English
This is the main actual practice. The reason is: the heart chakra is also the main place where the delusion of deep sleep arises. Therefore, practicing the path by striking its vital point is also the main place where the antidote to that delusion, clear light, arises. Then, one might think, can the same effect occur in the other two places as well? There is no certainty in such cases. Generally, although the strongest place for the arising of clear light in deep sleep is the heart, initially it is difficult for the air to enter that place. If one strikes the vital point in another place of the central channel, then an experience of clear light in which the air is gathered will arise immediately. If one becomes accustomed to that again and again, then by simply changing the intention slightly, without effort, the clear light in which the air and mind are gathered in the heart will arise without difficulty. This method can also be applied to dreams and other situations. Therefore, one should diligently meditate on whichever of these three objects for holding the clear light is comfortable for the mind until the ability arises. However, it is not necessary for one person to meditate on all three. Second, regarding taking clear light as the path, although it is divided into two sections: taking the three kayas as the path during the day and the spontaneous arising of the three kayas at night, there is only one object of practice, which is taking the three kayas as the path during the day. First of all, this practice during the session breaks is very important. In the case of the illusory body, it is equivalent to explaining the substitute for the three intentions. Just as it was said before, the root is impermanence and renunciation, and the appearance of clear bliss like a flower. In the session break of clear light as well, impermanence and devotion to the lama are needed, as was said before in the illusory body. In the illusory body and dream, the intention of illusion and dream is needed. Here, the way of establishing the three kayas as the path is what is needed. The instruction manual of Samdingpa says: There is no clear explanation of the session breaks. Like entrusting the mind to a nettle, one should be moderately tight and loose. His meaning is that in the case of the letter A, one should meditate in all samatha and vipassana without letting awareness wander or becoming too tense. Therefore, one should meditate in both the session and the session break. Generally, the way of settling is the same during the session as well, but when doing the session practice
English
The methods have already been explained separately. Here, it is only considered in terms of the session breaks. That is, I eat, walk, move, sleep, sit, and in all activities, I must remember to take the three kayas as the path, and repeatedly generate the desire to do so. When doing anything, such as walking, focus on whatever arises, relax awareness, and simply recognize your own face. At that time, the gaze of the eyes should also be slightly relaxed. That is, although it is initially a session break, in times of leisure, it can be reached immediately simply by relying on mindfulness. Then, it should be gradually integrated into all busy activities. That is, whatever various appearances arise, the clarity on top of them is the clear Nirmanakaya. Slightly observing one's own face, that which is nothing is the empty Dharmakaya. The various appearances that arise without being modified, and without any grasping, on top of the mere clarity of mind, the essence is inseparable, and simultaneously appears as one taste, that is the self-knowing, self-illuminating Sambhogakaya taken as the path. Therefore, first, one must learn this practice of the session break well. Then, from the point where one can mostly take this as the path, one should remember any one of the three aspirations at this time. The natural arising of the three kayas at night is due to the power of strongly focusing on the object during the session, and meditating on taking the three kayas as the path during the session break. When the clear light is grasped during deep sleep at night, the three kayas of the union of clarity and emptiness naturally arise. The clarity during sleep is because these various gross appearances do not arise at that time, so it is the clarity of awareness itself, and the gate of appearance, various appearances as symbols. This is the forty-sixth practice. The third is blending, which is divided into four types: blending clarity and emptiness, blending meditation and post-meditation, blending day and night, and blending bliss and emptiness. The first is that during meditation, when meditating on the mind that seems to have not established anything, a vacant, seemingly non-existent appearance arises as a result. During the session break, the thought arises that none of these face-to-face objects exist, and a pure experience of emptiness arises. At that time, whether in or out of session, one should fix one's eyes on the sky, raise awareness, and by looking at that vacant base, the clarity will gradually be found in that emptiness, and it will transform into clarity and emptiness.
Chinese
又，在修定时，当无有分别念时，觉性显明，伴随着喜乐而生起。在座间休息时，也对此生起强烈的贪恋。如果生起自以为是的想法，那就是仅仅生起了明相的体验。在所有的修定时和座间休息时，心都清澈明亮，清晰坦然。如果强烈地观察它的自性，就会像障碍之物消失一样，变得空荡荡的，无法把握。就那样安住于其中，不要加以改造。观察自心，反复忆念如幻，显现为明空。这样就是将明和空融合在一起。第四十七个修法引导。第二，融合正行和后行：一般来说，如果后行具有特征，就不需要特意与正行融合。但在这里，将修定称为正行，将座间休息仅仅称为后行。也就是说，在修定时，虽然并非通过努力改造，而是心自然而然地安住于明空的状态，但如果在座间休息时，除了最初的庸常状态之外，完全无法生起明空的体验，那么在修定时，当稍微生起体验时，就发愿将其融入任何一种行为中。例如，现在我正在绕圈行走，反复发愿要保持这种体验。从修定中起身时，也要以忆念来保持这种状态的延续。就像拿着东西一样，也要留下一个忆念的标志。然后，在绕圈行走时，就像所说的将三身融入道用一样，并保持它，这样就会生起像修定时所说的那样的明空体验。如果这样持续几天，就不需要太多的努力。习惯之后，也逐渐将其应用于其他所有的行为中。这是将正行的体验融入后行。不需要将后行反过来融入正行。有些人会生起良好的后行体验，从而有助于正行，这是自然而然发生的，人为的改造反而没有帮助。第四十八个修法引导。第三，融合白天和夜晚：白天在修定时生起了明空的体验，但晚上在深度睡眠时完全无法生起，那么在修定时，依靠三种所缘中的任何一种，
English
Furthermore, during the session, when there is no conceptual thought, awareness arises clearly, accompanied by joy and bliss. Even during breaks, there is a strong craving for that. If self-importance arises, it means that only the experience of clarity has arisen. In all sessions and breaks, the mind is clear and bright, and vividly clear. If one intensely examines its essence, it will become like an obstructing object dissolving, becoming empty and ungraspable. Leave it in that state without fabrication. By looking at the mind, repeatedly remembering it as illusory, clarity and emptiness will arise. In this way, clarity and emptiness are blended together. This is the forty-seventh practice instruction. Second, blending meditative equipoise and subsequent attainment: Generally, if subsequent attainment is endowed with characteristics, it is not necessary to deliberately blend it with meditative equipoise. However, here, the session is labeled as meditative equipoise, and the breaks are merely labeled as subsequent attainment. That is, during the session, although the mind naturally abides in clarity and emptiness without artificial effort, if one is unable to attain the experience of clarity and emptiness at all during the breaks, apart from the initial ordinary state, then during the session, when a slight experience arises, one should generate the intention to blend it with any activity. For example, now, as I am circumambulating, I repeatedly generate the intention to maintain this experience. When rising from the session, I also maintain the continuity of that state with mindfulness. Like holding something in hand, I also leave a sign of mindfulness. Then, while circumambulating, as it is explained to take the three kayas as the path, and maintaining that, the experience of clarity and emptiness, as described during the session, will arise. If this continues for a few days, great effort will not be needed. Having become accustomed to it, one gradually applies it to all other activities as well. This is blending the experience of meditative equipoise with subsequent attainment. It is not necessary to blend subsequent attainment back into meditative equipoise. For some, a good experience of subsequent attainment will arise, which will help meditative equipoise. This arises naturally, and artificial manipulation will not help. This is the forty-eighth practice instruction. Third, blending day and night: During the day, the experience of clarity and emptiness arises during the session, but if it does not arise at all during deep sleep at night, then during the session, relying on any of the three objects of focus,
Chinese
必须以极大的观点，一下子断掉而安住。在等持的时候，也要安住于无念的觉受，乐、明，任何显现。在有念，专注于所缘的时候，也要像那样安住，这非常重要。总的来说，在座间，对于痛苦、快乐、高低、世间八法等一切，要了知如幻。现在，断除世间的好坏、高低、亲疏等各种各样的说法，这一点非常重要。五十种所缘。第四，究竟：首先，无论是白天还是夜晚的光明，在生起光明的证悟之初，会出现明空无别的光明，这是资粮道的阶段。然后，会出现乐空无别的光明，这是加行道的阶段。然后，会出现深寂离戏的光明，到达不清净七地的阶段。然后，会出现无别究竟的光明，这是清净三地的阶段。之后，是清净二元的光明，即圆满佛陀的智慧法身。这些的意义如果广说则很多，但在此不作 विस्तृत。这通常被称为光明，是对证悟实相之理的次第分界，不是睡眠光明的区分。因为这没有另外的所缘，所以不计入所缘之列，就像一次法会一样。第三，后行引导：总的和个别的誓言，遣除障碍、过失，自我满足，驱除疑惑，殊胜的显现之门，认识，觉受证悟，白天和夜晚的差别，这五者。第一是：总的来说，三律仪中自己所受持的学处不退失非常重要。对于有罪堕者，不会生起清净的禅定，而且以前生起的，如果发生罪堕也会退失。其中，不退失密咒的誓言，不被根本和支分的罪堕所染污非常重要。如果那些誓言退失，不要说禅定的希望，今生和来世连增上生的安乐都没有，会直接堕入三恶道。这些是共同的誓言，如果能成办其他共同后得的誓言，也包含于此。然而，以坚定不移的誓言，许多行为次第会扰乱心
English
It is necessary to settle down decisively with a great view. Even during equipoise, one should settle in whatever arises of the experience of non-thought, bliss, and clarity. It is very important to settle in the same way at all times when focusing on intentional objects with thought. In general, during the session breaks, one should know that all happiness, suffering, high and low, and the eight worldly dharmas are like illusions. Now, it is very important to abandon the clinging to the various worldly distinctions of good and bad, high and low, near and far. The fifty objects of focus. Fourth, ultimate: First, in any light, whether day or night, at the beginning of the arising of the realization of light, the light of clarity and emptiness inseparable arises. This is the stage of the accumulation path. Then, the light of bliss and emptiness inseparable arises. This is the stage of the joining path. Then, the light of profound peace, free from elaboration, arises, reaching the stage of the impure seven grounds. Then, the ultimate light of inseparability arises, which is the stage of the pure three grounds. After that, there is the light of pure duality, which is the wisdom dharmakaya of the complete Buddha. If these meanings were explained in detail, there would be many, but here they are not elaborated. This is generally called light, and it is a division of the stages of how to realize the meaning of reality, not a distinction of the light of sleep. Because there is no separate object of focus for this, it is not counted among the objects of focus, just like a single dharma session. Third, the subsequent instructions: general and specific vows, dispelling obstacles and faults, self-satisfaction, dispelling doubts, recognizing the doors of excellent appearances, experience and realization, and the differences between day and night, these five. The first is: In general, it is very important that the precepts of whichever of the three vows one has taken are not broken. Pure meditation does not arise in those with transgressions and downfalls, and even those that have arisen before will decline if transgressions occur. Among these, it is very important that the vows of secret mantra are not broken and are not defiled by root and branch downfalls. If those vows are broken, let alone the hope of meditation, there will not even be the happiness of higher realms in this life or the next, and one will go straight to the three lower realms. These are the common vows, and if one can accomplish all the other subsequent vows, they are also included in this. However, with unwavering vows, many sequences of actions will disturb the mind.