English
is not desired. Furthermore, the wheel of the mandala does not exist in the mind of conceptualization, because it is of the nature of arising and ceasing. Here, in the moment when the yogi meditates on the principal deity, there are no deities such as the eastern one. In the moment when the eastern deity is meditated upon, there are no principal deities and so on. Thus, gradually, all the deities are non-existent. When the blue face is meditated upon, there are no red faces and so on. When the red face is meditated upon, there are no blue faces and so on. Thus, gradually, all the faces are non-existent. When the vajra symbol is meditated upon, there are no sword symbols and so on. When the sword symbol is meditated upon, there are no vajra symbols and so on. Thus, gradually, since all symbols become non-existent, how can they exist? Just as when the consciousness of a pot ceases, the consciousness of cloth arises (561), so when the consciousness of the principal deity of the mandala ceases, the consciousness of the eastern deity arises. Thus, those that have arisen do not exist because they have arisen and ceased, and those that have not arisen do not exist because they have not arisen. Since neither those that have arisen nor those that have not arisen exist, everything is non-existent. Therefore, the yogi should not practice conceptual meditation for the sake of the accomplishment of the great mudra. The Blessed One, in the Praise of the Wisdom of the Dharmadhatu, which is extremely pure, in the Truly Expressed Names, spoke in the fifteenth verse as follows: Meaning accomplished, thought accomplished, all pervasive thoughts abandoned, non-conceptual realm inexhaustible, supreme dharmadhatu unknowable. Thus it is. One should also not have the pride of Vajrasattva. In the same praise, the Blessed One said in the thirteenth verse: Endowed with knowledge and feet, Sugata, supreme in the knowledge of the world, does not grasp as self, does not grasp as pride, abides in the nature of the two truths. Thus it is. Because of these words of the Thus-Gone One (562), conceptual meditation and the pride of Vajrasattva are also not of ultimate truth.
Chinese
不应由依赖世俗的瑜伽士来做。像这样结合教证而宣说了。因此，如何能从生起次第中生起大手印的智慧呢？因此，不应用分别念的理智来驳斥无上续部的隐义，那怕是精华中的精华。考虑到这一点，吉祥萨ra哈说：所有智者都被心中的毒药所覆盖。又说：分别念没有必要，以前的就足够了。又说：五明等等被随心所欲的鬼魔所控制。又说：智者没有羞耻，因此没有证悟。这样宣说了。无畏的论师月称的教言，也请您考虑其中的意义！执着于看似正确的分别念理智，驳斥续部的隐义，实相大手印，做出驳斥是邪见垢染的集合。饮用这能清净的教理甘露吧！这作为中间的偈颂。第三，详细解释梦境的状态（第五百六十三页），分为：解释清净与不清净的体性，详细解释梦境的显现，系缚要点与果。第一，第二，梦境的觉知是：习气烦恼之意，命气与行蕴一起生起，通过脉轮而取与执，二取显现是错乱。清净则是圆满受用，明了而不杂，安住于空性。这样宣说了。也就是说，第二种状态，梦境的觉知，是从阿赖耶识产生的第六意识，由于习气的缘故，具有烦恼的意，具有命气的特征，与行蕴一起生起，这是梦境的体性。那时，出现各种各样的显现，通过脉轮，具有能取和所取的特征的二取显现使之错乱，这是不清净的状态。当它完全清净时，是平等性和个别自证智的自性，因此是圆满受用身。六识的对境、根、识全部明了（第五百六十四页）而不混杂，并且在那种状态下，没有由意以外的微尘组成的对境和根，因此显现和空性无二无别地安住。第二，梦境的显现增
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It should not be done by a yogi who relies on the mundane. Thus, it was taught with the combination of scriptural authority. Therefore, how can the wisdom of Mahamudra arise from the generation stage? Therefore, one should not refute the hidden meaning of the supreme tantras, even the essence of the essence, with the reasoning of conceptual thought. Considering this, glorious Saraha said: All the wise are covered with poison in their hearts. And: Conceptual thought is unnecessary, the former is sufficient. And: The five sciences and so on are possessed by demons of desire. And: The wise have no shame, therefore they do not realize it. Thus he taught. Please also consider the meaning of the words of the fearless teacher Chandrakirti! Clinging to seemingly correct conceptual reasoning, refuting the hidden meaning of the tantras, the reality of Mahamudra, making refutations is a collection of defilements of wrong views. Drink this nectar of doctrine that purifies! This is as an intermediate verse. Third, explaining the state of dreams in detail (page 563), divided into: explaining the nature of purity and impurity, explaining the expansion of dream appearances, binding the key points with the result. First, the second, dream awareness is: the mind of habitual afflictions, life-force and formations arise together, taking and grasping through the channels, dualistic appearance is delusion. Purity is perfect enjoyment, clear and unmixed, abiding in emptiness. Thus it was taught. That is to say, the second state, dream awareness, is the sixth consciousness arising from the alaya, due to the cause of habit, the mind with afflictions, having the characteristic of life-force, arising together with formations, this is the nature of dream. At that time, various appearances arise, through the channels, the dualistic appearance with the characteristic of grasper and grasped makes it deluded, this is the impure state. When it is completely pure, it is the nature of equality and individual self-awareness wisdom, therefore it is the enjoyment body. The objects, faculties, and consciousnesses of the six aggregates are all clear (page 564) and unmixed, and in that state, there are no objects and faculties composed of subtle particles other than the mind, therefore appearance and emptiness abide inseparably. Second, the expansion of dream appearances
Chinese
关于显现的方式是这样说的：在不净错乱的显现中，向上到达头顶是天界，天空显现为高耸入云，向上行走。色声等不混杂地显现。向下则显现地狱等景象，向下行走，悬崖深谷稠密，黑暗洞穴等显现景象。中间是四大部洲的地面，前面、右面、后面和左面，显现东、南、西、北。脉络宽则显现宽广，窄则显现狭窄。同样，由于体液的因素，在那地方也显现：风的现象是布料青黑色，黑鸟飞翔，骑马，青色宝珠和清明智慧，或者显现不稳定的事物。胆汁血液到达之处显现火，红色布料，土地和黄金，僧人等各种景象。痰液到达白色成分之处，显现水、雪、珍珠，白色布料，妇女，大象和白银等（565）多种景象。如同脉、气、体液的次第，依赖于习气而显现的景象，佛陀在《文殊根本续》中宣说。这样说，这些梦境的显现，世尊在《文殊根本续》中广说的方式，在此处简略地讲述。在不净错乱的梦中，各种显现产生，在深度睡眠时，气和心停留在心间，然后升起向上到达头顶，因此显现天界的景象，天空的景象，到达高山，向上行走，聚集在眼耳等六根之处，因此色声等景象各自不混杂地显现。气和心从心间向下走时，显现地狱、饿鬼和畜生的景象。同样，向下行走，在茂密的森林中行走，悬崖深谷稠密，黑暗洞穴等处，一切事物都以不清晰的方式显现。到达身体中间（566）的脉络位置，显现四大部洲等地面景象。到达前面、右面、后面、左面等方向，依次显现东、南、西、北的景象。到达宽广的脉络位置，显现宽广的景象，到达狭窄的位置，显现狭窄的景象。而且，气和心在右边的肉玛脉中运行
English
It is said that the way things appear is as follows: In the impure and confused appearances, going upwards to the crown of the head is the realm of the gods, the sky appears to be towering, and one walks upwards. Forms, sounds, etc., appear distinctly without being mixed. Going downwards, the appearances of hell, pretas, and animals appear. Similarly, going downwards, walking in dense forests, dense cliffs and valleys, and dark caves, all things appear in an unclear manner. Reaching the position of the central channel (566) of the body, the appearance of the ground of the four continents, etc., appears. Reaching the front, right, back, and left directions, the appearances of east, south, west, and north appear in order. Reaching the wide channel position, a wide appearance appears, and reaching the narrow position, a narrow appearance appears. Moreover, when the air and mind move in the right Roma channel,
Chinese
当出现死亡预兆时，梦中反复梦到去南方，这是时轮中所说的死亡预兆。同样，颜色等也由元素的原因产生。在脉轮的位置，风心聚集在风的位置，因此会出现蓝色和黑色的物品和衣服，黑鸟飞翔，骑黑马，以及蓝色宝石等的景象，以及清晰或不稳定的各种景象。如果去了胆汁血液的脉轮位置，则会出现火、红色衣服、土地和黄金的景象，以及僧侣等红色景象，同样，各种红色景象会显现出来。黏液（567）接触并到达水元素白色成分的位置时，会出现水、雪、珍珠、白色衣服、妇女、大象和银等多种白色景象。正如脉、气、元素和菩提心三者结合的次第中，依赖于醒来时的习气，会显现各种好坏梦境，这是胜者在《文殊根本续》中关于梦境提问时所说的。第三，讲述了系缚要点及其结果：现在再次修习瑜伽，无论哪个脉、元素、习气，以此了知清净与不清净，以及中阴后世的转移，是能把握景象的限度。因此系缚智慧手印，此处未详细阐述那些因果等多种，迷惑的梦是轮回，不迷惑的梦是解药。因此，佛子十地中，经典中说到了梦。那是为了把握无漏元素的缘故，世尊远离梦，因为远离了无漏行和因缘。（568）这样说道。因为如前所述分别讲述了清净和不清净的梦，因此，修习脉气明点的瑜伽士，无论哪个瑜伽士，脉、元素和习气，通过梦的把握也能知道那些清净和不清净的区别。并且，如前所述，从这一生到下一生，意识转移的道路各不相同，在中阴出现的各种景象的把握也是通过梦来完成的。那个梦通过善巧方便
English
When omens of death appear, repeatedly dreaming of going south in a dream is said in the Kalachakra to be an omen of death. Similarly, colors and so on also arise from the cause of the elements. In the place of the chakra, when the wind-mind gathers in the place of wind, appearances of blue and black objects and clothes, black birds flying, riding black horses, and blue jewels, etc., will arise, as well as various clear or unstable appearances. If one goes to the place of the bile-blood chakra, appearances of fire, red clothes, earth, and gold will appear, as well as red appearances such as monks, and similarly, various red appearances will become clear. Phlegm (567) When touching and reaching the place of the white component of the water element, various white appearances such as water, snow, pearls, white clothes, women, elephants, and silver will appear. Just as in the order of the combination of the pulse, wind, element, and bodhicitta, depending on the habits of the time of awakening, various good and bad dreams will appear, which is what the Victorious One said in the Manjushri Root Tantra in the context of questioning about dreams. Third, explaining the binding of the key points and its results: Now again, practicing yoga, whatever pulse, element, habit, one knows purity and impurity by this, and the transference of the intermediate state of the future life, is what grasps the limits of appearances. Therefore, bind the wisdom mudra, those causes and effects and so on are not explained in detail here, deluded dreams are samsara, non-deluded dreams are the antidote. Therefore, in the ten bhumis of the Buddha's sons, the sutras speak of dreams. That is because of grasping the uncontaminated element, the Bhagavan is free from dreams, because he is free from uncontaminated actions and conditions. (568) Thus it is said. Because pure and impure dreams are explained separately as mentioned before, therefore, whatever yogi who practices the yoga of pulse-wind-bindu, through the grasping of dreams, can also know the difference between those pure and impure pulses, elements, and habits. And, as mentioned before, from this life to the next, the paths of consciousness transference are different, and the grasping of various appearances arising in the intermediate state is also accomplished through dreams. That dream through skillful means