Chinese
即使自己能够调伏，却无法调伏对方。如果有一个忿怒尊来到面前并进行调伏，就能被调伏。其中的原因是自己因为是凡夫俗子并且执着，所以谨慎小心，有害怕失败的恐惧。据说，这是因为面前的本尊没有那样的原因。第三十四次观修。第五，在转化梦境的口诀中，有将四大转化为微细和粗大，将有情转化为微细和粗大，将本尊身相转化为多种多样，将显现空性转化为无执着四种。第一种是：祈请加持能够转化梦境。这样结束。其他的和前行没有差别。后面的三种也用这个类推。如果自己的面前有一个像瓶子一样的东西，心想：我正在睡觉。显现为瓶子的这个也是在梦里。梦里的瓶子，无论做什么都可以，无论怎么转化都可以，以强烈的意愿想着一定要把这个瓶子变成火炉，想着想着就变成了火炉。想着变成柱子，就变成了柱子。像这些等等，随心所欲地将本体、大小、形状、数量、颜色转化为不确定的。像这样，如果能将像瓶子一样的东西转化为多种多样，那么就要学习将地、水、火、风、土地、石头、山、岩石、草木、森林等等互相转化为多种多样的形态，永无止境。第三十五次观修。第二，将有情转化为微细和粗大也用这个类推。如果自己的面前看到一个像人一样的东西，心想：这是梦里的人。无论怎么转化都可以。无论怎么想都可以，想着把他变成马，想着想着就变成了马。又把他变成大象。又把他变成牛、骆驼等等。又把他变成人和家畜、众生之间互相转化成多种多样的形态。在转化四大和有情的时候，也要将颜色不确定、形状不确定、大小不确定、数量不确定的转化为多种多样。第三十六次观修。第三，将本尊身相转化为多种多样。
English
Even if one can subdue oneself, one cannot subdue the other. If a wrathful deity comes before one and subdues, then one can be subdued. The reason for this is that one is cautious because one is an ordinary person and attached, so one has the fear of losing. It is said that this is because the deity in front does not have such a reason. Thirty-fourth contemplation. Fifth, in the instructions for transforming dreams, there are four types: transforming the four elements into subtle and coarse, transforming sentient beings into subtle and coarse, transforming the deity's form into various forms, and transforming appearance and emptiness into non-attachment. The first is: Please bless me to be able to transform dreams. This is how it ends. The others are no different from the preliminary practices. The latter three can also be inferred from this. If there is something like a vase in front of you, think: I am sleeping. This appearance of a vase is also in a dream. Whatever you do with the vase in the dream is possible, whatever you transform it into is possible. With a strong desire, thinking that you must turn this vase into a stove, as you think, it turns into a stove. Thinking of turning it into a pillar, it turns into a pillar. Like these and so on, transform the essence, size, shape, number, and color into indefinite ones as you wish. In this way, if you can transform something like a vase into various forms, then you must learn to transform earth, water, fire, wind, land, stones, mountains, rocks, plants, forests, etc. into various forms endlessly. Thirty-fifth contemplation. Second, transforming sentient beings into subtle and coarse can also be inferred from this. If you see something like a person in front of you, think: This is a person in a dream. Whatever you transform it into is possible. Whatever you think is possible. Thinking of turning him into a horse, as you think, he turns into a horse. Then turn him into an elephant. Then turn him into a cow, camel, and so on. Then turn him into various forms between humans and livestock, sentient beings. When transforming the four elements and sentient beings, it is also necessary to transform the indefinite color, indefinite shape, indefinite size, and indefinite number into various forms. Thirty-sixth contemplation. Third, transforming the deity's form into various forms.
Chinese
如果想到应该把至乐（བདེ་མཆོག）转变成能令其欢喜的，那么，能令其欢喜的变成什么了呢？也就是变成密集金刚（གསང་འདུས）了，变成大幻化网（མཧཱ་མཱ་ཡ）了，变成金刚怖畏（རྡོ་རྗེ་འཇིགས་བྱེད）等等，转变成各种本尊神的身相。同样，即使是一个本尊，也转变成各种不确定的身色，比如白色、蓝色，以及转变成红色等等。同样，也转变成各种不确定的面容和手，把多的面容和手转变成少的，把少的转变成多的，以及转变成各种脸庞等等。这是三十七种观想的循环。第四，转变成对显空无执着，首先要进行把本尊转变成各种身相。也就是把根本本尊的身相广大地扩展，把所有扩展的身相都转变成各种各样，对所有这些强烈地修习如幻如梦的意念。进一步，观察显现为本尊，以及显现者的心，这样一来，就脱离了对幻象和幻觉的执着。在那样的状态中，自然而然地生起不观任何事物的光明大手印。进一步，从那样的状态中生起根本本尊等等，像前面一样反复修习。这样修习之后，在夜晚做梦的时候，就会以各种方式观想或多或少的本尊。之后会变得越来越多，最终在梦中，本尊充满虚空，一个不遮挡另一个，所有这些都对乐没有执着，对明没有分别念，显现而无自性，呈现三种特征。那时，梦中错乱自净的善行就进入了轨道。所谓幻象，就是指在醒时和梦中修习对无实有之念，凭借那样的力量，毫无阻碍地领会，毫无高低地平等显现。所谓脱离对幻象的执着，就是指产生一种想法，认为这一切都只是错觉显现，没有什么可执着的，这种想法也会消失，从而脱离了对否定和肯定的执着。在那种情况下，在不作任何分别念的同时，体验的滋味快乐地显现，那就是光明。那也就是大手印，因为那是心的实相。进一步，从那样的状态中，本尊自然而然地显现为空明，那也叫做大手印。对乐没有执着，是指在梦中
English
If one thinks that one should transform the supreme bliss (བདེ་མཆོག) into that which pleases it, then, what does that which pleases it become? It becomes the Guhyasamaja (གསང་འདུས), the Mahamaya (མཧཱ་མཱ་ཡ), the Vajrabhairava (རྡོ་རྗེ་འཇིགས་བྱེད), etc., transforming into various forms of the Yidam deity. Similarly, even a single deity is transformed into various uncertain body colors, such as white, blue, and transformed into red, etc. Similarly, it is transformed into various uncertain faces and hands, transforming many faces and hands into few, transforming few into many, and transforming into various faces, etc. This is the cycle of thirty-seven visualizations. Fourth, transforming into non-attachment to appearance and emptiness, first one sends forth the transformation of the deity into various forms. That is, one extensively expands the form of the root deity. All that is expanded is transformed into various forms. One intensely trains the thought that all of that is like an illusion, like a dream. Furthermore, by looking at the appearance as a deity and the mind of the appearer, one becomes free from attachment to illusion and the perception of illusion. In that state, the clear light Mahamudra, in which nothing is perceived, arises spontaneously. Furthermore, from that state, one generates the root deity, etc., repeatedly practicing as before. By practicing in this way, during the time of dreams at night, one will meditate in that way on deities of various quantities. Then it will become more and more, and finally in the dream, the deities fill the sky, one not obscuring the other. All of these are without attachment to bliss, without conceptualization to clarity, appearing without inherent existence, possessing three characteristics. At that time, the virtuous conduct of self-purification of dream confusion enters the path. The so-called illusion refers to the unobstructed comprehension and the equal appearance without high or low, due to the force of training the thought of non-reality in waking and dreaming. The so-called freedom from attachment to illusion refers to the arising of a thought that all of this is merely an illusory appearance, and there is nothing to cling to, and that thought also vanishes, thereby freeing oneself from attachment to negation and affirmation. In that state, the taste of experience arises blissfully without any conceptualization, that is clear light. That is called Mahamudra, because it is the reality of the mind. Furthermore, from that state, the deity naturally arises as clear emptiness, that is also called Mahamudra. Without attachment to bliss refers to in the dream
Chinese
当本尊佛像自生的时候，即使身心二者都清晰地显现出安乐的觉受，也没有我慢和傲慢之心。因为对那种安乐也没有贪恋，所以对于安乐生起与否，没有喜欢和不喜欢。无念的明晰是：本尊佛像的形象非常清晰地显现，但那是自生的，没有分别念的造作。显现无自性是：虽然显现，但也是“以真性为空”的通用说法，也仅仅适用于此。然而，在这里，身心和色、声、香、味、触的显现同时生起，除了在觉性中以自明唯一的面貌平等地显现之外，体验到各个显现都没有任何不同的事物。这是第三十八个修持要点。在这些梦境的阶段中，区分的口诀也很重要。因为广大的区分已经像分别展示的那样，所以在引导的流程中不讲解，而被称为“区分近需口传”的区分，在其他地方有详细说明。第六，确定境相，上等根器是无缘明智，中等根器是随想明见，下等根器是意身虚空飞行，劣等根器是所缘境相，共有四种。第一，无缘明智是：在修持的时候，即使没有努力，也能在白天清醒的时候和晚上做梦的时候，看到所有隐蔽的事情。中等根器随想明见是：白天所想的一切，晚上都能毫不费力地自然显现。下等根器意身虚空飞行是：在和其他前行相同的基础上，祈请使境相得以确定。如此结尾并祈祷。实际的专注是：我今晚要看像这样的佛土，或者要看像这样的隐蔽之处。如此强烈地发愿。然后，认为这是真实的梦境，无论是将自己观想为清晰的本尊身，还是幻化成其他的身体形象都可以，在天空中飞翔，到达那个地方，看到所有需要看到的事情。这样想，晚上在梦中也会发生同样的事情。这里，所谓“意身虚空飞行”中的“虚空飞行”，虽然仅仅是在天空中飞行的意思，但也有人解释为变成像鹏鸟一样的虚空飞行者而去。
English
When the deity's form arises spontaneously, even though both body and mind clearly manifest the experience of bliss, there is no pride or arrogance. Because there is no attachment to that bliss, there is no liking or disliking whether bliss arises or not. The clarity without thought is: the form of the deity appears very clearly, but it is self-arisen, without the effort of conceptual thought. The appearance without inherent existence is: although it appears, it is also the common saying of "emptiness of true nature," which only applies here. However, here, the appearances of body and mind, and form, sound, smell, taste, and touch arise simultaneously, and apart from appearing equally in the face of self-illuminating awareness alone, it is experienced that there are no different entities in each appearance. This is the thirty-eighth point of practice. In these stages of dreaming, the instructions on distinguishing are also important. Because the extensive distinctions have been shown separately, they are not explained in the course of the guidance, and the distinction known as "distinguishing near needs oral transmission" is explained in detail elsewhere. Sixth, establishing the appearance of objects, the superior faculty is objectless clear knowing, the intermediate faculty is whatever is thought is clearly seen, the inferior faculty is mind-body flying in space, and the lowest is the appearance of the object of focus, there are four types. First, objectless clear knowing is: during the practice, even without effort, one can see all hidden things during the day when awake and at night in dreams. The intermediate faculty, whatever is thought is clearly seen, is: whatever is desired during the day, all of that is seen effortlessly and naturally at night. The inferior faculty, mind-body flying in space, is: on the same basis as other preliminaries, pray that the appearance of objects may be established. Thus concluding and praying. The actual focus is: tonight I will see a Buddha-field like this, or I will see a hidden place like this. Thus, make a strong aspiration. Then, thinking that this is a real dream, whether visualizing oneself as the clear form of the yidam, or transforming into another bodily form, it is fine. By flying in the sky, go to that place and think of seeing all the things that need to be seen. In this way, the same thing will happen in dreams at night. Here, the "flying in space" in "mind-body flying in space" means only flying in the sky, but some also explain it as transforming into a garuda-like space flyer and going.
Chinese
完毕。或者说，观想梵天（ཐོད་པ）的替代是法生（ཆོས་འབྱུང་），也可以，这样说。第四十观想。第二，明点使境显现：前行如前。在自身明观为本尊的身体中央，中脉白色，清澈透明，具有光芒的自性，粗细如箭杆。上端有白色ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），头朝下。下端有红色和蓝色的ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），头朝上。脐间有红色短ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），也朝上。清除废气后，吸气，从ཧྃ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中降下如豌豆大小的白色明点，到达心间。收缩下气，从ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中也降下如豆粒大小的红色和蓝色明点。通过收腹和反向运动，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中向上升起一个非常红的、如半个豌豆大小的明点。这两个也到达心间。三个明点融为一体，变成白色中带红色，略微带蓝色的光彩，成为一体。稍微专注于那个闪耀的光芒。伴随着想要观看境显的愿望，呼气，从心间的明点中发出白色和红色的光芒，像绳索或蛇一样延伸出来，从左鼻孔出去，到达想要观看的地方。就像光芒在黑暗中举起灯一样，清晰地看到那个境，或者将光芒观想成空管，从里面观看，也可以，这样说。这个观想的气的要点和红色蓝色的明点是口诀。第四十一观想。第三，ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字使境显现：前行和中脉如前观想。在中脉内，在脐间观想白色、清澈、具有光芒自性的ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。伴随着梦境的愿望，稍微观想宝瓶气和柔和的气。然后，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中发出白色光芒的绳索，延伸并散发出去。毫无阻碍地进入中脉，从鼻孔出去，到达想要观看的方向，就像在黑暗中举起灯一样，清晰地看到，或者从光芒的毛孔中观看，任何一种都可以。第四十二观想。这三个低等的境显观想，不是一个人必须全部观想三个，任何一个都可以，实际上没有先后顺序。在集会中讲解的时候，按照讲解的顺序，三部旧的引导文中首先是不我母，然后是……