Chinese
已然。 无余成佛。 恒常死神不能害。 语如精竭石回声。 界于习气界中逝。 基现虹光亦融入。 此时诸法尽灭时。 果报三身自然成。 现前增上二相中。 欲界空尽化身解脱。 觉性达于极限时。 色界空尽报身解脱。 诸法尽灭已成办。 无色界蕴融入法身。 解脱本解脱即现在。 三身自性功用圆满故。 光明基现达边际。 实相离垢赤裸得。 一切乘之究竟胜。 普贤空行之命血。 如是说。 普贤佛母明空炽燃日之密续中，以九义束缚而说诸法尽灭之显现方式的章节，第一百零八。 ྅྅྅ 导师向眷属开示： 谛听，具明空行母们。 若未断除滞碍则不能越过顶。 若不能越过顶则不能断除滞碍。 于无二修持之时，四相次第生起之方便，此依处当宣说。 其第一者如下： 以不动三者为基础，风心达于要处。 身以坐姿不动摇。 眼以视姿不动摇。 觉性于法界不动摇。 身不动故脉不动。 脉不动故眼不动。 眼不动故界不动。 身不动之功德是。 风不动故心不动。 心不动故分别念止息。 分别念止息故界觉明。 风不动之功德是。 眼不动故身不动。 命脉不动断除滞碍悟。 断除滞碍处生起显现。 四灯无别融合之征相。 眼不动之功德是。 四灯无别如下： 心中光明觉性之音声。 如同油脂灯从门中明。 界灯于广大之净土中。 空灯五彩光环而显现。 智慧自生灯即是。 如实之自知。 如所有之同时知。 明空寂增无分别。 显现之觉性无自主。
English
It is so. Buddhahood is attained without remainder. The Lord of Death can never harm. Speech is like the echo of an exhausted rock. The realm vanishes into the realm of habitual tendencies. Even the rainbow of the ground appearance dissolves. This is the time when all phenomena are exhausted. The fruition, the three kayas, is spontaneously accomplished. Through the two aspects of manifest increase, the desire realm is emptied, and one is liberated into the nirmanakaya. Awareness reaches its limit. The form realm is emptied, and one is liberated into the sambhogakaya. All phenomena are exhausted. The formless realms dissolve into the dharmakaya. Liberation is primordially liberated, right now. Because the three kayas are complete with their inherent qualities and abilities, the luminosity of the ground appearance reaches its limit. The way things are, free from defilement, is obtained nakedly. The supreme ultimate of all vehicles. It is the heart's blood of Kunsang Khandro. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space: The chapter explaining how the appearance of the exhaustion of phenomena is bound by nine meanings, the one hundred and eighth. ྅྅྅ The Teacher spoke to the assembly: Listen, vidyadhara dakinis. If you do not cut through the obstacles, you will not transcend the top. If you do not transcend the top, you will not cut through the obstacles. In order to practice non-duality, I will explain this support for how the four visions arise in sequence. The first of these is as follows: By basing oneself on the three immovables, the wind-mind reaches the essential point. The body does not move from its seated posture. The eyes do not move from their gaze. Awareness does not move from the expanse. Because the body does not move, the channels do not move. Because the channels do not move, the eyes do not move. Because the eyes do not move, the expanse does not move. This is the quality of the body not moving. Because the wind does not move, the mind does not move. Because the mind does not move, conceptual thoughts cease. Because conceptual thoughts cease, the expanse-awareness is clear. This is the quality of the wind not moving. Because the eyes do not move, the body does not move. The life force does not move, realizing the cutting through of obstacles. From the place of cutting through obstacles, appearances arise. The sign of the four lamps merging without separation. This is the quality of the eyes not moving. The four lamps, without separation, are as follows: Within the heart, the clear light is the resonance of awareness. Like a lamp of oil and water, clear from the doorway. The expanse lamp is within the vast realm. The empty lamp appears with five-colored halos. The self-born lamp of wisdom itself. Knowing what is as it is, oneself. Knowing all that is, at once. Clear, empty, peaceful, and surpassing, without separation. The awareness of appearances is without control.
Chinese
夺取。以明觉无力散布显现。显有消融于彼而证悟，轮回从根于此清净。如是修持生起三种器，了知内外诸法本空性。彻却脱噶无有分别故，为令外之显现安住，恶缘显现为助伴。为令内之蕴身安住，不离清净之住法。为令秘密气心安住，分别念动荡自止息。征相从三门中生起，上等者蕴身无余留，中等者获得大迁转，下等者示现种种神通，此乃身之征相量。上等者于法界中宣说，中等者说种种神通，下等者如哑巴一般，如是语之征相量。上等者离戏论法身，中等者明空圆满受用身，下等者任运自解脱，此乃心之三种征相。量者执持梦境，上等者梦境与光明融合，中等者梦境显现神通，下等者仅是梦境自解脱，此乃梦境之量。如是说。从普贤佛母虚空光明炽燃日之密续中，开示依仗之教授品第一百零九。྅྅྅ 普贤佛母所说：如是修持之时，纵然不刻意努力，亦将击中三种获得之要害。以外之显现获得自在，显现之缘于净土中解脱。以内之身体获得自在，蕴身于光明中解脱。以秘密气心获得自在，一切分别于法界中自解脱。无量神通显现。对此串习之瑜伽士，最初于何处生起获得自在，自身显现为光身之时，若欲大迁转之身，则将自己之手指指向觉性。显现执着自返，生起五种声音，听到钹声、螺声等多种声音。于人或有情任何所欲，皆能将觉性放入而作化身。如此获得自在之时，将觉性放入无情物中，彼亦能动摇及发出声音。行持五种无间罪之人，纵然听到造罪者之声音，亦能生起敬信而清净罪业，解脱痛苦而获得成佛。之人。
English
Seize. With awareness, the appearances are involuntarily spread. Appearances and existence are poured out and realized there, and samsara is purified from its root here. Thus, the three vessels of practice arise. Knowing that all outer and inner phenomena are primordially empty. Because there is no difference between Trekchö and Tögal. In order for outer appearances to remain, negative conditions arise as helpers. In order for the inner aggregates to remain, one does not deviate from the pure way of abiding. In order for the secret winds and mind to remain, the disturbance of thoughts ceases on its own. Signs arise from the three doors. The best is that there are no remaining aggregates. The intermediate is that one obtains great transference. The lowest shows various miracles. These are the signs and measures of the body. The best is proclaimed in the realm of Dharma. The intermediate speaks of various kinds of clairvoyance. The lowest is like a mute. Likewise, these are the signs and measures of speech. The best is the Dharmakaya, free from elaboration. The intermediate is the Sambhogakaya, clear and empty, complete with enjoyment. The lowest is spontaneous liberation that arises. These are the three signs of the mind. The measure is holding onto dreams. The best is that dreams merge with clear light. The intermediate is that clairvoyance arises in dreams. The lowest is just the self-liberation of dreams. This is the measure of dreams. Thus it is said. From the Secret Tantra of the Blazing Sun of Kuntuzangmo's Luminous Space, the chapter on teaching the instructions on relying on the back, the one hundred and ninth. ྅྅྅ Kuntuzangmo said: When practicing in this way, even if you do not deliberately strive, the nail of the three attainments will be struck. By gaining power over outer appearances, the conditions of appearance are liberated into the pure land itself. By gaining power over the inner body, the aggregates are liberated into clear light itself. By gaining power over the secret winds and mind, all thoughts are self-liberated into the Dharmadhatu. Immeasurable clairvoyance arises. The yogi who is accustomed to this, first gains power over where he is born. When his own body appears as a body of light, if he desires the body of great transference, he directs his finger towards awareness. Appearance and clinging revert on their own, and the five sounds of the elements arise. One hears various sounds such as the sound of cymbals and conches. Into whatever being, human or sentient, one desires, one can put awareness and emanate. When one has thus gained freedom, one puts awareness into an inanimate object. That too can move and make sounds. By practicing the five inexpiable sins, even if one hears the voices of those who have committed sins, one can generate faith and purify sins, be liberated from suffering, and attain Buddhahood. Person.
Chinese
对于屠夫外道之人，以智慧注入，以真谛的力量，无论善恶皆得解脱，并且会产生无量的利他事业。这是生来就获得自在。第二，通过进入而获得自在，在各自的手指彩虹光芒中，注入智慧并安住于自性，使其有漏之身不显现，自然融入法界空性之中。或者像寂怒本尊等坛城，无论忆念何处，即融入彼处。其神通、慈悲和力量，一切功德同时圆满，成办一切众生的利益。第三，从气脉明点中，观察气脉的征象，对于那些已经去世的众生，将智慧猛烈地注入，就会出现证悟成佛的征象。无论是罪大恶极之人还是外道等，无论他们是什么样的，对于业力没有善恶之分，与自己无二无别地成佛，所有征象都会显现出来。无碍的神通显现，可以穿透所有的山石，四大不会造成伤害，没有毒药和武器的伤害，这是同时圆满所有道地的征象。这些是获得三种成就和三个橛。如是说。在《普贤佛母虚空光明炽燃太阳密续》中，开示获得三种成就和三个橛之品，第一百一十。
English
For the butcher heretics, by injecting wisdom, through the power of truth, they are liberated without good or evil, and immeasurable benefit for others will arise. This is obtaining freedom from birth. Second, by obtaining power through entering, in the rainbow light of each finger, inject wisdom and abide in one's own nature, so that the defiled body does not appear, and naturally dissolves into the empty essence of reality. Or like the peaceful and wrathful deities and other mandalas, wherever one remembers, one enters there. Their magical abilities, compassion, and power, all qualities are simultaneously perfected, accomplishing the benefit of all sentient beings. Third, from the wind-mind, observe the signs of the wind. For those sentient beings who have passed away, inject wisdom fiercely, and signs of manifest enlightenment will appear. Whether they are great sinners or heretics, no matter what they may be, there is no good or evil in karma, and they become Buddhas inseparable from oneself, and all signs will manifest clearly. Unobstructed clairvoyance arises, penetrating all mountains and rocks, the four elements cause no harm, there is no harm from poison or weapons, this is the sign of simultaneously perfecting all paths and grounds. These are the three attainments and three nails. Thus it is said. In the "Secret Tantra of the All-Good Mother, Luminous, Blazing Sun," the chapter on showing the three attainments and three nails is the one hundred and tenth.
Chinese
。 如此我所说，无误修持之故，日夜获得六十时。风为二万一千六百，一日运行。之后宝瓶七七遍，以大精进三年里，无余获得金刚光身。中等五年下等七年里，必定解脱为报身。如虚空之遍及引导众生，示现为化身无疑。如是说。 昆图桑姆虚空明耀日之密续中，开示究竟四座解脱之品第一百一十一。 ྅྅྅ 普贤佛母开示：谛听，五种明智之轮。如是通达座之瑜伽士，定能获得圆满正等觉佛与现证圆满正等觉佛二者之一，毫无疑问。 其中首先是获得圆满正等觉佛之方式如下：于无有蕴聚残余之处，于初始普贤之自性中，本体空性增长为身，自性光明增长为光，大悲遍布增长为光芒，以智慧之眼照亮轮回与涅槃。于法界中智慧回旋，从内光明身与智慧中，无有分离而恒常，教法不变为雍仲，不坏金刚坚固，无有迁变而安住。于众生面前显现化身，无有勤作而自生。譬如味平等混合，如瓶破虚空混合一般。自明之日轮增长，象征无有昼夜明暗。于智慧法界中寂静之譬喻，如十五之满月一般。于报身刹土中向外明亮，身与智慧无有分离，如十五之满月一般。于法身法界中味为一体。化身如水中之月，月亮虽未从空中移动，却与各自之水器中显现相同。三身虽未从法界中移动，却于化身刹土中五部或六道之处，于六能仁等，显现于各自众生之前。此即本体、自性与大悲事业之譬喻。于具足原始智慧三者之时，由于未曾断绝轮回与涅槃二者，因此是无有授记之处。众生之时