudras of uncertain lineage such as consorts. In short, it is also possible to benefit sentient beings through wonderful and contradictory actions. In the ultimate sense, these can successively prevent twenty-one thousand six hundred karmas and speech, teach the Dharma according to the needs of sentient beings, strive to obtain unchanging bliss, and strive to accomplish the all-perfected empty-form great seal. These four, together with the four vows of ultimate meaning mentioned earlier, are counted as one. By the empty-form great seal itself, the bindu in the central channel is prevented, or, with this, there are also two-seal and three-seal. Thus, these are the respective vows of the six realms. Giving away body and possessions to sentient beings is the common practice of the six realms. The third is: abandoning wealth is generosity, and not changing even when engaging with women is morality. Patience is not entering into sounds and the like, and diligence is when the wind destroys the movement of both. Meditation and wisdom are also the mind that abides in innate bliss and the language that pervades everything. From this, benefiting sentient beings and magical powers, exhausting the limits of existence, obtaining non-birth, and the other four are also like this. Thus it is said. The fourfold independence is generosity, recollection is morality, attention is patience, breath control is diligence, the innate and unchanging bliss of body and mind from meditation is meditation, and the indestructible sound of speech from meditation is wisdom. Thus, by purifying oneself, one teaches the Dharma.
Chinese
何须赘述其他，所有见闻觉知等，迅速将众生安置于菩提之方便，即是方法。于任何应调伏之众生，以种种神变，仅从无执之愿望中生起之祈愿。从双运之等持中，自相续之有，即能断除烦恼，并使他众之痛苦止息之力。不生不灭，即本初自性显现之智慧，乃智慧之波罗蜜多，尽力成办彼等。此中之六度，以及从收摄智慧至等持布施之间，六支与六度以逆向方式结合，若认为二者相违，则不然。因为一般而言，对于名目各异之解说，矛盾并不重要。尤其，收摄慧度等之结合，是就密咒不共六度之真实而言。而此处，则是就六度总相包含于此法之角度而言。两种结合方式，也仅是与六支结合，不一定非要与六次第结合。如是，从十波罗蜜多中，转化为无上圆满菩提。何者转化为无上菩提，即是寂静涅槃一切之利益、安乐、善妙、吉祥，从一切门中，于一切时，越来越增长广大。金刚瑜伽自在宝，以善说之语作擦拭，以此愿能以二成就之甘露雨，令无边众生皆得饱足。如是，甚深道金刚瑜伽之引导文，为使见即具义者易于理解，作为辅助说明之文字，名为百光炽燃。此乃应众多利益众生之意愿，以及近期应全知善知识堪布衮噶隆日嘉措之劝请而作。之后，又应圣观世音所加持之吉祥达隆巴大师杰鄂旺扎西贝珠之谕令，略作增补。国境。
English
What need is there to mention others? The means by which all that is seen, heard, remembered, and touched is swiftly placed on the path to enlightenment for the sake of sentient beings is the method. The aspiration that arises from the mere wish, without attachment, of various miraculous transformations to tame whatever sentient beings need taming. From the samadhi of union arises the power to abandon the existence of one's own continuum, that is, to abandon afflictions, and to end the suffering of others. The wisdom that is unborn and unceasing, that is, the manifestation of primordial nature, is the perfection of wisdom, and one strives to accomplish all of these as much as possible. If one thinks that the six perfections within this, and the two that combine the six limbs and the six perfections in reverse order, from the gathering of wisdom to the giving of samadhi, are contradictory, then they are not contradictory. In general, contradictions are not important in explanations that have different names. In particular, the combination of gathering wisdom and so on is based on the actual uncommon six perfections of mantra. Here, it is based on the fact that the general six perfections are included in this dharma. Both methods of combination are only combined with the six limbs, and it is not certain that they must be combined with the six stages alone. In this way, from the ten perfections, it is transformed into the unsurpassed, perfect, and complete enlightenment. Whatever is transformed into unsurpassed enlightenment is the benefit, happiness, virtue, and auspiciousness of all existence and peace, increasing and expanding from all doors, at all times. May this polishing with well-spoken words on the Vajra Yoga Wish-Fulfilling Jewel cause the rain of nectar of the two accomplishments to satisfy all limitless beings. Thus, this text called "A Hundred Lights Blazing," which is a supplementary explanation to make the profound path of Vajra Yoga's guiding text, "Seeing is Meaningful," easier to understand, was composed in response to the many wishes to benefit beings, and recently in response to the repeated requests of the all-knowing virtuous friend, Khenchen Kunga Lungrik Gyatso. Later, it was also slightly expanded at the command of the blessed Lord Taglungpa Chenpo Je Ngawang Tashi Peldrub, who was blessed by the noble Avalokiteshvara. Realm.
Chinese
巴·达热纳塔所确言乃雪山中的香巴拉处也。 审核完毕。吉祥圆满！六支合修之窍诀精要幻轮总集。 顶礼 गुरु（藏文，梵文天城体，guru，上师）。 顶礼上师足。 与金刚瑜伽相联结， 除障健身幻轮之， 略述次第作引导。 一切之初根基净， 作为健身之基础， 头手以及身上下， 足部皆作拂拭揉。 头作回旋前后抛， 扭转抖动共四种。 臂膀回旋绳索抛， 拳头抛掷指节牵， 此四乃为手部净。 膝抓身躯作扭动， 拳置腿上身躯扭， 垂肩拍打及胸击， 此四为下腹之法。 腹部回旋并揉搓， 侧身扭转拳头捶， 下部四式胃部三。 金刚跏趺与手腕， 手肘击打于胃部。 腰部左右前后推， 指牵足踝立坐二。 四洲空中抖擞跃， 名目方式有三十。 本质幻轮仅一个， 乃五支修习之广布。 根本健身二十式： 初如手净之姿势， 二手反向胸前挺， 三以拳头揉腿上， 四作金刚跏趺击， 五似拉弓引满弦， 六以拳头垂肩击， 七如双手舂石臼， 八以手肘抵颈胸， 九作跏趺推山式， 十以拳头捶后背， 十一双手抱腿内， 十二站立三次揉， 十三按压身略扭， 十四手肘互交替， 十五四肢作伸展， 十六左右腿交替， 十七向前作跳跃， 十八左右腿扭转， 十九拉生殖器尖， 二十朝向四方跃。 此后于支分幻轮中， 处所或官能调理二十四式： 邬金郭达瓦热二， 回旋揉捏为第一。 德威郭扎作回旋， 朝向四方引为二。 郭萨拉作揉
English
That which was definitely stated by Pa-ta-ra-na-tha is the place of Shambhala in the midst of the snowy mountains. Checked and finalized. May there be auspiciousness! The Compendium of the Core Instructions of the Six-Branched Union's Magical Wheel. Namo Guru. Having prostrated to the feet of the Lama, In relation to Vajra Yoga, Of the magical wheel that dispels obstacles and trains the body, I shall explain a little of the arrangement. The very first of all is the root cleansing, Having established the basis for all physical training, The head, hands, upper and lower body, And the feet, massage them thoroughly. The head is turned, thrown forward and back, Twisted and shaken, these are the four types. The shoulders are rotated and the lasso is thrown, The fist is thrown and the finger joints are pulled. These four are the root cleansing of the hands. Grasping the knees and twisting the torso, Placing the fists on the thighs and twisting the torso, Drooping the shoulders and clapping, and striking the breasts, these are the four. Rotating the abdomen and rubbing and massaging, Twisting the sides and pounding with the fists, The four of the lower part, and the three of the stomach. Clasping the vajra and the forearms, The elbows are to be struck against the stomach. The waist is pushed to the right and left, forward and back. Finger pulls and ankle standing and sitting, these two. The four continents are shaken and leaped into the sky. There are thirty types of arrangements in total. The essence is one magical wheel, It is the expanded training of the five branches. The twenty root physical exercises are: The first is like the hand cleansing, The second is to turn the hands back and expose the chest. The third is to rub the fists on the thighs. The fourth is to clap in the vajra posture. The fifth is like drawing a bow and arrow. The sixth is to clap the fists against the drooping shoulders. The seventh is like two hands pounding stones. The eighth is to bend the elbows against the throat and chest. The ninth is to do the mountain pushing in the lotus posture. The tenth is to pound the back with the fists. The eleventh is to wrap the two hands inside the thighs. The twelfth is to stand up and rub three times. The thirteenth is to press down and twist the body slightly. The fourteenth is to wave the elbows back and forth. The fifteenth is to stretch the four limbs. The sixteenth is to slide the legs to the right and left. The seventeenth is to jump forward. The eighteenth is to twist the legs to the right and left. The nineteenth is to pull from the tip of the secret place. The twentieth is to jump in the four directions. Then, in the branch magical wheel, The twenty-four practices for purifying the places or faculties are: Ugyen and Godavari, Rotating and massaging is the first. Devi Kota, having rotated, Leading in the four directions is the second. Kosala, massaging