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执持，之后将所有外在显现和自身明观为本尊，融入心间的圆形明点，如镜子一般。对此一心专注，反复练习，是为显现。之后再次如最初一般修习后，如镜子般也融入明点，心执持此，是为增盛。再次如此修习，心执持明点融入阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。是为显现获得。再次如此修习，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）逐渐变细，极其细微的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也融入虚空，此为譬喻光明之所缘。第三，三层重叠之本尊的基之修习方式，如金刚念诵一般，与宝瓶气相关联。之后誓言尊融入智慧尊，一心专注于智慧尊，是为显现。智慧尊也融入金刚，如此观想，是为增盛。那也融入吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），如此观想，是为获得。吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也融入虚空，于不作意之状态中安住，此为譬喻光明。于所有这些，忆念灌顶之体验，务必努力修习具备四种作用的宝瓶气风瑜伽，并且，在此修习拙火，也有引导心专注之作用，但经文中未明说。第二，修持心性寂止之智慧的方式是：在所有座间和座后，不对任何事物特别造作，于平等安住的状态中，稍微观察自心，认识其自性。五境的显现以道的方式显现，或在心中以道的方式生起，是为显现。在显现之上，进行细致的观察，显现为极其清晰，是为增盛。即使不特意阻止，也在其相续中自然而然地变得不清晰，逐渐地显现止息，是为获得。以在各自的时间认识各自的方式进行修持，即认识到在一个刹那的智慧中也存在显现、增盛、获得三者的部分。如上所述，在修习所缘的阶段，也认识到依赖于心中生起的所缘境，而生起三种显现的方式，之后以不改造其自性的方式进行修持。如此，在心性寂止中，四种大所缘
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holding, then all external appearances and oneself are clearly visualized as deities, dissolving into the round bindu in the heart, like a mirror. Focusing the mind on this single-pointedly, practicing repeatedly, is appearance. Then again, after meditating in the same way as before, the mirror-like also dissolves into the bindu, holding the mind on this, is increase. Again, meditating in this way, holding the mind on the bindu dissolving into the A-syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). This is obtaining appearance. Again, from meditating in this way, the A-syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) becomes thinner and thinner, and that very thin A-syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) also dissolves into the sky, thinking of this is the object of exemplary clear light. Thirdly, the method of meditating on the basis of the three-tiered deity, like Vajra recitation, is related to vase breathing. Then the samaya-sattva dissolves into the jñana-sattva. Focusing the mind single-pointedly on the jñana-sattva, is appearance. The jñana-sattva also dissolves into the vajra, thinking in this way, is increase. That also dissolves into the Hūṃ-syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), thinking in this way, is obtaining. The Hūṃ-syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) also dissolves into the sky, abiding in a state of non-elaboration, this is exemplary clear light. Remembering the experience of empowerment in all of these, it is necessary to strive for the wind yoga with fourfold vase-like application. Also, here, meditating on tummo also has the function of guiding the mind, but it is not explicitly stated in the text. Secondly, the way to cultivate the wisdom of mind isolation is: in all sessions and intervals, without deliberately elaborating on anything, in a state of equanimity, one should recognize one's own mind by looking at it a little. The appearance of the five objects appearing as the path, or arising in the mind as the path, is appearance. On top of that, examining minutely and appearing as very clear is increase. Even if not deliberately blocked, it naturally becomes unclear in that continuum, and gradually the appearance ceases, which is obtaining. Cultivating them in a way that recognizes them at their own time means recognizing that even in a single moment of wisdom, there are parts of appearance, increase, and obtaining. As mentioned above, during the stage of meditating on the object, one should also recognize the ways in which the three appearances arise based on the object that arises in the mind, and then cultivate them in a way that does not alter their nature. In this way, in mind isolation, the four great objects
Chinese
下部等同于之前。在那里稍微产生一些体验后，就暂时放下，并认知为幻化。在那上面稳定后，融入其中，自身本尊的形象就如镜子中的影像一般，认知为如幻化般无实有，就在那状态中自然安住。第三，修学支分解脱，自身本尊父母如幻化之状态中，猛烈修习气脉和宝瓶气，就会出现各种体验的幻化解脱。特别是观想心间的明点阿夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），努力运气，就会像梦境一样出现各种解脱，醒来时也会出现。这样，对于显现幻化的部分，有四种观修方法。第二，梦幻幻化，有抓住、修习和合一三种。第一，白天以持续的忆念抓住，晚上以口诀强制抓住两种，第一种是，在寂静处严密封闭，对轮回的痛苦生起强烈的厌离心，想到将一切法都如幻化般，对实有产生错觉的众生真是可怜，并且想到一切法虽然显现，但没有实有，如幻化一般，在座间也猛烈修习。特别是无论行住坐卧，做任何行为，都要持续不断地忆念：这是在做梦，行住等这些都是梦。第二种是，睡觉前观修上师瑜伽，祈请加持我今晚能做很多梦，祈请加持我能清楚地做梦，祈请加持我能做好梦，祈请加持我能认知梦是梦。这样祈祷，上师化为光融入自身。观想喉咙处四瓣莲花，前面的花瓣上是阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），右边是努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），后面是达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），左边是Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），中间是红色的阿夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），反复想着今晚要做很多梦，要清楚地做梦，要认知梦是梦。然后头朝北，右胁朝下，以狮子卧式睡觉。首先，用阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）抓住心。想要睡觉时用努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。稍微模糊时用达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。浓重时用Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。进入睡眠
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The lower part is the same as before. After experiencing a little there, put it aside for a while and recognize it as illusion. By stabilizing on that and dissolving into it, the form of one's own Yidam deity becomes like a reflection in a mirror. Recognize it as unreal like an illusion, and then naturally abide in that state. Third, training in the branch liberation: In the state of one's own deity, father and mother, being like an illusion, by intensely practicing life force and vase breathing, various illusory liberations of experience will arise. In particular, by focusing on the heart's bindu A-shad (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), and striving with the breath, various liberations will arise like dreams, and will also arise when awake. Thus, regarding the aspect of illusory appearances, there are four meditation practices. Second, dream illusion has three aspects: grasping, training, and unification. First, there are two types of grasping: grasping with continuous mindfulness during the day and grasping forcefully with instructions at night. The first is to strictly isolate oneself in a secluded place and generate strong renunciation towards the suffering of samsara. Thinking that beings who mistake all phenomena as real, like illusions, are pitiable, and thinking that although all phenomena appear, they are unreal, like illusions, practice intensely even during sessions. In particular, no matter what one does, whether walking, standing, sitting, or lying down, constantly remember: 'I am dreaming, walking and standing are all dreams.' The second is to meditate on Guru Yoga before sleeping and pray for blessings to have many dreams tonight, to have clear dreams, to have good dreams, and to recognize dreams as dreams. Pray in this way, and the Guru dissolves into light and merges into oneself. Visualize a four-petaled lotus at the throat, with A (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) on the front petal, Nu (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) on the right, Ta (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) on the back, Ra (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) on the left, and red A-shad (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) in the center. Repeatedly think, 'Tonight I will have many dreams, I will have clear dreams, I will recognize dreams as dreams.' Then, lie down in the lion posture with the head facing north and the right side down. First, grasp the mind with A (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). When wanting to sleep, use Nu (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). When slightly drowsy, use Ta (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). When heavy, use Ra (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Entering sleep
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减少睡眠必定能够抓住梦境。第三种是，一旦抓住梦境就立刻醒来，这就是醒觉散乱，白天晚上都会做梦。要强烈地生起不要醒来的愿望。临睡前多次强烈地生起愿望，观想金刚宝内部有一个像豌豆大小的黑色明点，然后它逐渐变大，充满整个身体。也要专注于身体外部像衣服一样被覆盖，这样就能消除醒觉散乱，这被称为穿黑色明点衣。第四种是，有一次抓住了梦境，但立刻就迷糊了，这就是昏沉散乱，白天晚上都要不离开对梦境的认知。也要知道那个梦境像幻觉一样没有真实性。要持续强烈地生起愿望，知道没有真实性的根本是空性。睡觉的时候，观想睡在红白明点交合的中间。专注于将心间的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字转变为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，这样就能消除昏沉散乱。第二，修习方面，为了不执着于一，要修习转变和增殖。为了对治恐惧，要修习幻化。为了生起功德，要修习解脱。第一种是，将一个事物增殖为一百、一千、无数个，然后再次收摄。将六道、四大、可爱、不可爱、好、坏等一切都互相转变。也就是白天晚上抓住梦境时，要多次生起想要进行这种那种增殖和转变的想法，这样就能实现，其中最重要的是以等持幻化的方式进行转变。第二种是，例如白天看到或想到火，那么晚上梦中的火，在梦中知道后不要害怕。梦境是没有却显现的，要生起践踏它的想法。以此类推，对一切显现，特别是对反复产生恐惧、害怕、喜悦、悲伤、羞耻、厌恶等感受的对境，都要这样运用。第三种分为世间的解脱和超世间的解脱两种。第一种是，白天晚上通过抓住梦境，去观看这种那种隐藏的事物。询问这种那种隐藏的意义。进入日月的光芒，前往日月之上。
English
Reducing sleep will surely allow you to catch dreams. The third is, if you wake up immediately after catching a dream, that is waking distraction, and you will dream day and night. Strongly generate the wish not to wake up. Before going to sleep, generate the strong wish several times, and visualize a black bindu the size of a pea inside a vajra jewel, and then it gradually grows larger, filling the entire body. Also focus on the outside of the body being covered like clothes, and this will eliminate waking distraction, which is called wearing a black bindu garment. The fourth is, if you catch a dream once, but immediately become confused, that is dullness distraction, and you must not separate from the recognition of dreams day and night. Also know that the dream is unreal like an illusion. Continuously and strongly generate the wish to know that the root of unreality is emptiness. When sleeping, imagine sleeping in the middle of the union of white and red bindus. Focus on transforming the A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) at the heart into Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), and this will eliminate dullness distraction. Second, in terms of practice, in order not to be attached to one thing, practice transformation and proliferation. To counteract fear, practice illusion. To generate qualities, practice liberation. The first is, multiply one thing into a hundred, a thousand, countless things, and then gather them back again. Transform all of the six realms, the four elements, the pleasant, the unpleasant, the good, the bad, etc., into each other. That is, when you catch a dream day and night, repeatedly generate the thought of wanting to perform this and that kind of proliferation and transformation, and this will happen, but the most important thing is to transform primarily in the manner of meditative illusion. The second is, for example, if you see or think of fire during the day, then in the fire of the dream at night, do not be afraid after recognizing it in the dream. The dream is an appearance without existence. Generate the thought of trampling on it. By this analogy, apply this to all appearances, and especially to all objects that repeatedly give rise to feelings of fear, terror, joy, sorrow, shame, disgust, etc. The third is divided into two types: worldly liberation and transcendental liberation. The first is, day and night, by catching dreams, go to see this and that kind of hidden thing. Ask about this and that kind of hidden meaning. Enter the rays of the sun and moon and go upon the sun and moon.