English
Therefore, no separate (instruction) is needed. After that, the vase breathing should be practiced about once a month as a preliminary. When meditating on the actual main practice of clear light, one should also practice one session of breathing exercises in the morning or afternoon, whichever is convenient, to the extent that one does not become fatigued. The yoga of the winds separates the essence from the dross. Since clear light arises from the radiance of the essence, it is crucial to practice the channels and winds. In general, clear light, as one of the Six Dharmas, is enumerated separately from tummo only when mainly explaining the clear light of sleep. Otherwise, this tummo is a supreme method for generating the clear light of daytime. This is more powerful than the awakening and subtle bindus of the completion stage. Fourth, the flower of supplication manifests, as it is said: 'The arising of clear light depends on devotion to the guru.' As it is said, devotion to the guru is essential for the arising of clear light. Now, one might ask, 'If devotion to the guru is essential for all meditations, why is it said to be essential only for clear light?' In general, everyone needs the interdependent connection of devotion to the guru to be complete, but virtuous practices during the day can be cultivated through one's own effort. Even in the state of dreaming, there are various appearances of the dream itself, as well as coarse thoughts and discriminations. Because of these, the habitual patterns of the day are carried into the dream. Because there is also something that can be attained through one's own effort and intention, it is not solely dependent on blessings. During deep sleep, because there is no thought or effort, this clear light of sleep, unless it arises naturally at that very moment, cannot be cultivated in any other way. Therefore, one relies on the interdependent connection of pressing the key points of the body, and on the blessings of the guru and the yidam deity. Thus, for these four preliminaries, since there is no new foundation for a previously unshown object of focus, the visualization is not listed separately. It can be completed in one session, or in two or three sessions, or however it is done. Second, the main practice is divided into four sections: grasping the clear light, taking the path, blending, and the ultimate. First, grasping the clear light is divided into: grasping the clear light by relying on the selfless mother, grasping the clear light by relying on the A syllable, and grasping the clear light by relying on the guru.
Chinese
三、第一，总的来说，正行的前行和幻身时所说的一样，但不同的是，即使观想根本上师为真身，也要观想其形象为头发结髻，佩戴六种骨饰，下身围着虎皮等，具有尸陀林的装束。如果观想为金刚持，也要观想金刚持黑汝嘎寂静与忿怒相兼具的三眼尊，身上圆满了八种尸陀林的装束。祈请时，加上“祈请证得光明”的结尾。之后，暂时观想自己如常显现，在头盖骨之上的脑髓之上，头顶处，观想莲花和日轮的坐垫，大约半个蚕豆大小。其上观想与坐垫相称的金刚无我母，身色蓝色，手持弯刀、颅碗、卡杖嘎，左腿伸展，呈舞姿，身形娇小但肢体清晰。在其心间，观想白色的ཨ་（藏文ཨ，梵文天城体अ，梵文罗马拟音A，汉语字面意思：阿），像用毛笔写的一样纤细，清晰而闪耀，并从中发出光芒。首先，净化具有愚痴自性的头脑，然后，观想身体内部充满，血肉骨骼得以净化，身体转化为光身。如果观想为本尊身，则如噶当派善说中所说，观想胜乐金刚为俱生身。在那里，将心专注于无我母心间的ཨ་字上，稍作观想。然后，从那个ཨ་字发出光芒，充满无我母的身体。从那里发出光芒，照亮自己身体的内部，如同在黑暗的房间里点燃灯一样清晰明亮，甚至从自己的毛孔中向外照射，观想一切显现都清晰明亮。以同样的方式，首先将心专注于心间的ཨ་字，然后交替进行光芒的放射等观想，其中，要长时间地专注于心间的ཨ་字。这样重复几次之后，将意识自然放松，随意安住。像这样反复不断地观修。最初的许多天里，要努力精进，这样观修，有时会感到轻松舒适，没有分别念，自然而然地安住，不要怀疑。如果出现这种情况，就安住在那种状态中即可。当那种状态消失时，再像之前一样以强烈的意愿进行观修。晚上睡觉
English
Third. First, the preliminary practices of the session are similar to what was said during the illusory body practice. The difference is that even if you visualize the root guru as his actual body, you should visualize his appearance with his hair in a topknot, wearing the six bone ornaments, and a tiger skin wrapped around his lower body, etc., possessing the attire of a charnel ground. If you visualize Vajradhara, you should visualize Vajradhara Heruka, a three-eyed deity who is both peaceful and wrathful, whose body is complete with the eight charnel ground adornments. During the supplication, add the ending, "Please grant the realization of clear light." After that, for a while, visualize yourself as appearing ordinary. Above the brain on top of the skull, at the crown of your head, visualize a lotus and sun cushion, about half the size of a broad bean. On top of that, visualize Vajra Nairatmya, matching the cushion, with a blue-colored body, holding a curved knife, skull cup, and khatvanga, with her left leg extended in a dancing posture, her body small but with clear limbs. At her heart center, visualize a white ཨ་ (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: A, Literal Chinese Meaning: A), as thin as if written with a fine brush, clear and radiant, and from it, rays of light emanate. First, purify the brain, which has the nature of delusion. Then, visualize the inside of the body filling up, purifying the flesh, blood, and bones, and the body transforming into a light body. If you are visualizing the form of a yidam, then, as the Kadampa good sayings state, visualize glorious Chakrasamvara as the coemergent body. There, focus your mind on the letter ཨ་ at the heart of Nairatmya and meditate on it for a short while. Then, from that ཨ་, rays of light emanate, filling the body of Nairatmya. From there, rays of light emanate, illuminating the inside of your own body, as clear and bright as if a lamp were lit in a dark room, even radiating outwards from the pores of your skin, and visualize all appearances as clear and bright. In the same way, first focus your mind on the ཨ་ at the heart center, and then alternate between emanating rays of light, etc., focusing on the ཨ་ at the heart center for a long time. After repeating this several times, naturally relax the awareness and rest in whatever state arises. Repeat this continuously and meditate regularly. For the first many days, exert effort and meditate in this way. At times, a state of ease and clarity will arise, where you naturally abide without conceptual thoughts, and do not become doubtful. If this happens, it is sufficient to rest in that state. When that state dissipates, meditate with strong intention as before. At night, when going to sleep
Chinese
在那个时候，将心专注于无我母的胸前的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），然后入睡。这是第四十三次观修。第二，依靠阿字：前行与之前相同。在自身观想为本尊的身体中央，观想一根白色中脉，如小鞭子般粗细。在其内，在肚脐正对的位置，或肚脐下方四指宽的任何位置，观想一个白色、清澈、光明的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。将心专注于那个阿字片刻。从阿字发出光芒，充满中脉。从那光芒发出，使自身内部非常明亮。从自己的毛孔发出光芒，观想一切显现都被鲜明地照亮。睡觉时，将心专注于肚脐下方的阿字。其他如何修持的方法与之前相同。这是第四十四次观修。第三，依靠上师而修持：再次按照之前的前行。在自身观想为本尊的心间莲花和月亮垫子上，如果观想自己的根本上师为金刚持，那么金刚持的身体颜色是白色，与通常相同。如果观想为上师的真实形象，那么观想上师的皮肤白皙光亮，发出白色的光芒，面带微笑，眼睛平静地注视着。身体的大小，大的话大约四指高，小的话大约拇指大小。在这之间，观想适合的大小。在他的心间，观想一个白色略带红色的明点，或者观想一个非常白的明点都可以。大小也应根据上师的身体来衡量。如果观想身体大约四指高，那么明点大约是蚕豆大小。如果观想身体大约拇指大小，那么明点大约是小豆大小。这也适用于中间的大小。无论如何，将心专注于上师心间发光的明点，稍微保持平静。从心间的明点发出光芒，身体鲜明地被照亮。内心充满喜悦。从身体的各个部分发出光芒，使自身内部非常明亮。从自己的毛孔发出光芒，观想一切显现都被鲜明地照亮。将心专注于上师心间的明点片刻。然后，逐渐习惯于一次又一次地进行光芒放射的观修。睡觉时，将心专注于上师心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，然后睡觉。其他的观修方法与之前相同。这是第四十五次观修。这是执持光明之观修。
English
At that time, focus the mind on the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) at the heart of the Selfless Mother and then go to sleep. This is the forty-third contemplation. Second, relying on the letter A: The preliminaries are the same as before. In the center of the body, which you visualize as your own yidam, visualize a white central channel, about the thickness of a small whip. Inside it, directly in line with the navel, or four fingers below the navel, visualize a white, clear, and luminous letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). Hold the mind on that letter A for a moment. Light radiates from the A, filling the central channel. From that, light radiates, making the inside of your own body very clear. Light radiates from the pores of your own skin, and visualize that all appearances are vividly illuminated. When sleeping, focus the mind on the A below the navel. The other ways to practice are the same as before. This is the forty-fourth contemplation. Third, relying on the lama: Again, proceed as in the previous preliminaries. On a lotus and moon seat in the heart of yourself, visualized as the deity, if you meditate on your root lama as Vajradhara, then Vajradhara's body color is white, the same as usual. If you meditate on the actual form of the lama, then visualize the lama's skin as white and radiant, emitting white light, with a smiling face and eyes gazing peacefully. The size of the body, if large, is about four fingers high, and if small, about the size of a thumb. In between, visualize whatever size is appropriate. In his heart, visualize a white, slightly reddish bindu, or visualize a very white bindu, either is fine. The size should also be measured in relation to the lama's body. If you visualize the body as about four fingers high, then the bindu is about the size of a broad bean. If you visualize the body as about the size of a thumb, then the bindu is about the size of a small bean. This also applies to the intermediate sizes. In any case, focus the mind on the radiating bindu in the lama's heart and remain still for a moment. Light radiates from the bindu in the heart, illuminating the body vividly. The mind is filled with bliss. Light arises from all parts of the body, making the inside of your own body very clear. Light radiates from the pores of your own skin, and visualize that all appearances are vividly illuminated. Focus the mind on the bindu in the lama's heart for a while. Then, gradually become accustomed to doing the visualization of radiating light again and again. When sleeping, focus the mind on the HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: HUM) in the lama's heart and then sleep. The other meditation methods are the same as before. This is the forty-fifth contemplation. This is the contemplation of holding the clear light.
Chinese
这是最主要的正行。原因是：心间法轮，也是产生深沉睡眠迷乱之地的主要之处。因此，对它进行要害的击打并修持道，是破除迷乱之对治光明生起之地的主要之处。那么，有人会想，另外两个地方也能产生同样的效果吗？对于这类情况，不一定。一般来说，虽然深沉睡眠中光明生起的最强之处是心间，但最初气很难进入那个地方。如果在中脉的其他位置进行要害的击打，那么，会立即产生气聚集的光明体验。如果反复练习，仅仅稍微改变意愿，就能毫不费力地在心间聚集气和心，从而毫不费力地生起光明。这个方法也可以应用于梦境等其他情况。因此，这三个把握光明的目标，应该努力修持自己觉得舒适的一个，直到产生效果。但一个人也不需要同时修持三个。第二，光明融入道用方面，分为白天融入三身道用和夜晚三身自然显现两个部分，但修持的目标只有一个，就是白天融入三身道用。首先，这一点，座间修非常重要。在幻身的时候，相当于讲述三种意愿的替代。就像之前所说的，根本是不定和厌离，以及显现明乐如花。在光明的座间，也需要像之前在幻身中所说的不定和上师的虔诚。幻身和梦境中，需要幻化和梦境的意愿。这里，需要安立三身融入道用的方式。桑顶巴的引导文中说：座间没有明确的说明，就像将心托付给野荨麻一样，要松紧适度。他的意思是，在阿字的时候，既不要让觉性散乱，也不要过于紧绷，要在所有的等持和后得中修持。因此，座间和座间休息都要修持。一般来说，座间的时候，也和那种方式相同，但是，进行座间修持