English
The realm of space, arising from that, rising from the fabrication of mind, the wind of air with the characteristic of the moving fabrication of dreams. When awakened from these, the sensations and so on, the knowledge holding the characteristics of the three elements of earth, water, and fire, each is the nature of its own wind. On the third line of the upper half of page eleven, the twelve examples of illusion are: derived from the Six Dharmas of Liberation through the Upper Gate of the venerable Smiling Vajra. Illusion arising from causes and conditions. 1. Mirage accompanied by movement. 2. The city of gandharvas appearing without place or enjoyment. 3. Rainbow appearing but without self-nature. 4. The image in a mirror, clear but without conceptualization. 5. Water moon pervading all. 6. Echo appearing as other, though it is oneself. 7. Dream accompanied by mind. 8. Lightning, impermanent and swift. 9. Ocular floaters appearing even though non-existent. 10. Cloud appearing as many, though one. 11. Emanation appearing in various forms. 12. On the fourth and fifth lines of that page, during the time of divination and accomplishment, in a dark room, in the guide for sky-goers, it is written: Since there is no door for the arising of appearances, in the small room of meditation, bind the vital points of the body with the dharma of meditation, and by remaining single-pointedly without blinking the eyes, the illusory image of the deity will appear, like casting lots for divination. Similarly, the practice of watching the unchanging in the cloudless sky, and by training in the rays of moonlight, sunlight, lamplight, jewels, etc., the illusory form appears, although it appears but is not established as true, thereby gaining certainty. Therefore, the method of gaining accomplishment is called the accomplishment of darkness, appearance, and rays. From the Six Dharmas of the Upper Gate of Jetsun Mila, the introduction to the rays of the sun and moon is: The house should be without a roof, or four windows should be built in the four directions and cleaned. In the morning, look to the east; at noon, to the south; in the evening, to the west. The light star of the east is directly facing the sword; the south, the mirror; the west, the madder juice; the north, the scriptures. Whatever appears from this will appear as unreal. It is the interdependent arising of appearances going into confusion. Hang a thangka of the deity Vajrasattva behind you, meditate on the guru-deity and pray, focus awareness on the deity's form appearing from the water and mirror, recognize that interdependence is the nature of illusion, and then at the end of the session, the deity's form
Chinese
将一切收摄于自身。自身与一切显现皆为幻化。幻化即是梦，故为空性。因是空性，故无生。因无生，故离戏。因离戏，故确信是法身，并彻底断定。于此状态中，保持清明澄澈，尽力安住。༈。第十二页正面第一行中说：“梦境时，喉咙处有各种四瓣莲花。”然而，米拉日巴尊者的上门六法和觉囊派多罗那他的梦境解释《三合论》中，莲花花瓣都是红色的。红色易于修习，所以这样更好。那时，在观想的词句中念诵：“喉咙处红色四瓣莲花中央。”在热琼耳传中，四瓣莲花，东方为蓝色ལཾ་（藏文，梵文天城体lam，梵文罗马拟音lam，种子字），南方为黄色མཾ་（藏文，梵文天城体mam，梵文罗马拟音mam，种子字），西方为红色པཾ་（藏文，梵文天城体pam，梵文罗马拟音pam，种子字），北方为绿色ཏཾ་（藏文，梵文天城体tam，梵文罗马拟音tam，种子字），也这样观修。通常和自宗而言，观修阿努瑜伽，即是四空性或四智慧的体性，是四部族母的种子字。将这些字观想清楚后，念诵阿努瑜伽嗡，也出自六法的大引导书中。此时，如果是梦，是否一定就是错觉习气呢？不一定。因为无错觉的梦境是菩萨从初地到十地之间一百零八种特殊征兆，是薄伽梵对金刚藏菩萨所说的。梦境是由风、胆、涎的增盛所生。菩萨从初地以上，据说没有脱离烦恼的有漏蕴，所以认为十地菩萨不会有梦境，这样想对吗？因为无漏业所生的蕴、界、处执持，所以与蕴相关的状态，四种显现成立，因此有无漏的梦境，因为执持了无漏的界。脱离梦境，就是圆满正等觉佛陀，因为有漏的四种状态转为无漏四身的体性。这些也是题外话。甚深瑜伽中的梦，或梦的真如，是以见解确定，以修习体验，即第十三页背面第四行所说，诸法原本就是梦幻等。对此，那若巴尊者说：
English
Gather everything into yourself. Yourself and all appearances are illusion. Illusion is dream, therefore it is emptiness. Because it is emptiness, it is unborn. Because it is unborn, it is free from elaboration. Because it is free from elaboration, firmly believe it is the Dharmakaya, and settle into that state, clear and bright, as much as possible. ༈. On the first line of the recto of page twelve, it says, "During dreams, there are various four-petaled lotuses at the throat." However, in the Six Dharmas of Naropa of Milarepa and in Juchen Losal Tenkyong's dream commentary, the Sumden, the lotus petals are all red. Red is easier to meditate on, so that is better. At that time, in the words of visualization, recite, "In the center of the red four-petaled lotus at the throat." In the Rechung Nyengyu, for the four petals, it is said that in the east, one should meditate on blue ལཾ་ (Tibetan, Devanagari lam, Romanized Sanskrit lam, seed syllable); in the south, yellow མཾ་ (Tibetan, Devanagari mam, Romanized Sanskrit mam, seed syllable); in the west, red པཾ་ (Tibetan, Devanagari pam, Romanized Sanskrit pam, seed syllable); and in the north, green ཏཾ་ (Tibetan, Devanagari tam, Romanized Sanskrit tam, seed syllable). Generally and according to our own tradition, meditating on Anuyoga is the essence of the four emptinesses or four wisdoms, which are the seed syllables of the four consorts of the families. After visualizing these letters clearly, reciting Anuyoga Om also comes from the great guidebooks of the Six Dharmas. At this time, if it is a dream, does it necessarily mean it is a delusion or habitual tendency? Not necessarily. Because non-delusive dreams are the one hundred and eight special signs of Bodhisattvas from the first to the tenth bhumis, which the Bhagavan spoke to the Bodhisattva Vajragarbha. Dreams arise from the increase of wind, bile, and phlegm. Since it is said that Bodhisattvas from the first bhumi onwards do not have contaminated aggregates that are free from afflictions, is it reasonable to think that tenth bhumi Bodhisattvas do not have dreams? Because the aggregates, elements, and sense bases are produced by uncontaminated karma, the four appearances associated with those aggregates are established, therefore there are uncontaminated dreams, because they hold the uncontaminated elements. Being free from dreams is being a perfectly enlightened Buddha, because the four contaminated states are transformed into the essence of the four uncontaminated kayas. These are also digressions. The dream in profound yoga, or the suchness of dreams, is determined by view and experienced through meditation, as it says on the fourth line on the back of page thirteen, all phenomena are originally like dreams and illusions. Regarding this, Lord Naropa said:
Chinese
夢境之境的顯現，若男子夢見，則視為男鬼，若女子夢見，則視為女鬼，若夢見旁生，則視為龍。若夢見喜悅，則心境高昂，若夢見惡事，則心不悅。若不識鬼即自心之根源，則障礙將無有窮盡。對於外內之法，需聞思，修行乃捨棄二邊。是否已斷除是非之增益？如是說。於如夢般的錯覺之時，要點是 喉間具（藏文：ༀ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡）字種子。夢境認識，了知如幻。夢境時之覺知，需與中陰之覺知相合。具圓滿受用身之體性。夢境中陰相合之要點，名亦稱中陰相合。夢境是否已熟練，譯師？如是說。༈ 第十三頁外側第六行之禪定木，即名為奧喀者，需配合自身製作。巴玉等地有從背後繫縛之扁平禪定木，然此處非是。其第七行，於蓮花與日輪之上，觀想藍色（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字。其中之蓮花，需觀想為藍色八瓣蓮花。第十四頁初一，第二行，日月羅睺之氣攝於心間，意為月亮為單數，太陽為雙數，羅睺為中脈，以觀想之力，氣融入中脈，於現增得三者之末，證得光明。༈ 睡眠昏厥 之昏沉，乃障礙見光明者，此乃當淨除者。未成障礙見光明之薄弱與濃厚之睡眠，非當淨除或捨棄者。如喜金剛云：睡眠不應捨棄，諸根亦不應禁制。此乃其意。彼亦對於不具瑜伽者而言，首先，三現相融入空性之近得，以愚癡錯亂之自性而有濃厚之睡眠，且由此，以遍計之座騎之氣擾動為緣，而生起微細錯亂夢境之顯現。༈ 修道之瑜伽士入睡至未生起夢境之間，未如濃厚黑暗般之睡眠，而是遠離執著，極為清淨，明亮如晴空般，不可言說之樂空耶
English
The appearance of the dream realm: if a man dreams, it is considered a male demon; if a woman dreams, it is considered a female demon; if a sentient being dreams, it is considered a Naga. If one dreams of joy, the mind is uplifted; if one dreams of evil, the mind is displeased. If one does not know the root of the demon, which is one's own mind, then obstacles will be endless. For outer and inner Dharma, one needs to hear and think; meditation is abandoning the two extremes. Have you cut off the additions of right and wrong? Thus it is said. At the time of dreamlike illusion, the key is: With the seed syllable (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om) at the throat. Recognize dreams as illusions. The awareness during dreams needs to be combined with the awareness of the bardo. Possessing the nature of the Sambhogakaya. The key to combining dream and bardo, the name is also called combining bardo. Are you proficient in dreams, translator? Thus it is said. ༈ On the outer side of page thirteen, the sixth line, the meditation stick, known as Ogkhar, needs to be made according to one's own body. In Pal Yul and other places, there are flat meditation sticks that can be tied from the back, but this is not the case here. In the seventh line, visualize a blue (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) on top of the lotus and sun. The lotus should be visualized as a blue eight-petaled lotus. On page fourteen, first half, second line, the wind of the moon, sun, and Rahu is absorbed into the heart, meaning the moon is odd, the sun is even, and Rahu is the central channel. By the power of visualization, the wind dissolves into the central channel, and at the end of appearance, increase, and attainment, one attains clear light. ༈ The stupor of sleep That hinders seeing the clear light is what should be purified. Sleep that is thin or thick and does not obscure the seeing of clear light is not what should be purified or abandoned. As Hevajra says: Sleep should not be abandoned, nor should the senses be restrained. This is the meaning. Also, for a person who does not have yoga, first, the near attainment of the three appearances dissolving into emptiness, with the nature of ignorance and confusion, there is thick sleep. And from that, the appearance of subtle confused dreams arises due to the wind of conceptualization stirring as a condition. ༈ When a yogi who practices the path falls asleep until dreams arise, the sleep is not like thick darkness, but is free from grasping, extremely pure, clear like a clear sky, inexpressible bliss and emptiness.