English
The complete accomplishment of Vajrasattva is the complete accomplishment of a body endowed with marks and signs. The cause of generating it and the condition that benefits it are cause and condition. To understand it is to know it by knowing it. So, is this body like a pomegranate, with cause and condition, truly and ultimately existent? No, to say truly is to say ultimately. Mind is appearance. To be without color and shape is to be without color and shape. To be equal to space is to be like space. So, is it not even merely apparent? No, although it is so, it means although it is so, it is without inherent existence. Merely apparent is merely conventionally true. The three appearances depend on wind, which means that consciousness and itself exist simultaneously. Therefore, "Wind binds consciousness," this is for meaning, related to the above. Wind binds means that wind causes it to wander. The rest has been said. The answer to the question asked by the great physician says, what is the nature of the body of consciousness? That is, what is the nature of the body of consciousness like? The answer to this is that the great physician is a Tibetan. The nature of the magician's person is that I have performed magic. This is the form of illusion, there are no horses and cows here. There are no groups of young children here, nor tigers and lions, etc., do not think that this is a cow, etc. Those ignorant children who appear in the shadow of the womb will think, this is not real, because it has hands, feet, and head, etc. But wise and intelligent people do not think so. The nature of the eye and the sky is also like the eye being confused and appearing in various forms, and the sky appearing to be transformed from water vapor. Therefore, what it is like, the nature of existence is also illusory appearance. What is called unborn is that with the nature of being free from defilement, one must first look at the image created by death, that is, one must look at the image of no self-nature, like an illusion. The rest is easy to understand. What is the metaphor for the difference in the form of the nature of consciousness?
Chinese
如果问这是什么呢？就像墙上的图画显现在镜子里一样。例如，某人将墙壁或布，或芦苇上显现能仁或不动尊等，做成具有颜色和形状的形象。如果将那形象显现在镜子里，那么显现在镜子里的那个形象是没有颜色的，没有形状，没有布和墙壁及芦苇，没有泥土和颜色的色彩，没有血肉和聚合。然而，由于形象和镜子的力量，无论如何都会显现。那么，“同样地”的意思是，就像镜子里的那个形象一样。“将自己化现为金刚身的自性”的意思是，逐渐地或立即地将自己生起为金刚萨埵的身体的自性。如果问是怎样的呢？“具足一切殊胜”是指具足装饰品和颜色等一切。“身体观之无厌”是指大士的身体观之不厌。“三十二相”是指舌头能覆盖面部等。同样地，也以八十随好庄严，已经说过了。那么，这些从何处得知呢？引用了《如来现证菩提经》等，说“如彩虹般的身体”。意思是，彩虹虽然具有颜色和形状等，但它仅仅是显现，远离分别念，同样地，本尊的身体也仅仅是显现，远离分别念。那么，这又通过什么途径获得呢？通过修习它而获得。意思是，通过修习幻身而获得。其中的道理很容易理解，所以没有解释。又问：我还有一些疑惑，意思是还有一些不确定的事情。是什么呢？长时间的睡眠是指身体和心识在超过无数刹那的时间里都失去了知觉。梦中梦到去了三十三天，这只是梦，而不是真实的显现。三十三天是指须弥山顶上的天宫和缓缓流淌的池塘等，梦到去了那里。其他地方是指不是三十三天的地方，比如其他洲和
English
If asked what this is, it is like a painting on a wall appearing in a mirror. For example, if someone makes an image with color and shape, such as Manifesting Awareness or Immovable One, on a wall, cloth, or reed, and then shows that image in a mirror, the image shown in the mirror has no color, no shape, no cloth, wall, or reed, no color of earth or paint, no flesh, blood, or aggregation. However, due to the power of the image and the mirror, it appears in some way. So, "similarly" means like that image in the mirror. "Transforming oneself into the essence of the Vajra Body" means gradually or immediately generating oneself into the nature of the body of Vajrasattva. If asked what it is like, "endowed with all perfections" refers to being endowed with all ornaments and colors, etc. "The body is never satisfied by seeing" refers to the body of a great being that is never satiated by seeing. "The thirty-two marks" refer to the tongue covering the face, etc. Similarly, it is also adorned with the eighty minor marks, which have already been explained. So, from where are these known? The *Sutra of the Manifestation of Perfect Enlightenment of the Tathagata* and others are cited, saying, "Bodies like rainbows." This means that although rainbows have color and shape, etc., they are merely appearances, free from conceptual thought. Similarly, the body of the deity is also merely an appearance, free from conceptual thought. So, through what means is this obtained? It is obtained through meditating on it. It means it is obtained through meditating on the illusory body. The reasoning behind this is easy to understand, so it is not explained. Again, the question is asked: I also have some doubts, meaning there are also some uncertain things. What are they? Sleeping for a long time refers to the body and mind losing consciousness for a period exceeding countless moments. Dreaming of going to the realm of the Thirty-Three is just a dream, not a real appearance. The Thirty-Three refers to the heavenly palace on the summit of Mount Meru and the gently flowing ponds, etc., dreaming of going there. Other places refer to places that are not the Thirty-Three, such as other continents and
Chinese
梦见去了其他地方。体验五种欲望的快乐，就是体验色等快乐和痛苦，这是总结性的词语。又说“来到这个地方”，就是来到现在的这个地方。为什么梦境会得到善与不善的果报呢？就是问，做了好梦是善，做了坏梦是不善，为什么呢？其他容易理解。回答说：从无始以来，就将境视为实有，就是从心识最初生起的时候，就将境假立为我、实有、常有等等。为了消除那个疑惑。这是解释这部经的含义。其他容易理解。“梦境”到“听着”之间，是发誓要进行预言。蕴、界、处、根等，就是五蕴、十八界、十二处、五根这些，是加上了概念。在哪里加上概念呢？在两种识，即睡着和没睡着的这两种识中加上概念。因为变成了大空性，所以才睡着。这是在获得显现的状态中说的。“因风的力量会看到梦境”，就是说识乘着风去了那个地方，所以看到了梦境。“梦醒之后没有其他差别”，就是说梦醒之后和睡着没有差别。其他容易理解。如果问，那个内容在其他经典中有更详细的解释吗？回答说：在《业障全部清净经》等经典中说到。比丘，这是藏语的称呼。“你认为如何”，这是提问。“睡着时，在梦中普遍分别的时候”，就像醒来的时候一样。“体验欲望的行为吗”，就是问，体验对境、财物和妻子的欲望行为吗？回答说“体验”。再次提问：你不知道心的欲望行为吗？回答说：这不是身体的行为，因为与其他境相遇。因此，那是心的体验，欲望只是心。回答说“体验”。
English
Having dreamed of going to other places. Experiencing the pleasure of the five desires is experiencing happiness and suffering such as form, which is a summary word. Also, "having come to this place" means having come to this very place now. Why do dreams receive the results of good and bad? It is asking, why is it good to have a good dream and bad to have a bad dream? The rest is easy to understand. The answer is: From beginningless time, the realm has been regarded as real, that is, from the time the mind first arises, the realm is falsely established as self, real, permanent, and so on. In order to eliminate that doubt. This is an explanation of the meaning of this scripture. The rest is easy to understand. From "dream" to "listen" is a vow to make a prophecy. Aggregates, realms, sources, faculties, etc., are the five aggregates, the eighteen realms, the twelve sources, and the five faculties, which are added with concepts. Where are concepts added? Concepts are added in the two consciousnesses, that is, the consciousnesses of being asleep and not being asleep. Because it has become great emptiness, one falls asleep. This is said in the state of obtaining appearance. "Dreams are seen by the power of the wind" means that consciousness rides on the wind and goes to that place, so dreams are seen. "There is no other difference after waking up from a dream" means that there is no difference between waking up from a dream and being asleep. The rest is easy to understand. If asked, is that content explained in more detail in other scriptures? The answer is: It is said in scriptures such as the Sutra of Complete Purification of All Karmic Obscurations. Bhikshu, this is the Tibetan term. "What do you think," this is a question. "When you are asleep, when you are universally discriminating in a dream," it is like when you are awake. "Do you experience the behavior of desire," is asking, do you experience the behavior of desire for objects, wealth, and wives? The answer is "experience." Again, it is asked: Do you not know the behavior of the mind's desire? The answer is: This is not the behavior of the body, because it encounters other realms. Therefore, that is the experience of the mind, desire is only the mind. The answer is "experience."
Chinese
以理性的方式回答。问：梦中的心和未入睡的心有差别吗？这是在心中认为梦和未入睡的心没有差别的情况下提问的。回答说：心中领会了您的意思，一点也没有看到有什么差别，这是没有二的意思。又问：我不是说过一切法如梦吗？这是说我以前就这样说过的。回答：是这样的，这是以回忆的方式承认。如果问：所谓与梦相似，那又是什么呢？与梦相似就是与梦没有分别。如果问：没有分别又是什么呢？是没有二。对于没有二，没有二的分别，不是各自不同的，不是没有差别的。没有分别就是非常相同。所谓相同，是在概念上相同，还是在错觉的认识上相同呢？在错觉上是不相同的，因为是二元对立的，并且没有关联。如果问：在概念上如何相同呢？像这样，两者都是心的显现，并且是错觉。为了表明那本身也是这部论典的观点，所以提到了《密集金刚》等。世尊啊，这是敬语。所谓“像这样”，是接近地说。所谓“例如”，是举例。菩提心是秘密菩提心。如果问：那有什么作用呢？回答说：能生出一切如来的智慧，意思是说一切智慧都依赖于此而生。或者，菩提心是想要利益众生，即愿菩提心和行菩提心。所谓不住于身，不住于语，不住于心，是因为不是所住处，也不是能住处。如果问：那么住在其他界吗？不在三界中住，即不在欲界、色界和无色界中住。如果问：不住也有生吗？没有生，因为凡是没有增长的，就叫做那个。其他容易理解。如果问：那个教证是有密意的吗？不是的，因为《智慧金刚总集》这部大瑜伽续中说。
English
The answer was given in a rational way. The question, "Do you see a difference between the mind in a dream and the mind that has not fallen asleep?" was asked with the understanding that there is no difference between the mind in a dream and the mind that has not fallen asleep. The answer was, "Having understood your intention, I have not seen even a little difference," which means non-duality. Again, the question was asked, "Have I not said that all phenomena are like dreams?" This means that I have said so before. The answer, "It is so," is an acknowledgement through recollection. If asked, "What is meant by 'similar to a dream'?" Being similar to a dream is being inseparable from a dream. If asked, "What is meant by 'inseparable'?" It is non-duality. For non-duality, the distinction of non-duality is not separate, not undifferentiated. Inseparability is indeed utter oneness. Is the term 'oneness' oneness in conception or oneness in deluded cognition? It is not oneness in delusion, because it is dualistic and unrelated. If asked, "How is it oneness in conception?" Like this, both are appearances of the mind and are delusions. In order to show that that itself is also the view of this treatise, the Guhyasamaja (Secret Assembly) and so forth are mentioned. "O Blessed One," is a term of respect. "Like this" means speaking closely. "For example" means giving an example. Bodhicitta is secret bodhicitta. If asked, "What does it do?" The answer is, "It causes the wisdom of all the Tathagatas to arise," meaning that all wisdom arises in dependence on this. Alternatively, bodhicitta is the desire to benefit sentient beings, namely aspirational and engaging bodhicitta. The statement "it does not abide in the body, does not abide in speech, does not abide in mind" is because it is neither the place to abide nor the one who abides. If asked, "Then does it abide in another realm?" It does not abide in the three realms, that is, it does not abide in the desire realm, the form realm, and the formless realm. If asked, "Even though it does not abide, is there birth?" There is no birth, because whatever does not increase is called that. The rest is easy to understand. If asked, "Is that scripture intentional?" It is not, because it is said in the great yoga tantra called the Wisdom Vajra Samuccaya (Collected from All Wisdom Vajras).