Chinese
之后，就想着观看四大部洲等，以及观看三十三天之境等，对于诸如此类的愿望，要持续不断地修习。临睡时，将梦境真实地观想，如此这般地发愿，便能到达那个地方，见到那个景象，并且对于所提出的问题，也能得到回答等等。如果这样修习，在梦境中也会同样发生。此外，还要享受各个有情的住所、衣物、饮食等，并观想给予天、龙、非天等女性们安乐等等。刚开始时，可能不太清晰，也不确定，但之后会越来越清晰，最终会生起神通和天眼。然而，如果产生实执和傲慢，就会成为此道的巨大障碍，所以要随意地舍弃。第二种方法也一样，发愿的方式等与之前相同，只是要去上师处断除疑惑，去极乐世界和兜率天等处听闻佛法，去邬金（乌仗那）向空行母请求灌顶等等。第三是合一，包括与光明合一，以及与中阴合一。第一种是，将白天中阴和夜晚梦境的所有显现，都净化于法界中，反复生起要融入光明的愿望。对于外在的显现以及自身的身心显现，要仔细地观察，当意念中所有显现都止息时，就安住于此。白天交替修习发愿和止息。临睡时也要猛烈地修习，当夜晚梦境显现时，忆起之前的目标并进行修习，这样梦境的所有显现都会消融于其中，从而在睡眠中获得相应的光明。如果习惯了这种方法，即使做了一次梦，也能立即融入光明，从而进入睡眠光明之中。第二种是，今晚必须依靠梦境来认识中阴，因为这些是中阴的诀窍，所以今晚要在梦中忆起并修习这些诀窍，通过猛烈地修习这种愿望，就能在梦中忆起并修习中阴的诀窍。如此，根本的目标有七个或八个，旁支的断除有四个，总共十一个或十二个是关于梦幻观修的内容。
English
Then, thinking of viewing the four continents, and viewing the realm of the Thirty-three Gods, etc., one should continuously cultivate such aspirations. When going to sleep, visualize the dream as real, and by making such aspirations, one will reach that place, see that scene, and receive answers to questions asked, etc. If you meditate in this way, it will happen similarly in the dream state. Furthermore, one should enjoy the dwellings, clothing, food, etc. of various beings, and contemplate giving happiness to the women of gods, nagas, asuras, etc. In the beginning, it may be unclear and uncertain, but later it will become clearer and clearer, and eventually clairvoyance and divine vision will arise. However, if attachment to reality and arrogance arise, they will be great obstacles on this path, so they should be abandoned at will. The second method is also the same, the way of making aspirations is the same as before, except that one goes to the guru to cut off doubts, goes to Sukhavati and Tushita heaven to listen to the Dharma, and requests empowerment from the dakinis in Oddiyana, etc. The third is unification, including unification with clear light and unification with the bardo. The first is, purify all the appearances of the daytime bardo and the nighttime dream into the dharmadhatu, and repeatedly generate the aspiration to enter the clear light. By looking intently at external appearances and the appearances of one's own body and mind, when all appearances cease in the mind, rest in that state. During the day, meditate by alternating between aspiration and cessation. When going to sleep, also meditate intensely, and when the dream appears at night, remember the previous object of focus and meditate on it. In this way, all the appearances of the dream will dissolve into it, and one will attain the clear light of sleep accordingly. If one is accustomed to this method, even if one has a dream once, if one immediately enters the clear light, one will enter the clear light of sleep. The second is, tonight one must recognize the bardo by relying on the dream, because these are the key instructions for the bardo, so tonight one should remember and meditate on these key instructions in the dream. By intensely cultivating this aspiration, one will remember and meditate on the key instructions of the bardo in the dream. Thus, there are seven or eight root objectives, and four branch cuttings, making a total of eleven or twelve, which are about the practice of dream illusion.
Chinese
第三，掌握、修习和合一中阴幻身。第一，死亡时显现法身光明，心想在中阴时升起为报身，发起猛烈的意愿，稍作无念。强烈修习认为所有这些显现都是真实的中阴。这样，夜晚在梦中，梦中的显现也认为是真实的中阴，当这种想法持续不断地产生时，在中阴阶段也一定会认识到，这就是掌握了中阴。这对于上等根器的人来说是不需要的。第二，对于上、中、下三种根器的人，上等根器通过光明之门修习：现在已经掌握中阴，并且有光明体验的人，对于现在的所有座间和座间休息时的日常修行，都要混合猛烈的意愿，即何时死亡，会出现这些那些征兆，现在就要以这种方式修习这些诀窍。临终时，当死亡来临时，发起这样的意愿：这次要显现死亡光明，并在中阴时升起为报身。依靠收摄和后破的瑜伽，反复习惯于安住于离戏的法界中。当出现粗大的二十五种现象，以及显现和念头消融的方式时，通过收摄和破除将那些现象和征兆融入法界中。这样，每一次消融都像是指认一样，证悟越来越提升。所谓的中阴第一光明，就是在死亡光明时，获得心完全寂灭的究竟譬喻光明，从而在中阴时成就幻身。中等根器像修习幻身一样修习：掌握中阴的人，白天安住于自己的本尊幻身中。通常，对于所有事物，特别是对于产生贪嗔之境，修习如幻如化的无实之念。如果在梦中也总是这样，那么在临终时也同样修习，在死亡光明时就会生起良好的善行，从而在中阴的所依上逐渐解脱。第三，下等根器像生起次第一样修习：无论如何掌握中阴后，自己的本尊。
English
Third, grasping, practicing, and unifying the bardo illusory body. First, at the time of death, manifest the Dharmakaya luminosity, thinking of arising as the Sambhogakaya in the bardo, generate a strong aspiration, and remain slightly without thought. Intensely cultivate the thought that all these appearances are the actual bardo. In this way, at night in dreams, the appearances in dreams are also considered to be the actual bardo. When this thought arises continuously, one will definitely recognize it in the bardo state, and this is grasping the bardo. This is not necessary for people of superior faculties. Second, for people of superior, intermediate, and inferior faculties, the superior faculties practice through the door of luminosity: Now, one who has grasped the bardo and has experience of luminosity, for all the ordinary practices during the sessions and breaks between sessions, should mix a strong aspiration, that is, when death comes, these and those signs will appear, and now one should practice these instructions in this way. At the time of death, when death arrives, generate the intention: This time, I will manifest the death luminosity and arise as the Sambhogakaya in the bardo. Relying on the yoga of gathering and subsequent dissolution, repeatedly become accustomed to abiding in the uncontrived Dharmadhatu. When the twenty-five coarse phenomena, as well as the ways in which appearances and thoughts dissolve, occur, dissolve those phenomena and signs into the Dharmadhatu through gathering and dissolution. In this way, each dissolution is like a pointing out, and realization increases more and more. The so-called first luminosity of the bardo is when, at the time of the death luminosity, one obtains the ultimate example luminosity of complete mental quiescence, thereby accomplishing the illusory body in the bardo. Intermediate faculties practice like practicing the illusory body: One who has grasped the bardo, during the day, abides in the illusory body of one's own deity. In general, for all things, especially for objects that generate attachment and aversion, cultivate the thought of illusion-like emptiness. If this is always the case in dreams, then practice the same at the time of death, and at the time of the death luminosity, good virtue will arise, thereby gradually liberating on the basis of the bardo. Third, inferior faculties practice like the generation stage: After grasping the bardo in any way, one's own deity.
Chinese
总的来说，要将一切显现观想为本尊身，特别是将一切男性众生观想为上师或本尊父，一切女性观想为上师之母或本尊母。如此，对于所见所闻的一切众生都加以串习。如果在梦中也能如此，就能断绝恶趣的生处，多次转生到持明者等果位。如果不能这样，上师本尊也会亲自显现并引导。第三，合一。其中有真实的迁识和附带的夺舍两种。第一种，有身三的迁识，即上等是光明迁识，中等是幻身迁识，下等是如生起次第般迁识。所谓如下等如生起次第般迁识，即如生起次第化身般迁识：观想自身顶上有上师，中脉如铜管，开口朝上。脐间有红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），心间有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），顶上有白色啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）。稍微压住上方的气，猛烈提起下方的气向上推送，心中想着“嘿（藏文：ཧིཀ）”。这样，阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）推送吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），接触到啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）时，啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）颤动。想着“咔（藏文：ཀ）”时，啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）中吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）脱落，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）脱落，如前一般安住于此而专注。这也与上中下三种宝瓶气中的任何一种相结合而修习。其验相是顶门发热、隆起等，这是在修习。真实的迁识与之前相同，但不需要清晰地观想啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）字。观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入上师或本尊的心间。念诵二十一遍“嘿（藏文：ཧིཀ）”。此外，还有强行迁识和金刚萨埵的密道迁识。第二，附带的夺舍窍诀在此不作阐述。如此，中阴幻身有五种观想引导。一般来说，幻身有二十七或二十八种观想引导。第四，光明现前菩提的次第。有应证得的现前菩提和能证得的修持光明。第一，有外现前菩提和内现前菩提两种。如云：“金刚日落后，当勤修诸法。黎明将至时，胜妙禅定成。”此中所说之义，应于他处广为理解。第二，光明修持的两种瑜伽，即学习和
English
In general, contemplate all appearances as the deity's form. In particular, contemplate all male sentient beings as the guru or yidam father, and all female sentient beings as the guru's mother or yidam mother. Thus, by familiarizing yourself with everything you see and hear from sentient beings, if you can do the same in dreams, you can cut off the evil realms of rebirth and be reborn many times in the state of vidyadharas, etc. If you cannot do that, the guru and yidam will personally appear and guide you. Third, unification. Among them are actual transference of consciousness and incidental entering of another's body. The first one has the transference of the three kayas, which are: the best is the transference of clear light, the intermediate is the transference of the illusory body, and the lowest is the transference like the generation stage. The so-called transference like the generation stage, which is like the nirmanakaya of the generation stage, is: contemplate the guru on the crown of your head, the central channel like a copper tube with its opening facing upwards. At the navel, there is a red Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿). At the heart, there is a blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). On the crown of the head, there is a white Ksh (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥). Slightly press down the upper air, strongly draw up the lower air and push it upwards, and think of "Hik (藏文：ཧིཀ)" in your mind. Thus, the Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) pushes the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and when it touches the Ksh (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥), the Ksh (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥) trembles. When thinking "Ka (藏文：ཀ)", the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) falls from the Ksh (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥), and the Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) falls from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and abide in it as before and focus. This is also practiced in conjunction with any of the three vase breaths, superior, intermediate, and inferior. The signs are that the crown of the head becomes warm and bulges, etc., which is the practice. The actual transference of consciousness is the same as before, but there is no need to clearly visualize the letter Ksh (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥). Think that the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) dissolves into the heart of the guru or yidam. Recite "Hik (藏文：ཧིཀ)" twenty-one times. In addition, there are forceful transference of consciousness and the secret path transference of Vajrasattva. Second, the instructions for incidental entering of another's body are not explained here. Thus, there are five contemplation guides for the bardo illusory body. In general, there are twenty-seven or twenty-eight contemplation guides for the illusory body. Fourth, the stages of clear light manifest enlightenment. There are the manifest enlightenment to be attained and the practice of clear light to be attained. First, there are two types of manifest enlightenment: outer manifest enlightenment and inner manifest enlightenment. As it is said: "After the vajra sun sets, one should diligently practice all dharmas. At the time when the dawn appears, the supreme meditation will be accomplished." The meaning of this should be understood extensively elsewhere. Second, there are two yogas for practicing clear light, learning and