English
It is okay to translate. If you don't know, think that all dharmas are the illusion of the mind. If you still don't know like that, think that it is not good, and then practice intensely. It's the same as that. If you practice extreme joy, then meditate as if focusing on the blue A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). With the yellow Nu (Tibetan: ནུ, Devanagari: नु, Romanized Sanskrit: nu, Literal Chinese meaning: Nu), practice the southern treasure, with the red Ta (Tibetan: ཏ, Devanagari: त, Romanized Sanskrit: ta, Literal Chinese meaning: Ta), practice the Pure Land of Bliss, with the green Ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: Ra), practice the Pure Land of Accomplished Action. The method of practice is no different, it is enough to do it more than the daytime contemplation. Practice! One session. Third, abandoning fear: If in a dream there appears fire, great water, a steep cliff, a whirlwind, a flesh-eating Rakshasa, a dog, and enemies, etc., and therefore you are afraid and it becomes an obstacle to practice, then first in the mind of the dream, think that you are carried away by the flood, and then burn it. Also, meditate on the letters in your throat, and if it is the illusion of the Buddhas and Bodhisattvas, then think what is there to fear. If that does not eliminate it, then when you are not sleeping, imagine your body being burned by the fire of Tummo, meditate on it as water, meditate on it as wind inhaling into the body, so that the external whirlwind will subside, transform the consciousness into Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), and then throw it into the dhūti (Sanskrit, a type of yoga posture) and the sky, by meditating in this way, fear will be eliminated. At the end, regarding waking up, confusion, and forgetting, from the beginning, think that you will not wake up, you will not be confused, you will not forget, and doing that repeatedly is enough. Fourth, strengthening the power and combining the dream with that Combining with that: No matter what you do, you cannot grasp it, then first accumulate merit, abandon attachment to the world, pray intensely to the Guru, see all the appearances of the day as real dreams. If you cannot grasp it with that, it is impossible. Practice and it is the same as that, combining Tummo and the illusory body deity, it is very important to strive for that. If you grasp that, then that itself is: Even if you teach the Dharma in a dream, there is no self and others and language, it is just an appearance in delusion, so bring the non-reality Mahamudra union to the illusory body of the day, or look and meditate. This is also the preliminary practice of luminosity. Now let's talk about some digressions: Meditating on dreams, it is said that it is the preliminary practice of the Bardo. The nature of dreams is that one mind arises from the basis of Alaya, and together with the life force, various appearances appear in the body, and knowledge arises from the body.
Chinese
那里不会再出去，也不会到真实的境地中来。 幻身也应看作与此相同。那么，显现境地的因是什么呢？就是各种业的习气存在于阿赖耶识中的影像，对此执着而进行分别。这样，心中作意莲花时，就会显现蓝色和叶子等，并认为“这是莲花”。这与除了识之外没有其他可指认的事物是相同的。因此，现在也是由于习气增长，在六聚中各自显现，但实际上与梦境相同。中阴与此没有差别，但应在那个时候讲述。因此，一切法都与梦境相同。了解世俗谛后，通过反复修习，即使在中阴和现在也能成就神通等，所以不要因为能在梦中变幻而骄傲。从《波罗蜜多》中说：“如果白天修习般若波罗蜜多而增长，那么在梦中修习也会增长。”一切法都如梦境一般，不可执持，不可言说。一切都从因和业中产生。烦恼的因和业都存在于不如理作意之中。不如理作意是安住在心的清净之上。清净不住于任何事物。为了证悟这一点，诸佛显示一切法都如梦如幻。如此证悟并掌握自在，睡眠和梦境的贪执，以及平凡的错乱都会止息。因此，殊胜的修行者们，无执地修习梦境和幻化，愿你们显现双运。梦境的教授完毕。 光明的要点是：身要与梦境相合，时间是睡眠和白天两种。地点在心间法轮中。所缘是未证得的证得，已证得的稳固，以及提升。第一点是：已经掌握拙火、幻身和梦境的人，在寂静的地方向喇嘛祈祷，向空行母献朵玛，要证得光明。放下“要证得光明”的意愿。观想自己心间四瓣莲花的中央是蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），前面是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），右边是努（藏文：ནུ，梵文天城体：नु，梵文罗马拟音：nu，汉语字面意思：努），后面是达（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达），左边是Ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra）。像这样，一切显现都是心的
English
There is no going out again, nor coming into a true realm. The illusory body should also be regarded as the same. So, what is the cause of the appearance of the realm? It is the image of the various karmic imprints residing in the alaya-vijnana, which are closely conceptualized with attachment. Thus, when one mentally creates a lotus, blue color and leaves, etc., appear, and one thinks, "This is a lotus." This is the same as not being able to point to anything other than consciousness. Therefore, even now, due to the increase of karmic imprints, they appear in their own places in the six aggregates, but in reality, they are like dreams. The bardo is no different from this, but it should be discussed at that time. Therefore, since all phenomena are like dreams, by understanding conventional truth in this way and practicing repeatedly, one can accomplish siddhis, etc., even in the bardo and now. So, do not be arrogant just because you can transform in dreams. From the Paramita, it is said, "If the Prajnaparamita is cultivated during the day and increases, then cultivating it in dreams will also increase." All dharmas are like dreams, Unseizable and unutterable. They arise entirely from causes and actions. All afflictions, causes, and actions Reside in improper attention. Improper attention Is firmly based on the purity of mind. Purity does not reside in anything. To realize this, the Victorious Ones Show all dharmas as dreamlike and illusory. Thus realizing and mastering, Attachment to sleep and dreams, And ordinary confusion, arise from exhaustion. Therefore, noble individuals, Unattached, practice dreams and illusion. May you manifest union! The instructions on dreams are complete. The key point of clear light is: the body posture is in accordance with the dream. The time is both sleep and daytime. The place is in the wheel of dharma in the heart. The object of focus is to attain what has not been attained, to stabilize what has been attained, and to enhance it. The first point is: a person who has mastered tummo, illusory body, and dreams, in a secluded place, should pray to the lama, offer torma to the dakinis, and attain clear light. Abandon the desire to "attain clear light." Visualize a blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) in the center of a four-petaled lotus in your heart, A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) in front, Nu (Tibetan: ནུ, Sanskrit Devanagari: नु, Sanskrit Romanization: nu, Chinese literal meaning: Nu) on the right, Ta (Tibetan: ཏ, Sanskrit Devanagari: त, Sanskrit Romanization: ta, Chinese literal meaning: Ta) in the back, and Ra (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Chinese literal meaning: Ra) on the left. In this way, all appearances are the nature of mind.