Chinese
若。又晚上睡觉时，观看的处所和心间的明点二者以光绳相连。又对一切等观修如幻。此时以融合转移四种智慧的方式稍微作介绍。之后，执持睡眠光明是依靠阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。此引导文的文句中，有“在自己的脐下四指处测量”的说法，但其注释自己的注释中，有“权势的顶端”或“说”的说法，是与续部相符的关键。似乎是对于独座的彼（དེ་ཀ）作意。真实开示是观想一个白色的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）如宝珠。光明乐空中显现各种现象，说是光明中自生现起本尊身的关键。详细的请看卓衮·桑吉（འགྲོ་མགོན་སངས་རྒྱས）自己的教言。从那些之中，以珍宝光鬘经文的方式造作，所以没有任何议论。道无垢光鬘和这二者不作分别引导，因为除了六法之外没有其他的，这样说过。口耳相传中，以前这完整的六法，在书写文字封印未解开的时候，说是像备忘录一样简略地造作了不同的引导文等等。如果六法本身总体上是口耳相传的封印未解开的时候，即使写片段文字也会损害封印，如果写不同的内容，对备忘录来说非常不合适，因为会变成改变文句的根源，所以不是那样的。因此，这二者是卓衮·桑吉（འགྲོ་མགོན་སངས་རྒྱས）的教言，所以封印已经解开。要知道稍微不同的观想都是杂染。因此，这二者对于成为智慧空行母尼古玛的口耳传承的法器者，为了不需要所有诀窍的少数弟子而赐予。对于那些人也出现了证悟殊胜圆满的情况。虽然可以在大引导中合为一处，但分开做也不相违背，如幻身独座一样。因此，如同大成就者琼波尊者分开造作幻身独座一样。卓衮上师也造作了这二者，此时必须理解为对于作者好坏没有差别。
English
Ro. Also, when going to bed at night, the place to look at and the bindu in the heart are connected by a thread of light. Again, meditate on everything as an illusion. At this time, introduce briefly through the gateway of the four wisdoms of blending and transference. Then, holding the clear light of sleep depends on the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). In the text of this instruction manual, there is the saying, "Measure four fingers below your navel," but in its commentary, its own commentary, there is the saying, "The tip of the power" or "Saying," which is the key that is in accordance with the tantras. It seems to be contemplating on the solitary seat of That (དེ་ཀ). The actual teaching is to meditate on a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) as a jewel. The appearance of various phenomena from the clear light of bliss and emptiness is said to be the key to the spontaneous arising of the deity's form from the clear light. For details, see the teachings of Dro Gon Sangye himself. From those, he composed in the manner of the Richö Phreng text, so there is no discussion. The Path of Stainless Light Garland and these two are not given separate instructions, because there is nothing other than the Six Dharmas, so it was said. In oral tradition, previously these complete Six Dharmas, when the seal of writing the letters was not yet opened, it is said that different instruction manuals were made in a simplified manner like a memo. If the Six Dharmas themselves are generally in a state where the seal of the oral transmission has not been opened, then even writing fragments of text will harm the seal, and if different content is written, it is very inappropriate for a memo, because it will become the source of changing the text, so it is not like that. Therefore, these two are the teachings of Dro Gon Sangye, so the seal has been opened. It should be known that the slightly different visualizations are all impurities. Therefore, these two, for those who have become vessels for the oral transmission of the wisdom dakini Niguma, were given for the sake of a few disciples who did not need all the key instructions. For those people, there also appeared to be extraordinary and complete experiences of realization. Although they can be combined into one in the Great Instruction, it is not contradictory to do them separately, like the solitary seat of the illusory body. Therefore, just as the great accomplished master Kyungpo Rinpoche separately composed the solitary seat of the illusory body, Dro Gon Lama also composed these two, and at this time it must be understood that there is no difference between the good and bad of the author.
English
There is no difference between Nachen Ötrang and these two, except that there seems to be a difference in whether or not there has been scrutiny of the difference between verse and prose. Thus, even if the main point of the guide is extracted from the extensive guide, those noble beings have blessed each of the categories of the guide. Therefore, it is still very good and appropriate to guide students with these guides according to the intelligence of each disciple. In general, for verbal instructions, it is necessary to hear from the lama an extensive lineage of speech that is free from verbal errors, without omissions, errors, and that is memorized. For experiential instructions, it is not necessary to arrange the extensive instructional texts in the same way, but if experience is attained to the extent that it relies on one or two objects, then it will grasp the essence of everything. Furthermore, if one is not interested in meditating on the extensive and concise treatises on the Six Dharmas, but prefers to have the name of the Six Dharmas of Niguma, then for the former of these two, add only transference and bardo, i.e., the Garland of Light. For the latter, add tummo to it as appropriate. If the method of adding is included in the text, there is a risk of mixing the words of the accomplished ones, so it is better to add it separately. Other than that, the so-called Niguma Six Dharmas guide, such as the one composed by Je Gendun Gyatso, was not spoken by Niguma, not heard by Kyungpo, and not conceived by any of the lineage lamas, but is a fabrication that only runs under the name of Niguma's Dharma and is only used to deceive fools who do not know the Dharma. If it is said that it is a pure order of aims explained from other teachings, then what is the point of attaching the name of Niguma's Dharma to it? It is absolutely unacceptable to attach the name of Shangpa's Dharma to something that does not even have a single aim of the Shangpa Kagyu lineage. The so-called "Illusory Body One-Seat Yoga" comes from the oral transmission record of the great accomplished master Kyungpo, which says: In the Illusory Body One-Seat Yoga, there are four supplications and eight aspirations. The four supplications are like the case of the lowest faculties. The eight aspirations are death not
Chinese
恒常。 敬信上师。 知晓已入睡。 知晓幻化为梦境。 据说，是修习、增进、转化、改变等。 修行的次第是： 先行皈依、发心、净治、空性等。 对于死亡无常的强烈厌离，要比平时更加认真地生起。 上师瑜伽与幻身的修法相同。 将上师融入自身之后，自身明观为本尊身，并且对外在显现的一切也专注其心。 无论显现什么，都清晰地观想为本尊身，并同时专注于一切。 这所有一切都是自心的显现，而心也是无实如幻的。 在此之上，特别地，我要入睡了！ 这所有显现都是梦境啊，如此生起无实的意念，并交替生起梦境的意念，强烈地修习。 在座间休息时，也结合三种意念，毫不散乱地修习，并且特别地增加梦境的意念。 临睡前，也强烈地修习梦境的意念和无实的意念，并在此状态中入睡。 不需要寻找其他的把握梦境的诀窍。 认为仅仅这样就足够了。 之后，修习、增进、转化、改变等，如同六法广法一样地开示。 如果要详细了解，可以参考智贤名称宝的教言，并且如果对经文的讲解有确定的理解，那么仅仅通过这些文字也能领悟其意义。 如此，在六法经文讲解的场合中，所需要的观想、口诀类的以及简繁不同的各种窍诀都已经讲解完毕。 在此说道： 宣称这就是无谬的甚深意义， 极其罕见。 为了炫耀而获得少许法， 随意评判者遍布各地。 大部分愚笨之人因宗派偏见， 进入此法， 多数如同以茶充数， 难以理解甚深意义， 但产生恶劣心态和愚痴的情况也少。 贪图名利、八法、三种执着， 如同一者胜过一者般地竞争。 最初的觉悟、慈悲、菩提心三种， 如同一者小于一者般地竞争。 如此，具备六种特点的， 某些名为格西的庸才， 因为自己所学的口头禅， 没有卖给普通人
English
Constancy. Devotion to the Guru. Knowing that one has fallen asleep. Knowing illusion as dreams. It is said that these are practice, increase, transformation, and change. The order of practice is: Taking refuge and generating bodhicitta first. Purifying and emptiness are sent ahead. For the intense sorrow of death and impermanence, make it a little more diligent than usual. Guru Yoga is similar to the usual illusory body. After merging the Guru into oneself, clearly visualize oneself as the deity's form, and also focus the mind on all external appearances. Whatever appears, clearly visualize it as the deity's form, and focus on everything at once. All of this is the appearance of one's own mind, and that mind is also unreal like an illusion. Moreover, especially, I have fallen asleep! All these appearances are just dreams, so cultivate the thought of unreality and the thought of dreams alternately and intensely. Even during session breaks, meditate without distraction, combining the three thoughts, and especially add the thought of dreams. Before going to bed, also intensely cultivate the thought of dreams and the thought of unreality, and go to sleep in that state. There is no need to seek other instructions for grasping dreams. It is considered sufficient to do only this. After that, practice, increase, transformation, and change are taught like the extensive Six Dharmas. For details, one should consult the instructions of Khedrup Gyaltsen Bum, and if there is a definite understanding of the text's explanation, then even with just these words, the meaning will be seen. Thus, in the context of the Six Dharmas text explanation, the necessary visualizations, types of sealed instructions, and various essential instructions, both extensive and concise, have been explained. Here it is said: To say that this is the unerring profound meaning is extremely rare. People who obtain just a little Dharma to show off, and who make reckless judgments, fill the land. Most foolish people, due to sectarian bias, enter this Dharma, mostly like using tea to make up the numbers, it is difficult to understand the profound meaning, but there are few who develop bad attitudes and foolishness. Those who desire greatness, the eight worldly concerns, and the three attachments, compete as if one is greater than the other. The initial understanding, compassion, and bodhicitta, compete as if one is smaller than the other. Thus, some mediocre individuals with the name of Geshe, who possess six characteristics, because the words they have learned have not sold to ordinary people.
Chinese
于此粗俗之众聚集处， 于无有佛法缘分之僧团， 于诸边地宣讲此法。 于此佛法之仪轨， 具慧者无需讲说与听闻。 阿波江之读诵旗帜， 愿能领会此典籍之深意。 嘿让热，确信汝等具足善缘， 定能抵达具足甚深教法之处。 无需隐藏上师， 依教奉行，噫玛火！ 此甚深那若六法之引导文，亦由嘉钦巴 达热纳塔所说。 吉祥圆满！
English
In this gathering of vulgar people, To the Sangha without Dharma connection, This Dharma is taught in all border regions. For those with wisdom, there is no need to teach or listen to this Dharma practice. May you comprehend the profound meaning of Apo Jiang's reading banner. Hey Rangre, surely you are fortunate, You will definitely arrive at the place where the profound Dharma is complete. Without hiding the Lama, Practicing the Dharma, Emaho! This profound Nigu Six Dharmas' guiding text, also spoken by Gyal Kham Pa Taranatha. Mangalam!
Chinese
首俯背压身躯左右拧，成就手印按压腿肉间。 逼迫燃烧轮转且眼转视，腋窝收紧拧转复又视。 等持金刚跏趺腹收束，足摇仰卧蹲踞面团状。 曲身竖立忿怒指，朝向十方各处转。 三抖收紧伸展挪，且又抖动是。 智慧空行尼古玛六法之，拙火之正行引导幻轮十八是。 后八若分则二十五，如是说。 彼又调气约一月后，拙火空练七日，气结搏击七日，正行七日，上师拙火七日，衣着七日行。之后修习彼等幻轮，再三练习，若能无有疲惫且无须净障，则于各自所缘境，每一座中修习。最终每一幻轮，于一切所缘境，每一座中行持。四或六座中，若能不间断且勤奋于拙火，则无量功德定能立即生起。如是。 彼之总结词义当解说，初、解开脉结者：跏趺坐姿身要具，双手自膝牵引，插入腿根处，身躯左右拧转各七次。二、正直调脉者：身要姿势如前具，手及腿根处，嘎之势起而行气，手于腰间姿势中，腹部左右旋转，于肛门作威吓状，身躯稍许左右拧转一同行持，其后交替脚跟各七次。此乃消除脉结，如梳子梳理头发一般。三、收摄入中脉者：若以前行之延续，作一次气震即可。若另行修持，则如第二之姿势。手握拳，于大腿外侧，用力伸展，于两次脚跟震动之间，作一次脉动。如是七次。四、散布脉者：作一次气散，首先头，之后身躯，其后手，随后下身，及脚。