Chinese
空乐明亮之天身，从根本上毁坏。（如果）在光明之际出现，仅一次光明便会退失。若因破戒、邪魔和遗精，即使再次修习，也很难恢复原状。无论如何，所有这些的消除方法都如障碍自解之时一样。所谓“泛滥”，不是指一次两次，而是指反复发生，导致重大损失的情况。然而，据说在未泛滥之前，从一开始就切断根源非常重要。这些都是因为心胸狭窄、急于求成所致。如果不加计算地经常修习，总有一天所有泛滥都会自然而然地断除。在迁识时，无误空行母的迁识，前行和正行与其他迁识相同。在自己头顶上方的虚空中，观想一个双层三角形的法源，外面白色里面红色，安乐地运行，安乐地显现。其中心是至尊金刚瑜伽母，身色红色，右手举着金刚杵，左手持颅碗置于胸前，腋下夹着喀章嘎，右腿伸展左腿弯曲的姿势站立。装饰和服饰全部圆满，坐在莲花、太阳和人尸（头朝左）的座垫上。观想与不可思议的眷属众一起。自己的身体如常显现，在两个脚底和肛门处，观想（རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，火）字，具有火的自性。从那里，火焰呼呼地燃烧，融化并煮沸整个身体，变成智慧甘露的自性。也进入至尊金刚瑜伽母手中的颅碗中，并供养给所有主尊和眷属的口中，使他们的心意因快乐而满足。像这样修习三次。然后，自己变成单身的嘿汝嘎父。身体中央的中脉与通常的中脉相同。在脐轮处，观想白色的（ཨ，梵文天城体：अ，梵文罗马拟音：a，无）字，是心识的本体。在密处，观想蓝色的（ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，吽）字，是风的本体，发出光芒。稍微屏住气。在呼气时，念诵长长的“嘿”字。那时，密处的（ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，吽）字的风力将脐轮的（ཨ，梵文天城体：अ，梵文罗马拟音：a，无）字带起，通过中脉从头顶出去，进入薄伽梵母金刚瑜伽母的密门，想象到达心间。然后，从口诀的古籍中，像这样。
English
The bright deity body of bliss and emptiness is destroyed from the root. If it occurs during the clear light stage, the clear light will be lost with just one occurrence. If it is due to breaking vows, demonic influences, or seminal emission, it is difficult to restore it to its original state even if one practices again. In any case, the method of eliminating all of these is like the time of self-liberation of obstacles. "Overflowing" does not refer to once or twice, but to the name of a situation where it occurs repeatedly, resulting in a great loss. However, it is said that it is important to cut off the root from the beginning before it overflows. These are all caused by impatience and being eager to achieve results. If one practices constantly without calculating, one day all overflows will be naturally cut off. During transference, the unerring sky-faring transference is similar to other transferences in terms of preliminaries and main practice. In the sky above one's crown, visualize a double-layered triangular Dharmodaya, white on the outside and red on the inside, moving blissfully and appearing blissfully. In its center is the venerable Vajrayogini, with a red body, holding a vajra in her right hand, holding a skull cup to her heart in her left hand, with a khatvanga in her armpit, standing in a posture with her right leg extended and her left leg bent. Fully adorned with ornaments and attire, sitting on a seat of lotus, sun, and human corpse (head facing left). Meditate together with an immeasurable retinue. One's own body appears as usual, and at the soles of both feet and the anus, visualize the syllable (རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，fire), which has the nature of fire. From there, flames blaze up with a whooshing sound, melting and boiling the entire body, transforming into the nature of wisdom nectar. It also goes into the skull cup in the hand of the venerable Vajrayogini, and is offered to the mouths of all the main deities and retinue, satisfying their minds with bliss. Meditate in this way three times. Then, one transforms into a solitary Heruka father. The central channel in the body is the same as the usual central channel. At the navel, visualize the white syllable (ཨ，梵文天城体：अ，梵文罗马拟音：a，non-existence), which is the essence of consciousness. At the secret place, visualize the blue syllable (ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，hum), which is the essence of wind, radiating light. Hold the gentle breath slightly. When exhaling, recite a long "He" sound. At that time, the force of the wind of the (ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，hum) syllable at the secret place carries the (ཨ，梵文天城体：अ，梵文罗马拟音：a，non-existence) syllable at the navel, and it exits from the crown through the central channel, entering the secret door of the Bhagavati Vajrayogini, imagining that it reaches the heart. Then, from the old texts of the oral instructions, like this.
Chinese
哦。如是说。 ༈ 顶礼 गुरु（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：གུ་རུ，गुरु，Guru，上师）。名为《宝鬘光》的口诀之法，是无等仁钦策珠（无等仁钦策珠）所著，其修行的精髓是：一切口诀都汇集于将要害点按在三身上。 其中的异熟身，根本是三毒所生，因是业力所抛，缘是五大所变。 因此，执着于实有的烦恼恒常生起，随因流转故无有自主。 五大的损害也依于外器而生，内则生起疾病、怨敌和魔障三种。 并且，业和烦恼最初由意所生，中间以习气的形式积累，最终成熟为苦乐。 清醒时对此迷惑，故对梦中习气的身体也迷惑，烦恼、业和苦乐生起。 从这二者生起迷惑，故对意身也迷惑，烦恼、业和痛苦的显现生起。 意身的时候，以先前的烦恼等作为因，以那个时候的三者作为缘，又生起异熟身等，如轮子般流转。 因此，对于清净异熟身之迷惑的方法，了知心之迷惑的真实对治如幻化，并且依于迷惑而作身体之因，故需要将要害点按在身上。 那就是意乐相续和口诀强制二者。 因此，首先是，将传承上师等一切皈依处融入根本上师，不断地祈祷。 猛烈修习自身和一切显现皆为无有安乐之幻化的意乐。 在一切座间也反复修习幻化的意乐。 如此修习，即使白天对如幻化和无分别也未生起，夜晚也无法控制梦境，那么第二是口诀以强制而执持，白天在空旷之处赤身跳跃等，行持诸多无有羞愧的行为，并向本师、本尊、空行母等献上要害的祈祷。 夜晚后半夜，以跏趺坐、仰卧和狮子卧三种姿势中的任何一种，以猛烈的转变梦境的意乐而入睡。
English
Oṃ. Thus it is said. ༈ Homage to the Guru. The essence of the practice of the instruction text called "Precious Garland of Light," composed by the Unequaled Rinchen Tsondru, is that all instructions are condensed into pressing the key points on the three bodies. Among them, the body of complete maturation is: its root is produced by the three poisons, its cause is thrown by karma, and its condition is transformed by the five elements. Therefore, the afflictions of grasping at things as real constantly arise. Because it follows the cause, it has no independence. The harm of the five elements also arises depending on the external vessel. Internally, it arises as three: disease, enemies, and demons. Moreover, that karma and those afflictions are first produced by the mind, in the middle they are accumulated in the manner of habitual patterns, and finally they ripen into happiness and suffering. Because one is confused about this during waking hours, one is also confused about the body of habitual patterns in dreams. Afflictions, karma, and happiness and suffering arise. Because one is confused about those two, one is also confused about the mind-body. The appearances of afflictions, karma, and suffering arise. At that time of the mind-body, previous afflictions and so forth are the cause. The three at that time are the condition. Again, the body of complete maturation is produced, and so forth. One wanders as if turning in a wheel. Therefore, the means for purifying the confusion of the body of complete maturation is to know the actual antidote to the mind's confusion as being like illusion. And because relying on that confusion makes the body the cause, it is necessary to press the key points on the body. Those are continuous aspiration and forceful instruction. Therefore, the first is: dissolve all refuges, such as the lineage gurus, into the root guru, and pray without interruption. Vigorously train in the aspiration that one's own body and all appearances are like joyless illusions. In all session breaks as well, train in the aspiration of illusion again and again. Even if one meditates in that way, but during the day one does not even gain a glimpse of illusion-like and non-conceptual, and at night one cannot even grasp dreams, then the second is to hold to the instruction with force: During the day, engage in many shameless behaviors, such as jumping and running naked in empty places, and offer prayers that strike the key points to the guru, yidam, and dakinis. In the latter part of the night, in any of the three postures—full lotus posture with the back supported, squatting, or lion posture—fall asleep with a strong aspiration to transform dreams.
Chinese
去修行。在那里就能抓住梦境。醒来的时候，就能显现、照见和起作用。知晓之后就能解脱。梦境和现在的显现这二者，首先是显现的瞬间，之后安住于其中显现各种各样的变化，以及自身就能起作用，这三者之间没有差别。在状态上稍微没有成就也没有差别。强烈地修习观想如幻。像这样精进地修习就能抓住梦境。在修习上如果出现畏惧，那就是跟随了现在实执的魔障。对此这样想，产生疾病痛苦的身体在床上。这如果是意身，那有什么可害怕的呢？这样尽力修习。稍微熟练之后，学习转化四大。专注智慧和气息，去往日月之上，向下沉没去往大海深处，游历诸天住所等。观看极乐世界等净土。在普陀山、五台山和柳叶洲瞻仰三族姓尊者的容颜，祈请教言。供养喜金刚、胜乐金刚等的坛城，祈请灌顶和教言。观想自己和他人的六道众生、外器内情一切都是本尊的坛城。了知显空如幻。还有，最初显现为本尊身，之后又变回普通人的身体，这是跟随了错乱的习气力量，因此醒来之后立刻强烈地修习观想和如幻的意念。譬如幻术，观想对于镜中的影像没有赞美和贬低、喜悦和不悦。意义上的幻术，就在显现的瞬间安住于无实。无二的幻术，让本尊身显现为空性。将显空乐与譬喻相混合。将其与意义相混合。将其与双运相混合。此外，以幻术的三种譬喻来象征，远离贪欲，三种智慧，三种解脱，内外六度，四手印，四喜，三种禅定等全部都包含在其中。在梦境等中，一切邪魔的伎俩都自然清净。六道众生显现为本尊身，对于清净中阴没有疑惑。第二，即使那样修习了，最初
English
Go to practice. There you will be able to grasp the dream state. When you wake up, you will be able to manifest, see, and function. Knowing this, you will be liberated. Dream and present appearances, these two, first, the moment of appearance, then abiding in it, various transformations appear, and the ability to function from one's own time, there is no difference between these three. There is also no difference if the state is not even slightly accomplished. Strongly train the thought of illusion. By diligently meditating in this way, you will be able to grasp the dream. If fear arises in the practice, it is because you are following the clinging to reality. Think like this about it, the body that causes sickness and suffering is in bed. If this is the mind body, then what is there to fear? Practice as much as you can with this in mind. Once you are a little proficient, learn to transform the four elements. Focus your awareness and breath, go above the sun and moon, sink down to the depths of the ocean, and wander through the abodes of the gods. View pure lands such as Sukhavati. In Potala, Mount Wutai, and Willow Grove, behold the faces of the three family protectors and request instructions. Offer to the mandalas of Hevajra, Chakrasamvara, and others, and request empowerment and instructions. Meditate on yourself and other beings of the six realms, all outer and inner phenomena, as the mandala of the yidam deity. Understand that appearances are empty and like illusions. Furthermore, if the initial appearance as the deity form reverts to an ordinary body, it is because you are following the force of the habitual patterns of delusion, so immediately after waking up, strongly meditate on visualization and the thought of illusion. For example, in illusion, meditate on having no praise or blame, joy or displeasure, for the image in the mirror. The illusion of meaning is to rest in emptiness from the moment of appearance. The non-dual illusion is to let the deity form appear as emptiness. Mix appearance-emptiness-bliss with example. Mix it with meaning. Mix it with union. Furthermore, symbolized by the three examples of illusion, being free from desire, the three wisdoms, the three liberations, the outer and inner six perfections, the four mudras, the four joys, the three samadhis, etc., are all complete in that one. In dreams and so on, all the tricks of demons are naturally purified. By the six realms appearing as deity forms, there is no doubt that the bardo is purified. Second, even if you practice in that way, at first