Chinese
总摄要义之品第一百零一。 当时，眷属们向导师献上内外供养，导师自己以中间的方式，于禅定中安住一劫。诸坛城的禅定所劝请而请问： 唉！大母垂念！从将无漏智慧的本体降到自身之上，放下身语的活动之后，如何修学，祈请开示。 如是歌唱劝请之后，导师绽放笑容，如是说道： 唉！谛听，明觉的眷属光彩！ 空行母众，现在谛听！ 具器有缘之士， 词句灌顶珍宝的介绍， 获得明觉力量灌顶之子， 于具足内涵的座垫之上， 双膝着地。 需要催动运转之风。 身之各部分全部正直。 业风得以安乐运行。 头之威严置于颈上。 需要止息分别念。 手指弯曲，做狗的姿势。 智慧暖流下降，四大 bhraim（藏文：བྷཻཾ，梵文天城体：भ्रैं，梵文罗马拟音：bhraim，汉语字面意思：无）。 双眼凝视眉间虚空。 一切烦恼自然清净。 法身的坐姿如狮子。 从错乱的恐惧中解脱出来， 以不变金刚之眼观看。 第二，报身的坐姿是： 口朝下，双膝贴于胸前。 安乐暖热，智慧界增长。 双肘置于地上。 雌雄风于内运行。 双掌于喉间稍作观察。 粗大的风全部于自身止息。 脚趾向外推出，稍微弯曲。 昏沉与掉举二者达到平衡。 双眼凝视眉间虚空。 引向边角的右与左。 报身不灭，为眼所见。 第三，化身的坐姿是： 于安乐垫上跏趺而坐。 脉气自然安住。 脚底朝下紧贴地面。 水风于自身压制。 脊椎正直，以手扶正。 风心于法性赤裸。 双膝紧紧相贴。 火风智慧于自身明亮。 肠稍稍向上提起。 与背相贴，遮止散乱。 双手掌抬起双颊。 消除寒热疾病 bhraim（藏文：བྷཻཾ，梵文天城体：भ्रैं，梵文罗马拟音：bhraim，汉语字面意思：无），极能忍耐。 以露珠般的眼睛凝视虚空。 化身之刹
English
The Hundred and First Chapter: Summarizing the Meaning. Then, the retinue offered outer and inner offerings to the Teacher, and the Teacher himself remained in samadhi for a kalpa in an intermediate manner. The mandalas, urged by their samadhi, requested: Alas! Great Mother, consider! From bringing the essence of uncontaminated wisdom down upon oneself, and abandoning the activities of body and speech, please teach how to practice. After being urged by such songs, the Teacher emanated a smiling radiance and spoke thus: Alas! Listen, radiant retinue of awareness! Assembly of dakinis, listen now! Son of a worthy and fortunate individual, Introduction to the precious empowerment of words, Son who has obtained the empowerment of the power of awareness, Upon a cushion with inner completeness, Place both knees on the ground. It is necessary to intensify the moving wind. All parts of the body should be straightened. The karma wind will move comfortably. The weight of the head should be placed on the neck. It is necessary to stop conceptual thoughts. Curl the fingers and make a dog-like posture. Wisdom heat descends, the four elements bhraim (藏文：བྷཻཾ，梵文天城体：भ्रैं，梵文罗马拟音：bhraim，汉语字面意思：无). Direct both eyes to the space between the eyebrows. All afflictions are naturally purified. The posture of the Dharmakaya is like a lion. Freed from the fear of delusion, See with the unchanging vajra eye. Secondly, the posture of the Sambhogakaya is: Face down, knees pressed to the chest. Blissful warmth, the wisdom realm expands. Place both elbows on the ground. The hermaphrodite wind flows inward. Observe the palms at the throat for a moment. All coarse winds cease in their own place. Extend the toes outward and slightly curl them. Dullness and agitation are balanced. Direct both eyes to the space between the eyebrows. Lead them to the right and left corners. The Sambhogakaya is seen without obstruction by the eye. Thirdly, the posture of the Nirmanakaya is: Sit cross-legged on a comfortable seat. The channels and winds are naturally calm. Place the soles of the feet firmly on the ground. The water wind is suppressed in its own place. Straighten the spine with your hands. Wind and mind are naked in their natural state. Press both knees tightly together. The fire wind and wisdom are clear in their own place. Slightly lift the intestines upward. Press against the back to prevent scattering. Lift both cheeks with the palms of the hands. Cure heat, cold, and disease bhraim (藏文：བྷཻཾ，梵文天城体：भ्रैं，梵文罗马拟音：bhraim，汉语字面意思：无), with great endurance. Gaze at the sky with dewdrop eyes. Realm of the Nirmanakaya.
Chinese
将会见到（本性）。 蛇虽然有肢体，但在未弯曲之前不会显现。 觉性虽然住在身体里，但在身体要穴未被压迫之前也不会显现。 此外，肢体和身体要穴是，先前像老鹰一样，像不可变的金刚一样。 始终观视三个根本，两个分支稍微休息。 此外，以五种智慧，配合五种身体要穴等的观看方式。 无论做什么样的坐姿，身体不动，眼睛不动。 呼吸也稍微向外呼出，来回缓慢进行。 这三种不动的姿势，是非常重要的关键。 如是说。 普贤佛母空明炽燃日光密续中，关于将显现直接置于自身之上的身体要穴的开示，第一百零二品。 ྅྅྅ 普贤佛母开示说： 首先，像狮子一样，观看方式是向上翻转眼珠。 观视眉间虚空。 这样一来，虚空之灯迅速显现。 像大象一样的身体要穴，直接以斜视的方式观看。 就能认识明点空灯。 像化身正士一样，眼睛向下，用眯缝眼斜视。 将会见到无数化身刹土，将会努力掌握血脉传承。 先向上看，然后圆形地看。 当虚空景象增长时，智慧体验也会增长。 用金刚之眼向下看，刹土的庄严将会迅速圆满。 此外，通过观看方式，所有安住自性的觉性景象，都会成为用水泡眼观看的因缘。 如是说。 普贤佛母空明炽燃日光密续中，关于配合身体要穴观看方式的开示，第一百零三品。 ྅྅྅ 导师对眷属们开示说： 之后，切断语言要穴的说话。 如果不能切断说话，就会产生心识散乱、争论和障碍等，毫无意义地耗尽时间的禅定体验，所有过失都会因此产生。 因此，要学习、安住和反复练习。 首先，前往空旷寂静的地方，对于执着的语言，念诵并收摄一百遍到一千遍。 此外，尝试各种各样的表达方式，当疲惫而不愿意表达时，每天逐渐减少，但不要放弃念诵和诵读。 之后，应该安住于：
English
The realm will be seen. Although a snake has limbs, they are not visible until it is coiled. Although awareness resides in the body, it is not visible until the body's vital points are pressed. Furthermore, the limbs and vital points of the body are like a vulture in the past, and like an unchangeable vajra. Always look at the three roots, and let the two branches rest a little. Furthermore, with the five wisdoms, adapt the way of looking at the five vital points of the body, etc. Whatever posture you take, the body does not move, and the eyes do not move. Also, exhale the breath slightly outward, and move back and forth slowly. These three motionless aspects are extremely important key points. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the chapter on showing the vital points of the body for directly placing manifestation upon oneself, the one hundred and second. ྅྅྅ Kuntuzangmo Yum spoke: First, like a lion, the way of looking is to turn the eyeballs upwards. Look at the space between the eyebrows. By doing so, the lamp of space will quickly appear. For the vital point of the body like an elephant, look directly with a sidelong glance. The bindu empty lamp will be recognized. Like an emanation Nirmanakaya, look downwards with half-closed eyes. Countless pure lands of the Nirmanakaya will be seen. The lineage of the Lugu will be diligently grasped. First look upwards, then look in a circular manner. When the appearance of space increases, wisdom experience will increase. Look downwards with the vajra eye, and the ornaments of the pure lands will be quickly perfected. Furthermore, through the way of looking, all the appearances of awareness that abide in their own nature will become the cause for seeing with bubble eyes. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the chapter on adapting the way of looking to the vital points of the body, the one hundred and third. ྅྅྅ The Teacher spoke to the assembly: After that, cut off speech, the vital point of speech. If speech is not cut off, then mental confusion, disputes, and obstacles, etc., will arise. The samadhi experience at the end of time will be wasted, and all faults will arise. Therefore, study, abide, and repeatedly practice. First, go to an empty and secluded place. The very words to which you are attached, gather and recite them a hundred to a thousand times. Furthermore, having tried various expressions, when you are tired and unwilling to express them, gradually reduce them day by day, but do not abandon recitation and reading. After that, one should abide in:
Chinese
抛弃所有绕圈念诵，咒语的词句也不要吟唱。和其他人连词句的边角都不要有瓜葛。如果关键在于身体，似乎只需做一点表示。之后就应禁语而念诵，像哑巴一样安住。身体的表示也不要做，只需做心的表示。谁若不逾越这些，迅速二障清净，将获得涅槃。气息的关键也应如此修习：短暂地放下，安住在缓慢上。这样业气就会变得温顺，觉性之气融入法界。出入气也应如此。心中本具自性光明，好比黑人骑在马上。如果骏马被关进马厩，人这个瘸子又能去哪里呢？觉性安住于心中不动摇，因此安住在广大的明空中。因此，通过缓慢的鼻息，三脉轮的烦恼气就会停止，智慧气就能被掌握。因此，气息的关键非常重要。精通关键的智者，应知晓如何掌握宝瓶气。如此这般，三个关键并不容易，像结一样紧密地拧在一起。像橛子一样调伏气和心，像镜子一样观看自己的面容。在修习三个关键时，殊胜的方便至关重要。儿子寻找父亲的诀窍，箭寻找弓的诀窍，箭寻找靶子的诀窍，妻子寻找丈夫的诀窍，女儿寻找母亲的诀窍，君主寻找臣民的诀窍最为珍贵。那时，五圆满，在一种见地中圆满。处所是外、内、秘密、法界，导师是金刚念珠，眷属是身和明点，导师是觉性空性三身。时间是在一种见地中理解，特别是在二光明显现之时知晓。白天是太阳，夜晚是月亮，有时将阿罗托付给阿瓦都帝。如果日月增长，体验也会大大增长。重视光芒引导、侧视和后视。眼睛要避免食物，保持冷热平衡。因此，这些都非常重要。如是说。从普贤佛母虚空光明炽燃太阳密续中，开示语要、身要、心要、时要、寂静要、缘起要的所有章节，第一百零四。྅྅྅ 伟大的佛母亲自开示道：如此修习之后，四种显现次第如下
English
Abandon all circumambulation recitations. Do not chant the words of mantras. Avoid even the slightest connection with others' words. If the key lies in the body, it seems that only a slight gesture is needed. After that, one should be silent and recite, remaining like a mute. Bodily gestures should not be made; only mental gestures should be made. Whoever does not deviate from these will quickly exhaust the two obscurations and attain nirvana. The key to the breath should also be learned in this way: release it for a moment and rely on slowness. By this, the karmic winds will become docile, and the awareness-wind will swirl into the expanse. The coming and going of breath should also be in that manner. Within the heart is the self-radiance of wisdom, like a black man riding a horse. If the stallion is put in a stable, where can the lame man go? Awareness does not waver within the heart; therefore, it abides in the great clear emptiness. Therefore, by slowing the breath in the nostrils, the disturbing winds of the three channels and wheels will cease, and the wisdom wind will be grasped. Therefore, the key to the breath is very important. The wise person who possesses the key knows how to hold the great vase breath. Thus, the three keys are not easy; they are twisted together like a knot. Like a peg, subdue the wind and mind; like a mirror, look at your own face. When practicing the three keys, the supreme method is very important. The son seeking the father's instruction, the arrow seeking the bow's instruction, the arrow seeking the target's instruction, the wife seeking the husband's instruction, the daughter seeking the mother's instruction, and the ruler seeking the subjects' instruction are most precious. At that time, the five perfections are completed within a single view. The place is outer, inner, secret, and the expanse of reality; the teacher is the Vajra Rosary; the retinue is the body and bindu; the teacher is the awareness-emptiness three bodies. Time is understood in a single view. Especially know when the two rays appear. Day is the sun, night is the moon; sometimes entrust Aro to Avadhuti. If the sun and moon increase, the experience will greatly increase. Cherish the guidance of rays, side view, and rear view. The eyes should avoid food and balance cold and heat. Therefore, all these are very important. Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the chapter on explaining all the keys of speech, body, mind, time, solitude, and conditions, the one hundred and fourth. ྅྅྅ The Great Mother herself spoke: Having practiced in this way, the four appearances occur in this order: