Chinese
以姿势的要点来约束身体，然后说以法身的坐姿来约束觉性并练习。或者，法身的坐姿和观看方式在早上，报身在中午，化身在下午为主。而且，据说在精通了三个根本的坐姿之后，也要学习七个分支的坐姿，即老虎、呕吐、鹏鸟和士夫，狐狸、秃鹫、巨人和六个，鳄鱼的坐姿是身体的七个要点。还有，深奥法性之轮中所说的坐姿和观看方式，根本和分支等其他都需要，时机成熟时，应当在那里了解。而且，暂时将三身的坐姿和观看方式结合起来是好的，而且据说初学者主要专注于法身狮子的坐姿会变得更好。还有，在《滴的修持要点明灯》中说，在三种坐姿中，主要采用正直的仙人坐姿，在三种观看方式中，稍微向下看。其他的只是作为辅助来学习。据说现在这样做比较容易实践，所以大多数人都在这样做。依靠这些要点，在修持现量智慧时，为了使不稳定的觉性稳定下来等等，修持的六个要点需要在法性之轮中了解三个要点，简而言之，刚刚说的那些就包含了意义。此时需要了解的是，《修持要点明灯》中这样说：在修持时，如果从白茫茫中看不到明点，就将双眼平等地直视。如果看不到虚空，就从太阳旁边斜视，稍微倾斜地看是关键。然后，如果白色偏多，就向右旋转，如果黄色偏多，就向上旋转，如果绿色偏多，就向左旋转，如果红色偏多，就向下降低，如果蓝色偏多，就向中间收拢，如果五种颜色均衡地显现，那么观看方式不变是关键。此时，也要学习法身的所依太阳。白天，在太阳下方的船的下方，或者向左稍微转动眼球看天空，当在虚空五光中看到带有明点的金刚链时，以报身的观看方式看太阳。
English
Constrain the body with the key points of posture, and then it is said to constrain awareness and practice with the sitting posture of the Dharmakaya. Alternatively, the sitting posture and viewing manner of the Dharmakaya are mainly in the morning, the Sambhogakaya at noon, and the Nirmanakaya in the afternoon. Moreover, it is said that after mastering the three fundamental sitting postures, one should also learn the seven branch sitting postures, namely, tiger, vomiting, garuda, and person, fox, vulture, giant, and six, the crocodile's sitting posture is the seven key points of the body. Also, the sitting posture and viewing manner mentioned in the profound Dharma-nature wheel, the root and branch, and others are needed, and when the time is right, it should be understood there. Moreover, it is good to temporarily combine the sitting posture and viewing manner of the three bodies, and it is said that it will be better for beginners to mainly focus on the sitting posture of the Dharmakaya lion. Also, in the "Lamp of Key Points of Practice of Tig," it says that among the three sitting postures, the upright sage posture is mainly adopted, and among the three viewing manners, look slightly downward. The others are only learned as aids. It is said that it is easier to practice now, so most people are doing it. Relying on these key points, when practicing manifest wisdom, in order to stabilize the unstable awareness, etc., the six key points of practice need to be understood as the three key points in the Dharma-nature wheel, in short, those just said contain the meaning. What needs to be understood at this time is what is said in the "Lamp of Key Points of Practice" like this: When practicing, if you cannot see the bindu from the white expanse, look straight ahead with both eyes equally. If you cannot see the space, look at the side from the sun, looking slightly tilted is the key. Then, if there is more white, turn to the right, if there is more yellow, turn upwards, if there is more green, turn to the left, if there is more red, lower downwards, if there is more blue, gather in the center, if the five colors appear evenly, then it is key that the viewing manner does not change. At this time, one should also learn from the sun, the support of the Dharmakaya. During the day, under the boat below the sun, or slightly turn the eyeballs to the left and look at the sky, when you see the vajra chain with bindus in the middle of the five lights of space, look at the sun with the viewing manner of the Sambhogakaya.
Chinese
从母体逐渐拉长，引导至角落，或上下或彼此相对正直地放置，以化身的观看方式向下引导，心不散乱，眼睛不动，口不语，坐姿不摇动地安住，则五种空性光明和觉性如缕线般相续，连同明点的显现会向上增长。夜晚修习报身所依之月亮，也与此法相同，但特别之处在于眼睛注视月亮中心，心不散乱地保持，则显现增长。白天眼睛的热度增加，稍微不清晰时，用寒冷来平衡使其清晰，所以极为甚深。修习化身所依之灯火也与之相似，从灯火中心引导至其他地方而修习是关键。此外，白天修习火镜，光明会向上增长，白天的错觉止息，从而证得超越痛苦的自性之地。夜晚修习月亮，即无垢的水晶和光明灯火，显现为五种圆满的光明，夜晚的错觉，轮回的部分，清净为二身，有原始解脱的必要。此外，早上大多注视东方，直到白色光芒出现为止。之后将显现引导至南方，放置片刻，并向外引导，注视西方五种光明的显现聚集。傍晚注视西方时，将显现为锦缎花纹的景象引导至北方而修习。如果稍微引导就无法继续而消失，则在不接触所依物的情况下长时间修习，并逐渐拉长引导，观察光明中缕线般存在的觉性是极重要的关键。如是说，这种东西南北移动的方式主要依靠花房。第二，介绍将显现直接融入自身关键的意义：脱离处所之缘是虚空空性，脱离感官之缘是远射水中的灯，脱离住所之缘是笔直、高且僻静之处。心专注于感官的对象，不以希望和恐惧来修饰，自然放松，上师所指示的是：在各自面前的虚空中，明点五光的帐篷房屋，具有彩虹条纹和圆圈，在五彩缤纷聚集的中央，上师普贤父母是遍照如来的体性，四方的明点是四种佛父佛母
English
Gradually lengthen it from the base, guiding it to the corner, or placing it straight up and down or mutually opposite. Guiding it downwards with the view of the emanation body, do not let the mind wander. Do not move the eyes. Do not speak. Remain without moving the posture. Then, the appearance of the fivefold expanse of light and the continuous stream of awareness, together with bindus, will increase upwards. At night, training on the moon, the support of the enjoyment body, is also similar to that method. But the special feature is that by fixing the eyes on the center of the moon and keeping the mind unscattered, the appearance increases. During the day, when the heat of the eyes increases and it becomes slightly unclear, balance it with coolness to make it clear, so it is extremely profound. Training on the lamp, the support of the emanation body, is also similar to that. The key is to meditate by guiding it from the center of the lamp to another place. Also, during the day, training on the fire crystal causes the light to increase upwards, and the illusion of daytime ceases, thereby attaining the natural state of transcendence from suffering. At night, training on the moon, that is, the stainless water crystal, and the clear light lamp, causes it to appear as fivefold complete light, so the illusion of night, the part of samsara, is purified into two bodies, and there is a need for primordial liberation. Also, in the morning, mostly gaze towards the east until the white light appears. Then guide that appearance to the south, leave it for a moment, and guide it outwards, gazing at the gathering of the appearance of the five lights in the west. In the evening, when gazing towards the west, train by guiding the appearance of the brocade pattern to the north. If it disappears after guiding it only a little, then train for a long time without touching the support, and gradually lengthen the guidance. It is an extremely important key to look at the continuous stream of awareness residing within the light. It is said that this method of moving east and south mainly relies on the patterned room. Second, introducing the meaning of directly applying the essential point of manifestation to oneself: Separating from the circumstance of place is the emptiness of space. Separating from the circumstance of the senses is the mirage of a lamp in water. Separating from the circumstance of location is a straight, high, and secluded place. Focus the mind on the object of the senses, and without embellishing it with hope and fear, relax naturally. The instruction given by the lama is: In the space in front of each person, the tent-house of bindu fivefold light, with rainbow stripes and circles, in the center of the fivefold gathering, the lama Samantabhadra and Samantabhadri are the essence of Vairochana. The bindus in the four directions are the four victorious families, father and mother.
Chinese
以结合的形象清晰地信奉，以强烈的渴望祈祷吧！像这样尽力地恳切祈祷。最终，这一切都融入自己的心中。与不可摧毁的大清净，本体、自性、大悲三者之自性，自明光明无二无别地融合，在安住的境界中，尽力念诵大圆满六字真言。然后，根据坐姿和观看方式的任何一种，象征性地展示显现的景象。哦！如同在其他显密教法中，于如来藏和因之续等中所说，以作意的方式修持的那样。在此，作为基础的觉性，具备本体本来清净的智慧三者。本体、自性、大悲三者，空明无边、无碍，以超越言语和思维范畴的甚深口诀，直接地指示，对于有缘的根器极佳的有福之人，以三句话的方式教导：去往寂静处，像这样调整身姿。境是无云的虚空。像这样观看觉性吧！这是它的意义。像这样修持后，外在的虚空界，如同空旷的镜子一般，开启显现之门。内在的界，被称为完全清净的明灯，如同主人的面容一般。最初从深蓝色的大光明中逐渐扩展，像天空的彩虹或孔雀的羽毛一样绚丽地显现。从明灯燃烧中，也显现出五种颜色鲜明的光明。这将会变得非常清晰。就像这样。在那之中，被称为空性明点的明灯，如同向平静的水中投掷石头，或者像吹泡泡的孔洞一样，最初只是模糊不清。然后，显现出红色、圆形、清晰、透明的景象。在那之中，显现出如同金刚链一般的觉性，如同主人的心一般。细微如马尾上的结，又如金线和珍珠的项链，又如铁丝网，又如花束，又如花网般安住于自处，最初显现为模糊不清、摇曳不定。因此，通过观看的方式引导它，将其置于法界的围栏中，专注地观看，不要被是否存在的分别念所扰乱，只是知道观看者的觉性和觉性自身的本体，不为所动地修持，就会越来越稳固、越来越清晰。
English
Clearly believe in the form of union and pray with intense longing! Like this, make earnest prayers as appropriate. Finally, all of that dissolves into your own heart. Inseparably blend with the indestructible great purity, the essence of the three: essence, nature, and compassion, the self-aware luminosity, and in the state of abiding, recite the Dzogchen six-syllable mantra as much as possible. Then, according to any posture of sitting or gazing, symbolically represent the arising appearances. Oh! Just as it is taught in other Sutra and Tantra teachings, in the Tathāgatagarbha and the Root Tantras, etc., and meditated upon in the manner of mental engagement. Here, the awareness of the ground, possessing the three wisdoms of the essence of primordial purity. The three: essence, nature, and compassion, empty-clear, without limits, unobstructed, with profound instructions that transcend the realm of words and intellect, directly introduce it. For fortunate individuals with excellent faculties, the teaching is given through three words: Go to a solitary place and adjust your body like this. The object is the sky, free from clouds. Look at awareness like this! This is its meaning. Having practiced like this, the outer sphere, the empty sky, is like a mirror, opening the door to appearances. The inner sphere, called the perfectly pure lamp, is like the face of the master. Initially, it gradually spreads from the great light of deep blue, appearing brilliantly like the rainbow of the sky or the plumage of a peacock. From the burning lamp, even five colors of clear light appear. This will become very clear. Like this. In the center of that, the lamp called the empty thigle, like throwing a stone into calm water, or like looking into a bubble's hole, is initially just vague. Then, a red, round, clear, and transparent appearance arises. Within that, the awareness, like a vajra chain, appears just like the master's mind. Subtle, like a knot tied in a horse's tail, or like a necklace of gold threads and pearls, or like a wire mesh, or like a bouquet of flowers, or like a flower net abiding in its own place, initially appearing as vague, unclear, and moving. Therefore, guide it with the way of looking, place it in the fence of the sphere, focus intently, and without corrupting it with thoughts of whether it is or is not, just knowing to look at the awareness of the viewer and the essence of awareness itself, meditate without wavering, it will become more stable and clearer.
Chinese
转变，如《超越论证》中所说：“自己的觉性，连绵不断，出入断绝，于虚空中。”等等。因此，不要以造作之心去改造，而是观照法界觉性本来的面目。外在的显现不停止，内在的执着不混杂，安住于不可言说、远离戏论的自性之中，能所无别地融合，光明之显现从眉间消散，无有明暗地显现。如果光明之显现不清晰，或者向左右上下摇曳，不要让眼睛和心紧随其后，而是像以前一样，在观视的引导下显现，不要过于用力地专注于此。如此修持，经验就会在觉性上成熟，从而亲眼见到觉性连绵不断的本来面目，据说与普贤王如来具有相同的福分。正如《逝后》中所说：“谁能见到这直观的关键？就不会再轮回于三界。”以及《秘密行续》中所说：“法界与觉性的观视方式，是观望无有遮蔽的虚空。法界之中，连绵不断，安住于平等之中，不要分离。谁能如此见到，就与最初的普贤王如来，具有相同的福分。”因为这是所说的意义，所以要生起定解，精勤修持，四种显现将会更上一层楼。如是介绍。这里在《大禅修引导》中，如是开示修持之后，为了对它的意义产生信心，通过觉性的后盾之口诀来确定。如是等等所说，如铜书中所说，从自己的觉性的后盾来讲述，以及其他如筒书等中所说。法界觉性显现的因缘，迷惑与不迷惑的意义，以及它成为修持的原因，果位三身的体性，这些都很好地解释了如何见到法界觉性的原因和意义，从而生起定解。如果这里有兴趣和能力，也可以做《明示灯》中关于明点的例子和意义的八个介绍次第。第三，开示四种显现的显现方式，有四种。第一，法性现前的显现是：如此放下诸事，一心一意地修持。