Chinese
在修习正行的时候，观修本尊和供养朵玛不能间断。对着一瓶水念诵一千遍咒语，用它白天洗浴，晚上睡觉前也洗浴。特别是念诵百字明，洗手洗脚也很重要。这样做是因为这是空行母加持的力量，所以说这些观修会变得敏锐而迅速。在光明的阶段，贾钦将无我母解释为白色。一般来说，之前做什么都可以。修行的传统就是之前的那个。断除散乱的要点是：在梦境中，对于散乱，在喉咙和心间观想四个花瓣的脉轮。颜色与整体一致。心间是红色的吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，字面意思：吽），喉咙是红色的嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）。从嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）中出现一道红色的光线。在心间的吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，字面意思：吽）上缠绕三圈，然后像拉紧的弓弦一样旋转，剩余的部分向上弯曲。想象光线的末端附着在喉咙的阿（ཨཱཿ，梵文天城体：आः，梵文罗马转写：āḥ，字面意思：阿）上，专注于吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，字面意思：吽）入睡，这样可以消除散乱。对于错乱的散乱，喉咙和之前一样，在头顶的四个花瓣的脉轮中心，清晰地观想白色的航（ཧཾ，梵文天城体：हं，梵文罗马转写：haṃ，字面意思：航），头朝下。再次从嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）中出现一道光线。在头顶的航（ཧཾ，梵文天城体：हं，梵文罗马转写：haṃ，字面意思：航）上缠绕三圈后，再次返回，想象光线的末端附着在喉咙的嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）上，专注于头顶的航（ཧཾ，梵文天城体：हं，梵文罗马转写：haṃ，字面意思：航），这样可以消除错乱的散乱。据说，一旦掌握了这个，就会赞叹消除错乱。对于原本无法控制的错乱散乱，在有分别的取道时，在喉咙四个花瓣的脉轮中心观想红色的嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）。四个花瓣上，强烈地练习阿努达拉、持气和抓住梦境的愿望。睡觉前，在强烈的梦境愿望中，阿字融入努字，努字融入塔字，塔字融入拉字，拉字融入嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）字。在专注于嗡（ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡）的状态下入睡。这样可以消除错乱的散乱。在光明的阶段，消除错乱的散乱，一般来说，与掌握光明的通用方法相同，首先依赖于任何一个观修对象，如果自然而然地掌握光明，那就最好。因为很难找到从梦境中掌握光明的方法，如果通过观修的力量来掌握，那么会根据根器的顺序，在一个月、两个月或三个月内出现。偶然一次掌握的情况是不确定的。如果仅仅停留于此，
English
Even during the actual practice, it is necessary to continuously practice deity visualization and offering tormas. Recite the mantra about a thousand times over a vase of water, and use it for bathing during the day and before going to bed at night. In particular, reciting the Vajrasattva mantra and washing hands and feet are also important. Doing so is due to the power of the blessings of the dakinis, so it is said that these visualizations will become sharp and very quick. In the stage of clear light, Jagchen explained the selflessness mother as white. In general, it is said that whatever was done before is the same. The tradition of practice is the same as before. The essence of cutting off distractions is: in the dream state, for distractions, visualize a four-petaled chakra at the throat and heart. The color is consistent with the general color. In the heart is a red Hūṃ (ཧཱུྃ，梵文天城体：हुं，IAST: hūṃ，Meaning: Hūṃ), and in the throat is a red Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ). From the Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ) arises a red thread of light. Wrap it three times around the Hūṃ (ཧཱུྃ，梵文天城体：हुं，IAST: hūṃ，Meaning: Hūṃ) in the heart, and then rotate it like a taut bowstring, with the remainder curving upwards. Imagine the end of the light thread adhering to the Āḥ (ཨཱཿ，梵文天城体：आः，IAST: āḥ，Meaning: Āḥ) of the throat, and focus on the Hūṃ (ཧཱུྃ，梵文天城体：हुं，IAST: hūṃ，Meaning: Hūṃ) and fall asleep, which will eliminate distractions. For confused distractions, the throat is the same as before, and at the center of the four-petaled chakra at the crown of the head, clearly visualize a white Haṃ (ཧཾ，梵文天城体：हं，IAST: haṃ，Meaning: Haṃ) with its head pointing downwards. Again, a thread of light arises from the Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ). Wrap it three times around the Haṃ (ཧཾ，梵文天城体：हं，IAST: haṃ，Meaning: Haṃ) at the crown of the head and then return, imagining the end of the light thread adhering to the Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ) of the throat, and focus on the Haṃ (ཧཾ，梵文天城体：हं，IAST: haṃ，Meaning: Haṃ) at the crown of the head, which will eliminate confused distractions. It is said that once this is mastered, it is praised for eliminating confusion. For confused distractions that cannot be controlled from the beginning, during the stage of conceptual path-taking, visualize a red Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ) at the center of the four-petaled chakra at the throat. On the four petals, strongly practice the desire for Anuttara, vase breathing, and grasping dreams. Before going to bed, in the state of strong dream desire, the letter A dissolves into the letter Nu, Nu dissolves into the letter Ta, Ta dissolves into the letter Ra, and Ra dissolves into the letter Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ). Fall asleep while focusing awareness on the Oṃ (ཨོཾ，梵文天城体：ओं，IAST: oṃ，Meaning: Oṃ). This will eliminate confused distractions. In the stage of clear light, eliminating confused distractions is generally similar to the general method of grasping clear light, first relying on any object of visualization, and it is best if clear light is grasped spontaneously. Because it is difficult to find a way to grasp clear light from dreams, if it is grasped through the power of visualization, it will occur in one, two, or three months, according to the order of the faculties. Occasional grasping is uncertain. If it only stops there,
Chinese
融入于其中。又将心专注于吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。莲花和四个字也融入于吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。心专注于此。吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）也如彩虹消逝般，于此状态中，保持觉性与平等。夜晚睡觉时，应于心专注于吽（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。在这些时候，很有可能证悟光明。如果未能证悟，则在第七个夜晚，如前一样进行朵玛供养和仪轨，据说将五个相同的有特征的头盖骨碎片藏在下面，这是秘密口诀。一般来说，这也没有矛盾。意思是如果能找到两个有特征的头盖骨是最好的，如果找不到，就一个。如果连一个也找不到，就在两个没有裂缝的珍宝容器中，用九种美味食物制作朵玛。如果条件允许，可以用少许大肉装饰。加持这两个容器后，迎请宾客，说当一个证悟光明时，就作为酬谢供养，然后用绸缎覆盖并藏起来。另一个朵玛进行供养，不要扔到修行室外面，就放在那里。作为抵押的朵玛必须摆放在自己枕头的方向。在朵玛供养的时候，焚烧古古甲香和大量的油脂。自己睡觉时，让有誓言、有经验的道友观察是否证悟光明等等，虽然与一般情况相似，但因为诸多原因难以成就，所以不要实践。据说，此后朵玛和誓言物等不被任何人看到，自己独自进行非常重要。什么时候证悟光明了，作为抵押的朵玛也在第二天早上作为酬谢供养。然而，不要立即扔掉，而是在三到七天内，每天晚上都用那个朵玛来滋养和供养。最后，在黎明时分，将其扔到屋顶、墓地或山顶。从证悟光明一次开始，比以前更加严格地进行闭关，以强烈的专注和愿望来修持，就会连续不断地证悟。守护好它，经过一两个月，就会获得一些稳定，除非发生元素身体紊乱或被污垢等因素改变的情况，否则每晚肯定会证悟一次左右。对于不怎么有乐明觉受的人来说，仅仅是忆念的证悟也会反复出现，并且能够维持很长时间。
English
Dissolve into that. Again, focus the mind on Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ). The lotus and the four syllables also dissolve into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ). Focus the mind on that. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ) also vanishes like a rainbow, in that state, maintain awareness and equanimity. When sleeping at night, one should fall asleep in the state of focusing the mind on Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ). In these times, it is very likely to realize luminosity. If one fails to realize it, then on the seventh night, perform the torma offering and ritual as before, and it is said to hide five identical pieces of qualified skull beneath, this is a secret instruction. Generally speaking, this is not contradictory either. The meaning is that if one can find two qualified skulls, that is best, but if not, then one. If one cannot even find one, then in two flawless precious vessels, prepare a torma with nine delicious foods. If possible, decorate it with a little large meat. After blessing both vessels, invite the guests, and say that when one realizes luminosity, it will be offered as a reward, then cover it with silk and hide it. The other torma is offered, and do not throw it outside the practice room, just leave it there. The torma held as collateral must be placed towards the direction of one's pillow. During the torma offering, burn gugul incense and a large amount of fat. When one is sleeping, let a fellow practitioner who has vows and experience observe whether one has realized luminosity or not, etc., although it is similar to the general situation, it is difficult to accomplish due to many reasons, so do not practice it. It is said that thereafter, it is very important that the torma and samaya substances, etc., are not seen by anyone, and one should do it alone. When luminosity is realized, the torma that was held as collateral is also offered as a reward the next morning. However, do not throw it away immediately, but for three to seven days, nourish and offer that torma every night. Finally, at dawn, throw it on the roof, cemetery, or mountaintop. From the moment one realizes luminosity once, practice retreat more strictly than before, and meditate with strong focus and desire, and one will realize it continuously. Guard it well, and after one or two months, one will gain some stability, unless there is a disturbance of the elemental body or a change due to factors such as defilement, one will definitely realize it about once every night. For those who do not have much experience of bliss and clarity, the realization of mere recollection will also occur repeatedly, and one will be able to maintain it for a long time.
Chinese
对于一切时常能把握光明的人来说，需要极其长久地串习并一心一意地修习。其中，仅是明空的光明是共同的善行，而乐空无别的光明才是真正的实修。在梦和光明两者共同的修习中，如果因为交替专注于目标而无法入睡，就观想自己心间黑色“穆”（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：穆）字发出如雾般的射线，反复观想它遍布身体内外。食用滋补的食物，通过适度地安排空闲和忙碌来消除障碍。一旦把握住梦和光明，就像从水中出来一样，突然醒来，对此，将心专注于身体下部的中央来消除障碍。同样，白天也要反复观修那个目标，心想睡眠时也要这样反复观修。不要心烦意乱，放松地安住。夜晚，为了把握梦的光明，如果过于担心自己醒来，反而会醒来，所以放松地去做非常重要。这样的话，醒来散乱指的是，一旦把握住梦，一旦把握住光明，就总是醒来的情况。如果出现这种情况，就用那个方法来消除。即使持续地修习目标和愿望，也没有把握住梦和光明的时候。对于修与不修没有差别的情况，这里称为迷乱散乱。在《次第五圆满》等其他的口诀中，被称为迟钝散乱。一旦把握住梦就迷乱，按照这个口诀的说法，称为微弱的迷乱散乱。在被称为那若的教导中，被称为昏沉散乱。昏沉散乱在睡眠的光明中不太会出现。因为梦本身很多，所以消除的方法非常重要。在睡觉前交替地发出愿望。如果是把握梦的时候，就会陷入沉睡，不会做梦。如果是光明的时候，就无法入睡。那被称为上散乱。对于不做梦的情况，白天多做风瑜伽会有帮助。在沉睡的状态中，梦境中出现遗精的情况，称为乐散乱。那是因为梦中的贪欲，习气和鬼神作祟等各种原因。无论在真实还是梦境中，一旦发生这种情况，梦瑜伽的能力也几乎都会丧失。有时一两次可能感觉没有差别，但会逐渐丧失，特别是梦瑜伽的善
English
For those who can always grasp the clear light, it is necessary to practice for a very long time and meditate single-mindedly. Among them, only the clear light of clarity and emptiness is a common virtuous practice, while the clear light of bliss and emptiness inseparable is the real practice. In the common practice of both dream and clear light, if you cannot fall asleep because of alternately focusing on the object, then visualize a dark black "Mum" (Tibetan: མུཾ, Sanskrit Devanagari: मु, Sanskrit Roman transliteration: mu, Chinese literal meaning: Mum) syllable at your heart, emitting rays like mist, and repeatedly visualize it pervading the inside and outside of your body. Take nutritious food and eliminate obstacles by arranging leisure and busyness appropriately. As soon as you grasp dream and clear light, you will suddenly wake up as if emerging from water. To eliminate this, focus your mind on the center of the lower part of your body. Also, during the day, repeatedly meditate on that same object, thinking that you should also repeatedly meditate like this during sleep. Do not be anxious, but rest in a relaxed state. At night, in order to grasp the clear light of dreams, if you are too worried about waking up, you will wake up, so it is very important to do it relaxedly. In this way, waking distraction refers to the situation where you always wake up as soon as you grasp the dream, as soon as you grasp the clear light. If this happens, eliminate it with that method. Even if you continuously practice the object and aspiration, there is no time to grasp dream and clear light. For the situation where there is no difference between practicing and not practicing, here it is called confused distraction. In other instructions such as "Five Stages Completion", it is called dull distraction. If you become confused as soon as you grasp the dream, according to this instruction, it is called weak confused distraction. In those known as Naropa's instructions, it is called drowsy distraction. Drowsy distraction does not occur much in the clear light of sleep. Because dreams themselves are many, the method of eliminating them is very important. Before going to bed, alternately make aspirations. If it is the time to grasp the dream, you will fall into a deep sleep and will not dream. If it is the time of clear light, you will not be able to fall asleep. That is called upper distraction. For the situation of not dreaming, doing more wind yoga during the day will help. In a state of deep sleep, the occurrence of seminal emission in the dream state is called bliss distraction. That is due to various causes such as lust in dreams, habitual tendencies, and demonic influences. Whether in reality or in dreams, once this happens, the ability of dream yoga will almost be lost. Sometimes once or twice it may seem that there is no difference, but it will gradually be lost, especially the virtue of dream yoga.