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All pervades within it. It becomes even bluer, clearer, and brighter than before. Visualize that the entire body and mind are filled with bliss. Visualize that it becomes increasingly clear, merging and dissolving into the sky. Pause there for a moment. Then, strongly cultivate the intention of dreaming, etc., as before. Regarding this object of focus, although Khedrup Gyaltsen Bumpa (mkhas grub rgyal mtshan 'bum) said to meditate on Hūṃ (ཧཱུྃ, hūṃ, seed syllable, subduing) at the crown of one's head, he does not do that in the oral instructions. He says it is a confusion of Sukha. Twenty-fifth contemplation point. Fourth, training with intention: Preliminary practices up to Guru Yoga are as before. For this, there is no fixed single object of focus, because training the skill without any certainty solely with intention is training with intention. That is, what causes sickness and suffering in my body is lying in bed. This appearance is the appearance of a dream. This body is also the mind-body of a dream. With the strong and continuous intention that whatever is trained in the appearance of a dream and the mind-body will be accomplished, train without obstruction by going up, down, back and forth through the pillars, walls, roofs, etc., that are in front of you. Also, entering small holes, etc., and trampling on cliffs, water, fire, and wild animals, etc., and flying in the sky, entering the ground, walking on water, etc., in short, it is sufficient to train in whatever way you remember. In particular, for things that are difficult to subdue with conceptual thoughts, objects of attachment and clinging, fear, pity, shame, and things that cause disgust, sometimes encounter and trample on them. Sometimes, with the intention of illusion and dream, make them without support. Sometimes, meditate in reverse without fear. Sometimes, destroy them effortlessly in an instant. Twenty-sixth contemplation point. Training the mind with the body is dream skill training. Training the body with the mind is merging with clear light, so one key point is completed. Training with selflessness is merging with clear light. Training with intention is skill training, so all the key points of dream training are contained in that one. One person should meditate on either of these two. Third, developing the dream, there are two types: developing through encounter and developing according to what is tamed. The first is further divided into developing the four elements in subtle and gross forms.
Chinese
二是，对细微和粗大的有情众生进行增殖。第一是：前行与之前相同，但祈请加持能够增殖梦境，并作回向。以疾病为例，如果在自己面前看到一个土块，心想：我睡着了。这好像是梦中的土。想：要增殖它，去那里。刚想增殖成两个，就变成了两个。同样，首先暂时增殖成三个到十个等。然后逐渐收摄，变成根本的一个。最终逐渐学习和修习，就能随心所欲地增殖，也能收摄成根本的一个土。而且，白天反复修习这个对境，晚上就能做梦。即使忆念起增殖的对境并修习，有些人一开始也无法增殖和收摄。如果以强烈的意愿修习，几天后就能稍微增殖。之后逐渐变得更好。有些人一开始就能增殖。不仅如此，幻化变现也与此类似。首先习惯于像土块一样的东西，能够舒卷收放后，再逐渐学习其他的。从粗大的地界，如山，到细微的石头或尘土之间进行学习。从粗大的水界，如河流和湖泊等，到细微的水滴之间进行学习。从粗大的火界，如大火堆，到细微的火星之间进行学习。从粗大的风界，如大旋风，到细微的微小生物的呼吸之间也进行学习。这里所说的“四大”是指所有无情法和无心之法，也就是对外在容器所包含的一切进行修习。第二十七个修心次第。二是修习细微和粗大的有情众生：前行与之前相同。如果在自己面前看到一个像人一样的幻影，心想：我睡着了。这是梦中显现的人。想着：要增殖它。增殖成一、二、三到十个，并像之前一样进行收摄等。以此为例，对所有实际看到的有情众生，如马、牛等进行学习。从粗大的马、牛等，到细微的昆虫之间进行学习。第二十八个修心次第。二是学习调伏所化众生，对于世间的所化众生
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Secondly, multiplying subtle and gross sentient beings. The first is: the preliminary practice is the same as before, but pray for blessings to be able to multiply dreams, and dedicate the merit. As an example of illness, if you see a lump of earth in front of you, think: I am asleep. This seems to be the earth of the dream. Thinking: to multiply it, go there. As soon as you think of multiplying it into two, it becomes two. Similarly, first temporarily multiply it into three to ten, etc. Then gradually gather it back, and it becomes the fundamental one. Finally, by gradually learning and practicing, you can multiply it as you wish, and you can also gather it back into the fundamental one earth. Moreover, by repeatedly meditating on this object during the day, you can dream at night. Even if you remember the object of multiplication and meditate, some people may not be able to multiply and gather it back at first. If you meditate with strong desire, you will be able to multiply it slightly after a few days. Then it will gradually get better. Some people can multiply it from the very beginning. Not only that, but also the transformation is similar to this. First, get used to something like a lump of earth, and when you can expand and contract it, then gradually learn other things. Learn from the gross earth element, such as mountains, to the subtle stones or dust. Learn from the gross water element, such as rivers and lakes, to the subtle water droplets. Learn from the gross fire element, such as large bonfires, to the subtle sparks. Learn from the gross wind element, such as large whirlwinds, to the subtle breath of tiny creatures. Here, the so-called "four elements" refers to all inanimate and mindless phenomena, that is, practicing on everything contained in the external container. The twenty-seventh mind training cycle. Secondly, practicing on subtle and gross sentient beings: the preliminary practice is the same as before. If you see a phantom like a person in front of you, think: I am asleep. This is a person appearing in the dream. Thinking: to multiply it. Multiply it into one, two, three to ten, and gather it back as before, etc. As an example, learn on all sentient beings actually seen, such as horses, cattle, etc. Learn from gross horses, cattle, etc., to subtle insects. The twenty-eighth mind training cycle. Secondly, learning to tame those to be tamed, for worldly beings
Chinese
调伏和超世间的所调伏二者。首先，世间的所调伏的开展，主要是对动物的形体进行训练。对于火、水等无情物也进行训练，例如将水转化为火的克星。例如，如果看到前面有一只老鼠，就想：这是梦中的老鼠，需要对其施展调伏。于是出现一只猫，心想它会调伏那只老鼠。然后心想：要开展什么呢？就变出许多猫来，以此作为调伏的目标。同样，对于小鸟变成老鹰，狗变成狼，其他猛兽变成老虎，老虎变成狮子，狮子变成火焰，火焰变成水，人变成罗刹等等，也要这样练习。观想次第第二十九。第二，超世间的所调伏的开展是：如果自己或他人有鬼神作祟，就观想自己面前出现一位忿怒的本尊，他用绳索捆绑作祟的鬼神，用脚踩踏，用武器砍杀，用火焰焚烧，用咒语发出强烈的声音使其惊吓，使其昏厥等，用各种方法彻底摧毁，使其无法再次兴起。又想，变出许多这样的忿怒尊也能调伏。对此，任何智慧忿怒尊都能调伏一切鬼神，但如果按照主要的所调伏来分，调伏国王和凶猛者用马头明王，调伏上方鬼神用金刚手，调伏地神、龙神、恶神总的用迦楼罗，调伏龙妖用文殊那伽罗刹，调伏魔障用不动明王，调伏诅咒用尊胜佛顶轮王，调伏一般鬼神用文殊金刚怖畏金刚来赞颂，这样说。观想次第第三十。第四，梦中化现的窍诀中，有相遇时化现和所调伏时化现两种。首先，相遇时化现分为：将四大化现为粗细两种，以及将有情化现为粗细两种。第一种是：在预备阶段，祈请加持能够化现梦境，这样结尾，其他与前面相同。如果在自己面前看到一个土块，就想：我睡着了，显现的土是梦境
English
There are two types of taming: taming within the world and taming beyond the world. First, the development of taming within the world mainly involves training the forms of animals. Training is also done on inanimate objects like fire and water, such as transforming water into the nemesis of fire. For example, if you see something like a mouse in front of you, think: "This is a mouse in a dream. I need to unleash a tamer on it." Then, a cat appears, and you think it will tame the mouse. Then, thinking, "What should I unleash?" you transform into many cats and make this the goal of taming. Similarly, you should also apply this to a sparrow transforming into a hawk, a dog into a wolf, other wild animals into tigers, tigers into lions, lions into flames, flames into water, and humans into rakshasas, and so on. This is the twenty-ninth contemplation point. Second, the development of taming beyond the world is: if oneself or others are harmed by evil spirits, visualize a wrathful deity appearing in front of you. This deity binds the harmful spirit with a rope, treads on it with its feet, cuts it with weapons, burns it with flames, and frightens it by uttering fierce mantras, causing it to faint unconscious. Think that it is completely destroyed by various means, so that it cannot rise again. Also, think that transforming into many such wrathful deities can also tame. Any wisdom wrathful deity can tame all kinds of evil spirits, but if we consider the main taming methods, Manjushri Hayagriva is used to tame kings and fierce beings, Vajrapani is used to tame upper spirits, Garuda is used to tame earth deities, nagas, and evil spirits in general, Manjushri Nagaraja is used to tame nagas and demons, Achala is used to tame demonic obstacles, Ushnishachakravartin is used to tame curses, and Manjushri Vajrabhairava is praised for taming general evil spirits. This is the thirtieth contemplation point. Fourth, in the instructions on dream transformation, there are two types: transformation upon encountering and transformation for taming. First, transformation upon encountering is divided into: transforming the four elements into subtle and gross forms, and transforming sentient beings into subtle and gross forms. The first is: in the preliminary stage, pray for blessings to be able to transform dreams. End with this, and the rest is the same as before. If you see something like a lump of earth in front of you, think: "I have fallen asleep. The earth that appears is a dream."
Chinese
的地方。我自己也想变得和这个一样，变成一个土块。刚一这样想，自己就变成了那样的土块。心想这只是个梦，稍作禅定。然后中断，将视线投向别处，使心散乱，强烈地想着梦。就这样反复地修习。以此类推，将其应用于粗细的其他一切四元素。这是第三十一个观修点。第二，化现为粗细的众生，也用前面的方法类推。如果看到自己面前有一个人，就想：‘哎呀，这是梦中的人。’心想：‘我也要变成这样一个人。’刚一这样想，就观想自己也变成了那个人。带着梦的念头，稍微摄住心。然后中断，心想这只是个梦。就这样反复轮转。将其应用于其他动物的方法也和前面一样。这是第三十二个观修点。第二，化现为所调伏之物，有世间和出世间两种。第一种是：其他和前面一样，如果看到自己面前有一只老鼠，就想：‘这是梦中的老鼠。’心想：‘要调伏它，为此我要变成一只猫。’刚一这样想，自己就立刻变成了一只猫。观想将那只老鼠彻底消灭。由此可以类推到其他事物。这是第三十三个观修点。第二种是出世间的所调伏之物：为了自己或他人的利益，观想一个具有分别念的鬼神在自己面前。心想：‘这是梦中的鬼神，必须调伏。’于是自己瞬间变成大忿怒尊，用索子捆绑，进行击打等，像前面一样用调伏的方法，将其消灭得一干二净。心想：‘这只是个梦啊，根本没有实体存在。’就这样反复练习。其他按照前面增殖的情况进行。其中，增殖是增殖面前的东西，化现是自己化现。而且，一般来说，增殖稍微容易，化现稍微困难，所以先说增殖，后说化现。不仅如此，在出世间所调伏之物的场合，最初在尚未熟练观修的时候，只是梦
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is the place. I also thought that I should transform into a clod of earth like this one. As soon as I thought that, I immediately became such a clod of earth. Thinking it was just a dream, I meditated a little. Then I interrupted it, turned my eyes to other things and let my mind wander, strongly thinking of the dream. I meditated by repeating this again and again. By this example, apply it to all other coarse and fine elements. This is the thirty-first point of focus. Second, transforming into coarse and fine sentient beings is also explained by the previous methods. If you see a person in front of you, think, 'Oh, this is a person in a dream.' Think, 'I must transform into one like this.' As soon as you think that, imagine that you have become like that. With the thought of a dream, hold the mind a little. Then interrupt and think it is a dream. Rotate like that. The way to apply it to other creatures is the same as before. This is the thirty-second point of focus. Second, transforming into whatever is to be subdued, there are two types: mundane and supramundane. The first is: other than that, it is the same as before. If you see something like a mouse in front of you, think, 'This is a mouse in a dream.' Thinking, 'This must be subdued, so I will transform into a cat,' as soon as you think that, you immediately become a cat. Imagine that the mouse is completely destroyed. By this, you can also infer others. This is the thirty-third point of focus. The second is the supramundane object to be subdued: for the sake of oneself or others, imagine that a demon with discriminating awareness is in front of you. Think, 'This is a demon in a dream, it must be subdued.' Then, in an instant, you transform into a great wrathful deity, binding with a hook and striking, etc., and subduing it as before, destroying it without leaving any remnants. Think, 'This is just a dream, there is no real existence at all.' Repeat this again and again. Others are done according to the previous occasions of proliferation. Among them, proliferation is proliferating what is in front, and transformation is transforming oneself. Moreover, in general, proliferation is slightly easier, and transformation is slightly more difficult, so proliferation is mentioned first, and transformation is mentioned later. Moreover, in the case of the supramundane object to be subdued, at first, when the focus is not yet mastered, it is just a dream.