English
Like ེང་གེའི་, slightly raise the neck and look unblinkingly at the sky between the eyebrows. In the "Thalgyur," it says: With the Dharmakaya's posture, free from all fears of delusion, one will see with the vajra eye. Thus, the elements of the body are exhausted, and the meaning of primordial purity is realized. Therefore, it is important to practice the Dharmakaya's posture and then become familiar with it in your mind. The twenty-second dharma session. Then, the Sambhogakaya's posture is: on the cushion, the body lies face down like an elephant. Knees close to the chest, elbows propped on the ground, supporting the chin with both palms, fingers touching the cheeks, back straight, eyes looking askance at the entire sky. In the "Thalgyur," it says: With the Sambhogakaya's posture, relying on the lying elephant, enjoying the nature of all dharmas, one will see with the lotus eye. Thus, by controlling the moving winds, the meaning of spontaneous accomplishment will arise. It is said, therefore, practice the Sambhogakaya's posture for one day, and it is important to remember it in your mind afterward. The twenty-third dharma session. Then, the Nirmanakaya's posture is: on the cushion, sit squatting with legs aligned, hands placed on the hips or knees, spine straight, eyes half-closed, gazing into space. In the "Thalgyur," it says: With the Nirmanakaya's posture, relying on the posture of a squatting ascetic, the nature of phenomena appears as self-emanated Nirmanakaya, one will see with the eye of dharma. It is said, warmth arises, the elements are balanced, and illusory appearances manifest in the pure realm. Practice the Nirmanakaya's posture for one day and always maintain it. Thus, by constraining with the three key points, there is no discomfort in the body's posture, speech is minimal like a mute, and if the mind always abides on the object of focus, it is a sign of accomplishment. The twenty-fourth dharma session. Then, the key point of speech is to constrain it: In the "Klongsal," it says: If you do not constrain the key point of speech in this way, you will not realize the meaning of the inexpressible, and deluded words will obscure the meaning. Constraining the key point of speech is extremely important. And, in the "Thalgyur," it says: Speech should be learned and abide, and abide in repetition itself. It is said, if you do not stop speaking, the meaning of the inexpressible will not arise in the continuum.
Chinese
由于产生并散布无意义的言语会生起烦恼，所以首先要短时间地禁语，然后逐渐延长禁语的时间。在适当的时候，清晰地念诵修行仪轨等，不要说其他话语，可以向他人做手势等。之后，要禁止一切言语，像哑巴一样安住。这样就不会生起烦恼，迅速领悟觉性的意义，并在佛陀的教言中获得寂灭。经中说：如此谁能掌握语言的要点，谁就能消除语言的过失，获得寂灭。成就的标志是语言变得像哑巴一样。因此，禁语一天吧！第二十五座法。
English
Since afflictions arise from generating and spreading meaningless talk, first, one should observe silence for a short period, then gradually lengthen the period of silence. At appropriate times, clearly recite practices, etc., and do not speak other words; one can make gestures to others, etc. After that, one should refrain from all speech and remain like a mute. In this way, afflictions will not arise, one will quickly realize the meaning of awareness, and pass into nirvana within the expanse of the Buddha's teachings. The Tantra says: 'Whoever thus seizes the key point of speech will exhaust the faults of speech and pass into nirvana.' The sign of accomplishment is that speech becomes like that of a mute. Therefore, observe silence for one day! Twenty-fifth Dharma session.
Chinese
稍微停頓一下！外境虛空之中，內境清淨的燈，如彩虹一般，在那之中，覺性金剛鏈，如珍珠或花朵的網絡被風吹動一般，顯現眾多，不要將它放到任何地方，以專一的意念抓住它！《超越心意》中說：境有外和內，外是抓住無雲的虛空，內是燈的路徑。《超越心意》中又說：氣脈覺性緩慢則智慧成就。《已逝之後》中說：覺性之鏈囚禁於監獄。這樣說的意義是，金剛句中說：對白黑紅以微閉之眼看！明點、微點、鏈。並且，其注釋中大悲尊所說：看太陽是白色，看月亮是黑色，看酥油燈是紅色，對這三者閉著眼睛看！光、明點和微點以及鏈等等。這樣說，覺性住在心間，是จิตตะ（藏文，梵文天城体，citta，心）肉的燈，心和眼睛相連是白柔脈的燈，眼睛所見不間斷而清晰是遠射水的燈，本性如來藏存在於一切有情心中是存在之基的燈，中陰時彩虹光點等顯現，自知而解脫是中陰時期的燈，今生僅僅修持這個，法性窮盡的景象究竟，不再退轉是究竟果的燈，這樣說。那些意義在續部經典中廣泛地闡述了。因此，從現在開始，以微閉之眼看天空中的太陽！共修第二十七次。然後，從那時起，不要離開三種坐姿中的任何一種，外在虛空之中，將感官如矛一般豎立，則外境迅速顯現。《空明》中說：以微閉之眼看太陽，如東方的星星一般清晰。這樣說，感官完全朝向太陽的方向，向左右看，或者微閉著眼睛看，則內境覺性的燈迅速顯現，然後將感官引向空中看，則一切錯覺都顯現為淨土。並且，長時間看太陽，晚上也同樣看月亮，則不會傷害眼睛。
English
Pause for a moment! In the outer realm of empty space, the inner realm of pure light, like a rainbow, within which, the awareness vajra chain, like a network of pearls or flowers moved by the wind, appears in abundance. Do not let it go anywhere, but grasp it with one-pointed intention! In the *Transcending Mind*, it says: "The realm is outer and inner; the outer is holding the cloudless sky, the inner is the path of the lamp." And in the *Transcending Mind* it also says: "With slow wind-awareness, wisdom is accomplished." And in *After Death* it says: "The chain of awareness is imprisoned." The meaning of these is, in the vajra words it says: "Look at white, black, and red with half-closed eyes! Bindu, minute bindu, chain." And in its commentary, the Great Compassionate One said: "Looking at the sun is white, looking at the moon is black, looking at the butter lamp is red, look at these three with half-closed eyes! Light, bindu, minute bindu, and chains, etc." Thus, awareness dwelling in the center of the heart is the lamp of citta (藏文，梵文天城体，citta，梵文罗马拟音，citta，meaning: mind) flesh; the connection between the heart and the eyes is the lamp of the white, soft vein; seeing clearly without obstruction is the lamp of the far-reaching water; the sugata-garbha dwelling in all sentient beings is the lamp of the ground of existence; in the bardo, rainbows, lights, bindus, etc. appear, recognizing oneself and being liberated is the lamp of the bardo time; in this life, practicing only this, the exhaustion of phenomena is perfected, and not turning back is called the lamp of the ultimate result. The meaning of these is extensively explained in the tantras and scriptures. Therefore, from now on, look at the sun in the sky with half-closed eyes! Twenty-seventh dharma session. Then, from then on, without separating from any of the three postures, in the outer empty sky, directing the senses like a spear, the outer realm is quickly seen. In the *Klong gsal* it says: "Look at the sun with half-closed eyes, clear like the morning star." Thus, directing the senses completely towards the sun, looking to the left and right, or looking with half-closed eyes, the lamp of inner realm awareness is quickly seen, and then leading the senses into the sky and looking, all illusions are said to appear as pure lands. And also, looking at the sun for a long time, and also looking at the moon at night in the same way, will not harm the eyes.
Tibetan
མིག་ཤེད་སྐྱེའོ༔ ཟླ་བ་མེད་ པའི་དུས་མར་མེ་ལ་ཡང་བལྟའོ༔ ལུས་ཚད་པ་ཤས་ཆེ་ན་ཆོས་སྐུའི་བཞུགས་སྟངས༔ གྲང་བ་ཤས་ཆེ་ན་སྤྲུལ་སྐུའི་བཞུགས་སྟངས༔ ཚ་གྲང་སྙོམས་ན་ལོངས་སྐུའི་བཞུགས་སྟངས་བྱས་ལ་བལྟའོ༔ དེ་ཡང་གཟིགས་སྟངས་གསུམ་གྱིས་བལྟ་བ་ཡིན་ཏེ༔ འདས་རྗེས་ལས༔ སྒོ་གན་བཟློག་ཕབ་ཟུར་གྱིས་ནི༔ གཟིགས་སྟངས་རྣམ་པ་གསུམ་དུ་བལྟ༔ ཆོས་སྐུ་ལོངས་སྐུ་སྤྲུལ་སྐུ་ཡི༔ གཟིགས་སྟངས་གསུམ་ལས་འདས་པ་མིན༔ ཞེས་པས་ཆོས་སྐུའི་གཟིགས་སྟངས་ནི༔ མིག་གྱེན་དུ་བཟློག་ལ་བལྟས༔ དེ་ལྟར་བྱས་པས་མཚན་མ་དང་བྲལ་བའི་ཀློང་དུ་མྱ་ངན་ལས་འདའོ༔ ལོངས་སྐུའི་གཟིགས་སྟངས་ཟུར་གྱིས་ཧྲིག་པོར་བལྟས་པས༔ དབྱིངས་རིག་མྱུར་དུ་མཐོང་ངོ་༔ སྤྲུལ་སྐུའི་གཟིགས་སྟངས་ཡུད་ཙམ་ཕབ་ལ་བཏང་ལ་བལྟས་པས་འཁྲུལ་སྣང་ཞིང་ཁམས་སུ་འཆར་རོ༔ དེ་ལྟར་ཡང་ནམ་མཁའ་དང་མཉམ་པ་ལས༔ ཆོས་ཀྱི་སྐུ་ཡི་གཟིགས་སྟངས་ཀྱིས༔ ཁམས་གསུམ་འཁོར་བ་དབྱིངས་ནས་འདོན༔ ལོངས་སྐུ་སྲིད་པའི་གཞི་མ་འཛིན༔ སྤྲུལ་སྐུ་སངས་རྒྱས་ཞིང་དུ་སྒྲོལ༔ ཞེས་གསུངས་སོ༔ དེ་ལྟར་བཞུགས་སྟངས་གསུམ་དང་གཟིགས་སྟངས་ གསུམ་པོ་གང་རུང་མ་འཆུགས་པར་ལྟོས་ཤིག༔ ཆོས་ཐུན་ཉེར་བརྒྱད་པའོ༔ ༈ དེ་ནས་ངོ་སྤྲོད་པ་ནི༔ སྐྱེ་བ་མེད་པའི་སེམས་ཉིད་འདི་ལ་རང་བཞིན་གྱི་རྩལ་ལྔའི་ཆོ་འཕྲུལ་དག་པ་ཡེ་ཤེས་ལྔའི་རྣམ་པར་འཆར་བ་སྟེ༔ དབྱིངས་རིག་གཉིས་ལ་ཕྱི་དབྱིངས་ནམ་མཁའ་རྣམ་པར་དག་པ་ནང་དབྱིངས་སྟོང་པའི་འོད་གསལ༔ གསང་དབྱིངས་རྣམ་དག་སྒྲོན་མ་འཇའ་ཚོན་དང་རྨ་བྱའི་སྒོ་ལྟ་བུ་ཁ་དོག་སྣ་ཚོགས་འཆར༔ དེ་ཁོ་ན་ཉིད་ཀྱི་དབྱིངས་སེམས་ཀྱི་ངོ་བོ་འབྱུང་ལྔ་འདུས་པའི་འོད་སྐྱེ་མེད་ཀྱི་ངོ་བོའོ༔ རིག་པའི་རྟགས་ཐིག་ལེ་འགྱུ་བ་དང་བཅས་པ་ཤིན་ཏུ་ཕྲ་བ་རྟ་རྔའི་མདུད་པའམ་ལྕགས་ཐག་གམ་དྲྭ་བ་དྲྭ་ཕྱེད་རླུང་གིས་བསྐྱོད་པ་ལྟ་བུ་རིམ་པར་འཆར༔ དང་པོ་ཕྱི་དབྱིངས་ནམ་མཁའི་ཀློང་དུ་འཆར༔ དེ་ནས་ནང་དབྱིངས་སྟོང་པའི་འོད་ལ་འཆར༔ དེ་ནས་གསང་དབྱིངས་འཇའ་ཚོན་རྨ་བྱའི་སྒོ་ལྟ་བུའི་དབུས་སུ་འཆར་རོ༔ འོད་ལྔ་དེའི་ཀློང་དུ་ཐིག་ལེ༔ འགྱུར་མེད་རིག་པ་ཉིད་རྫི་མའི་རྒྱུད་ལ་བཙོན་དུ་བཟུང་སྟེ༔ ཕོ་བྲང་འཇའ་ཟླུམ་གྱི་དཀྱིལ་འཁོར་འཆར་རོ༔ ཡང་སྔས་འབོལ་སྟེང་དུ་ལུས་ཆ་བསྲང་སྟེ་གན་རྐྱལ་ཉལ་བའི་ གདོང་ལ་རས་སམ་དར་རམ་སྣམ་བུ་སྲབ་མོས་དམ་ལྷོད་རན་པར་ཁ་དོག་དམར་པོས་གདོང་དགབ་སྟེ་ཉི་མ་ལ་བལྟས་པས༔ ཐིག་ལེ་བསེ་ཕུབ་ཙམ་འོད་ལྔས་བསྐོར་བའི་ན
Chinese
眼睛會變得銳利。在沒有月亮的時候，也要看著蠟燭。如果身體熱度偏高，就採取法身的坐姿；如果寒冷偏高，就採取化身的坐姿；如果寒熱均衡，就採取報身的坐姿來觀看。這也要用三種觀看方式來觀看。如《過後》中所說：「門向上翻轉、向下放低、從側面，以三種方式觀看。法身、報身、化身，沒有超出這三種觀看方式。」因此，法身的觀看方式是：眼睛向上翻轉來觀看。這樣做，就能在脫離相狀的空性中涅槃。報身的觀看方式是從側面銳利地觀看，就能迅速見到法界智慧。化身的觀看方式是暫時向下放低，放鬆地觀看，幻象就會顯現在淨土中。就像與虛空相等一樣，以法身的觀看方式，將三界輪迴從法界中解脫；報身不執著存在的基礎；化身則在佛土中度化眾生。這樣說道。因此，這三種坐姿和三種觀看方式，無論哪一種都不要弄錯，仔細觀看。這是第二十八次法會。然後是介紹：這個無生之自性心，具有自性五力的神變，顯現為五種清淨智慧。在法界與智慧二者中，外法界是完全清淨的虛空，內法界是空性的光明；秘密法界顯現各種顏色的清淨燈焰、彩虹和孔雀羽毛般的景象。這就是本然法界的自性，五大聚合的光明，無生的本性。智慧的標誌是明點，伴隨著流動，極其微細，如馬尾結、鐵鍊、網或半網，像被風吹動一般依次顯現。首先顯現在外法界的虛空中，然後顯現在內法界的空性光明中，然後顯現在秘密法界彩虹和孔雀羽毛般的景象中央。在那五光的空性中，明點，不變的智慧本身，被囚禁在眼皮的血脈中，顯現出彩虹圓圈的宮殿。或者，在枕頭上伸直身體，仰臥，用紅色薄布或絲綢或粗布，鬆緊適度地遮蓋臉部，看著太陽，就會看到
English
The eyes will become sharp. Even when there is no moon, look at a candle. If the body is predominantly hot, adopt the posture of the Dharmakaya; if it is predominantly cold, adopt the posture of the Nirmanakaya; if heat and cold are balanced, adopt the posture of the Sambhogakaya and look. This is also to be viewed with three ways of looking. As it says in 'After Passing': "With the door turned upwards, lowered downwards, and from the side, look in three ways. Dharmakaya, Sambhogakaya, Nirmanakaya, there is no passing beyond these three ways of looking." Therefore, the way of looking for the Dharmakaya is: turn the eyes upwards and look. By doing so, one will pass into Nirvana in the space free from characteristics. The way of looking for the Sambhogakaya is to look sharply from the side, and one will quickly see the wisdom of the Dharmadhatu. The way of looking for the Nirmanakaya is to lower the gaze for a moment, release it, and look, and illusory appearances will arise in the pure lands. Thus, just as it is equal to space, with the way of looking of the Dharmakaya, one liberates the three realms of Samsara from the Dharmadhatu; the Sambhogakaya does not grasp the basis of existence; the Nirmanakaya liberates beings in the Buddhafields. Thus it is said. Therefore, do not mistake any of these three postures and three ways of looking, and look carefully. This is the twenty-eighth Dharma session. Then, the introduction: This unborn nature of mind has the miraculous display of the five natural powers, appearing as the five pure wisdoms. In the two, Dharmadhatu and wisdom, the outer Dharmadhatu is the completely pure sky, the inner Dharmadhatu is the clear light of emptiness; the secret Dharmadhatu manifests various colors like pure flames, rainbows, and peacock feathers. This very nature of the Dharmadhatu, the essence of mind, is the light of the union of the five elements, the nature of unbornness. The sign of wisdom is the bindu, accompanied by movement, extremely subtle, like a knot in a horse's tail, or an iron chain, or a net, or a half-net, appearing in succession as if moved by the wind. First, it appears in the space of the outer Dharmadhatu; then it appears in the light of emptiness of the inner Dharmadhatu; then it appears in the center of the rainbow and peacock feather-like appearance of the secret Dharmadhatu. In the space of those five lights, the bindu, the unchanging wisdom itself, is imprisoned in the veins of the eyelids, and the palace of the rainbow circle appears. Or, stretch the body straight on a pillow, lie on your back, and cover your face with a thin cloth or silk or wool, loosely and appropriately, with a red color, and look at the sun, and you will see