English
It is free from dullness. Wisdom is accomplished by slow wind and subtle energy. Thus it is said. Secondly, there are three key points: the door, the object, and the wind and subtle energy. The first is: wisdom does not arise from the view of ordinary people, so one must train in the three ways of seeing of the three bodies. As it says in the glorious Tantra Equal to Space: With the way of seeing of the Dharmakaya, one extracts the three realms of samsara completely. The Sambhogakaya does not destroy the basis of existence. The Nirmanakaya liberates beings in the Buddhafield. Thus it says. And as it says in The Letterless: The eye should be fixed in the realm of space. Thus it says. And as it says in The Secret Sound Tantra: By descending, turning back, and looking sideways, there are said to be three kinds of ways of seeing. Thus it says. Moreover, the Nirmanakaya descends and attains Buddhahood by looking at those to be tamed. The Sambhogakaya looks sideways and attains Buddhahood by looking at the pure realms. The Dharmakaya turns back and attains Buddhahood by looking at the ground. If a yogi has poor eyesight and follows the way of seeing of the Nirmanakaya, it is necessary that the eyes do not deteriorate. If the eyes are damaged, it is necessary to follow the Sambhogakaya to have clear eyes. If the eyesight is good and one follows the nature of the Dharmakaya, it is necessary to quickly bring the appearance to its limit. If one does not move from these, one will surely understand the three eyes, because the Dharmakaya has the eye of dharmata, so it is said, and by its blessing one actually sees wisdom, so one must be certain of this. The Sambhogakaya has the eye of wisdom, so it is in the body, and by its blessing one sees self-luminosity, so knowledge increases. The Nirmanakaya has the eye of intelligence, so it is in the mind, and by its blessing one sees freedom from words, so without relying on hearing, thinking, and meditating, the meaning of dharmata arises from within. Moreover, looking with the three eyes is the key to reversing the eye of dharmata upwards, which eliminates downward habits. Looking equally sideways with the eye of wisdom is the key to mixing samsara and nirvana into one taste. Looking down with intelligence is the key to actually bringing down the appearance of wisdom. If you ask, why must there be three ways of seeing? Because for the lazy, the Sambhogakaya, for the diligent, the Nirmanakaya, and for the indifferent, the way of seeing of the Dharmakaya is auspicious, so there must be three. The definitive meaning is: seeing is seeing dharmata, so it is pure and the obscurations are exhausted. The way is to be liberated from samsara. Secondly, the key to the object is
Chinese
外在法界的处所是晴空无云的虚空，内在法界的处所是专注在眉间之毫毛，由此生起法界显现的蓝色，以及由此衍生的五种自性光辉。如《超越意识》中所说：“法界有外在和内在之分，外在是专注于无云的晴空。当业习如雨般消散时，智者会现量地把握要点，并将内在的明灯作为道路。”这既是外在觉性生起之处，也是内在体验增长之处，觉性和体验二者无别，因此称为轮回与涅槃的融合。如果将地、水、火、风等粗糙之物作为处所，则无法解脱，因为最初不希望显现，后来显现时即使专注，也会像认识粗糙之物一样产生与之相应的认知，因此无法从内心生起不可思议的空性体验。如果将觉性专注于虚空，则会生起与虚空相应的空明、无散乱、无边无际的体验，因此有必要远离事物和相状。《心部》中说：“瑜伽士安住于虚空的鸟道。”《摄要》中说：“那个意义是什么？应当观察清净的虚空。”《中观母经》中说：“修习般若波罗蜜多，就是将虚空作为瑜伽。”等等，有无数的教证。因此，从外内处所融合中产生无偏平等的见解，称为法界觉性二者无别的见解，法界觉性融合，因此称为轮回涅槃等味的见解。正如《教子》中所说：“法界和觉性的见解，就像无有遮蔽的虚空。”第三是气觉的关键，当处所和门户二者具备时，通过缓和气息来控制觉性，这被称为将觉性囚禁。因此，气息无论如何都要缓和，关键在于向外远远地呼出，然后收回并安住。因此，气息缓和，对外能成为瑜伽士增长寿命的助伴，对内能成为平息分别念的因缘，秘密地能起到现量见到觉性的作用，究竟而言能使有漏之身不显现而成就佛果。正如《超越意识》中所说：“气息无论如何都要缓和，因为从剧烈喘息中产生，身体和心灵的联系断绝，三界
English
The outer realm of the expanse is the empty sky, free from clouds, while the inner realm of the expanse is focusing on the hair between the eyebrows, from which arises the blue appearance of the expanse and the self-radiance of the five elements that originate from it. As it says in the *Beyond Consciousness*: "The expanse is both outer and inner. The outer is focusing on the cloudless sky. When the karmic traces are cleared away by the rain, the wise will directly grasp the key point, and make the inner lamp the path." This is the place where outer awareness arises, and the place where inner experience grows. Awareness and experience are inseparable, therefore it is called the blending of samsara and nirvana. If one focuses on the gross elements of earth, water, fire, and wind as the place, one will not be liberated, because at first one does not want appearances to arise. Later, even if one focuses when they arise, one will perceive them as gross objects, and the experience of emptiness, which is beyond thought, will not arise from within. If one focuses awareness on the empty sky, then an experience of emptiness and clarity, free from scattering and gathering, vast and boundless, will arise, corresponding to the sky. Therefore, it is necessary to be free from objects and characteristics. As it says in the *Mind Series*: "Yogis abide in the bird path of the sky." And in the *Compendium*: "What is that meaning? You should examine the pure sky." And in the *Intermediate Mother*: "Practicing the Perfection of Wisdom is making the sky the yoga." And so on, there are countless scriptural proofs. Therefore, from the blending of outer and inner places arises the view of equality without bias, called the view of the inseparability of expanse and awareness. The blending of expanse and awareness is therefore called the view of the equal taste of samsara and nirvana. As it says in the *Instructions to the Son*: "The view of expanse and awareness is like the sky, free from obscurations." The third is the key point of wind and awareness. When both the place and the door are complete, one controls awareness by cultivating slow breath, which is called imprisoning awareness. Therefore, the breath must be slowed down in every way, and the key is to exhale far out, then draw it back and abide. Therefore, with slow breath, it becomes a companion for increasing the life of the yogi outwardly, inwardly it becomes a cause for pacifying thoughts, secretly it performs the function of directly seeing awareness, and ultimately it causes one to attain Buddhahood without the appearance of contaminated aggregates. As it says in the *Beyond Consciousness*: "The breath must be slowed down in every way, because it arises from violent panting, the connection between body and mind is severed, the three realms"
Chinese
也不會倒退。這樣說，氣息和智慧緩慢就能成就。這樣說。將覺性的要點，置於連珠虛空的圍欄中，使其不動。那裡面說：自性覺性連珠。遠離來去而持於空中。這樣說。在《教子》中說：在虛空之中連珠。安置且不分離。這樣說。那也是因為依賴氣息緩慢，而生起遠離作為的意義。覺性連珠交付於阿爾，思維的源頭窮盡。錯亂回歸本基，智慧母子相會。覺性遠離氣息而無有來去，是覺性獲得自在。如果作為口訣來做，調整身體的要點要做五六天。之後，運用門戶也要做那麼久。之後，尋找處所要做六到七天。之後，將現量降到自己身上來修持。這樣就能非常熟練，生起懂得修行的能力。否則，如果隨便做做，看到一些像山羊角的景象。沒有信心地口訣完成時，會出現不知道在說什麼的愚蠢之人，所以不要那樣做。對此，總體而言，在傳授這個大口訣時，首先要以精進修習達到前行圓滿，才能對正行生起獨特的信心。一旦正行穩固，就會對現量生起特別的喜悅。之後，徹底闡述後行，知道能夠持續修持，斷除懷疑和思維的邊際，產生不羨慕其他法的必要。第二，介紹現量覺性的自性：覺性金剛連珠，如黃金的線在空中飛舞，伴隨著虛空光明景象，這是無錯亂的佛陀本初任運的自性。觀察自性，所有分別念都清淨，無有戲論如虛空般的自性在內顯現。虛空與覺性無二的見解，與自生智慧的本覺相見。與原始普賢王如來同等。如果對此習慣成自然，有質礙的身體會化為光。即使沒有，也會在中陰或自性化身淨土中行走。斬斷六道輪迴的懸崖。這樣介紹道。出自《自生教法》中。
English
And it won't go backwards. It is said, 'With slow wind and awareness, wisdom is accomplished.' It is said. The key to awareness is to place the rosary within the fence of space and make it immovable. From that very thing: 'The self-face awareness rosary. By being free from going and coming, it is held in the sky.' It is said. And from the Teachings: 'Within the space, the rosary. Establish it and do not separate.' It is said. Also, by relying on slow wind, the meaning of being free from action arises in the lineage. By entrusting awareness to the rosary Ar, the source of conceptualization is exhausted. Confusion reverts to the ground, and mother and child wisdom meet. Awareness, being separated from the wind and without going and coming, is awareness becoming self-sufficient. If it is done as a guide, adjusting the key points of the body should be done for five or six days. Then, using the door should be done for just that much. Then, searching for a place should be done for six to seven days. Then, manifestly bring it down to yourself and practice it. By that, one will become very proficient and the knowledge of meditation will arise. Otherwise, if one does it haphazardly, seeing some appearance like a goat's horn. Without faith, when the guide is finished, there will be those who are close to becoming fools who don't know what they are talking about, so don't do it that way. In general, when giving this great guide, one must first diligently practice until the preliminaries are complete, so that uncommon faith will arise in the main practice. Once the main practice is firmly established, a special joy will arise in the manifest. Afterwards, by thoroughly explaining the subsequent teachings, knowing that one can sustain the practice, cutting off doubt and the limits of thought, there is a need to not desire other teachings. Secondly, introducing the self-face of manifest awareness: Awareness, the vajra rosary, like a golden thread flying in the sky, accompanied by the appearance of space and luminosity, this is the self-sound of the unconfused Buddha, primordial spontaneous accomplishment. By looking at the nature, all conceptualizations are purified, and the self-sound, like the uncontrived sky, arises within. Meeting the wisdom of self-born knowledge, the understanding of the inseparability of space and awareness. Being equal to the primordial Samantabhadra. If one becomes accustomed to this, the body with obstacles will turn into light. Even if it doesn't, one will travel in the bardo or the pure land of the self-nature emanation. Cutting off the precipice of the delusion of the six realms. Thus it is introduced. From the seed of the self-born teachings.