English
Like an elephant sinking into the mud, instantly traversing the rocky mountains without obstruction. Speech is as melodious and pleasing as the cry of an infant in a clay pot. The mind is like being struck by an arrow in the heart, the flow of thoughts and ideas ceases. When the nature of reality is exhausted, the body is like a corpse in the charnel ground, without the confusion of affirmation and negation. Speech is like an echo in the rocks, repeating after others. The mind is like a person recovered from a plague, thoughts and ideas purified in the expanse, awareness abiding in self-illumination. Third, the three attainments are: outwardly, gaining mastery over appearances, thus appearances and conditions are liberated in the pure realms. Inwardly, gaining mastery over the aggregates, thus the illusory body is liberated into clear light. Secretly, gaining mastery over the expanse of awareness, thus deluded thoughts naturally cease. Fourth, the four assurances are: upwards, there is no hope of attaining Buddhahood, nor is there doubt of not attaining it. Downwards, there is no hope of not being reborn in samsara, nor is there doubt of being reborn. These are the instructions for ascertaining awareness, making manifest the meaning of the essential point of thorough transcendence on the path of direct experience. Third, the four subsequent key points, the method of practicing the yoga of continuous flow with the wheel of the nature of reality, are twofold: the main topic and the supplementary meaning. The first has two parts: increasing appearances during the day and pressing wisdom into the key points at night. The first is: like the wheel of profound wisdom, for the base, path, and result, one must adopt the method of guarding with the thirteen great samayas. In brief: outer appearances, inner awareness. In short, for any dharma that encompasses samsara and nirvana, do not let it be defiled by the stains of clinging mind, do not be bound by the clinging of experience, but whatever appears, purify it with the thought of it being like a dream or illusion. Even that thought of emptiness that arises like a dream or illusion, place it in a state like the uncontrived sky, beyond existence and non-existence, right and wrong, partiality, good and bad, acceptance and rejection, without any discarding or retaining. In all post-meditation states, do not let awareness become unrestrained, but with mindfulness and retention, be certain that all phenomena that appear in this way are like illusions, mirages, reflections in water, emanations, or cities of gandharvas. Cultivate the skill of thinking that not even a particle of truth exists for even a moment. Likewise, all dualistic grasping such as attachment and aversion, affirmation and negation, hope and fear, should be seen nakedly with the view of primordial liberation, free from duality.
Chinese
应当学习守护（心识）。第二（引导）分三：夜晚将诸根收摄于处所，半夜将意识融入宝瓶，黎明时分令觉性生起自明。第一，人生一半时间都在睡眠中度过，为了将睡眠转为善行，应当如下修持：以化身端正跏趺坐的姿势，观想自身中央有一根中脉，外白内红，或者颜色红白，清澈透明，空心如箭杆般，从头顶到密处正直而立，在脐间有一朵红色四瓣莲花，花中央有一个红色短“ཨ”字，触感炽热，如同在炽热的煤火上撒上灰烬。于中脉上端观想白色“ཧཾ”字，头朝下，油润而凝聚，具有安乐的自性，似滴非滴。将心专注于安乐暖热之基的所缘境上。然后，猛烈地呼出三次浊气，缓慢地吸入上部之气，提起下部之气，脐间的“ཨ”字发出红色火焰，闪闪发光，触及头顶的“ཧཾ”字。“ཧཾ”字流下菩提心安乐之流，滋养火焰，火焰越烧越旺，焚烧业和习气。月亮融化成甘露，其精华充满中脉和身体的所有脉络。心中生起特殊的安乐暖热智慧，专注于此，尽力进行宝瓶气。如果宝瓶气感到疲惫，就在气息自然的状态中，尽力修持之前的观想。第二，虽然说安住于报身坐姿或右胁而卧，但实践中认为以端正跏趺坐的姿势躺卧也可以。无论如何，首先如前清晰观想身体中央的中脉。特别是在心间观想一朵红色四瓣莲花，花瓣稍微张开，花中央观想一个白色发光的“ཨ”字，专注片刻后，在头顶也观想一个白色“ཨ”字。然后，观想两个“ཨ”字之间有二十一个非常细微的白色“ཨ”字，如同串起来的念珠一般。如果气息调顺，就进行宝瓶气和合修，如果不是这样，就在放松气息的自然状态中，尽力修持明空智慧。在入睡之际，所有的“ཨ”字逐渐融入心间的“ཨ”字。然后，头顶的“ཨ”字也慢慢地融入心间的“ཨ”字。心莲花瓣闭合，其中的“ཨ”字如同宝瓶中的
English
One should train in guarding (the mind). The second (guidance) has three parts: at night, gathering the senses into their places; at midnight, entering awareness into the vase; and at dawn, generating self-illuminating awareness. First, since half of one's life is spent sleeping, in order to transform sleep into virtue, one should practice as follows: With the body in the posture of the emanation body, the upright seated posture, visualize a central channel (uma) in the center of your body, white on the outside and red on the inside, or with a reddish-white color, clear and transparent, hollow like an arrow shaft, straight from the crown of the head to the secret place. In the navel center, visualize a red four-petaled lotus, in the center of which is a short red "ཨ" (Tibetan: a thung), hot to the touch, like ashes sprinkled on a burning coal. At the upper end of the central channel, visualize a white "ཧཾ" (Tibetan: ham) syllable, facing downwards, oily and condensed, with the nature of bliss, about to drip. Hold the mind on the object of focus that establishes the basis of bliss and warmth. Then, exhale three times forcefully to expel impure air. Slowly inhale the upper air, and draw up the lower air, so that the red fire flashes from the "ཨ" (Tibetan: a) syllable in the navel, touching the "ཧཾ" (Tibetan: ham) syllable at the crown of the head. From the "ཧཾ" (Tibetan: ham) syllable, a stream of bodhicitta bliss flows down, nourishing the fire. The fire blazes more and more, burning away karma and habitual tendencies. The moon melts into nectar, its essence filling the central channel and all the channels of the body. A special wisdom of bliss and warmth arises in the mind, focus on this, and hold the vase breathing (Tibetan: bum can) as much as possible. If the vase breathing becomes tiring, then in the natural state of the breath, practice the previous visualization as much as possible. Second, although it is said to abide in the posture of the enjoyment body or to lie on the right side, in practice it is considered acceptable to lie down in the upright seated posture. In any case, first visualize the central channel in the center of the body as before. In particular, visualize a red four-petaled lotus in the heart center, with the petals slightly open, and in the center of the lotus, visualize a white, radiant "ཨ" (Tibetan: a) syllable. After focusing on this for a moment, also visualize a white "ཨ" (Tibetan: a) syllable at the crown of the head. Then, visualize twenty-one very subtle white "ཨ" (Tibetan: a) syllables between the two "ཨ" (Tibetan: a) syllables, like beads strung on a rosary. If the breath is clear, practice vase breathing in union; if not, in the natural state of relaxed breath, practice the clear and empty wisdom as much as possible. As you fall asleep, all the "ཨ" (Tibetan: a) syllables gradually dissolve into the "ཨ" (Tibetan: a) syllable in the heart. Then, the "ཨ" (Tibetan: a) syllable at the crown of the head also slowly dissolves into the "ཨ" (Tibetan: a) syllable in the heart. The petals of the heart lotus close, and the "ཨ" (Tibetan: a) syllable within is like the contents of a vase.
Chinese
观想如灯般安住，怀着把握梦境的愿望，心中既不太紧也不太松弛地入睡。如果睡不着，就反复重复之前的目标。学习在梦境和睡眠之间不被其他分别念所打断非常重要。即使分别念生起，也不要进行取舍、迎送、否定、肯定，而是将心收回到阿字上安住。在非深度睡眠的睡眠和梦境之间，会出现人和房屋等分别念的景象，那是梦境的因，因此不要睁开眼睛，而是想着那是梦境，发出这样的愿望，将心安住在那个阿字上，并加以认识，就像线穿入针眼一样，容易相续不断且容易把握。除此之外，如果在深度睡眠时，空性的智慧没有梦境，而是像晴朗的虚空一样清晰明亮地显现，那么就在不失去那种体验的状态中，升起如幻的本尊身，安住在无执无戏论的状态中。如果做梦，就将所有的梦境和分别念都收摄到心中的阿字中，像前面一样观修，光明自生的智慧就会显现。白天也要运用梦境的愿力，以及显现寂静和忿怒各自的本尊身进行变化和转化。有时也要对轮回的各种事物进行变化和转化，去往清净和不清净的刹土，考察其存在方式，并与以火、水、悬崖和猛兽等为代表的恐惧景象相结合，以强烈的愿力修习猛烈践踏的技巧。这样，梦境的所依就能将白天所修习的内容，在夜晚随意变化和转化。而且，最初只是粗略地了解，然后会变得越来越稳定和清晰。据说，入睡时能看到周围的物体，听到声音，闻到气味，尝到味道，感觉到触觉，理解话语的意思，但不会产生分别念。也不是没有入睡，而是会从中醒来。像这样，即使以极大的精进反复把握，如果仍然无法把握，那就是散乱，因此断除四种散乱的方法、把握的时机、粗细光明的分辨等，都与一般的引导次第相同。第三，当黎明时分到来时，
English
Think of abiding like a lamp. With the aspiration to seize dreams, go to sleep with your mind neither too tight nor too loose. If you can't fall asleep, repeat the previous focus again and again. It is important to learn not to be interrupted by other thoughts between dreams and sleep. Even if thoughts arise, do not accept or reject, welcome or send off, negate or affirm, but rather gather your mind and rest it on the letter A. In the interval between sleep that is not deep and dreams, a rough appearance of thoughts such as people and houses arises, which is the cause of dreams. Therefore, without opening your eyes, think that it is a dream, make that aspiration, hold your mind on that A, and recognize it. Like a thread entering the eye of a needle, it is easy to continue and easy to grasp. Furthermore, if in deep sleep the wisdom of emptiness appears without dreams, clear and bright like the sky, then without losing that experience, arise as an illusory deity body and rest in a state of non-grasping and non-elaboration. If you dream, gather all dreams and thoughts into the A in your heart, and meditate as before, the self-arisen wisdom of clear light will appear. During the day, also use the power of dream aspiration to transform and emanate the peaceful and wrathful deity bodies respectively. Sometimes, transform and emanate into various activities of samsara, go to pure and impure realms, examine their mode of existence, and combine with fearful appearances represented by fire, water, cliffs, and wild animals, practicing the skill of forceful trampling with strong aspiration. Thus, the basis of dreams can transform and emanate whatever you desire at night, based on what you have practiced during the day. And at first, it is just a rough understanding, and then it becomes more and more stable and clear. It is said that when falling asleep, you can see surrounding objects, hear sounds, smell odors, taste flavors, feel touch, and understand the meaning of words, but no thoughts arise. It is also not that you have not fallen asleep, but that you will awaken from it. Like this, even if you repeatedly grasp with great diligence, if you still cannot grasp it, it is distraction. Therefore, the methods for cutting off the four distractions, the key points of grasping, the distinctions of thinness, thickness, and clarity, etc., are the same as the general instructions. Third, when the time of dawn arrives,
Chinese
关于安住的方式等，在心中对“阿”进行清晰的显现和重复。眼睛注视虚空，念诵三遍“哈”，从心间莲花开放之处，“阿”字如彩虹般射向梵穴。将心专注于弓箭长度般的虚空中，练习稍微屏住呼吸。这样，就能生起无分别的良好禅定。如果心识散乱而掉举，则“阿”字变得更红，将心专注于它安住于心中。眼睛半闭，稍微向下看并禅修。如果昏沉，则如前一样禅修，这样就能生起远离昏沉和掉举的、如流水般的无分别智慧。像这样，夜晚按三时段的顺序修持，就能生起乐明无分别的良好禅定，并且现前神通等功德。从有为的勤作中解脱，迅速在普贤王如来的境界中获得解脱。这是全知法王的教言。像这样，无论白天黑夜，在所有修持的时候，因为闲暇难得，所以要努力不浪费闲暇；因为知道寿命无常，所以不要认为有时间修行；因为知道轮回是痛苦，所以对恶业感到厌恶；因为一切法无自性，所以对任何事物都没有真实的执着；因为涅槃是极乐，所以要修持寂静的菩提；因为密咒是通过方便成就的，所以要学习各种道；因为大乘依赖于慈悲，所以要具备为利他而发心；因为加持依赖于虔诚，所以要将上师视为真正的佛陀；因为一切都取决于自己的心，所以要修习无偏的清净显现；因为轮回是从错觉中产生的，所以要切断能取和所取的根源；因为快乐和痛苦是从先前的业力中产生的，所以要取舍善恶；因为轮涅是从觉性中显现的，所以要认识觉性的自性。通过这十二个要点来调伏自己的相续，这是非常重要的教言，所以要从内心深处去思考。如是说。第二，关于补充说明：上述观想的目的和禅修的必要性，以及意义、身验和觉受等证相，遣除障碍和释放，从经验的生起次第到认识的方法，都记录在铜板上。