Chinese
将专注收摄于光明也不明显，是稍微隐藏了诀窍。但是，堪布•迅努竹（Khédrup Shyönnu Drup）认为，在执持光明的时候，也要像专注一样次第开展。对于这二者，赋予“执持于无分别”之名，其理由在于实际应用时，从收摄专注到入睡之间，不能被其他的分别念中断，必须处于无思无念的状态。这是第二十一个专注法。第二，有分别的道用：前行和之前一样，观想自己的喉咙的四脉瓣，变成红色四瓣莲花的中心，红色（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，其红色光芒遍布喉咙的所有方向。屏气或者缓吸气，无论如何都要在前半夜抓住梦境，强烈祈愿在梦中认识到梦境。后半夜，强烈祈愿我睡着了，这个显现是梦境。傍晚时分，祈愿现在梦境很快就会到来，必须在此刻认识到它。也就是说，在现在清醒时的粗大显现，还没有完全进入深度睡眠之前，有所谓的睡眠和显现之间的分别念。在耳朵里有声音，或者感觉身体麻木，或者昏昏沉沉，或者眉间刺痛，或者呼吸困难等感觉之后，会出现人和狗等众生，房屋和道路等景象，隐约出现。比下部游动更加清晰，比真正的梦境稍微不清晰的模糊显现，这就是所谓的睡眠和显现之间的分别念。此时，必须强烈训练自己认识到那是梦境。除了在三个阶段改变祈愿之外，专注点是相同的。在三个时间要点中，保持身体的三个要点，执持的方式也和之前一样。但是，因为不将专注的对境收摄于空性中，所以要将心专注于（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，并且以不太强烈的祈愿力，认为现在必须认识到睡眠和显现之间的分别念，从而入睡。在那里，睡眠和显现之间的相
English
It is also not clear to gather the focus into clear light, which is a slight concealment of the practice. However, Khedrup Shyönnu Drup also believes that when holding the clear light, one should gradually expand it like focusing. The reason for giving the name "holding onto non-discrimination" to these two is that when actually applying it, from gathering the focus to falling asleep, it should not be interrupted by other discriminations, and must be in a state of no thought and no mind. This is the twenty-first focus method. Second, the path with discrimination: The preliminary practice is the same as before, visualizing the four veins of one's throat, becoming the center of a red four-petaled lotus, the red (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: om) syllable, its red light pervading all directions of the throat. Holding the vase breath or gentle breath, be sure to catch the dream tonight before midnight. Vow strongly to recognize the dream as a dream in the dream. After midnight, strongly vow that I have fallen asleep, this appearance is a dream. In the evening, vow that the dream will come quickly now, and it must be recognized at this moment. That is to say, the coarse appearance of the present waking state, before it has completely entered deep sleep, there is the so-called discrimination between sleep and appearance. After the feeling of sound in the ears, or the feeling of numbness in the body, or drowsiness, or tingling between the eyebrows, or difficulty breathing, etc., there will be beings such as people and dogs, houses and roads, etc., appearing vaguely. It is clearer than the lower movement, and the vague appearance that is slightly less clear than the real dream, this is the so-called discrimination between sleep and appearance. At this time, one must strongly train oneself to recognize that it is a dream. Except for changing the vows in the three stages, the focus is the same. In the three time points, keeping the three key points of the body, the way of holding is also the same as before. However, because the object of focus is not gathered into emptiness, one should focus the mind on the (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: om) syllable, and with a not too strong vow, think that it is necessary to recognize the discrimination between sleep and appearance now, and then fall asleep. There, the appearance between sleep and
Chinese
如果产生念头，就稍微生起“这一定是梦”的愿望，稍微收缩眉头说。然而，如果加以改变和破坏过多，睡眠就会醒来，所以在稍微保持愿望的状态下入睡。认识到睡眠和显现之间的分别念，并且因为是以有分别念的愿望来执持，所以说不要被分别念所控制。据说这是不可能不抓住梦境的窍诀。这里，在嘉、桑、瑟林巴三者的引导书中，稍微提到了喉咙的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字的解释后就停止了。据说白天的观想和之前的观想一样进行修习，并以无念的状态进行。嘉钦说，或者在提取两个观想的精华时，不要修习那两个观想本身，而是修习梦境的普遍愿望。这些都是依赖于口头传承的窍诀。这是第二十二个观想引导。第二，修习梦境：依赖于抓住梦境之后，就需要修习梦境。也就是说，抓住梦境后就放弃了观想，完全专注于修习。如果未放弃抓住的观想，而是持续不断地修习，那么在每晚每次都能抓住梦境的时候，也要修习修习的观想，这样抓住和修习合二为一就可以了。这有四种：以身体调伏心，以心调伏身体，以无我母调伏，以愿望调伏。其中第一种是：上师瑜伽以上和抓住梦境的时候一样，只是改变念诵“请使梦境纯熟”的祈祷文。然后真正的观想是：观想自己所处的地方下面，有一个像悬崖一样的非常大的深渊。观想自己也处在那个深渊边缘一箭之上的空中。然后向下看，会感到非常眩晕。那时就想“我睡着了，这个显现是梦境的显现，梦境的显现有什么好害怕的”，然后就放任自己掉下去。就在快要掉到地上的时候，观想自己立即消失，或者向上飞起来，像以前一样站在悬崖边。像这样反复修习。这个观想可以观想自己是本尊，也可以观想成普通人。
English
If a thought arises, generate a slight wish, thinking, "This must be a dream," and slightly furrow your brow, they say. However, if you alter and disrupt it too much, you'll wake up, so fall asleep while maintaining a slight wish. Recognize the conceptual thoughts between sleep and appearance. And because it's held with a conceptual wish, it's said not to be carried away by conceptual thoughts. This, they say, is the instruction on how it's impossible not to grasp dreams. Here, in the instruction manuals of Ja, Sam, and Serlingpa, they briefly mentioned the explanation of the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the throat and then stopped. They said to meditate on the daytime focus just as before, and they showed how to direct it towards the two non-conceptual states. And Jagchen said that when extracting the essence of the two focuses, don't meditate on those two focuses themselves, but train in the general wish for dreams. All of these are done relying on the oral instructions. This is the twenty-second focus instruction. Second, training in dreams: After gaining reliance on grasping dreams, it's necessary to train in dreams. That is, by grasping dreams, you abandon the focus and completely concentrate on training. If you don't abandon the focus of grasping but continuously meditate, then when you can grasp dreams every night, also meditate on the focus of training, so that grasping and training become one. There are four of these: training the mind with the body, training the body with the mind, training with the selflessness mother, and training with wishes. The first of these is: The same as during guru yoga and grasping dreams, just change the recitation to the prayer, "Please make dreams proficient." Then the actual focus is: Imagine that below where you are, there is a very large abyss like a cliff. Imagine that you are also in the sky above the edge of that abyss, about an arrow's length away. Then, when you look down, you'll feel very dizzy. At that moment, think, "I'm asleep, this appearance is a dream appearance, what's there to be afraid of in a dream appearance?" and then let yourself fall. Just before you hit the ground, imagine that you immediately vanish, or fly back up and stand on the edge of the cliff as before. Train in this way repeatedly. In this focus, you can visualize yourself as your yidam, or as an ordinary person.
Chinese
以何种方式修习都可以，因此要修习无定。又说，在悬崖顶上放一个身体，从那身体分离出一个光绳，进行上下。但口传中没有这样说。观修次第第二十三。二是心修习身体：前行与前相同。自身观想为明观本尊身，九个门中各有一个蓝色吽字，是光之自性，非常大。所有毛孔中遍布着无数细微的蓝色发光的吽字，没有间隙。所有吽字都头朝内。猛烈修习梦的意愿。所有吽字发出蓝色清澈的光芒，如同放出光绳一般，照耀在身体内。光芒聚集、聚集、再聚集，融为一体。身体内外都被覆盖。诸佛的形象消失，一切都变成一个光团。再次猛烈修习梦的意愿。那个光团从边缘逐渐消失。越来越小，越来越小，像拳头那么大，像拇指那么大，像小扁豆那么大，像芥子那么大。最后修习到无法察觉，心安住于无分别。再次，如果生起分别念，就要猛烈修习梦的意愿。观修次第第二十四。三是以无我母修习：其他如前。正行是，在自身观想为胜乐金刚单身像的前方，观想金刚无我母，身色蓝色，手持钺刀、颅碗、卡杖嘎，充满青春和喜乐。身体大则一箭或一肘高，小则四指或拇指高。在这些之间，哪个舒适就用哪个。在其秘密处，观想清晰明了地观想嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）的咒字。在强烈的梦境忆念中，念诵此咒二十一遍等，随力念诵。从中发出蓝色光芒。照在自身观想为黑汝嘎的身体上。自身成为比以前更蓝更清澈、更明亮的本尊身。观想身体充满喜乐。再次，伴随着梦的意愿，将心专注于无我母的身体上。无我母自身化为蓝色光芒，充满喜乐，缓缓融入。从自身观想为黑汝嘎身的秘密处进入，那光芒
English
It is okay to practice with either method, so meditate without certainty. It is also said that one body is placed on the top of a cliff, and another body separates from it with a rope of light, ascending and descending. However, this is not mentioned in the oral instructions. Twenty-third contemplation point. Second, training the body with the mind: The preliminaries are the same as before. Visualize yourself as the clear form of the Yidam deity, with a blue HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, each a great essence of light, in the nine gates. Countless tiny, radiant blue HUMs fill all the pores of the skin without any gaps. All the HUMs face inward. Vigorously train the intention of dreams. From all the HUMs, blue rays of clear light emanate like ropes of light, shining into the body with a bluish tint. The rays gather, gather, and gather, merging into one. The inside and outside of the body are also covered. The forms of the deities disappear, and everything becomes a single mass of light. Again, vigorously train the intention of dreams. That mass of light gradually disappears from the edges. It becomes thinner and thinner, about the size of a fist, the size of a thumb, the size of a lentil, the size of a mustard seed. Finally, train until it is imperceptible, and rest the mind in non-conceptual equipoise. Again, if conceptual thoughts arise, vigorously train the intention of dreams. Twenty-fourth contemplation point. Third, training with the Selfless Mother: The rest is as before. The main practice is to visualize Vajra Nairatmya in front of you, while visualizing yourself as a solitary Heruka Chakrasamvara, with a blue body, holding a curved knife, skull cup, and khatvanga, full of youth and bliss. If the body is large, it is about an arrow's length or a cubit; if small, it is about four fingers or a thumb's length. Whichever is comfortable between these. In her secret place, clearly visualize the mantra syllables OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), AH (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), SVAHA (藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈). With strong dream recollection, recite the mantra twenty-one times or as much as possible. From it, blue rays of light emerge. When they touch the body visualized as Heruka, you yourself become a deity body that is even bluer, clearer, and brighter than before. Think that the whole body is filled with bliss. Again, with the intention of dreams, focus the mind on the body of the Selfless Mother. The Selfless Mother herself dissolves into blue light, full of bliss and experience. Entering from the secret place of the body visualized as Heruka, that light
Chinese
之中全部遍布。比以前更加碧蓝、清澈而明亮。身心全部观想充满安乐。观想那越来越清澈，与天空相融而消融。在那里稍作停留。再次强烈修习梦的意愿等，如前一样，对于这个所缘境，虽说智成狮子（མཁས་གྲུབ་རྒྱལ་མཚན་འབུམ་）说观想自己顶轮上的吽（ཧཱུྃ，hūṃ，种子字，摧伏），但口诀中并不这么做。说是苏卡的混淆。观修次第第二十五。第四，以意愿修习：上师瑜伽之前的前行如前。对于此，并没有确定唯一的所缘境，因为仅仅以意愿修习无有定准的技巧，所以是以意愿修习。那也是，我的身体产生疾病痛苦的，在床上躺着。这个显现是梦的显现。这个身体也是梦的意身。梦的显现和，对于意身无论修习什么都能成就，以这样的强烈意愿持续不断，对于自己面前的柱子、墙壁、房屋等，向上穿过、向下穿过、向那边穿过、向这边穿过，毫无阻碍地修习。此外，进入细小的孔洞等，以及悬崖和，水和，火和，猛兽等，践踏于其上，以及在天空飞翔和，进入地里和，在水上行走等，总之以想起什么的方式修习即可。特别是对于难以调伏分别念的，执着贪恋的事物和，恐惧和，可怜和，羞耻和，产生厌恶的事物等，有时相遇践踏于其上。有时以幻化梦境的意愿使其无所依凭。有时毫无畏惧地反向观修。有时一瞬间毫不费力地摧毁。观修次第第二十六。以身体修习心是梦的技巧修习。以心修习身体是与光明融合，因此完成一个要点。以无我修习是与光明融合。以意愿修习是技巧修习，因此梦的修习方法要点全部包含于此。一个人应当修习这二者中的任何一个。第三，发展梦境，有相遇发展和，随所调伏而发展两种。第一种又分为四大粗细发展