English
Finished. Alternatively, it is said that it is also acceptable to meditate on the Dharma origin (chos 'byung) as a substitute for the skull (thod pa). The fortieth contemplation. Second, the thigle (thig le) makes the field appear: The preliminary practice is as before. In the center of the body, which is clearly visualized as the deity, is the central channel (rtsa dbu ma), white in color, clear and transparent, with the nature of light, about the thickness of an arrow shaft. At the upper end is a white HAM (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum), head pointing downwards. At the lower end is a red and blue HUM (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), head pointing upwards. In the navel is a short red A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), also pointing upwards. After clearing the waste air, inhale, and from HAM (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) a white thigle (thig le) the size of a pea descends and reaches the heart. By contracting the lower air, a red and blue thigle (thig le) the size of a bean also descends from HUM (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). By contracting and reversing the abdomen, a very red thigle (thig le) about half the size of a pea rises from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). These two also reach the heart. The three thigles (thig le) merge into one, becoming white with a reddish, slightly bluish tinge, becoming one. Focus slightly on that shimmering light. Along with the desire to see the field appear, exhale, and from the thigle (thig le) in the heart, white and red rays of light, like a rope or a snake, extend out and exit from the left nostril, reaching the place you want to see. Just as the light lifts a lamp in the darkness, clearly see that field, or visualize the light as an empty tube, and look from within it, it is also acceptable, it is said. The key point of the air in this contemplation and the red and blue thigle (thig le) are oral instructions. The forty-first contemplation. Third, the A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) syllable makes the field appear: The preliminary practice and the central channel are visualized as before. Inside the central channel, in the navel, visualize a white, clear, and luminous A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) syllable with the nature of light. With the desire of a dream, meditate slightly on vase breathing and gentle air. Then, from the A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) syllable, a rope of white light extends and radiates out. It enters the central channel without obstruction, exits from the nostril, and reaches the direction you want to see, clearly seeing it as if lifting a lamp in the darkness, or looking from the pores of the light, either way is acceptable. The forty-second contemplation. These three inferior field appearance contemplations, it is not necessary for one person to contemplate all three, any one is acceptable, in fact there is no order of priority. When explaining in an assembly, according to the order of explanation, in the three old guidebooks, first is the Selfless Mother, then...
Chinese
阿字境相明和，其后明点境相明也已说。此处后二者顺序颠倒，乃是随顺广大中等简略三种次第之故。胜乐五次第之口诀等中，增益、幻化、转变三者，虽于净治之范畴中而作，然于此法中与净治分离并不相违，以净治之立宗有不同差别之缘故也。彼亦于其他彼等之中，似说一切梦之技法行用皆为净治。于此乃于摄持梦已，于未生起转变种种之技法，为生起而作之方便中，于一种选择为净治，及彼者辗转增上，精通后则说为增益、幻化、转变三者也。境相观视者，乃是名为梦之传记，仅是显示功德生起之征相而已。又从其他口诀所取，说为作一种净治者，乃是说与梦光明等混合。此处乃以心净治身，及以无我母净治，及转变后二者等也。因此于梦之口诀中，最初若不认识梦为梦，则此法类之善行之根本即已空无，故最初必须是能摄持所梦之量。显示执持彼义之口诀。其后必须是精通无有偏颇之技法，为能于梦本身之显现获得自在之故。净治前后二者和，增益和，幻化和，转变最初二者和，境相等生起。于梦本身中生起殊胜之善行真实者，有进入梦光明和，进入梦本尊自现二者，其中前者乃是净治中间二者。后者乃是转变种种本尊和显空离执也。如是知晓后，有些自诩聪明者说，咕汝之六法梦之口诀即使不是，也是不重要的，此等轻率之语，将理解成毫无关联的偶然之语。此六法之首尾一切口诀中，唯有最初学者能极大利益，立即显现征相，对最初学者毫无利益
English
The A-syllable realm appearance clarification, and after that, the bindu realm appearance clarification have been explained. Here, the reversal of the order of the latter two is due to the sequence of the three types of focus: extensive, intermediate, and concise. In the secret assembly five stages of instructions, etc., increasing, transforming, and changing are included within the category of purification. However, in this Dharma, it is not contradictory to separate them from purification, because there is a difference in the identification of what is meant by purification. In those other systems, it seems that all the practices of dream skills are called purification. Here, purification refers to one of the methods for developing the skill of transforming dreams into various forms after having captured the dream. And after mastering that, it is said that one can perform increasing, transforming, and changing. Observing the realm appearance is known as the biography of dreams, and it is merely a sign of the arising of qualities. Furthermore, taking from other instructions and saying that it is doing one purification refers to mixing it with dream luminosity, etc. Here, it refers to purifying the body with the mind, purifying with the mother of selflessness, and the latter two transformations, etc. Therefore, in the instructions on dreams, if one does not initially recognize a dream as a dream, then the root of the virtuous practice of this Dharma category is empty. Therefore, one must first be able to capture the extent of the dream. It shows the instructions for holding that meaning. After that, one must master the skills without bias, so that one can gain control over the appearance of the dream itself. The two purifications, earlier and later, and the increasing, and the transforming, and the first two transformations, and the realm appearances arise. In the dream itself, the actual supreme virtuous practice arises, and there are two ways to enter: entering dream luminosity and entering the self-arising of dream deities. The former is the two intermediate purifications. The latter is the transformation of various deities and the detachment from appearance and emptiness. If one knows this, then some who boast of being wise say that even if the dream instructions of the six Dharmas of Guhyasamaja are not important, these careless words will be understood as irrelevant and accidental words. Among all the instructions at the beginning and end of these six Dharmas, only the initial practitioner can benefit greatly and immediately show signs, but there is no benefit whatsoever for the initial practitioner.
Chinese
像那种把没有意义的高谈阔论当作诀窍来炫耀是绝对不行的。还有，依靠愚人自编的经书所作的开示也是没有意义的。和那些没有依靠口诀的实践的胡说八道是完全不同的，对此要确信无疑。第四，关于光明愚痴自解脱的引导：具有前行、正行、后行三种引导。第一，分为根本无常厌离、树枝行为誓言物、树叶方便道自性光明、祈请鲜花显现四种。第一，根本无常厌离是：因为确信一定会死亡，什么时候死又不确定，以及六道三界轮回的一切都是痛苦，所以无论如何都要猛烈修习不必要的念头。如果以前没有修习无常的引导，那就不用说了。修习过的人也要在这个时候重新修习无常的引导。一般来说，通过修习佛法的鞭策——死亡无常厌离，会产生一种清明敏锐的觉知。这会增强力量，即使在睡眠时，也会产生清明的觉知。这也会抓住光明。还有，具有厌离心的人，因为觉知受到了鞭策，即使在深度睡眠时也容易产生忆念。例如，如果白天担心觉知会迟钝，那么晚上就会少睡，这可以作为例证。因此，智慧的空行母也说：“死亡生起于相续，光明便会显现。”第二，树枝行为誓言物：关于行为，如经中所说：“行为缓慢，食物油腻，应避免出汗的活动。”就像对待病人一样，该做的事情都要慢慢地做。食物要油腻，适量地食用对身体有益的食物。应避免跳跃、赛跑、比武、争斗和拉弓等会扰乱脉搏和气息以及出汗的行为。誓言物是：一般来说，要准备好会供和朵玛来供养。向五部空行母供养朵玛。也要向速成智慧怙主供养朵玛并祈祷。供养朵玛的时候，要焚烧古古尔香和玛哈玛萨香。第三，树叶方便道自性光明是：如果以前习惯了拙火瑜伽，那么就要在日常的瑜伽中修习。
English
It is absolutely unacceptable to boast about meaningless high-sounding discussions as if they were instructions. Furthermore, there is no benefit in relying on self-made scriptures of fools for explanations. Be certain that it is completely different from those meaningless babblings that lack the practice based on oral instructions. Fourth, regarding the guidance on the self-liberation of luminosity and ignorance: it possesses three types of guidance: preliminary, main practice, and subsequent practice. The first is divided into four: the root of impermanence and renunciation, the branch of conduct and samaya substances, the leaves of skillful means and self-luminous radiance, and the supplication of manifesting flowers. First, the root of impermanence and renunciation is: because you are certain that you will die, and it is uncertain when you will die, and that all of samsara in the six realms and three realms is suffering, you must intensely meditate on unnecessary thoughts. If you have not cultivated the guidance of impermanence before, then there is no need to mention it. Those who have cultivated it should also cultivate the guidance of impermanence again at this time. In general, by cultivating the encouragement of Dharma—death, impermanence, and renunciation—a clear and sharp awareness will arise. This will strengthen the power, and even during sleep, a clear awareness will arise. This will also grasp luminosity. Furthermore, a person with renunciation, because awareness is whipped, even in deep sleep, it is easy to have remembrance. For example, if you are worried that awareness will become dull during the day, you will sleep less at night, which can be taken as an example. Therefore, the wisdom dakini also said, "When death arises in the continuum, luminosity will manifest." Second, the branch of conduct and samaya substances: Regarding conduct, as it is said in the scriptures, "Conduct should be slow, food should be oily, and activities that cause sweating should be avoided." Just like treating a patient, things that need to be done should be done slowly. Food should be oily, and you should consume an appropriate amount of food that is beneficial to the body. Activities such as jumping, running, competing in skills, fighting, and drawing a bow, which can disturb the pulse and breath and cause sweating, should be avoided. Samaya substances are: In general, you should prepare a feast and torma offerings. Offer tormas to the five classes of dakinis. Also, offer tormas to the Swift-Acting Wisdom Protector and pray. When offering tormas, it is said to burn gugul incense and mahamamsa incense. Third, the leaves of skillful means and self-luminous radiance: If you are accustomed to tummo yoga, then you should cultivate it in the daily yoga.
Chinese
因此，不需要另外的（指导）。在那之后，先修持每月一次的宝瓶气。在修持光明实际正行的时候，也在早晨或下午任何方便的时候，修持一次不会感到疲劳的调息。气脉瑜伽能够区分精华和糟粕，由于精华的光彩能够显现光明，因此修持脉气至关重要。一般来说，作为六法之一的光明，主要是在讲解睡眠光明的时候，才将拙火和光明分别列举。否则，拙火是生起白天光明的一种殊胜方法。比起圆满次第的苏醒和细微明点，拙火的力量更为强大。第四，祈请之花显现，正如所说：显现光明的，是上师的虔诚。如是说，显现光明，上师的虔诚至关重要。那么，上师的虔诚对所有的禅修都至关重要，为什么只说光明至关重要呢？一般来说，所有人都需要上师虔诚的缘起具足，但是白天的善行可以通过自己的努力来修持。即使在梦境中，也有梦境本身的各种显现，以及粗大的念头和分别。因为有这些，白天的习气会被带入梦境中。因为也有通过自己的努力和意愿可以达到的，所以并非仅仅依赖加持。在深度睡眠时，因为没有念头和努力，这个睡眠光明，除非在那个时候自然显现，否则无法通过其他方式修持。因此，要依赖于身体的关键之处的缘起，以及上师和本尊的加持。像这样，对于这四个前行，由于没有先前未展示过的新的立足点，因此不单独列出观想。可以一次性完成，或者分两次、三次等完成，都可以。第二，正行分为：光明的把握、道用、融合和最终。第一，光明的把握分为：依靠无我母而把握光明，依靠阿字而把握光明，依靠上师而把握光明。