Chinese
這似乎不是粗大的身體。粗大的身體是看不見的，而夢境中卻有行走、站立、坐臥等各種行為。即使粗大的身體像屍體一樣倒在床上，如果夢見去了三十三天，那是捨棄了這個身體而去了三十三天等地嗎？醒來時，這個身體醒來，是夢中的身體又回到這裡了嗎？夢中行善作惡的果報，醒來時也會出現嗎？夢境和清醒時的顯現，有真假之分嗎？這是提問的方式。回答是，產生深沉睡眠的原因是，由於白天的工作等疲勞，導致粗大風的蘊、界、處的力量稍微減弱，稍微融入到顯現安樂的覺知中。它融入到光明增長中，它融入到獲得大空性中，這種狀態就是深沉睡眠。也就是說，風稍微融入，特別是身體疲勞，以休息的方式停止活動，從八十自性風中一部分一部分地融入的緣故，內部的風稍微進入中脈，身體以休息的方式稍微產生安樂和無分別。在那之後的第二個剎那，由於那個安樂，風和心比之前更加聚集，由於覺知向內集中，比之前的光明顯現更多地產生。從那以後，風和心更加向內聚集，不分別變得非常濃重，雖然覺知的本性是光明的，但卻出現了不知曉的無意識深沉睡眠大空的剎那，睡眠的光明剎那四個也與前後的順序沒有區別，而是與之同時存在。因此，獲得休息和安樂，稍微新產生了細微的風，從那個風和睡眠的安樂混合攪動，夢境的顯現就清晰地顯現在心的對境中。地變厚重的原因是，當時有幾位天女請問，在身體上安置四個壇城的時候，說過在心間安置地的壇城，所以地是心間的徵
English
It seems that this is not the gross body. The gross body is invisible, but in the dream there are various actions such as walking, standing, sitting, and lying down. Even if the gross body falls on the bed like a corpse, if one dreams of going to the Thirty-Three Heavens, is it that one has abandoned this body and gone to the Thirty-Three Heavens and so on? When one wakes up, this body wakes up, is it that the dream body has returned here again? Do the results of good and bad deeds in dreams also appear when one wakes up? Is there a difference between truth and falsehood in the appearances of dreams and wakefulness? This is the way of asking questions. The answer is that the cause of deep sleep is that due to fatigue from daytime work and so on, the power of the gross winds of the skandhas, dhatus, and ayatanas is slightly weakened, and they slightly dissolve into the awareness that manifests bliss. It dissolves into the increase of clarity, and it dissolves into the attainment of great emptiness, and this state is deep sleep. That is, the winds slightly dissolve, and especially the body is tired, and activity ceases in the manner of rest, and due to the gradual dissolution of the eighty natural winds, the inner winds slightly enter the central channel, and the body rests and slightly produces bliss and non-discrimination. In the second moment after that, due to that bliss, the wind and mind become more concentrated than before, and due to the concentration of awareness inward, more light appears than before. From then on, the wind and mind gather more inward, and non-discrimination becomes very thick, and although the nature of awareness is clear, there arises an unknowing moment of unconscious deep sleep great emptiness, and the four moments of the clear light of sleep also exist simultaneously without distinction of before and after. Therefore, having obtained rest and bliss, a subtle wind is newly generated, and from the stirring of that wind and the mixture of the bliss of sleep, the appearance of the dream clearly appears in the object of the mind. The meaning of "earth becomes heavy" is that at that time, some goddesses asked, when arranging the four mandalas on the body, it was said to arrange the earth mandala in the heart, so earth is a symbol of the heart.
Chinese
说心间聚集风会导致睡眠深沉且长久，但如果这样说，那么睡眠浅且短就必须解释为没有聚集在心间，所以这种说法不太妥当。因此，要知道身体的地界厚重，也就是变得强大时，控制了风，睡眠才会长久。这暗示着水和火导致中等，风导致短暂。厚重是指与地的特性相关联，而不是与睡眠的特性相关联。因为快乐和痛苦的习气存在于心中，当接近因缘时，就容易产生实际的快乐和痛苦。清醒时，虽然可能有这些发生的预兆，但由于粗大的界遮蔽而无法知道。然而，梦中的身体和显现是微细而清澈的，所以在那个时候，快乐和痛苦发生的征兆就会显现。这些征兆也与快乐和痛苦的未来结果相关联。像这样的梦中的分别念会使快乐和痛苦的习气变得非常活跃，如果在中间不以对治的方法阻止，那么清醒时快乐和痛苦一定会发生。因此，梦的好坏结果被认为是不可欺骗的。关于“众生”等，虽然在《变易》中有“人们日夜必定做梦”，但除了将“睡眠”和“梦”这两个词互换之外，意义相同。它的意思是，梦好，清醒时也好；梦不好，清醒时也会有痛苦，这是合理的。所谓梦，只是由于突然聚集的风的缘故而入睡，以及被睡眠加持的快乐，以及在此之上风摇动所产生的显现，这就是所谓的夜晚的睡眠和梦。清醒时的快乐和痛苦是被无明的巨大睡眠所压制，并且正是从那睡眠中被风所推动而产生的，所以是白天的睡眠和梦。因此，除了由突然的错乱之因和无始轮回的错乱之因所产生的差别之外，梦和清醒之间没有其他差别。所以，清醒时的习气也会产生梦，梦中的分别念和习气也会产生清醒时的快乐和痛苦。
English
It is said that the accumulation of wind in the heart causes sleep to be deep and long. However, if that is the case, then shallow and short sleep must be explained as not accumulating in the heart, so that explanation is not very appropriate. Therefore, it should be understood that when the earth element of the body is thick, that is, when it becomes strong, and it controls the wind, then sleep will be long. This implies that water and fire cause medium length, and wind causes shortness. "Thick" refers to being associated with the characteristic of earth, not with the characteristic of sleep. Because the habits of happiness and suffering exist in the mind, when approaching conditions, it is easy to produce actual happiness and suffering. When awake, although there may be omens of these occurring, they are not known because they are obscured by the gross elements. However, the body and appearance in dreams are subtle and clear, so at that time, signs of happiness and suffering occurring will appear. These signs are also related to the future results of happiness and suffering. Such dream discriminations make the habits of happiness and suffering very active, and if they are not prevented by antidotal methods in the middle, then happiness and suffering will definitely occur when awake. Therefore, the results of good and bad dreams are considered to be infallible. Regarding "beings," etc., although there is "people inevitably dream day and night" in the 《Change》, the meaning is the same except for interchanging the words "sleep" and "dream." Its meaning is that if the dream is good, then being awake is also good; if the dream is bad, then suffering will also occur when awake, which is reasonable. What is called a dream is just falling asleep due to the sudden accumulation of wind, and the happiness blessed by that sleep, and the appearance produced by the wind stirring on top of that, which is what is called night sleep and dream. The happiness and suffering when awake are suppressed by the great sleep of ignorance, and it is produced from that sleep being propelled by the wind, so it is daytime sleep and dream. Therefore, apart from the difference caused by the sudden cause of confusion and the cause of confusion of beginningless samsara, there is no other difference between dreams and being awake. Therefore, the habits of being awake also produce dreams, and the discriminations and habits of dreams also produce the happiness and suffering of being awake.
Chinese
因此，夢的果報在醒來時顯現是非常有可能的。夢醒等這一頌詞，詞句非常精煉，關於此的解釋無論在哪裡，都沒有人能像原文一樣地理解，只是模糊地帶過。還有，夢中去到三十三天等地方，如果從世俗諦的角度來說，氣脈心識離開身體去到那裡是不可能的，但夢的顯現清晰地出現，那是習氣的力量，因此顯現為三十三天也是轉生為天人的習氣的力量。實際上，如果不是轉生為天人的習氣的力量，然而，如果有人轉生為天人，那麼在那之前就會與這個身體分離。而這裡，即使出現天界的景象，人的身體的呼吸也沒有停止，而且還會從這個身體中醒來，這是為什麼呢？雖然習氣的顯現相同，但這是過去所造之業在何時成熟的果報或能力是否成熟的差別。即使在夢中看到天界，但由於轉生為天人的果報能力尚未成熟，因此在那個轉生的身體上，天人的景象尚未顯現之前，微細的氣脈心識，由於天人的習氣稍微甦醒而轉變，顯現為天人，然後當天界的景象消失時，氣也以融入粗大的氣脈心識的方式進入。進入的方式不是氣脈心識從外面出去又回到裡面，而是之前氣脈心識清明而強大的時候，它本身清晰地顯現出來，但當它又回到粗大的身體中時，就會變得不明顯，就像海市蜃樓等地的光芒消失在地上，或者彩虹消失在天空中的方式一樣。也就是說，在夢中天界的景象顯現的時候，粗大的氣脈心識和身體仍然具有人的景象，沒有間斷也沒有停止，但微細的氣脈心識由於其他習氣稍微甦醒而轉變，只是顯現為天人的景象而已。無論是微細的氣還是粗大的氣，都沒有離開身體去到其他地方，如果那樣的話，睡眠的身體就會缺少呼吸的成分。天等來世的
English
Therefore, it is very likely that the result of a dream will appear upon awakening. The verse "dream awakening," etc., is very concise, and no matter where explanations of it appear, no one has been able to grasp it as it is, but rather glosses over it vaguely. Furthermore, going to the Thirty-Three Realms, etc., in a dream, even if considered from the perspective of conventional truth, it is not the case that the winds and mind leave the body and go there. However, the clear appearance of the dream is due to the power of habit, so the appearance of the Thirty-Three Realms is also due to the power of the habit of being born as a god. In reality, if it were not for the power of the habit of being born as a god, then if someone were to be born as a god, they would have to separate from this body beforehand. But here, even though the appearance of the heavenly realm occurs, the breath of the human body does not cease, and one awakens from this body again. Why is this? Although the appearance of habit is the same, it is the difference between whether the fruit or potential of past actions has ripened or not. Even if one sees the heavenly realm in a dream, the potential for being born as a god has not ripened, so before the appearance of the heavenly realm dawns on this body of that birth, the subtle winds and mind are transformed by the slight awakening of the habit of the gods, appearing as a god. Then, when the appearance of the heavenly realm disappears, the wind enters by merging into this coarse wind and mind. The way of entering is not that the winds and mind go out and then return, but rather that when the winds and mind were clear and powerful, they appeared distinctly on their own. However, when they return to the coarse body, they become invisible, like the light of the earth disappearing into the ground in a mirage, or like a rainbow disappearing into the sky. That is to say, at the time when the appearance of the heavenly realm dawns in a dream, the coarse winds and mind and body still continuously and uninterruptedly have the appearance of a human, but the subtle winds and mind are transformed by the slight awakening of other habits, and only appear as the appearance of a god. Whether it is the subtle wind or the coarse wind, it has not left the body and gone elsewhere, for if it had, the sleeping body would lack the element of breath. Future lives as gods, etc.
Chinese
如果产生显现的习气成熟，那么，以其力量，与这个粗大的身体分离而死后，那与其相应的显现就会变得非常稳固，从而真实获得天等世界。成熟与未成熟的差别在于，醒时的显现，在暂时没有失去身体作为所依的期间，醒来时大多会显现相似的景象，而梦中的显现，即使在梦中也完全显现不同的景象。因此，除了习气显现稳固与否的差别外，实际上真假没有差别，因为一切法都如梦一般。这是它的意义。一切法都如梦，这在《密集根本续》和《智慧金刚总集》中讲述十二个比喻的地方，以及《业障清净经》的教证中都有详细阐述。这些阐述断除了对梦和幻身修法之所依，以及睡眠和梦的自性的疑惑，并且清晰地展示了幻身的譬喻。梦是先行了三空性的睡眠之乐被风吹动而产生的，显现之时就舍弃了由微尘组成的处所、身体和粗大的受用，因此是微细的，不依赖于分别念而自然显现。同样，先行了粗细次第的融入的光明大乐，与成为自身坐骑的风相结合，不经思索而真实显现，舍弃了粗大的地等元素，为了获得对这个具有微细身、刹土和受用的，自我加持的本尊身之殊胜定解。如同居住在十方清净刹土的诸位胜者佛陀的身体，没有任何骨肉等，虽然唯是如水中月般的智慧身，但为了利益众生而示现化身时，即使没有化身心的造作，也能使被其调伏的众生显现具有见闻觉知的形象之身，虽然智慧身无有来去，但也会以周遍的方式融入到粗显的各种身中，这是真实的。