Chinese
也不要那样做，在与修行不分离的状态中，不离上师的敬信，一切所依不失菩提心，将庸常的贪嗔之境显现都观为如幻，不为贪嗔所左右，这些是光明之身的誓言。此处所说的光明，不仅仅是六法中的夜间光明，而是日夜的一切光明，因此，应理解为混合幻身总的方面。迁识中阴也是混合的支分，因此，此誓言是共同的誓言。二是遣除障碍、罪过自清净，一般来说，与方便道相关联的各种遣除障碍的文字在其他地方已经阐明，此处是明空无执，显空自现，乐空离执都是经验的智慧，而这些不和顺的魔是执着分别念任其自流，因此，观分别念的自面，修持自解脱、自清净、自空性。那也是分别念即是心，以心无生离边的要诀，对任何显现都不作改造而观，则念头的自性寂灭。安住于显现与空性无别的自性中，有时也以强烈的意愿将各种念头的显现和觉知都知为如幻而安住。仅仅通过睡眠就能从一切障碍、歧途、痛苦中解脱。三是增进、断除怀疑，有些人说对自己的经验没有怀疑，是决定无疑的增进，有些人也说以二无量增进。比那更好的是这样做：特别是在各种显现和苦乐贪嗔之境上，修习幻身梦境的意愿之技巧，以及努力修习无分别念，以及于住处不定、坐姿不定、行住威仪不定时，也生起任何一种意愿而反复修习，这些是外增进。将风心置于脉中的方法，猛烈的修习拙火，时而于不死甘露中煎熬，这是内增进。在每个这样的两种增进的最后，是觉性的大力。
English
Do not do that either, in a state inseparable from practice, without separating from the guru's devotion, all supports without losing Bodhicitta, contemplate all ordinary objects of attachment and aversion as illusory, and not being swayed by attachment and aversion, these are the vows of the clear light body. Here, the term "clear light" refers not only to the clear light of night among the six dharmas, but to all clear light of day and night. Therefore, it should be understood as the general aspect of blending the illusory body. Transference and bardo are also branches of blending, therefore, this vow is a common vow. Secondly, the self-purification of obstacles and faults, in general, various texts on dispelling obstacles related to skillful means have been explained elsewhere. Here, clarity and emptiness without grasping, appearance and emptiness self-arising, bliss and emptiness without attachment are the wisdom of experience. The demons that are discordant with these are grasping and letting conceptual thoughts run wild. Therefore, look at the face of conceptual thoughts and meditate on self-liberation, self-purification, and self-emptiness. That is, conceptual thought is mind. With the key point that mind is unborn and free from extremes, look at whatever arises without modification, and the nature of thoughts subsides. Abide in the self-nature where appearance and emptiness are inseparable, and sometimes also with a strong intention to know all appearances and awareness of various thoughts as illusory and abide. By sleep alone, one will be liberated from all obstacles, wrong paths, and suffering. Thirdly, increasing and cutting off doubt, some say that there is no doubt about one's own experience, and it is a definite increase, and some also say that it is increased by the two immeasurables. It is better to do it this way: especially on various appearances and objects of pleasure, pain, attachment, and aversion, practice the skill of the intention of the illusory body and dream, and diligently practice non-conceptual thought, and also when the place is uncertain, the posture is uncertain, and the conduct of going, staying, and acting is uncertain, generate any intention and repeatedly meditate, these are external increases. The method of placing wind and mind in the channels, the fierce practice of tummo, sometimes tormenting in the immortal nectar, this is the inner increase. At the end of each of these two increases, is the great power of awareness.
Chinese
如果出现这种情况，就对此生起决定的定解。认识到这是上师的恩德而祈祷。对于未能如此领悟的众生，修慈悲心。如果需要增益，就依靠它。第四，认识殊胜的显现之门：为了详细地分别开示，此处无需广说。然而，有四种显现之门，即如此这般显现之门、无分别的显现之门、安乐的显现之门、双运的显现之门。第一种是：光明体验的明分，在睡眠时显现各种征兆、身体体验、心识体验。第二种是：耳朵里出现嗡嗡声、沉闷声、挤压声。这是风心融入中脉。还有颤抖、跳动、昏厥、肢体分离等，这是脉结解开。此外，还会出现意识消融于虚空般的体验。在无分别的大光明中，也会出现颤动摇曳般的体验。如果对这些产生欢喜和傲慢，修行就无法增益。如果认为是疾病的征兆，就会成为障碍，因此，不喜不忧，任其自然。第三种是：身心显现为安乐明净。第四种是指无论何时何地，不费力气就能显现光明。根本第五，体验证悟的昼夜差别：也就是说，在以分别念造作，新修本尊和明点等的时候，无论显现与否，都不是光明，也不是本尊自生。在遮蔽明觉的状态下，如同伴随着努力的意愿和分别念一样，会出现心稍微安住，以及觉得有安乐明净的体验，仅仅是这样，无论在醒时还是睡时出现，都不是真正的光明。只是成为光明的因而已。因此，无论在座间还是座后，在那个时候，不特意造作，自然显现的心明空乐无分别，就叫做光明。无论昼夜出现都没有差别。还有，在那个时候，即使没有强烈的生起意乐显现，如果本尊在自身和外界清晰地显现，就叫做幻身本尊自生。醒时和梦中没有差别。我们修行者
English
If such a thing occurs, generate a decisive conviction about it. Recognize it as the kindness of the Guru and pray. For sentient beings who have not realized this, cultivate compassion. If you need to increase it, rely on it. Fourth, recognizing the doors of extraordinary appearances: In order to explain them separately in detail, there is no need for extensive explanation here. However, there are four doors of appearance, namely, the door of appearance that is clear like this, the door of non-conceptual appearance, the door of bliss, and the door of union. The first is: The clarity of the experience of clear light, in which various signs, bodily experiences, and mental experiences appear during sleep. The second is: A buzzing sound in the ears, a muffled sound, and a pressing sound. This is when the wind-mind enters the central channel. Also, trembling, throbbing, fainting, and the separation of limbs, etc., are when the knots of the channels are released. Furthermore, there will be an experience like consciousness dissolving into the sky. In the great clear light of non-conceptuality, there will also be an experience like trembling and swaying. If joy and pride arise from these, the practice will not increase. If it is taken as a sign of illness, it will become an obstacle, so without joy or sorrow, let it be. The third is: The body and mind appear as bliss and clarity. The fourth refers to the clear light appearing effortlessly at all times and in all places. The fifth fundamental, the difference between experience and realization in day and night: That is to say, when artificially creating and newly meditating on deities and bindus, etc., whether they appear or not, it is neither clear light nor the self-arisen deity. In the state of obscuring awareness, just like with the intention and conceptualization of effort, there will be a slight abiding of the mind and a feeling that there is an experience of bliss and clarity, but just that, whether it occurs in the waking or sleeping state, is not the real clear light. It is only the cause of clear light. Therefore, whether in the session or in between sessions, at that time, without deliberately making an effort, the naturally arising mind of clear, empty, blissful, non-conceptual appearance is called clear light. There is no difference whether it occurs during the day or night. Also, at that time, even if there is no strong intention to generate, if the deity clearly appears in oneself and externally, it is called the self-arisen illusory body deity. There is no difference between waking and dreaming. We practitioners
Chinese
或许是无益的蠢话，又像是背负重担在山上的抱怨罢了。我斥责续部堪布和智者们，在自己的地方能信任的人，如果经历过就好了。即使斥责也不必害怕。如果能修习，我们这些初学者，无论贤愚，也不需要太大的困难，也不需要长久地停留。遇到违缘时，也能稍微应对。对心也有益处，所以暂时感到舒适和快乐。高地道的幻身，以及光明双运的立宗，我们这些初学者是无法实践的。现在能够实践的这些，最终都会成为它们的稳固之因。就像从小好好培育幼苗，最终会获得丰收一样。这样的光明，有体验的光明和证悟的光明两种。这两种又分为白天醒时的光明和夜晚睡时的光明，所以变成了四种。每一种都有有相和无相两种，所以变成了八种。有相的四种，有与外境相关的四种和不相关的四种，共八种。无相的四种，也有薄弱的光明和浓厚的光明两种，共八种。总共加起来是十六种。如果学生生起了体验，就会详细讲解这些的认识，并介绍他自己生起的光明是什么。对于没有生起体验的学生，以及各种各样的人群，仅仅讲解十六种分类的名称就足够了。这样，融合、究竟和后法这五种，虽然包含在六法中分离的光明部分，但实际上是生起拙火、幻身、梦境、光明四种之后的修行引导。这些后法中有很多修行的要点，但因为以后会逐步修习，所以现在不作为立即可以使用的观修内容来确定。在进行多少佛法活动时结合起来。这样，它们也被称为根本四法，也被称为融合幻身，对于融合和迁识，尊者玛尔巴译师
English
Perhaps it's just useless nonsense, or just complaints like carrying a heavy burden on a mountain. I rebuke the tantric Khenpos and the wise ones, it would be good if one had experience with someone trustworthy in their own place. Even if rebuked, there's no need to be afraid. If one can practice, we beginners, whether wise or foolish, don't need great difficulties, nor do we need to stay for a long time. When obstacles arise, we can deal with them a little. It's also beneficial to the mind, so we feel comfortable and happy temporarily. The illusory body of high grounds and paths, and the establishment of the union of clear light, are not something that we beginners can put into practice. These that we can put into practice now will eventually become the firm causes for those. It's like carefully nurturing a small sprout from the beginning, and eventually reaping a harvest. Such clear light has two types: the clear light of experience and the clear light of realization. Both of these are divided into the clear light of daytime waking and the clear light of nighttime sleeping, so they become four. Each of the four has two types: with appearance and without appearance, so they become eight. The four with appearance have four that are related to external objects and four that are unrelated, making eight. The four without appearance also have two types: thin clear light and thick clear light, making eight. All of these add up to sixteen. If a student has arisen experience, then a detailed explanation of the recognition of these will be given, and the clear light that has arisen in him will be introduced. For students who have not arisen experience, and for a diverse group of people, it is enough to just explain the names of the sixteen divisions. Thus, the five: blending, ultimate, and subsequent dharmas, although included in the clear light section separated within the six dharmas, in reality, they are the guiding instructions that follow after having cultivated the four: tummo, illusory body, dream, and clear light. These subsequent dharmas have many important points for practice, but since they will be gradually practiced later, they are not determined as immediate contemplation topics. Combine them with how much Dharma activity is being done. Thus, these are also called the four root dharmas, and also called blending illusory body. Regarding blending and transference, the venerable Marpa Lotsawa
Chinese
关于各种“擦”的诀窍，混合的方式有很多种，但这里不讲。这个诀窍的规矩是，上面所说的明空混合等四种混合，还有混合转移四种智慧或三种智慧的说法。其中三种智慧是：颠倒认识的智慧，世俗认识的智慧，胜义认识的智慧。也就是说，如果以特殊方便修持的大乐为主，最初在显现快乐时，也有一种有漏执着的念头，这就是颠倒的认识。而它本身，心显现如幻的快乐，这就是世俗的认识，所以，将颠倒的认识与世俗认识的智慧相混合。再者，无造作地显现于法界中，这就是胜义的认识，所以，将世俗的认识与胜义认识的智慧相混合。在一切显现之上，认识到法界的显现，这就是将智慧与显现的一切相混合。以此为例，醒来时，显现模糊的景象，这是颠倒的认识；显现如幻，这是世俗的认识；脱离对幻象的执着，自然而然的状态，这是胜义的认识；将这些运用到一切显现之上，这就是将智慧与显现的一切相混合。还有，梦境刚开始显现时，这是颠倒的；认识到这是梦境和幻象，这是世俗的；脱离能取所取，这是胜义的；将这些运用到醒来等一切时候，这就是将智慧与显现的一切相混合。沉睡时，无意识地陷入昏沉，这是颠倒的；在这种状态下，生起乐明的觉知，这是世俗的；安住于无造作的自性中，这是胜义的；通过这些，醒来和梦境得以扩展，这就是智慧与显现的一切无二无别。如果按照四种智慧来划分，智慧与显现的一切无二无别，并加上双运认识的智慧来命名。幻身和梦境中的自生本尊，据说具有世俗、胜义、双运三者的性质。还有，将道用的快乐与幻身相混合，将光明空性的快乐与梦境相混合，幻身和梦境也互相混合，因为混合的意义在于将它们无分别地运用到道上。另外，如果讲述混合的基础和方法，此时需要理解这些：如果将轮回者的所有错觉归纳起来，有四种：睡眠、醒来。