Chinese
这是第一轮观修。再者，白天如前一样修习喉轮，今晚多做清晰的梦，做好梦，生起想要认识梦为梦的强烈愿望，专注喉间的嗡字，如前一样修习，这是第二轮观修。然后，一切显现皆非自心之外，不成立为真实。生起醒时的粗大显现和名为梦境者也无差别的想法，宽坦地安住于心。再次，以喉间嗡字为途径忆念，生起显现却空无真实的愿望，如是少许。这是第三轮观修。反复修习此。如此修习，首先会做清晰的梦，认识到那是梦。之后，由无实之愿自然生起为缘，梦境的显现也未消失时，生起心安乐空性中自然安住的状态。这是梦瑜伽的正行。下面将要讲到的增习二者是此之支分，如是说。又，如果先前修习了眉间的明点观，此时也以眉间明点代替修习喉间五字，愿望则如前一样保持。因此，此也有三轮观修，以及认识梦为梦，和认识梦之自性二者。对于这些，即使长期精进修习，对于不能入梦，以及入梦也无法进入修习的人，重要的是，要守护宝瓶气，并且强烈而持久地修习无实之愿。第四，如前一样，以专注喉间五字或眉间明点之一的状态，强烈修习认为是梦的愿望。观想自己面前存在的器情事物，练习多次扩展后收摄为一，或广大扩展后收缩如水泡等。这是第一轮观修。又，通过认识为无实，对火、水、悬崖等生起恐惧，以及厌恶、羞耻等进行顿然践踏的观修。对须弥山等有碍之物
English
This is the first round of contemplation. Furthermore, during the day, meditate on the throat chakra as before. Tonight, dream many clear dreams, dream good dreams, and generate a strong desire to recognize dreams as dreams. Focus on the syllable OM at the throat and meditate as before. This is the second round of contemplation. Then, again, all appearances are not other than one's own mind; they are not established as real. Generate the thought that there is no difference between the coarse appearances of the waking state and what is called a dream, and rest the mind loosely. Again, remember the syllable OM at the throat as a path, and generate the wish that appearances, though appearing, are empty of truth, just a little. This is the third round of contemplation. Meditate on this again and again. By meditating in this way, first, one will have a clear dream, and recognize it as a dream. Then, because the wish for unreality arises spontaneously, while the appearance of the dream has not yet vanished, a state arises in which the mind dwells naturally in bliss and emptiness. This is the actual practice of dream yoga. The two practices of increasing and habituating, which will be explained below, are branches of this, it is said. Also, if one has previously practiced focusing on the bindu at the eyebrow center, at this time, instead of meditating on the five syllables at the throat, one can focus on the bindu at the eyebrow center, while maintaining the same aspiration as before. Therefore, this also has three rounds of contemplation, as well as the two aspects of recognizing dreams as dreams and recognizing the nature of dreams. For those who, even after long and diligent practice, cannot enter dreams, or who can enter dreams but cannot enter practice, it is important to hold the vase breath and to practice the wish for unreality strongly and for a long time. Fourth, as before, while focusing on either the five syllables at the throat or the bindu at the eyebrow center, strongly cultivate the wish that it is a dream. Focus on an object of the environment and beings in front of you, and practice expanding it many times and then contracting it into one, or expanding it greatly and then contracting it like a water bubble, etc. This is the first round of contemplation. Also, through recognizing it as unreal, generate fear of fire, water, cliffs, etc., and practice trampling on things like disgust and shame. On Mount Meru and other obstructive things
Chinese
無礙地修習。觀想次第二：又如常懷幻化之想，執持日月光芒，觀看三十三天等處。往兜率天，向慈氏（彌勒佛）聽法。觀看本尊之面容。與上師及空行母等會面，請求灌頂。於虛空中飛行。潛入地底。從上方火焰燃燒，從下方洪水泛濫等，生起行持種種神變之想。如是亦當修習。觀想次第三。此三者皆是，首先將心安住於喉間眉間。修習此顯現無實及如夢之想，其後與各自之觀想相合。須持續不斷地修習，心想今晚夢中亦當如是行持。白日如是修習，夜晚自會自然而然地生起。第五：又如前，白日將心安住於喉間五字或額間明點任一處。猛烈修習無實及如夢之想，於彼狀態稍作安住。其後立即觀想自身及其他一切器情世間皆成喜金剛或無我母之壇城，清晰明瞭。稍作修習無實及如夢之想。白日如是反覆修習，夜晚夢中亦會生起，首先本尊身顯現。知曉彼為無實，自然而然便能獲得安樂。將會生起本尊身光明空性安樂之狀態而不動搖。以此夢瑜伽便告究竟。此喜金剛融入遷識，將夢瑜伽作為幻身教授之根本。對於初學者而言，清醒時之幻化體驗，難以突然強行生起。故於清醒時首先須要擊中要害，比起幻化，唯有拙火才是要害。然而從夢瑜伽之教授而言，即使是初學者也能立即生起體驗。若能生起，清醒時生起幻化之體驗亦無困難，故若能通達夢瑜伽之密道，清醒時之幻身便無困難。因此，清醒時與中陰之幻化，其根本皆在於夢幻瑜伽。此派之續部注釋中亦說道：臍間拙火，心間光明，喉間幻身，頂
English
Practice without hindrance. Visualization Sequence Two: Again, with the constant thought of illusion, grasp the rays of the sun and moon, and look at the Thirty-Three Heavens and other places. Go to Tushita Heaven and listen to the Dharma from Maitreya. Behold the face of the Yidam deity. Meet with the Lama and Dakinis, and request empowerment. Fly in the sky. Submerge into the earth. Imagine performing various miracles, such as flames burning from above and floods erupting from below. Meditate on such things repeatedly. Visualization Sequence Three: For all three of these, first, fix the mind at the eyebrow center of the throat. Cultivate the thought that this appearance is unreal and like a dream, and then combine it with the respective visualizations. It is necessary to continuously meditate, thinking, "Tonight in my dream, I will do this as well." By meditating in this way during the day, it will naturally arise at night. Fifth: Again, during the day, as before, fix the mind on any of the five letters at the throat or the bindu at the forehead. Vigorously cultivate the thought that it is unreal and like a dream, and remain in that state for a while. Immediately after that, visualize oneself and all other containers and contents of the world as the mandala of Hevajra or Nairatmya, clearly and distinctly. Briefly cultivate the thought of unreality and dream. By meditating in this way repeatedly during the day, it will also arise in dreams at night. First, the deity's form will appear. By knowing that it is unreal, bliss will naturally be attained. A state of clear, empty bliss of the deity's form will arise, unwavering. With this, dream yoga is perfected. In this Hevajra blending and transference, dream yoga is made the root of the illusory body instructions. For a beginner, the experience of illusion during waking hours is difficult to arise suddenly and forcibly. Therefore, it is necessary to strike the key point during waking hours first. More than illusion, only tummo is the key. However, from the instructions of dream yoga, even a beginner can immediately generate experience. If that arises, there is no difficulty in generating the experience of illusion during waking hours. Therefore, if one goes through the secret path of dream yoga, there is no difficulty in the illusory body during waking hours. Therefore, the root of illusion during waking hours and the bardo is dream illusion. In the commentary on the tantras of this tradition, it is also said: Tummo at the navel, clear light at the heart, illusory body at the throat, top.
Chinese
舍弃事业。四轮与四道结合之时，说幻身的诀窍要点在于喉咙，原因就在于此。其他宗派还有其他的解释方法，这里就不说了。第二，使生起的体验稳固增长，有显现如幻和中阴如幻两种。第一种，有正行和增益两种，其中第一种是醒时的修法，对于根器敏锐的人来说，一旦掌握并熟练了梦境，醒时的修法也会自然而然地产生。对于根器中等的人来说，或许只要用梦境的体验来扩展当前的显现就能生起。这里，如果根器差的人能够清净地掌握梦境，那是最好的。如果不能，只要能抓住梦境，并在其中修持如幻的体验，那么白天也可以这样修持：前行如上进行。像以前一样，稍微专注于喉咙的嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），观想自己和他人的外器内情这些显现，都是显现而无自性，如同梦境一般。将梦境的体验与忆念相结合，稍作安住。反复修习，一次一座。然后，在此基础上，观想一切显现都像彩虹消失在空中一样消逝。什么也不想，安住其中，反复修习，两次一座。然后，像之前一样，将无实有的观念和无分别念放在前面，从空性的状态中，观想自己成为喜金刚或者无我母的形象。观想一切外器内情都是本尊和宫殿。三次一座。当显现为本尊时，如果幻化也自然显现，那就足够了。否则，也要对坛城的轮进行如幻的观想。四次一座。在所有的座间休息时，也要修习本尊身和幻化的观念。五次一座，这是从一个大座中分离出来的五个小座。第二种是，然后，在自己面前放一面镜子，当自己的影像显现时，观想许多人赞美和供养它。影像没有欢喜心。观想有人诽谤、殴打和争吵它。影像没有嗔恨心。心想一切都是这样的。一次一座，将其放在自己和镜子之间进行修习。两次一座。对自己也同样进行修习。三次一座。就这样
English
Abandoning activities. When the four wheels are combined with the four paths, the reason why it is said that the key point of the illusory body is to strike at the throat is this. Other schools have other ways of explaining it, but I won't mention them here. Secondly, to stabilize and increase the experience that has arisen, there are two types: appearance as illusion and bardo as illusion. The first one has two parts: the actual practice and the enhancement. The first one is the meditation during waking hours. For someone with sharp faculties, once they have grasped and become proficient in dreaming, meditation during waking hours will also arise spontaneously. For someone with average faculties, perhaps it can arise simply by expanding the current appearance with the experience of dreaming. Here, it is best if someone with dull faculties can master dreaming purely. If not, as long as they can grasp the dream and cultivate the experience of illusion within it, then they can meditate like this during the day: Perform the preliminaries as above. As before, focus the mind slightly on the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanized: oṃ, Literal Chinese meaning: Om) at the throat, and visualize that these appearances of oneself and others, the outer environment and inner beings, are appearances without inherent existence, like a dream. Combine the experience of dreaming with mindfulness and rest for a while. Meditate repeatedly, one session. Then, on top of that, visualize that all appearances disappear like a rainbow dissolving into the sky. Do not think of anything, rest in that state, meditate repeatedly, two sessions. Then, as before, put the concept of non-reality and non-conceptual thought in front, and from the state of emptiness, visualize oneself as the form of Hevajra or Nairatmya. Visualize all outer environment and inner beings as deities and palaces. Three sessions. When appearing as a deity, if the illusion also appears spontaneously, that is enough. Otherwise, also train in the concept of illusion on the wheel of the mandala. Four sessions. During all the session breaks, also train in the concept of the deity's body and illusion. Five sessions, these are five small sessions separated from one large session. The second one is, then, place a mirror in front of oneself, and when one's reflection appears, visualize that many people are praising and making offerings to it. The reflection has no joy. Visualize someone slandering, beating, and fighting it. The reflection has no anger. Think that everything is like this. One session, place it between oneself and the mirror and meditate. Two sessions. Meditate on oneself in the same way. Three sessions. Like that
Chinese
此外，观修本尊的画像或在镜中显现的影像等也有三种。将那六种观修要点加以发挥。梦境和醒时的幻化，对于精进者来说，是今生成佛的真实道路。也就是，同时修习拙火和梦境，如果两者都生起体验，那是最好的。如果仍然同时修习两者并加以培养，即使只生起其中之一的体验，也可以专注于那一个来修习。无论修习哪一个，都需要达到完全无有间断的状态，但现在的人很难做到这一点。禅定的修习是不可或缺的，有了它，才能将死亡和中阴全部融合。第二，关于中阴幻化的口诀，第一是依靠第一个中阴，即死亡光明来认知法身。据说这属于今生成佛的范畴，因此第一个中阴最为重要。第二是依靠第二个中阴，即幻身来认知双运身。第三是阻止第三个中阴，即六道轮回的入口。前两者是中阴成佛的真实教诲。作为补充，第四是如果无法阻止轮回入口，则有关于选择受生之处的教诲。此外，在根本的文字中说，如果稍微有梦境幻化或拙火的体验，就像只在临终时修习一样。但如果现在不加以练习，就无法获得把握，所以必须练习。首先，像之前的预备行一样练习。当自己死亡的时候，必须将死亡转化为法身之道。我认为应该这样修习。要持续不断地将死亡是道用的认知，作为观修的重点，在自己肚脐下方四指处，观想红色三角形法源内的脉结。在四瓣红色脉莲花的中心，观想一个红色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。在四片花瓣上，也观想四个红色阿努达拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这是第一个观修要点。当土融入水时，身体的能量无法支撑，感觉身体沉入土中或被压住。感觉像云一样飘动的体验出现。将意识专注于前方的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。这是第二个要点。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）融入右乳。当水融入火时，身体会出现寒冷和颤抖的现象。