Chinese
地界显现执着连同习气于法界清净，成为日夜光明之轮的自主。明灯显现中说：夜晚时将所知置于瓶中，将觉性收摄于心间，明灯安住于จิต（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），明点隐藏于脉中，由此智慧于内明亮。如是说。第三，黎明时节的五大净化结合：观想心间的明点分离出一个，断于喉咙脉结的中央，安住于光芒四射的自性中，将觉性置于其上，稍作安住，便享用空性之智慧，于无二之体验生起，也成为断除食物贪执的禅定之座。之后，于头顶上方的箭杆之空中升起，观想仅以光芒万丈的光芒触及一切器情，便如盐溶于水般，转化为光明法界之明灯的体性，再次观想其以基显融入基的方式融入明点，并融入心间，由此五大净化于清净之法界，清净亦于清净之清净圆满五种智慧，成为以本来清净原始智慧成熟之因。这些要点，仅以一个明点即可，不做其他繁琐之事，亦无中断之过患。出自《空六法续》：广大增殖之禅定，何人若修持，以不变者把握要点之故，于身体之坐姿把握之后，觉性抛向虚空之广袤，如是眼睛于虚空中，以大象之姿态，置于无念广大增殖中。如是觉性交付于虚空，与此无有分离，瑜伽士恒常所修持，白日显现广大增殖。夜晚于自己的住所中，为了衡量四时平等之量，收摄诸根之门后，于空性明点之明灯上，具瑜伽者安住心意，明点若增长，觉性亦交付于增长。如是明点若变小，明点越来越小，觉性越来越小。以睡眠与梦境之要点，从根源拔除往昔执着之习气。如是夜晚之时，具瑜伽福分者享用。
English
The clinging to the realm of appearances, along with its habitual tendencies, is purified into the expanse, becoming self-mastered in the wheel of the luminosity of day and night. From the Lamp Illuminator: "At night, place the knowable in the vase; gather awareness into the heart; the lamp abides in the center of citta; the thigle is hidden within the channels; thereby wisdom is clear within." Thus it is said. Third, the purification and union of the elements at dawn: Visualize a second thigle from the thigle in the heart, severed in the center of the throat's knot of channels, abiding in the nature of blazing light, and placing awareness upon it, resting for a moment, one experiences the wisdom of emptiness, and from the arising of non-dual experience, it also becomes a session of meditation that severs attachment to food. Then, rising into the sky a shaft-length above the crown of the head, visualize that merely by the touch of the intensely blazing rays of light upon all contents of existence, it is transformed into the nature of the lamp of the luminous expanse, just as salt dissolves into water. Again, visualize that it merges into the thigle in the manner of the ground appearance dissolving into the ground, and merges into the heart. Thereby, the elements are purified into the expanse of purity, and purity itself is perfected into the five wisdoms, the purity of purity, becoming the ripening cause by the primordial wisdom of original purity. Those key points are sufficient with just one thigle, so even if one does not elaborate on other things, there is no fault of interruption. From the Tantra of the Six Spaces: "The samadhi of great increase, whoever practices it, because of seizing the key point with the unchanging, having seized the posture of the body, awareness is flung into the vastness of the sky; likewise, with the eyes in space, with the gaze of an elephant, placed in the great increase of non-thought. Thus, awareness is entrusted to the sky, without separation from this, whatever the yogi constantly practices, the daytime appearance is a great increase. At night, in one's own dwelling, in order to measure the equality of the four times, having gathered the doors of the senses, on the lamp of the empty thigle, the one endowed with yoga places the mind, when the thigle itself increases, awareness itself is also entrusted to increase. Likewise, when the thigle becomes small, the thigle becomes smaller and smaller, awareness is placed smaller and smaller. By the key points of sleep and dreams, uproot from the root the habitual tendencies of past clinging. Thus, in the times of night, the one endowed with the fortune of yoga enjoys.
Chinese
哦! 这能使显现自然增长。 以及，从《顿顿赤》的口诀中说：如果配合禅定睡眠之轮而修持，夜晚将意识置于生殖轮的脐中，这是使忆念中断的关键。半夜置于心中而眠，则不会与智慧的忆念分离。这是使词与义二者无别的关键。黎明时，将诸味聚集，置于喉咙处，享用一切空性之智慧，这是使二无之体验在相续中生起的真实关键。白天将意识置于头顶顶端处，安住片刻，然后从眼中引出意识，将觉知投向无云的虚空，显现增长，这被称为回转轮回与涅槃的禅定之轮。这是使分别念解脱为智慧的关键书。如是说。第六，以行为在适当的时候提取精华，使后得有意义：有可用的在后得中使用，无可用的是入定的行为，双运是结合的行为，这三种。第一，有事业，瑜伽士，苦行，国王和土地持有者四种行为。第一是安住于十种法行，如《口诀现观续》中说：书写文字，供养布施，听闻，阅读，受持，讲说，讽诵，思考意义和禅修，这十种行为的自性，是引导者们的足迹。以及，《广大》中说：以此修持的方式，然而对于一切善法行，以不执着、不摇动的力量断除而解脱。如是说。第二是断除身语意三者的执着，是将三身果位的劫数种在相续中的行为，如《日月和合》中说：区分轮回与涅槃是身语的行为。如是说。第三是为了使苦行进入道，从和合续部中，根据有情的心智次第提升的顺序，所说的二十一种行为已经在彼之庄严中提及。特别是，味平等、断魔的甚深口诀之上。
English
O! This causes appearances to naturally increase. And, from the instructions of 'D頓頓赤', it says: If you practice in accordance with the wheel of meditative sleep, at night, place the consciousness in the navel of the generative chakra, this is the key to stopping the flow of memory. At midnight, place it in the heart and sleep, so that you will not be separated from the memory of wisdom. This is the key to making words and meanings inseparable. At dawn, gather the tastes and place them in the throat, enjoying all the wisdom of emptiness, this is the true key to causing the experience of non-duality to arise in the continuum. During the day, place the consciousness at the crown of the head and remain there for a moment, then draw the consciousness from the eyes, and direct awareness towards the cloudless sky, appearances will increase, and this is called the wheel of meditation that reverses samsara and nirvana. This is the key instruction for dissolving conceptual thoughts into wisdom. Thus it is said. Sixth, making subsequent attainment meaningful by extracting the essence of behavior at the appropriate time: using what is available in subsequent attainment, using what is not available as the behavior of meditative equipoise, and uniting the two as the behavior of union. Of these three, first, there are four types of behavior: activity, yogi, asceticism, king, and landholder. The first is to abide correctly in the ten practices of Dharma, as it says in the tantra of 'Manifest Realization of Instructions': Writing letters, making offerings and giving, listening, reading and holding, explaining and reciting, contemplating the meaning and meditating, the nature of these ten practices is the footprints of the guides. And, it says in the 'Extensive': The way to practice this is, however, for all virtuous Dharma practices, liberation is achieved by cutting through with the power of non-attachment and non-wavering. Thus it is said. The second is to cut off the attachments of body, speech, and mind, and it is the practice of planting the eons of the state of the three kayas in the continuum, as it says in 'Sun and Moon Union': Differentiating samsara and nirvana is the practice of body and speech. Thus it is said. The third is to make asceticism enter the path, from the union tantra, according to the order of the progressive stages of the minds of beings, the twenty-one practices that have been spoken of have already been mentioned as ornaments. In particular, on top of the profound instructions for equalizing tastes and cutting demons.
Tibetan
ས་ཀྱི་སྤྱོད་པ་དང་༔ འདོད་ཡོན་རྒྱན་དུ་རོལ་བ་ལ་སོགས་པ་སྟེ༔ རང་ཤར་ལས༔ སྤྱོད་པ་བརྟུལ་ཞུགས་དབང་བསྒྱུར་ཉིད༔ ཅེས་སོ༔ བཞི་པ་ནི་རང་གདེངས་ཐོབ་ནས་གཞན་དོན་ཐབས་མཁས་ཀྱི་སྤྱོད་པ་སྟེ༔ ཀུན་གསལ་ལས༔ ཐུགས་རྗེ་གདུང་བའི་སྤྱོད་པ་ནི༔ བུ་གཅིག་པ་ཡི་མ་བཞིན་དུ༔ རྣལ་འབྱོར་བ་ཡི་འགྲོ་དོན་སྤྱོད༔ ཅེས་སོ༔ གཉིས་པ་སྤྱད་དུ་མེད་པ་མཉམ་བཞག་གི་སྤྱོད་པ་ནི༔ གོང་དུ་རྣལ་འབྱོར་བཞིའི་རིམ་པར་ཅུང་ཟད་བཤད་ཟིན་པའི་བྱེ་བྲག་པ་དང་༔ ཁྱད་པར་མཉམ་བཞག་ཏུ་མེད་པའི་རང་བཞིན་བཅུའི་གནས་ལུགས་རྟོགས་པའི་གདེང་དང་ལྡན་པའི་ཆེད་རྩོལ་བྱ་སྤྱོད་ཀྱི་འཁོར་ལོ་ལ་མི་གནས་པར་མཚན་མ་མེད་པའི་ནམ་མཁའ་ལྟ་བུར་སྤྱོད་པས་མཚོན་དམ་ཚིག་བཞིའི་ཕྱག་རྒྱས་བཏབ་པའི་སྤྱོད་པ་སྟེ༔ རིན་པོ་ཆེ་སྤུངས་པ་ལས༔ མེད་པ་ལ་ཡང་མེད་པ་སྤྱོད༔ གཅིག་པུ་ཉིད་ལ་གཅིག་པུ་སྤྱོད༔ ཕྱལ་བ་ཉིད་ལ་ཕྱལ་བ་ཡིས༔ ལྷུན་གྲུབ་ཉིད་ལ་ལྷུན་གྲུབ་སྟེ༔ ཞེས་སོ༔ གསུམ་པ་དེ་གཉིས་ཟུང་དུ་འཇུག་པ་མཉམ་སྦྱོར་གྱི་སྤྱོད་ཚུལ་ནི༔ སྤྱད་དུ་ཡོད་པའི་དུས་ཀུན་ཏུའང་ལྟ་བ་སྟོང་ཉིད་ཀྱི་རྩིས་ཟིན་པ་དགོས་པའི་ཕྱིར་མེད་པའི་ཕྱོགས་འཛིན་མ་སྤངས་པར་སྤྱོད་པའི་ཐ་སྙད་དང་༔ མཉམ་བཞག་གི་དུས་སུའང་སྟོང་ཉིད་ཕྱོགས་ལྟར་མ་སོང་བར་འོད་གསལ་སྣང་བ་ལྔ་ལྡན་གྱི་དོན་ལ་ངེས་ཤེས་ཀྱི་ལྟངས་མ་ཤོར་བ་ཞིག་གི་བྱིང་སོགས་ཀྱིས་ལྟེང་བ་མེད་པར་བོག་དབྱུང་ཞིང་སྤྱད་དགོས་པ་དང་༔ གཉིས་ཀའི་དུས་སུའང་ལྟ་སྤྱོད་སྣང་སྟོང་ཤེས་ཐབས་ཡ་མ་བྲལ་བར་སྤྱོད་པ་དང་༔ མདོར་ན་ལྟ་བའི་རྩི་དང་མ་བྲལ་བར་ཞེན་འཛིན་རང་ག་བ་ཞིག་པས་གང་སྤྱད་ཀྱང་མ་སྤངས་རྒྱན་གྱི་ཕྲིན་ལས་ཀུན་ཏུ་བཟང་པོའི་སྤྱོད་པར་རྣམ་པར་དག་པའོ༔ དེ་ལྟར་ཡང་རབ་འབྱམས་ལས༔ ལྟ་བ་ཡེ་ཀློང་ཆེན་པོའི་དོན་རྟོགས་ནས༔ ཇི་བཞིན་བསྒོམ་པའི་ངང་ལ་གནས་གྱུར་བས༔ ལུས་ངག་ཡིད་ཀྱི་སྤྱོད་པ་ཀུན་བཟང་ཀློང་༔ ཡངས་པ་ཆེན་པོ་བྱ་བཙལ་ཀུན་བྲལ་ཀྱང་༔ ལྟ་བའི་རྩིས་ཟིན་སྤྱད་ན་ཀུན་ཀྱང་བཟང་༔ དབྱིངས་དང་ཡེ་ཤེས་ངང་ལས་མ་གཡོས་ཀྱང་༔ ཐབས་མཁས་ཐུགས་རྗེའི་མཛད་སྤྱོད་བསམ་མི་ཁྱབ༔ སྤྱོད་པ་ཇི་སྙེད་བསམ་ཡས་དེ་སྙེད་ཀུན༔ ཐབས་ཀྱིས་ཀུན་སྤྱོད་གདེང་གིས་ཟིན་པར་སྤྱད༔ ཆེད་དུ་བྱར་མེད་དོན་ལ་བཀག་མེད་ཀྱང་༔ བྱ་བ་མེད་པས་གྲོལ་བར་སྒྲོལ་བར་བྱ༔ ཀུན་འཁོལ་ཀུན་སྤྱོད་བདག་ཉིད་ཆེན་པོར་སྤྱད༔ འདི་ལ་བརྟུལ་ཞུགས་ལ་སོགས་སྔགས་རྣམས་མེད༔ བྱ་བ་མེད་པས་ལས་རྣམས་ཀུན་ཀྱང་
Chinese
地的行持和享受欲乐庄严等。自显现中说：行持即是苦行和控制。第四是获得自信后，为利他而巧妙方便的行持。普明中说：慈悲悲悯的行持，如同一位母亲对待她唯一的孩子一样，瑜伽士行持利益众生的事业。二是不可行持的等持行持。上面在瑜伽四次第中已经稍微讲过，特别是对于等持中无有之自性十法，通达其安住方式，具有信心的，不住于勤作行为之轮，而是以无相虚空般行持，象征以四种誓言印持的行持。珍宝堆积中说：无有之中行持无有，唯一之中行持唯一，平等之中以平等，任运成就之中任运行持。三是彼二结合的双运行持方式。可行持之时，任何时候都需要以见解空性的方式来把握，因此，对于无有的执着不要舍弃，而要使用行持的名称。在等持之时，也不要让空性变成一种偏颇，对于光明五种圆满的意义，不要失去确定的认识，不要因为昏沉等而摇摆不定，需要清醒地认识和行持。在两种状态下，见修行空识方便，不要分离地行持。总之，不离见解的根本，执着自然消解，无论行持什么，都是不舍弃的庄严事业，完全清净于普贤行。如是，无边中说：通达见解原始广大的意义后，安住于如实修行的状态中，身语意的行持都是普贤的境界，广大无边，远离一切造作，如果以见解来把握，一切都是好的。虽然没有从法界和智慧的状态中移动，但以巧妙方便和慈悲的事业，不可思议。无论有多少行持，都是不可思议的，以方便来行持一切，以信心来把握而行持。虽然没有特意去做，对于意义也没有任何阻碍，但以无所作为来解脱和救度，一切行持都是任运自成的大自在。这里没有苦行等咒语，因为无所作为，所以一切事业
English
The conduct of the earth and enjoying the adornments of desirable qualities, etc. From Rangshar it says: Conduct itself is austerity and control. The fourth is the conduct of skillful means for the benefit of others after gaining self-confidence. From Kunsel it says: The conduct of compassionate yearning is like a mother to her only child; the yogi engages in the activity of benefiting beings. Second is the conduct of equipoise, which cannot be practiced. Above, in the four stages of yoga, there has been some explanation. In particular, for the ten natures that are absent in equipoise, having confidence in understanding their abiding nature, not abiding in the wheel of diligent activity, but symbolizing conduct sealed with the four samayas by acting like the signless sky. From the Pile of Jewels it says: In the absence, act in the absence; in the one, act in the one; in the equal, with equality; in the spontaneously accomplished, spontaneously act. Third is the way to combine these two, the conduct of co-emergence. At all times when there is something to practice, it is necessary to grasp the view of emptiness, therefore, do not abandon the attachment to non-existence, but use the term of practice. Even during equipoise, do not let emptiness become a bias, and do not lose the definite understanding of the meaning of the fivefold luminosity, and without being swayed by dullness, etc., it is necessary to awaken and practice. In both states, view, conduct, appearance, emptiness, knowledge, and means should be practiced without separation. In short, without separating from the root of the view, attachment naturally dissolves, and whatever is practiced is the activity of unabandoned adornment, completely pure in the conduct of Samantabhadra. Thus, in Rabjam it says: Having understood the meaning of the vast expanse of the original view, and abiding in the state of practicing as it is, the conduct of body, speech, and mind is the realm of Samantabhadra, vast and boundless, free from all fabrication, yet if grasped with the view, everything is good. Although not moving from the state of the sphere and wisdom, the skillful means and compassionate activities are inconceivable. However many activities there are, they are all inconceivable, practice everything with skillful means, and practice with confidence. Although there is no special effort to do, there is no obstruction to the meaning, but liberate and save by non-action, and all actions are the great self-mastery of spontaneous accomplishment. Here there are no mantras such as austerity, etc., because there is no action, so all activities