Chinese
玛莫秘密事业明点。莲花生大师。 玛莫秘密事业明点。莲花生大师。 名为玛莫秘密事业明点之法在此。是莲花生大师赐予誓言主宰赞普的。此有三：头、正文、结尾。正文有三：基础、道、果。结尾有二：预言和名称指示。顶礼赞颂吉祥坛城之主薄伽梵，大乐尊主普贤嘿噜嘎，以及空行母众会。以三门恭敬顶礼，献上会见引导智慧之礼。九空界与九智慧界无别而住。六十八空行母众之首，成为地方统治者，为了确定安乐道之共同利益，有三：心性基础，方便道，以及显现之果。心性是菩提心之意义。是过去现在未来三世诸佛，三界众生，无二之路的母亲。因此，安乐界与智慧无二之子，大自在之智慧，一切生起戏论皆离之意义。是彼之居处，如是思之。名为玛莫心之明点。二是方便道，有三种：修持之前行，正行和后行。前行分为共同和特殊两种。共同的是外宝瓶灌顶，内誓言物质灌顶，秘密智慧之灌顶。诸灌顶需事先圆满获得。特殊的之前行，以两种轮来指示。即守护和清净分别念。守护内外新生的障碍，边界的轮是：方法、量和必要。方法是于自己的身和心上。安住的脉、血、暖、气、五种识之精华。观想为五部忿怒母，如是秘密而行。以向外去、向内来、无有来去而安住之方法来守护障碍。量是时段和获得稳固之量两种。最初的时段是以上中下。观想十六、八和四次。之量。获得稳固之量是：
English
Mamo Secret Action Bindu. Master Padmasambhava. Mamo Secret Action Bindu. Master Padmasambhava. This is the Mamo Secret Action Bindu. It was given by Master Padmasambhava to the oath-bound lord, the Tsenpo. It has three parts: the head, the body, and the conclusion. The body has three parts: the basis, the path, and the result. The conclusion has two parts: the prophecy and the indication of the name. I prostrate with reverence to the glorious Lord of the Mandala, the Bhagavan, the great bliss-endowed Samantabhadra Heruka, and the assembly of Dakinis. I pay homage with the three doors, reverently offering the greeting of guiding wisdom. The nine spaces of the sky and the nine wisdom realms abide inseparably. The chief of the sixty-eight assemblies of Dakinis, who has become the ruler of the land, has three aspects for determining the common good of the path of bliss: the nature of the mind as the basis, the means as the path, and the manifest result. The nature of the mind is the meaning of the essence of Bodhicitta. It is the mother of the Buddhas of the three times, the sentient beings of the three realms, and the path of non-duality. Therefore, the son of inseparable bliss and wisdom, the great, self-arisen wisdom, is the meaning of being free from all arising phenomena. It is the place of that, so think. It is called the Mamo Heart Bindu. Secondly, the means is the path, which is threefold: the preliminary practice of meditation, the main practice, and the subsequent awareness. The preliminary practice is shown as two types: common and special. The common is the outer vase empowerment, the inner substance empowerment, and the secret wisdom empowerment. All empowerments must be fully obtained beforehand. The special preliminary practice is shown by two wheels: protection and purification of conceptual thoughts. The wheel of protection against outer and inner new obstacles is: method, measure, and purpose. The method is on one's own body and mind. The essence of the five elements of the residing channels, blood, heat, breath, and consciousness. Meditate clearly as the five wrathful mothers of the families, thus acting secretly. Protect against obstacles by the method of going out, coming in, and abiding without going or coming. The measure is of two types: duration and attainment of stability. The initial duration is by superior, middling, and inferior. Meditate sixteen, eight, and four times. The measure of attainment of stability is:
Chinese
具有三种清晰性，即所有显现的色相都清晰地显现为身，所有发出的声音都清晰地显现为语，以及心清晰地显现为禅定的坛城。其必要是为了从外显现、内蕴和秘密分别念的三种障碍中解脱。还有三种用于净化分别念的轮：方法、量度和必要。在方法上，有外显现、内蕴和秘密觉知的，三种觉知的技巧训练。将对外、内、秘密三种事物的执着，所有微细和粗大的分别念，都净化到法界中。量度是时段的量度和获得稳固，有两种。时段是瑜伽士以上、中、下三种，像守护的盔甲一样禅修。上等做四次，中等做八次，下等做十六次。获得稳固的量度是从外、内、秘密的三种念头的边际中解脱。必要是圆满瑜伽士的所有衰损，以及上师和本尊的加持融入自己的相续中。拙火正行禅修的次第，以三个要点来显示：首先是诱导风心，中间是调伏风心，最后是将拙火唤醒为道。首先，诱导风心有两种方式：诱导风的方法是食用有营养的食物，行为缓慢，以及用使下风在脐轮中柔和保持的方法来诱导。会出现上、中、下三种征兆。诱导心的方法是，用第一个盔甲和量度，以及中间和最后的盔甲和量度。中间调伏风心有两种方式：将脉风置于要点上，以及将觉知置于道上。将脉风置于要点上，要通过方法、量度和到达要点的必要来了解。其中，首先将脉风置于要点上的方法有三种：身、脉和风。为了将它们置于要点上，首先将身体置于要点上，用七种方式来显示：为了在暖热中产生快乐，双腿结成金刚跏趺坐。双手合拢形成暖热的镜子以产生暖热。为了引导风等进入，将二十八个脉轮置于要点上。将丝绸挂在天空的开阔处。用缓慢旋转月亮的方法和所有风
English
It possesses three clarities, namely, all appearing forms clearly appear as the body, all sounding sounds clearly appear as speech, and the mind clearly appears as the mandala of samadhi. The purpose is said to be liberation from the three obstacles of outer appearance, inner aggregates, and secret conceptualization. There are also three wheels for purifying conceptual thought: method, measure, and necessity. In terms of method, there are three types of skill training in awareness: outer appearance, inner aggregates, and secret awareness. All subtle and gross conceptualizations, clinging to the three objects of outer, inner, and secret, are purified into the dharmadhatu. The measure is the measure of sessions and the attainment of stability, there are two. A session is meditated upon by yogis of superior, intermediate, and inferior levels, like protective armor. The superior does four, the intermediate eight, and the inferior sixteen. The measure of attaining stability is liberation from the extremes of the three thoughts of outer, inner, and secret. The necessity is to fulfill all the deficiencies of the yogi, and for the blessings of the lama and yidam to enter one's own continuum. The order of meditating on the actual practice of tummo is shown by three main points: first, to entice the wind and mind; second, to subdue the wind and mind; and finally, to awaken tummo as the path. First, there are two ways to entice the wind and mind: The method of enticing the wind is to entice it by eating nutritious food, behaving slowly, and gently holding the lower wind in the navel chakra. Three signs, superior, intermediate, and inferior, will appear. The method of enticing the mind itself is with the first armor and measure, and with the intermediate and final armors and measures. In the middle, there are two ways to subdue the wind and mind: to place the channels and winds on the essential points, and to place awareness on the path. To place the channels and winds on the essential points, it is to be understood through the method, measure, and necessity of arriving at the essential points. Among these, the first method of placing the channels and winds on the essential points is threefold: body, channels, and wind. To place them on the essential points, first, placing the body on the essential points is shown in seven ways: To generate bliss in warmth, the legs are placed in the vajra posture. The hands are joined to form a mirror of warmth to generate warmth. To guide the winds, etc., the twenty-eight chakras are placed on the essential points. A silk cloth is displayed in the expanse of the sky. With the method of slowly rotating the moon and all the winds
Chinese
现在使其恢复原状。生起无分别念。所谓的是招引如意树的叶子，舍弃贪欲的根本，以及将日月压在山顶上而生起。迅速产生温暖和快乐的身要诀是首先收紧，中间摇动，最后拧紧的方法。以及平息风病，并正直地提起肩膀，扭动关节，摇晃地方，身体沉浸于水中并敲打的方法。使温暖和快乐明显的身之方法，全部都是那些。要诀。第二，关于降伏脉要诀有四点。第一，六重轮叠加嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥），让（藏文：རྂ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），央（藏文：ཡྂ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央）的轮之命脉三者，即是若玛、江玛和昆达玛。其中，若玛具有六种特性：形状如幻化的孩童，根部圆形，腰部膨胀，顶端纤细。粗细如三倍马尾。位置在脊椎骨处，位于昆达玛的右侧。所依是大小便和嗔恨的所依。作用是显现智慧之门。江玛的形状和粗细与前者相同。有些是紫色带红晕。位置在脊椎骨处，位于昆达玛的左侧。所依是精血和贪欲的所依。作用是阐明形状的意义。昆达玛的形状如竖立的海螺。颜色是紫色带蓝晕。粗细如单股马尾。位置在若玛和江玛的中间。所依是菩提心和愚痴的所依。作用是阐明空性和智慧无二的意义。如树木般生长的是六脉轮的脉瓣，具有如伞、伞柄、轮、日光、猛烈的埃孔、以及拉满的彩虹般的形态。即，树干、树枝、树叶和花朵的形态。上下两端插入，指的是若玛和江玛的上端插入眉毛内侧的两个角落，如乌鸦爪子般。下端插入火和风的交界处，如泥土的木桩般。昆达玛的上端插入眉间，如莲花开放般。下端若玛
English
Now, make it return to its original state. Generate non-conceptual thought. What it is, is attracting the leaves of the wish-fulfilling tree, abandoning the root essence of desire, and arising by pressing the sun and moon on the mountain peak. The bodily key point for quickly generating warmth and happiness is first to tighten, in the middle to shake, and finally the method of squeezing. And pacifying wind diseases, and straightening the shoulders upright, twisting the joints, shaking the place, immersing the body in water and the method of striking. Making warmth and happiness clear, the methods of the body, all of them. Key point. Second, regarding subduing the essential points of the channels, there are four points. First, the six stacked chakras, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Kṣa (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥), Raṃ (藏文：རྂ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), Yaṃ (藏文：ཡྂ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央), the three life-forces of the wheel, are Rōma, Kyaṅma, and Kundarma. Among them, Rōma has six qualities: its shape is like a child of transformation, its root is round, its waist is bulging, and its tip is thin. Its thickness is about three times the size of a horse's tail. Its location is at the spine, to the right of Kundarma. Its support is the support of urine and hatred. Its function is to cause the door of wisdom to appear. The shape and thickness of Kyaṅma are similar to the former. Some are purple with a reddish tinge. Its location is at the spine, to the left of Kundarma. Its support is the support of rakta and desire. Its function is to clarify the meaning of form. The shape of Kundarma is like a conch shell standing upright. Its color is purple with a bluish tinge. Its thickness is about the same as a single horse's tail. Its location is in the middle of Rōma and Kyaṅma. Its support is the support of bodhicitta and ignorance. Its function is to clarify the meaning of the inseparability of space and wisdom. What grows like a tree are the channel petals of the six chakras, having the appearance of an umbrella, a handle, a wheel, rays of sunlight, a fierce Ekung, and a drawn rainbow. That is, the form of a trunk, branches, leaves, and flowers. By inserting into the two upper and lower parts, it means that the upper ends of Rōma and Kyaṅma are inserted into the two inner corners of the eyebrows, like crow's claws. The lower ends are inserted at the junction of fire and wind, like a mud stake. The upper end of Kundarma is inserted between the eyebrows, like a lotus flower blooming. The lower end of Rōma
Chinese
就像红色光点的精髓变成豌豆大小，然后在单根脉中向上堆积。观想那根脉像从朱砂水中拉出的白色丝线一样，红润而透明，内外没有遮挡。在所有主要的脉中控制气息的方法是：当气息从两个鼻孔流动时，下气要像吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）一样，以凶猛和决断的方式控制住。上气要像吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）一样，以引导的方式柔和地控制住。观想气息在保持基础的脐轮处相遇一会儿。然后，将其降到空隙处，放在热镜之上进行观想。然后，观想其降到空隙处，变成火风叠加的轮。然后，气息和心识结合的自性，变成白色、红色和蓝色混合的光点，大小如豌豆。当它在所有主要的脉中向上堆积时，就像用汞填充的野猫肠子一样，尽可能地拉紧。温暖和快乐迅速产生。有不变成气息疾病的必要。如果未扩展，则会变成相反的错误。以及，第三，平息气息有三种方法：最好是通过梵穴的结合来平息，最差是通过放松的结合来平息。最好的是，首先将气息和心识融为一体，毫不费力地压在区分精华和糟粕的轮上。如果无法做到，就稍微努力一下，进行强烈的身体扭曲、挤压和吸入的结合。如果仍然无法做到，就稍微努力一下，观想从梵穴向上升起一股蓝色的气息，迅速而伴随着热气，从而平息。中间的方法是，像上面一样做，如果仍然无法做到，就稍微努力一下，观想所有毛孔都像上面一样散发气息，从而平息。最差的方法是，像上面一样做，如果仍然无法做到，就稍微努力一下，张开鼻孔四分之二、二分之一和三分之二左右，进行观想。应该逐渐了解向上生长和向下减少。以及第四，用强烈的气息来切断。用狮子奋迅印封锁气息的门，首先将意识与气息结合，在所有六个脉轮的关节处拉直。像这样尽力保持，观想轮在所有关节处堆积。如果身体有疾病等，也要将意识与气息结合，从毛孔向上