Chinese
如何修持光明。首先，关于整体执持：自身观想为如幻之本尊，不散乱地专注，自然而然地逐渐融入法界，安住于自性之中。其次，关于分解：无论自身和器情显现为本尊，还是安住于平凡状态，都要以了知如幻的方式，专注地观察外在显现，使其融入法界。然后，观察自身，也融入法界，从而安住于离戏之中。这两种整体分解的口诀，是杰·拉洛巴（Lho brag pa）无上的教言。喇嘛杰尊（rje btsun）说：光明舒放收摄的后分解是证悟的方法，圆满次第的整体分解唯有此法。其中，光明舒放收摄的后分解和整体执持，通过有轮等分类而出现众多，无有。实修时，于心间观想莲花，其上有具足阿夏（藏文：ཨ་ཤད་，梵文天城体：अश，梵文罗马拟音：aśa，汉语字面意思：阿夏）明点。以其光芒将自身收摄至阿夏之间，是为整体执持。再次如前，阿夏的光芒首先将一切外在显现完全收摄，然后收摄自身，是为后分解。二者最终皆安住于无思之法界。第二，关于等持光明的修持，睡眠光明的修持，以及死亡光明的修持。前者，两种依赖于他身的方法单独阐述，与心性寂止相似。此处，依赖于自性安住的方式有三种：自性光明，道光明，以及智慧光明。第一，身体和语言保持自然状态，视线以前方高低适宜处为目标，专注于空性法界。心通过整体分解的方式，安住于光明离戏之中，无有希冀和恐惧地嬉戏，不向外驰散地持续保持，不勤作努力地放松安住。如此修持，会出现如阳焰等粗细次第融入的各种征相。第二，无论显现何种景象，出现何种征兆，都专注于其上，如前持续修持，则能使境与心融为一体。第三，于此状态中，专注地观察自心之本性，无论生起何种分别念和念头，皆不作任何改造。
English
How to meditate on luminosity. First, regarding the complete holding: without distraction, focus intently on yourself appearing as an illusory deity, and naturally and gradually dissolve into the expanse, abiding in your natural state. Second, regarding the dissolution: whether your self and the environment appear as deities or remain in an ordinary state, knowing it to be like an illusion, intently observe the external appearances, causing them to dissolve into the expanse. Then, observe yourself, which also dissolves into the expanse, thereby abiding in non-duality. These two instructions of complete holding and dissolution are the unsurpassed instructions of Je Lho Drakpa. Lama Jetsun said: The subsequent dissolution of radiating and withdrawing light is the method for realization, and the complete holding and dissolution of the completion stage is solely this. Among them, the subsequent dissolution of radiating and withdrawing light and the complete holding, through the divisions of those with wheels, etc., appear numerously, but there are none. In practice, visualize a lotus in the heart, with a bindu of A-sha (Tibetan: ཨ་ཤད་，Sanskrit Devanagari: अश，Sanskrit Romanization: aśa，Literal Chinese meaning: A-sha) on it. With its light, gather yourself into the space between the A-sha, which is complete holding. Again, as before, the light of the A-sha first completely gathers all external appearances, and then gathers your own body, which is subsequent dissolution. Both ultimately abide in the expanse of non-thought. Second, regarding the meditation on luminosity in equipoise, the meditation on luminosity in sleep, and the meditation on luminosity at death. For the former, the two methods that rely on the bodies of others are explained separately, but are similar to mind isolation. Here, there are three ways of relying on the natural state: natural luminosity, path luminosity, and wisdom luminosity. First, keep the body and speech in their natural state. Focus the gaze on the empty expanse in front, at whatever height is comfortable. Through the method of complete holding and dissolution, abide in the luminosity of non-duality, playing without hope or fear, continuously maintaining without wandering elsewhere, relaxing and abiding without effort or striving. By meditating in this way, various signs of subtle and gross stages of dissolution, such as mirages, will appear. Second, whatever appearances arise, whatever signs manifest, focus on them intently and continue to practice as before, so that the object and mind become one taste. Third, in this state, intently observe the nature of your own mind, and whatever thoughts and ideas arise, do not make any alterations to them.
Chinese
以不散乱的观看，将证悟远离勤作之义。第二是对于白天的光明，稍微找到修行的头绪后，于心间法轮四瓣蓝莲花的中心，将心专注于蓝色明点，并且屡屡生起于深沉睡眠之时亦应修持善行的意愿。修习半月等等，随力所能及。之后广作会供轮和供养食子，祈请证得光明。其后断绝睡眠两三天左右，猛烈修习执持光明的意愿。不间断地布施食子。不做身体的劳累和言语谈论。享用按摩和滋补的食物，今晚为了执持光明，于傍晚向空行母们供奉一个用人血装饰的食子。委托证得光明的事业。一个加持后不回向而守护，约定如果证得光明就供奉，作为抵押。以狮子卧的姿势，具备身体要点，如前一样将心专注于心间的明点而睡卧，将能证得光明。并且，朋友或上师点燃酥油灯。向外观察是否证得光明。也就是面色明亮。呼吸柔和而舒适。身体和呼吸及面色没有变化等等，多数是证得光明，稍微放置一会儿后唤醒。与此相反就是没有证得，所以立刻唤醒。询问是否证得，如果证得就好。再次让他执持。如果没有证得，就观想之前的所缘境，或者在心间中央观想一个具有光芒的蓝色明点，无论如何也要生起一定要证得光明的强烈意愿十一次左右，不少于此，然后入睡，如前一样由朋友观察。又过一会儿唤醒并询问。以那样的状态度过一夜。在那里如果一次证得光明，就献上抵押食子，进行酬谢。那样做三四次。对于日常的修持，白天主要修持丸药。依靠后观的瑜伽，修持远离光明显现。期间也间或修持具有心间明点的（修法）。夜晚临睡时，将心专注于心间的明点，生起强烈的意愿几次后睡卧。那
English
By looking without distraction, one will realize the meaning of being free from effort and striving. Secondly, after finding a slight clue to meditation on those daytime clear lights, at the center of the heart chakra, which has become a four-petaled blue lotus, hold the mind on the blue bindu, and repeatedly generate the intention to practice virtue even during deep sleep. Practice for half a month, etc., as much as possible. Then, make many tsok wheels and offering tormas, and pray to realize the clear light. After that, break sleep for about two or three days, and intensely practice the intention to hold the clear light. Send tormas without interruption. Do not do physical exertion or speak. Rely on massage and nutritious food, and tonight, to hold the clear light, in the early evening, offer a torma decorated with human blood to the dakinis. Entrust the activity of realizing the clear light. One is blessed and protected without dedication, and it is agreed that if the clear light is realized, it will be offered as collateral. By lying in the lion posture, possessing the key points of the body, as before, focusing the mind on the bindu of the heart and sleeping, one will realize the clear light. Also, a friend or lama lights a butter lamp. Look outside to see if the clear light has been realized or not. That is, the complexion is clear. The breath is soft and comfortable. If there is no change in body, breath, and complexion, etc., it is mostly realized the clear light, so leave it for a while and then wake up. If it is the opposite, it is not realized, so wake up immediately. Ask if it has been realized, and if it has been realized, it is good. Let him hold it again. If it is not realized, visualize the previous object of focus, or visualize a blue bindu with light in the center of the heart, and in any case, generate the strong intention to realize the clear light about eleven times, not less than that, and then fall asleep, and as before, the friend observes. After a while, wake up and ask. Spend the night in that state. There, if the clear light is realized once, offer the collateral torma and give thanks. Do that three or four times. For daily practice, focus mainly on pills during the day. Relying on the yoga of subsequent contemplation, cultivate the very freedom from the clear light's elaboration. In between, also meditate on the one with the bindu of the heart. At night, when going to bed, focus the mind on the bindu of the heart and generate a strong intention several times before sleeping. That
Chinese
即使刚从睡眠中醒来，也要专注于心间的明点，做几次强烈的意愿，然后保持自然状态。这样就能经常抓住光明。如果以浅睡眠抓住光明，就会显现出像晴空中升起的太阳一样，带有少许明亮清晰的、能被意识抓住的部分。如果以深睡眠抓住光明，就能在一切二元对立都消失的虚空般的、无执且极其稳固的状态中，随心所欲地修行。安住于此，如果修习其他的梦瑜伽和幻身的诀窍，首先会在睡眠中，然后白天也会出现，清净的显现会扩展开来。即使修习拙火和乐空大手印等，在睡眠和清醒时，也会出现无边无际的乐空。在抓住光明的时候，如果不希望睡着，那就是空阔。多次熬夜会让人疲惫，要食用温热和有营养的食物。将心专注于眉心间的黑点。通过适度地调整意愿的强弱来消除这种情况。如果深睡沉沉而无法抓住光明，那就是昏沉。观想心间有一朵四瓣的蓝色莲花，以及阿努答喇（藏文：ཨ་ནུ་ཏ་ར་，梵文天城体：अनुत्तर，梵文罗马拟音：anuttara，无上）和位于中心的吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，种子字）。所有这些都观想为蓝色。白天也要多做宝瓶气。睡觉前屏住呼吸十一次左右再睡，通过气脉的修习和专注的差别，觉知会变得清晰，从而能够抓住光明。如果在抓住光明时总是醒来，那就是醒觉过度。对此的对治方法与梦瑜伽相似。如果做梦却无法抓住光明，那就是昏昧。不进行阿努答喇（藏文：ཨ་ནུ་ཏ་ར་，梵文天城体：अनुत्तर，梵文罗马拟音：anuttara，无上）和气脉修习等，而是将心专注于心间的黑点来消除这种情况。总的来说，对于初学者来说，抓住清醒和梦境光明的主要原因是修习心专注于乐空。第三，与之前的中阴修习的阶段大致相同。当出现死亡的征兆时，要将之前的光明体验与死亡的征兆结合起来，一心一意地修习。一旦获得了像这样的上师口诀，死亡就只是一个说法而已。现在，死亡是显现光明法身的时候，要像孩子回到父亲的家一样，带着喜悦来修习。当粗细的次第溶解显现时，现在就想着将所有三种显现都融入空性之中。
English
Even just as you wake up from sleep, focus on the bindu in your heart, make a few strong aspirations, and then remain in a natural state. This will ensure that you always grasp the clear light. If you grasp the clear light with light sleep, a clear and bright state will arise, like the sun rising in a clear sky, with a slight cognitive element. If you grasp it with deep sleep, you will be able to practice as you wish in a state of emptiness like the sky, where all dualistic appearances have ceased, and which is without grasping and extremely stable. By abiding in this, if you meditate on other instructions for dream yoga and the illusory body, they will first occur in sleep and then also during the day, and pure appearances will proliferate. Even if you meditate on tummo and karmamudra, etc., a bliss-emptiness that is without beginning or end will arise during sleep and waking. When grasping the clear light, if you do not want to fall asleep, it is vast emptiness. Breaking sleep for many nights will cause fatigue, so consume warm and nutritious foods. Focus your mind on the black bindu between your eyebrows. This can be remedied by appropriately adjusting the strength of your aspiration. If you fall into a deep, heavy sleep and cannot grasp the clear light, it is dullness. Visualize a four-petaled blue lotus in your heart, with Anuttara (Tibetan: ཨ་ནུ་ཏ་ར་, Sanskrit Devanagari: अनुत्तर, Sanskrit Romanization: anuttara, meaning: unsurpassed) and the seed syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, seed syllable) at its center. Visualize all of these as blue in color. During the day, also practice vase breathing extensively. Before going to bed, hold your breath about eleven times before lying down. Through the practice of pranayama and the distinction of focus, awareness will become clear, and you will be able to grasp the clear light. If you always wake up when grasping the clear light, it is excessive wakefulness. The remedy for this is similar to dream yoga. If you dream but cannot grasp the clear light, it is drowsiness. This can be remedied by focusing your mind on the black bindu in your heart, without practicing Anuttara (Tibetan: ཨ་ནུ་ཏ་ར་, Sanskrit Devanagari: अनुत्तर, Sanskrit Romanization: anuttara, meaning: unsurpassed) and pranayama, etc. In general, for beginners, the main cause for grasping the clear light of waking and dreaming is to meditate on bliss-emptiness with mental focus. Thirdly, it is mostly similar to the previous stage of practicing in the bardo. When signs of death occur, combine your previous experiences of the clear light with the signs of death and meditate single-pointedly. Once you have obtained such a guru's instruction, death is just a matter of speaking. Now, death is the time to manifest the clear light dharmakaya, so meditate with joy, like a child returning to its father's home. When the subtle and gross stages of dissolution arise, now think that all three appearances are dissolving into emptiness.