Chinese
最初很难产生，中间很难进步，最后很难获得稳固，因此，需要将信敬和愿望置于原有的基础上，并以窍诀击中身体的要害。也就是身体的要点在于采取狮子卧式。在喉咙的莲花中央观想红色的嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），四片花瓣上观想阿努答喇。强烈地修习把握或训练梦境的愿望。这样毫无疑问能提升梦境的力量。从醒时的显现进入梦境之际，似睡非睡之际，昏昏入睡之际，以及梦境显现之际，这四个时段，气脉汇聚的要点就在喉咙。这是龙树菩萨的教导。再者，在心轮的中央，观想如同酥油灯般，光芒白色而顶端红色，约四指大小。将觉知注入其中，并稍微屏住呼吸。日夜如此观修，则日间和夜间的光明都会显现。光明的窍诀易于修习，像这样清晰、汇聚、深奥的对境，其他地方没有。据说这是成就者拉瓦巴的教导。再者，在前额眉间要穴之处，观想一个白色发亮的明点，油润而圆滑，大如拇指，小如芥子，容易修习。将气和心猛烈地注入其中。如果将此与光明的愿望结合，就能把握光明。如果与梦境的愿望结合，也能把握梦境。但主要来说，这是醒时幻身的窍诀。如同有经典依据表明，醒时的显现与前额的脉轮相连。据说这是瑜伽母吉祥女的见解。至尊莫乔巴的传记中说，这三个窍诀是从布日观修传承下来的。虽然如此，但将心专注于喉咙的字，是在光明和梦境的力量提升之际，而眉间的明点是在梦境的控制之际，因此与空行母尼古玛的教导相关。心间的酥油灯也与明点执持光明要点相同。拉瓦巴和尼古玛也被认为是教导加持的同一源头。因此，这与尼古六法并非无关。这除了拙火之外，混合幻身的要点都是名言，是窍诀的完整部分。
English
It is difficult to arise initially, difficult to progress in the middle, and difficult to gain stability in the end. Therefore, it is necessary to place faith and aspiration on the original basis, and to strike the key points of the body with pith instructions. That is, the key point of the body is to adopt the lion posture. In the center of the lotus at the throat, visualize a red Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), and on the four petals, visualize Anuttara. Intensely cultivate the aspiration to grasp or train dreams. In this way, there is no doubt that the power of dreams will be enhanced. The four times when the appearance of waking enters the dream, when half-asleep, when falling asleep, and when the dream appears, the key point where the winds and mind gather is in the throat. This is Nagarjuna's instruction. Furthermore, in the center of the heart chakra, visualize a white light like a butter lamp with a red tip, about four fingers in size. Insert awareness into it and hold your breath slightly. If you meditate like this day and night, both the clear light of day and night will appear. The pith instruction of clear light is easy to practice, and there is no other object of focus that is as clear, concentrated, and profound as this. It is said that this is the instruction of the accomplished Lawapa. Furthermore, at the key point between the eyebrows, visualize a white, shining bindu, oily and smooth, as large as a thumb or as small as a mustard seed, which is easy to practice. Forcefully inject wind and mind into it. If this is combined with the aspiration for clear light, clear light can be grasped. If combined with the aspiration for dreams, dreams can also be grasped. But mainly, this is the pith instruction of the illusory body during waking. Just as there is scriptural evidence that the appearance of waking is connected to the forehead chakra. It is said that this is the view of the yogini Kalpa Zangmo. In the biography of Jetsun Mogchokpa himself, it is said that these three pith instructions were passed down from the Bur practice. Although this is the case, focusing the mind on the letter at the throat is at the time of enhancing the power of clear light and dreams, and the bindu between the eyebrows is at the time of controlling dreams, so it is related to the teachings of the dakini Niguma. The butter lamp in the heart is also the same as the key point of holding clear light in the bindu. Lawapa and Niguma are also said to be the same source of teaching blessings. Therefore, this is not unrelated to the Six Dharmas of Niguma. Apart from tummo, the key points of mixing the illusory body are all nominal, and are a complete part of the pith instructions.
Chinese
圆满具足啊。珍宝光鬘的口诀啊。 从无垢光鬘道中，仅仅宣说了六法的精要。前行三座中，虽然没有单独宣说皈依，但也需要补全。发心与共同发心相同。上师瑜伽单独修持，与幻身的座次相同。祈请证悟菩提心，以及证悟空性在相续中生起。最后，祈请上师皈依，不要拖延。正行方便道中，观想加持上师的拙火。据说这也是骑乘风马。之后，也要观想世间的灌顶，有两种所缘。幻身方面，自身观想为空明本尊身，以及将六道显现观想为幻化，两者结合起来观修。总的来说，依靠寂静处。以上师的虔诚心作为后盾。不要与不如法之人交往，所有行为都应以证悟无自性来摄持。六法广大的座次中，如今幻身单独的灌顶，被称为需要隐藏和转变，以三摩地的方式来接受。如果按照这个口诀的灌顶，混合幻身共同的三次是诀窍，这样说。本来就是拙火的灌顶。如果传授这个引导，据说这个拙火的灌顶就是授予开启门户的灌顶。 有三种执持梦境的所缘。第一个所缘是：顶上有白色吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。密处有红色和青色的啪特（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。从吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中滴出明点，变成白色胜乐金刚。从啪特（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）中滴出明点，变成尊胜母。融入交合，身心充满喜乐。前方也如此观想。修习梦境的意愿。夜晚入睡时，将前方的融入自己心间的俱生智。那也变成光，从边缘消失，安住于无所缘之中。第二个所缘是自取明点四灌顶之要。第三个所缘是依靠无分别和执持二者的上师。修习方面：以意愿来修习，增、变、转三种也从那样的状态中进行。境相的所缘也观修在单座的时候所说的那样。二者的光明执持口诀，依靠上师来执持光明，仅仅接受那个。由此四根本法
English
It is completely fulfilled. It is the instruction of the Jewel Rosary. From the stainless Rosary Path, only this essence of the Six Dharmas has been spoken. In the three preliminary stages, although refuge is not spoken of separately, it needs to be supplemented. Bodhicitta is the same as the general Bodhicitta. The Guru Yoga is practiced separately, and it is the same as the stage of the illusory body. Pray that the realization of Bodhicitta and the realization of emptiness may arise in the mindstream. In the end, take refuge in the Guru without delay. In the main practice, the path of means, contemplate the blessing of the Guru's Tummo. It is said that riding the wind horse is also this. Then, also contemplate receiving the empowerment of existence, there are two objects of focus. In the illusory body, combine the two: one's own body as the empty appearance of the deity, and the appearance of the six realms as illusion. In general, rely on solitude. Rely on the Guru's devotion as a support. Do not associate with people who are not Dharma-like, and all actions should be taken with the realization of no self-nature. In the extensive stage of the Six Dharmas, nowadays the individual empowerment of the illusory body is known as something that needs to be hidden and transformed, and it is received in the manner of Samadhi. If one follows the empowerment of this instruction, mixing the three general illusory bodies is the key, it is said. Originally, it is the empowerment of Tummo. If this instruction is bestowed, it is said that this empowerment of Tummo is bestowed as the empowerment of opening the door. There are three objects of focus for grasping dreams. The first object of focus is: White Hūṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) on the crown of the head. Reddish-blue Phaṭ (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特) at the secret place. From Hūṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), a drop descends and transforms into white Chakrasamvara. From Phaṭ (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特), a drop descends and transforms into Jetsunma. Entering into union, body and mind are filled with bliss. Contemplate in the same way in front. Train the intention of dreams. When going to sleep at night, dissolve the one in front into the coemergent wisdom of one's own heart. That also becomes light, disappearing from the edges, and remains without any object of focus. The second object of focus is the key to grasping the four empowerments of one's own mind. The third object of focus is relying on the Guru of both non-conceptualization and grasping. In terms of training: train with intention, and the three of increasing, transforming, and changing are also done from that state. The object of focus of the appearance of objects is also contemplated as it was said during the single-seat practice. The instruction for grasping the clear light of the two, rely on the Guru to grasp the clear light, and only receive that. By this, the four root dharmas
Chinese
意义的精髓圆满。不需要另外的中阴迁识。如果需要，就像教导中广说的那样。依靠这种修行方式，对于修行者来说，有很多需要的意义，这些都应当从怙主佛陀导师的教言中了解。再者，从经验功德海中生起的口诀是：有些人因为身语的精勤不足，不能修持道法，或者因为心智而不喜欢修持，但密咒的圆满次第的修持却没有阻碍，因为幻身、梦境、光明这三者包含了所有完整且无误的道。因此，要了解暇满难得、死亡无常、轮回的过患，从而生起修行的意愿。基础、道、果全部理解为深广双运。这样，对于没有觉悟的众生，要与四无量心相联系。正行中，首先是幻身，有上、中、下三种根器。上等根器就是以虔诚心修持上师瑜伽，仅仅观想上师的宝座莲花月轮，以及上师是真实的身相，以相好庄严。祈祷时，祈请能够认识到幻相是幻相，梦境是梦境。虽然有这样的说法，但并非绝对，因为意义相同，所以按照仪轨引导来做就可以了。中等根器是自己的身体是空性显现的本尊身，在一切显现之上，顺带修习意愿。显现部分是生起次第，空性部分是圆满次第，介绍无别的巨大安乐。下等根器是六道众生显现为幻相。法源外白内红，此时只有幻相的意愿，不做其他意愿的造作。梦境方面，白天修习幻相梦境的意愿，夜晚修习自生明点四灌顶的处所，有分别念时，将能执和所执二者结合起来修习。如果对此稍微稳固，就增加意愿的修习，无论抓住什么，都能无量化现等等，能抓、能修、能化、能转全部平等，自然而然产生。境相是依靠明点来修习，用明点的光芒将所看之境拉回，观想融入自己的心间，这是特别之处。
English
The essence of meaning is complete. There is no need for separate transference of consciousness in the bardo. If desired, it is as explained in detail in the instructions. Relying on this method of practice, there are many meanings needed for great practitioners, which should be understood from the words of the protector Buddha himself. Furthermore, the pith instructions arising from the ocean of experience and qualities are: Some individuals, due to weak physical and verbal efforts, are unable to practice the path, or due to their intellect, they are unwilling to meditate, but there is no hindrance to the practice of the completion stage of secret mantra, because the three, illusory body, dream, and clear light, contain all complete and unerring paths. Therefore, one should understand the difficulty of obtaining leisure and endowment, the impermanence of death, and the faults of samsara, thereby generating the desire to practice. The ground, path, and fruition are all understood as profound and vast union. Thus, for sentient beings who have not realized this, one should connect with the four immeasurables of loving-kindness, compassion, joy, and equanimity. In the main practice, first is the illusory body, with three types of faculties: superior, intermediate, and inferior. The superior faculty is the practice of guru yoga with devotion, visualizing only the lotus and moon seat of the guru's throne, and the guru as the actual body, adorned with marks and signs. During the supplication, one prays to be able to recognize illusion as illusion and dream as dream. Although there is such a saying, it is not absolute, because the meaning is the same, so it is sufficient to do it according to the instructions of the ritual. The intermediate faculty is that one's own body is the deity body of emptiness and appearance, and on top of all appearances, one trains the intention as a side effect. The appearance part is the generation stage, the emptiness part is the completion stage, and the introduction to the great bliss of non-duality. The inferior faculty is that the six realms of beings appear as illusions. The source of Dharma is white on the outside and red on the inside, and at this time, there is only the intention of illusion, and no other intentional elaborations are made. Regarding dreams, during the day, one practices the intention of illusion and dream, and at night, one practices the place of the four empowerments of self-arising bindu, and when there are conceptual thoughts, one combines the grasped and the grasper and meditates. If one gains some stability in this, one adds the training of intention, and whatever one grasps, one can manifest immeasurably, etc. The ability to grasp, train, manifest, and transform are all equal, and arise spontaneously. The object appearance is based on the bindu, and one meditates on that, using the light of the bindu to draw back the object one is looking at, and visualizes it dissolving into one's own heart, which is special.