English
Meditate on a black Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable on the sun. From it, emanate immeasurable rays of light, pervading all ten directions. All the realms of the outer world transform into celestial palaces, dissolving into sentient beings. All sentient beings, the essence, transform into Hevajra or Nairātmyā, and then dissolve into oneself. One's own body converges inward from above, below, and all sides, dissolving into the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable with its seat. The seat, lotus, sun, dissolve into the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable. The foot curve, abdomen, head, half-moon, bindu, and nāda are sequentially gathered. The nāda is also purified into emptiness. Remain in that very state as much as possible, and if there is prior experience, sustain it. Again, visualize the deity as a clear and vivid form. This is the yoga of subsequent dissolution. In the Ngok tradition of Hevajra, the focus on grasping the subtle body is not practiced. For some individuals, having learned only the instructions on meditating on clear light, the experience of intrinsic clear light may arise spontaneously. However, for the most part, it is more effective to first gain some experience with the instructions on intrinsic clear light, and then practice this. These are the instructions for meditating on clear light during waking hours. The third is the instruction for meditating on clear light during sleep. If one has experience with inner heat, illusory body, or the clear light of waking hours just described, then this will not be difficult. For some, it may also arise spontaneously. Even if one has not practiced those, one can quickly realize clear light by relying on this instruction. There are two aspects to this: actually grasping the clear light of sleep, and mixing sleep with daytime. The first is: In the center of the four-petaled lotus nāḍī at one's heart, visualize a blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable. On the four petals, also visualize the four Anuttaras rotating clockwise from the front, also in blue color. Blue represents the mind, so it is reasonable to visualize it that way in the heart. However, it is not necessarily limited to blue color, and in general, the practical application of the instructions is most important. In any case, after visualizing the five syllables, first focus the mind on the A. Then, it dissolves into Nu, then into Ta, then into Ra, and dwell on each of these for a short time. Then, oneself also dissolves into the central Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable. Hold the mind on the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable for a long time. Then, also rest without focusing, slightly. Meditate in this way repeatedly in each session. During retreat, meditate in this way for a month, etc. In between, one
Chinese
如果能够把握住强力的光明，那是最好的。如果不能把握住，就不要进行推算。然后是正行：通过食物和涂油等使身体强壮。一两天不睡觉。向空行母献供朵玛。依次将心专注于心间的其他四个字上。最后在专注于（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的状态中入睡。这样就能把握住光明。如果不能把握住，就重复修习，或者请朋友观看等等，与五次第和六法等总体相同。在此处也是，随着逐渐进入深沉睡眠的各个阶段，虽然也讲述了如何将心专注于五个字上等，但这仅仅是清净串习遮障的理解，实际操作很难，所以应该像上面所说的那样做。在意义上也要与续部经典相符，将显现、增长、获得三者与各个脉和脉轮相联系，这似乎有些不妥。第二，混合睡眠和日间显现：将佛像安置在自己面前容易观看的明亮处，或者安置在稍微黑暗的地方。对于后者，有两种方法，即用镜子等发光，但后者很难多次进行，所以除了偶尔尝试一次之外，据说要采用前者。无论如何，都是前行。保持身体姿势，放松心情。将眼睛和心专注于佛像上，稍微停留。将心中清晰显现的景象视为幻觉。之后立即不看佛像，而是仔细观察心中显现的景象的本质。逐渐地，在景象消失的状态中，将觉知置于不做作的状态。如果有乐空的体验，也可以加以扩展来修习，但观看佛像等仍然像以前一样经常修习。观修一次。稍微熟练后，放弃佛像，学习在心中显现。观修两次。如果习惯了，在睡眠中断而醒来的时候，能够让佛像像幻觉一样清晰地显现。然后像以前一样修习。晚上睡觉时也这样修习，从而将佛像的消失与睡眠光明相结合。像这样修习，就是混合白天和夜晚。观修三次。这样，清醒时和睡眠时修习光明的诀窍，就是精进者今生成佛的道路。关于这一点，在古老的旧文书中
English
If you can grasp the clear light of power, that is best. If you cannot grasp it, do not make calculations. Then, the main practice is: strengthen the body with food and massage, etc. Stay awake for one or two nights. Offer a torma to the dakinis. Focus the mind sequentially on the other four letters in the heart. Finally, go to sleep while focusing on (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). This will allow you to grasp the clear light. If you cannot grasp it, repeat the practice, or have a friend watch, etc., similar to the general practices of the Five Stages and Six Dharmas. In this case as well, although it is explained how to focus the mind on the five letters in accordance with the different stages of gradually entering deep sleep, this is only an understanding of purifying the obscurations of habituation, and it is difficult to apply in practice, so it should be done as described above. In terms of meaning, it also seems somewhat inappropriate to relate the three experiences of appearance, increase, and attainment to the individual channels and chakras, in accordance with the tantric texts. Second, mixing sleep and daytime appearances: display a thangka in a bright place in front of you that is easy to see, or display a thangka in a slightly dark place. For the latter, there are two methods, namely, shining light with a mirror, etc., but the latter is difficult to repeat often, so apart from trying it once in a while, it is said that the former should be practiced. In any case, these are the preliminaries. Maintain the posture and relax the mind. Focus the eyes and mind on the thangka and remain for a while. Remember the clear appearance that arises in the mind as being like an illusion. Immediately after that, without looking at the thangka, carefully observe the essence of the appearance that arises in the mind. Gradually, in the state of the disappearance of appearances, leave awareness in an unconstructed state. If there is an experience of bliss and emptiness, you can expand on it and meditate, but looking at the thangka, etc., should still be practiced regularly as before. One session of practice. After becoming slightly proficient, abandon the thangka and learn to appear in the mind. Two sessions of practice. If you become accustomed to this, then at the moment when sleep is interrupted and you awaken, you can make the deity appear clearly like an illusion. Then practice as before. Also, when going to bed at night, practice in this way, thereby combining the disappearance of the deity with the clear light of sleep. Practicing in this way is mixing day and night. Three sessions of practice. Thus, these instructions for meditating on the clear light of wakefulness and sleep are the path to enlightenment in this life for diligent practitioners. Regarding this, in the old small texts
Chinese
然后实行行为。以近取的修法七天将果与佛结合等进行安排。虽然已经做了断定道路的灌顶，但把拙火、幻身、光明等安排在一个道次第中是很好的。第四个是死亡光明的诀窍，依靠地位和讲述的关联性，已经在前面讲过了，即依靠中阴的第一个死亡光明来认定法身。或者在前面只说了章节，也可以在这个时候展示目标。这些就已经展示了混合的诀窍。第二个是迁识的诀窍，前面有迁识和入尸两种。第一个有通过修习迁识和强迫迁识两种。第一个有加行和正行两种。加行有修习气和关闭门两种。第一个是学习宝瓶气，必须确定宝瓶气的上、中、下三种中的任何一种。第二个是，在自身空虚的梵穴中，（ཀྵུཾ，kṣuṃ，kṣuṃ，啥）字头朝下。在两眼和眉间各有一个（ཧཱུཾ，hūṃ，hūṃ，吽），在两耳和两鼻孔各有一个（ཡུཾ，yuṃ，yuṃ，勇）。口和尿道有（སུཾ，suṃ，suṃ，松）。脐轮都是头朝内，下门是（ཀྵུཾ，kṣuṃ，kṣuṃ，啥）字头朝上。在两个混合迁识的小字中不明显，但为了空行母们的数量齐全，以及为了是暖、气和明识迁识的位置，以及因为从四座结合金刚空行母们中清楚地说明了，所以在喉咙，心间，两个肩膀上也要观想。这些字母的颜色是：（སུཾ，suṃ，suṃ，松）白色，（ཀྵུཾ，kṣuṃ，kṣuṃ，啥）黄色，其他的都说是蓝色或黑色。所有字母的头都朝内。从这些字母中发出光芒，想着毫无间隙地关闭了所有的门，然后猛烈地抓住宝瓶气。如果修习几个月，就会出现门关闭的征兆。第二个是正行，也是像之前一样先进行关闭门，然后在肚脐正对的后背中间，将觉知心的国王阿字白色发光的（ཨ，a，a，阿）字上专注，修习宝瓶气。这样一个月左右，就会稍微产生乐暖的体验。这个字
English
Then practice the conduct. Arrange the near-taking practice for seven days to unite the fruit with the Buddha, etc. Although the empowerment of deciding the path has been done, it is good to arrange Tummo, Illusory Body, and Clear Light in one path order. The fourth is the instruction of the clear light of death, which has already been explained above based on the connection between the position and the narrative, that is, relying on the first clear light of death in the bardo to identify the Dharmakaya. Or, having mentioned only the chapter above, it is also okay to show the object at this time. These have already shown the instructions for mixing. The second is the instruction of transference of consciousness, there are two types: transference and entering a corpse. The first has two types: transference through practice and forced transference. The first has two types: preliminary practice and main practice. The preliminary practice has two types: training the wind and closing the doors. The first is to learn vase breathing, and one of the three types of vase breathing, upper, middle, and lower, must be determined. The second is, in the empty brahmarandra of one's own body, the letter (ཀྵུཾ，kṣuṃ，kṣuṃ，kṣuṃ) is head down. There is one (ཧཱུཾ，hūṃ，hūṃ，hūṃ) in each of the two eyes and between the eyebrows, and one (ཡུཾ，yuṃ，yuṃ，yuṃ) in each of the two ears and two nostrils. There is (སུཾ，suṃ，suṃ，suṃ) in the mouth and urethra. All the chakras are head inwards, and the lower door is the letter (ཀྵུཾ，kṣuṃ，kṣuṃ，kṣuṃ) head up. It is not clear in the two small letters of mixed transference, but in order to complete the number of dakinis, and because it is the place where heat, breath, and consciousness are transferred, and because it is clearly stated from the Four Seats Union Vajra Dakinis, so it is also necessary to meditate on the throat, heart, and two shoulders. The colors of these letters are: (སུཾ，suṃ，suṃ，suṃ) white, (ཀྵུཾ，kṣuṃ，kṣuṃ，kṣuṃ) yellow, and the others are said to be blue or black. All the letters have their heads facing inwards. Light radiates from these letters, and thinking that all the doors are closed without interruption, then forcefully hold the vase breathing. If you practice for a few months, signs of the doors closing will appear. The second is the main practice, which is to first close the doors as before, and then in the middle of the back spine directly opposite the navel, focus on the white radiating letter (ཨ，a，a，a) of awareness, the king of mind, and practice vase breathing. In this way, in about a month, a slight experience of bliss and warmth will arise. This letter