English
The practice of e-gro lod liberates from the harm of external enemy weapons and the five internal poisons of affliction in their own place, it is a pith instruction like a wish-fulfilling jewel, the ninth chapter. ༈ The tenth pith instruction is the practice of Guru Padma Gyalpo (Guru Padmasambhava): In the sky in front of oneself, in the expanse of the self-light of wisdom, a five-colored rainbow tent, on a lotus with a hundred thousand or eight petals, a sun and moon cushion, is Maha Guru Padma Gyalpo Gangchen Tso (name of Padmasambhava). Padma Gyalpo has three manifestations: Nirmanakaya Padma Gyalpo, Sambhogakaya Padma Gyalpo, and Dharmakaya Padma Gyalpo. Here, the Sambhogakaya is also called Padma Gyalpo, which is one of the names of Buddha Amitabha. In reality, there is only a difference between the Nirmanakaya and the basis of the Nirmanakaya, and there is no separation. This deity is Avalokiteshvara. Gangchen Tso means that the activity and the realm of beings to be tamed are inconceivable, so it can be associated not only with Vairochana but also with all five Buddha families. He is red in color, with one face and two arms, his legs in vajra posture, his hands holding the stem of a red utpala flower between the palms, adorned with jewels and silk garments, wearing bone ornaments and a tiger skin skirt, his face and eyes peaceful and slightly wrathful. In his lap, he embraces the consort Secret Wisdom Dakini, who is red and holds a knife and skull cup. Both are adorned with red utpala flower crowns and necklaces. On his crown is Amitabha, and in his heart is Vajrasattva. On the eight lotus petals, in the east is white Kshitigarbha, holding a sprout of precious jewels; in the southeast is green Vajrapani, holding a vajra; in the south is white Akashagarbha, holding a sword; in the southwest is red Avalokiteshvara, holding a lotus; in the west is green Nivarana-Vishkambhin, holding a book; in the northwest is red Samantabhadra, holding a jewel; in the north is white-yellow Maitreya, holding a Naga tree; in the northeast is white-green Manjushri, holding an utpala flower. All are adorned with silk and jewels, and reside in the posture of a Bodhisattva. In addition, visualize countless Buddhas and Bodhisattvas surrounding him. Invite with the Seven-Line Prayer, request to be seated, empower, stabilize, offer praise as before. The prayer is: When the time comes when life is exhausted and death arrives... etc., pray continuously, from the body of the Guru and retinue emanate immeasurable rays of light.
Chinese
愿息灭！净化六道众生的所有处所，净化他们的所有罪恶和痛苦。愿六道一切众生都成为安住于信乐行持之地的菩提萨埵。以光芒如铁钩般，将他们全部牵引至极乐世界。愿一切众生都从莲花的花蕊中化生，得见怙主无量光佛的尊颜。愿安住于信乐行持的一切众生，都成为十地尽头的菩提萨埵，圆满断证功德，证得佛果。灌顶仪轨与通常的相同。最后融入自身，自身成为圣者莲花王的身相，于其心间化现金刚萨埵。于其心间，有莲花日月轮。于其脐间有 ཧྲཱིཿ （藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，字面意思：啥）。其右边有 ཨཱོཾ （藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡）。左边有 ཨཱཿ （藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：啊）。前面有 ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，字面意思：吽）。周围以六字真言咒鬘围绕，观想清晰。或者将四个字重叠也可以。无论如何，从咒鬘中放射出光芒，供养所有佛菩萨圣众。汇集所有身语意的加持，融入自身。再次，光芒遍布六道的一切处所，净化一切众生的罪障。观想一切众生都成为莲花王的身相。从三种道用的角度来看：所有外器内情都观想为宫殿和本尊；所有声音都观想为圣者的六字真言；所有忆念和分别念，都以不离圣者意之游舞的忆念和正知的方式。念诵：ཨཱོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿཨཱོཾ་མ་ཎི་པདྨེ་ཧཱུྃ༔ （藏文：ཨཱོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿཨཱོཾ་མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：，梵文罗马拟音：，字面意思：嗡啊吽啥嗡嘛呢呗美吽）。之后，如前一样，进行收摄，升起为本尊，回向和发愿。圆满次第：总的来说，生起次第和圆满次第的所有道用，都是将生、死、中阴三者转化为道用。这里主要阐述的是死亡光明。所谓的死亡，到来的原因是与迁变相关的分别念。对此，一般来说，系缚世俗因的明点使其不迁变，从而在相续中生起无漏的安乐，或者修持最殊胜的不变之善，如吉祥时轮金刚等经典中所说。那么，系缚世俗因的明点是不迁变的吗？并非如此，所谓的迁变，实际上是指前一个分别念的止息之因，以及后一个分别念的生起之因存在。
English
May it be pacified! Purify all the abodes of the six types of beings, purify all their sins and sufferings. May all sentient beings of the six realms become Bodhisattvas abiding in the ground of practice with devotion. With light rays like iron hooks, draw them all to the Pure Land of Sukhavati. May all beings be born from the lotus flower's womb and see the face of the Protector Amitabha. May all those who abide in devotion and practice become Bodhisattvas at the end of the tenth bhumi, perfect the qualities of abandonment and realization, and attain the state of Buddhahood. The empowerment is the same as the general one. Finally, it dissolves into oneself, and one's own self becomes the form of the noble Lotus King, with Vajrasattva manifested in his heart. In his heart, there is a lotus sun and moon disc. At his navel is hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，字面意思：啥). To his right is oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡). To his left is āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：啊). In front is hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，字面意思：吽). Clearly visualize the six-syllable mantra garland surrounding the perimeter. Alternatively, you can stack the four syllables. In any case, light radiates from the mantra garland, offering to all the Buddhas, Bodhisattvas, and noble assemblies. Gather all the blessings of body, speech, and mind, and dissolve them into oneself. Again, light pervades all the abodes of the six realms, purifying the sins and obscurations of all sentient beings. Think that all beings have become the form of the Lotus King. From the perspective of the three aspects of taking the path: visualize all outer and inner phenomena as palaces and deities; visualize all sounds as the noble six-syllable mantra; all memories and thoughts, through mindfulness and awareness that do not stray from the play of the noble mind. Recite: oṃ āḥ hūṃ hrīḥ oṃ maṇi padme hūṃ (藏文：ཨཱོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿཨཱོཾ་མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：，梵文罗马拟音：，字面意思：嗡啊吽啥嗡嘛呢呗美吽). Afterwards, as before, perform the absorption, arise as the deity, dedicate, and make aspirations. Completion Stage: In general, all the paths of the generation and completion stages transform the three states of birth, death, and bardo into the path. Here, the clear light of death is mainly explained. The so-called death, the reason for its coming, is conceptual thought associated with change. In this regard, generally, one binds the bindu of the conventional cause so that it does not change, thereby generating uncontaminated bliss in the continuum, or one practices the supreme unchanging virtue, as stated in the glorious Kalachakra and other scriptures. Then, is the binding of the bindu of the conventional cause unchanging? It is not so, the so-called change means that there is a cause for the cessation of the previous conceptual thought and a cause for the arising of the subsequent conceptual thought.
Chinese
是具有迁变的分别念。如果前后念之间没有间隔，等持的境界日夜没有间断，就成了无迁变的智慧。因此，只要有具有迁变的分别念，就要正确地掌握忆念的算数，并且在白天的显现上加以扩展，努力修习夜晚深沉睡眠的光明。在通达光明之前，必须掌握梦光明、觉受光明、微薄光明这三种。掌握它们的方法有四种：依靠上师的虔诚心来掌握，依靠后摄来掌握，依靠全摄来掌握，依靠白红交融来掌握。第一种是：自己 的身体观想为莲花国王的形象，在心间观想根本上师为金刚萨埵，如前一样。在他的心间观想白色的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，具有光明的自性，以无与伦比的虔诚心向上师祈祷。从（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字中放射出像太阳升起一样的光芒。身体内部充满光明，身体变成了虹光的自性。依次观想住所和山谷，以及所有的世界都清晰明亮，并且反复明确想要认识光明生起的愿望，然后入睡。第二种是：将所有的外器内情次第收摄，自己的身体融入观想为本尊。从莲花座向上次第像擦拭镜子一样收摄，融入（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字中。它融入到吉固之间。吉固越来越细，越来越细，直到不可见。无论何时生起分别念，都要猛然升起本尊的形象。再次如前一样观想。反复产生想要证悟光明的愿望。第三种是：所有的外器内情在一瞬间全部收摄，融入自身，安住于不可见的状态。这两种的差别仅仅在于次第收摄和瞬间收摄。 第四种是：在观想自身为本尊的身体中央，清晰地观想中脉，在中脉的上端观想白明点，下端观想红明点，都如豆子般大小。观想白明点向下，红明点向上，在心间即将相触。然后又各自分开。当睡意来临的时候，又即将相触，然后各自分开。最终，白红二者混合交融，在中脉中
English
It is the conceptual thought of change. If there is no interruption between the previous and subsequent thoughts, and the state of equanimity becomes uninterrupted day and night, it becomes the wisdom of immutability. Therefore, as long as there is the conceptual thought of change, one must correctly grasp the calculation of mindfulness and intention, and expand on the appearance of the daytime, and strive to practice the luminosity of deep sleep at night. Before mastering the luminosity, one must grasp the three luminosities: dream luminosity, experiential luminosity, and subtle luminosity. There are four methods to grasp them: grasping through devotion to the guru, grasping through subsequent absorption, grasping through complete absorption, and grasping through the union of white and red. The first is: oneself Visualize the body as the form of the Lotus King, and in the heart, visualize the root guru as Vajrasattva, as before. In his heart, visualize a white (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: hrih) syllable, with the nature of light, and pray to the guru with unparalleled devotion. From the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: hrih) syllable, rays of light radiate like the rising sun. The inside of the body is filled with light, and the body becomes the nature of rainbow light. Gradually visualize the dwelling and valley, and all the realms of the world as clear and bright, and repeatedly clarify the desire to recognize the arising of luminosity, and then fall asleep. The second is: Gradually gather all the outer and inner phenomena, and dissolve one's own body into the visualized deity. From the lotus seat upwards, gradually gather as if wiping a mirror, and dissolve into the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: hrih) syllable. It dissolves into the space between the gi and gu. The gi-gu becomes thinner and thinner, until it is invisible. Whenever a conceptual thought arises, the form of the deity should suddenly arise. Again, visualize as before. Repeatedly generate the desire to realize luminosity. The third is: All the outer and inner phenomena gather together in an instant, dissolve into oneself, and abide in an invisible state. The difference between these two is only in gradual gathering and instantaneous gathering. The fourth is: In the center of the body, visualizing oneself as the deity, clearly visualize the central channel, and at the upper end of the central channel, visualize a white bindu, and at the lower end, visualize a red bindu, each about the size of a bean. Visualize the white bindu moving downwards, and the red bindu moving upwards, almost touching at the heart. Then they separate again. When drowsiness comes, they almost touch again, and then separate again. Finally, the white and red mix and mingle in the central channel.