Chinese
心专注于此。旋转的方式，无论是顺时针还是逆时针，只要自己心里觉得舒服就行。心里专注于此。做三四次“这一定是梦”的想法。然后，两个明点以一个追逐另一个的方式，稍微接触一下，心里仍然专注于旋转。强烈地修习“这是梦”的想法。之后，又像之前一样。依靠接触，观想身心感到非常舒适。对此也修习幻化的想法。然后，观想白色融入红色，或者红色融入白色，或者反过来也可以。无论如何，一个融入另一个。也观想这融入并消失了。在那样的状态中，什么也不想，稍微停留一会儿。然后，心里专注于自己和他人的所有显现，想着“这些都是显现，但不是真实的”。特别地，强烈地修习“我睡着了，这些显现都是梦”的想法。这样，一次观修就结束了。又反复地观修，比如清晰地显现中脉等等。在座间休息时，也用梦的想法代替幻化的想法，要做三种想法的结合：无常、虔诚和梦的想法，这三种。因为梦的想法是关键，所以在所有行为中，比如行走、站立、睡觉、坐着、吃饭、说话，总之，在所有行为中，都要想着“我睡着了，正在做梦，这一定是梦啊！”如果这种想法持续不断地产生，那么毫不费力就能抓住梦，所以这非常重要。这样修习，很快就能抓住梦。还有，对于一些业力较轻的人来说，即使白天连续不断地修习，也不能立刻抓住，如果时间长了，一个月或者一个半月左右就能抓住，不要去计算能否抓住的概率，随意地转变，强烈地产生想法非常重要。一般来说，以前的纳若六法修行者们说，对于根器非常好的人来说，也许需要一年才能抓住。如果修习一年左右，就能稳定地抓住梦。似乎是这样认为的。按照这个法的规矩，在寂静的地方，没有被阴影影响，不与闲聊混杂，带着出离心和厌离心来修习，那么七天或十天之内，大概就能抓住梦的开端。之后，不要散乱，不要懈怠，要逐渐地……
English
Focus your mind on this. The way of turning, whether clockwise or counterclockwise, whichever feels comfortable in your mind. Focus your mind on that. Do three or four times the thought, "This must be a dream." Then, the two bindus, in a way that one chases the other, touch slightly, but still focus your mind on the turning. Intensely practice the thought, "This is a dream." After that, do as before. Relying on the touch, visualize that body and mind feel very comfortable. Also practice the thought of illusion on that. Then, visualize white dissolving into red, or red dissolving into white, or vice versa. In any case, one dissolves into the other. Also visualize that this dissolves and disappears. In that state, without thinking anything, stay for a little while. Then, focus your mind on all appearances of self and others, thinking, "These are all appearances, but not real." Especially, intensely practice the thought, "I am asleep, all these appearances are dreams." In this way, one session of meditation is completed. Again, repeatedly meditate, such as clearly manifesting the central channel, etc. During breaks between sessions, also replace the thought of illusion with the thought of dream, and combine three thoughts: impermanence, devotion, and the thought of dream, these three. Because the thought of dream is key, in all actions, such as walking, standing, sleeping, sitting, eating, speaking, in short, in all actions, think, "I am asleep, I am dreaming, this must be a dream!" If this thought arises continuously, then it is effortless to grasp the dream, so this is very important. By meditating in this way, you will quickly grasp the dream. Also, for some people with less karmic connection, even if they meditate continuously during the day, they cannot grasp it immediately, but if it takes a long time, about a month or a month and a half, they can grasp it, do not calculate the probability of grasping it, transform it at will, it is very important to generate the thought intensely. In general, the former practitioners of the Six Dharmas of Naropa said that for people with very good faculties, it may take a year to grasp it. If you meditate for about a year, you will gain stability in grasping the dream. It seems that this is what they think. According to the rules of this Dharma, in a secluded place, not affected by shadows, not mixed with idle talk, meditate with renunciation and aversion, then within seven or ten days, you can probably grasp the beginning of the dream. After that, do not be scattered, do not be lazy, gradually...
Chinese
如果修持，三到四个月之内就能获得梦境的把握和稳固。一般来说，即使不修持，有时也会做梦，但那只是偶然，没有什么可依赖的。还有一开始修持就自然而然地做梦的，那叫做因新缘而做梦，之后就不会再有了。那样做梦是没有意义的，不能持续。这里需要以专注的力量来做梦，以愿望的力量来做梦。如果那样做梦，那么这一次做梦之后，如果不停止修习，就会不断进步，毫不费力地持续做梦。这是第十九个专注的引导。第二是依靠不误要诀之九：是之前专注的补充方法。一般来说，自生的明点四灌顶的要诀非常深奥，因此应该能够做梦，但也有可能做不到。这些补充方法并不太需要。如果之前的专注努力修持了几个月也没有做梦，那么就应该依次进行这些补充，那叫做不误要诀之九。时间的要诀有三个：黎明、天亮、日出。身体的要诀有三个：跏趺坐、蹲坐、狮子卧。专注的要诀有三个：无分别执持两个，有分别取为道用。这样共有九个，这里指的是专注的三个要诀。其中第一个是无分别执持，扩展专注的要诀：如前一样，清晰地观想带有二字的“嗡啊”。之后排出废气，吸入上气的同时，从啥（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：啥）字中降下白明点，到达心间。提起下气，从吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中降下红明点，到达心间。在屏气时，专注于两个明点在心间旋转，并产生梦境的愿望，这是宝瓶灌顶。之后在呼出气的时候，白明点从右鼻孔，红明点从左鼻孔出来，专注于在眉间旋转，强烈地产生梦境的愿望，这是秘密灌顶。那两个明点降落在自己面前，白色的变成吉祥胜乐金刚父尊，红色的变成金刚亥母，专注于变成双运和合的化身，并产生梦境的愿望
English
If you meditate on carrying it, you will gain mastery and stability in dreaming within three or four months. Generally, even without meditation, you may sometimes dream, but that is just accidental and not something to rely on. Also, there are times when you dream spontaneously as soon as you start meditating, which is said to be dreaming due to new circumstances, but it doesn't last. Such dreaming is not meaningful and cannot be sustained. Here, you need to dream with the power of focus and the power of aspiration. If you dream like that, then after dreaming this once, if you don't abandon the practice, it will progress and you will be able to dream continuously without difficulty. This is the nineteenth instruction on focus. The second is relying on the nine unerring key points: This is a supplementary method for the previous focus. Generally, the key points of the four empowerments of self-arisen bindus are very profound, so you should be able to dream, but it may or may not happen. These supplementary methods are not very necessary. If you have diligently meditated on the previous focus for several months without dreaming, then you should gradually do these supplements, which are called the nine unerring key points. The three key points of time are: dawn, daybreak, and sunrise. The three key points of the body are: lotus posture, squatting, and lion's posture. The three key points of focus are: holding onto non-conceptuality twice and taking conceptuality as the path. Thus, there are nine in total, and here it refers to the three key points of focus. Among them, the first is holding onto non-conceptuality, expanding the key point of focus: As before, clearly visualize the "Om Ah" with the two letters. Then, exhale stale air. While inhaling the upper air, the white bindu descends from Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：啥) and reaches the heart. By pulling up the lower air, the red bindu descends from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and reaches the heart. When holding the breath, focus on the two bindus rotating in the heart and generate the aspiration for dreaming, which is the vase empowerment. Then, when exhaling, the white bindu comes out from the right nostril and the red bindu comes out from the left nostril, focus on them rotating at the eyebrow center, and strongly generate the aspiration for dreaming, which is the secret empowerment. Those two bindus descend in front of you, the white one becomes the glorious Chakrasamvara father, and the red one becomes Vajravarahi, focus on them becoming the embodiment of union and co-emergence, and generate the aspiration for dreaming.
Chinese
猛烈地做。这是智慧明智的灌顶。母亲和父亲融入。也观想直到消融于虚空中，安住于无分别中。这是第四灌顶。从那之中起身时，猛烈地修习梦的意愿。一遍又一遍地重复那个，禅修。座间的行持和以前一样。晚上睡觉时，将面前的俱生父母消融于虚空，就在那个状态中，不被其他分别念打断地入睡。中间醒来时，如果能完整地禅修那个对境一次，那就很好。如果不能，就做一次梦的意愿。下半夜，在还残留少许睡意的时候醒来，端正身体。以强烈的意愿禅修以前的那个对境。在那之后，到达三个时辰中的任何一个时辰，端正三个身要中的任何一个，按顺序禅修以前的那个对境，最后在一切消融的状态中，不被其他分别念打断的状态中入睡。从以前就熟悉了上面的对境，也对禅修明点有很大的习惯力量。一次就能抓住那个。即使没有非常大的习惯力量，重复几天也能抓住。第二十个对境的次第。或者学习对境的简略基础，像以前一样禅修上师瑜伽。在自己的心中观想上师真身，或者白色金刚持。在其心中观想白色发光自性的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以对上师的虔诚和梦的意愿两者兼具的方式禅修，并用心祈祷。从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）发出光芒，照遍一切显现。心想这是梦。一切显现都化为光融入自身。这是宝瓶灌顶。在自己的心中清晰地观想，做梦的忆念。上师化为光融入吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是智慧灌顶。在那上面也做梦的忆念。上师化为光融入吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是智慧灌顶。然后观想吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也像彩虹一样消失，保持在那个状态中。这是第四灌顶。从那之中猛烈地修习梦的意愿。又是重复那个，没有座的数量和座的时长地禅修，必须那样实修。在《觉囊二合一教言》中说，外面的器情收摄于自身不明显，以及白天
English
Do it intensely. This is the empowerment of wisdom and knowledge. The mother and father dissolve. Also, contemplate until it dissolves into space, and remain in non-conceptualization. This is the fourth empowerment. When you arise from that, intensely train in the intention of dreams. Meditate by repeating that again and again. The conduct between sessions is the same as before. When going to bed at night, dissolve the co-emergent father and mother in front of you into space, and in that very state, go to sleep without being interrupted by other thoughts. If you wake up in the middle of the night, it is good if you can meditate on that object of focus in its entirety once. If you cannot, then do one intention of dreams. In the latter part of the night, when there is still a little bit of sleep remaining, wake up, adjust your posture. Meditate with a strong intention on that previous object of focus. After that, when you reach any one of the three times, adjust any one of the three physical postures, and meditate on that previous object of focus in sequence, and finally go to sleep in the state of everything dissolving, without being interrupted by other thoughts. From before, you are familiar with the above object of focus, and you also have a great habit of meditating on that bindu. You will be able to grasp that in one try. Even if you don't have a very strong habit, you will be able to grasp it if you repeat it for a few days. This is the twentieth sequence of objects of focus. Or, learn the condensed basis of the object of focus, and meditate on Guru Yoga as before. In your own heart, visualize the actual body of the Guru, or White Vajradhara. In his heart, visualize a white HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable of luminous nature. Meditate with both devotion to the Guru and the intention of dreams, and pray with your mind. Light radiates 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) syllable, pervading all appearances. Think that it is a dream. All appearances dissolve into light and dissolve into yourself. This is the vase empowerment. Clearly visualize in your own mind, and do the recollection of dreams. The Guru dissolves into light and dissolves into 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) syllable. This is the wisdom empowerment. On that also, do the recollection of dreams. The Guru dissolves into light and dissolves into 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) syllable. This is the wisdom empowerment. Then, contemplate 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) syllable also disappears like a rainbow, and maintain that state. This is the fourth empowerment. From that, intensely train in the intention of dreams. Again, repeat that, and meditate without a number of sessions or a duration of sessions, you must practice like that. In the "Instructions of Jonang Both Combined," it says that the outer container and contents dissolving into oneself is not clear, and the daytime