English
With firm intention and faith, the bodhisattvas who are skilled in means accumulate the collections of many eons in a single moment of thought, summarizing the essential points of accumulation, purification, and increase, performing the seven branches such as prostration. In order not to waste the expected result, pray with faith in the Buddhas and make aspirations for the desired things. After that, with unwavering faith, prostrate to those Buddhas, the Bhagavat, as numerous as the dust of the fields with your body, and offer all kinds of offerings. Until you attain the unsurpassed Bodhi, with the single-minded intention that I and all sentient beings take refuge, recite the names of the Lama, the Teacher, the Bhagavat, etc., as much as possible. Finally, in order to stimulate the mindstream of the Tathagata, by reciting the dharani, light rays emanate from the body of the Tathagata, pervading the expanse of space, dissolving into me and all sentient beings, eliminating all obscurations and suffering, and bringing happiness. Faith, dharani, samadhi, fearlessness, wisdom, prajna, and other qualities of the Mahayana path arise properly in the mindstream, thereby firmly standing on the ground of non-retrogression, and ultimately becoming fortunate ones to attain the unsurpassed great Bodhi. After thinking like this, recite the dharani as much as possible. Among them, the eleventh chapter of the Dharma category of the "Heap of Jewels Sutra," the "Activity of Universally Emitting Light." Now, with the inconceivable cause and condition of virtuous deeds, completely eliminate ignorance and accomplish various lights. Thus, by the power of non-action, showing countless colors of light, fulfill the hopes of the devotees as they are. A single ray of light starts from two colors and emits countless rays of light, there are various kinds of light. Light appears like pure clouds, pure eyes and pure ears, etc., up to the pure mind, similarly, pure form etc. up to Dharma, pure earth etc. up to space, pure aggregates etc., pure truth etc., pure fearlessness etc., and those with names such as white and yellow, excellent qualities, and
Chinese
龙的光芒，象的光芒，狮子增，龙供养增等，龙调伏和，夜叉聚集等，金刚力，空性等，完全清净往昔的善根各自生起，名为光芒法性，能摇动亿万佛土，名为调伏魔，能使魔恐惧，名为光芒福德幢，执持其名能避开损害，名为具力幢，持其名能避开敌人，名为极寂幢，持其名能避开贪欲等，仅仅持任何一个名号，就能避开邪行和破戒等一切过失，仅仅执持任何一个光芒，也能圆满戒律和禅定等，并且能使愚痴等烦恼灭除，同样能获得安乐，没有痛苦，超越一切戏论，了知三时等功德生起，光芒无忧等每一个都有八十俱胝眷属，像这样等等，如来具有各种不同的光芒名相，多于佛土微尘数，能使众生完全成熟，并且能使各自 желаний 的愿望完全圆满，如是宣说。菩萨藏中也说：诸佛光明无有边，光网光芒不可量，刹土如海无有边，一切方所皆充满。此外，如来华严经和宝箧经的善财童子品等中所说的意义也应当忆念。此时，对于以上所说的止观瑜伽，也应如何如理地修习，从而仅仅成办随顺止观即可。结束时，供养曼扎，赞颂祈祷，回向善根，并如理地发愿。此处不需要迎请和收摄等，因为佛陀的身相安住于所缘境中，如同虚空般，在平等性的身相中，没有来去生灭，无论何时何地都常在。
English
The radiance of the dragon, the radiance of the elephant, the increasing of the lion, the increasing of the dragon offerings, and so on; the taming of the dragon, the gathering of yakshas, and so on; the power of the vajra, emptiness, and so on; the complete purification, the separate generation of past virtues, and the one called 'Radiance of Dharmata,' which shakes hundreds of millions of Buddha-fields; the one called 'Taming the Mara,' which frightens the maras; the one called 'Radiance of the Banner of Merit,' whose name, when held, averts harm; the one called 'Banner of Power,' whose name, when held, averts enemies; the one called 'Banner of Supreme Peace,' whose name, when held, averts desire, and so on. By merely holding any one of these names, all faults such as wrong conduct and moral failings are averted; and by merely holding any one of these radiances, morality and samadhi, and so on, are perfected, and afflictions such as delusion are eliminated. Likewise, happiness is attained, suffering is absent, all elaboration is transcended, and qualities such as knowing the three times arise. Each of the radiances, such as the 'Radiance of No Sorrow,' has eighty kotis of attendants. Thus, the Tathagata possesses various different kinds of radiance, whose names are more numerous than the dust particles in Buddha-fields, and which completely ripen sentient beings and completely fulfill their respective desires, as it is said. Also, in the Bodhisattva Pitaka, it says: 'The Buddhas' light is boundless, the net of light is inconceivable, the realms are like an endless ocean, and they pervade all directions.' Furthermore, the meanings spoken of in the Gandavyuha Sutra and the Auspicious Virtue Chapter of the Jewel Basket Sutra, and so on, should also be remembered. At this time, one should also practice the yoga of shamatha and vipashyana, as described above, in whatever way is appropriate, so as to accomplish only that which is in accordance with shamatha and vipashyana. At the time of ending the session, offer a mandala, praise and pray, dedicate the merit, and make aspirations in whatever way is appropriate. Here, there is no need for invitation and reabsorption, because the Buddha's form abides in the object of focus, and in the body of equality, like space, there is no coming and going, no birth and death, and it is always present in any place or time.
Chinese
因此，应当忆念。在座间休息时，可以读诵各种经典，或者尽力进行顶礼、供养、绕塔等善行。即使不能做到这些，也应当尽力忆念佛陀。并且，要反复思念无常、痛苦、空性、无我的观念，以及涅槃寂静的观念。在睡觉时，在未入睡之前，都要行持善法。在入睡时，要专注于佛身的光明照耀，修持光明想。在名为《义理决择》的法类中说：‘诸比丘，什么禅定是经常修习、广修，能获得智慧之见的呢？诸比丘，在此，比丘要很好地把握光明想’等等。‘诸比丘，例如在夏季的最后一个月，天空没有云彩，在晴朗无云的日子里，太阳的形象显现得非常清净、洁白、明亮，没有黑暗。诸比丘，同样，比丘要很好地把握光明想，很好地作意，很好地接触，很好地领悟，安住于白天的意念中，心中观想那光明。白天怎么样，夜晚也一样；夜晚怎么样，白天也一样；先前怎么样，后来也一样；后来怎么样，先前也一样；下面怎么样，上面也一样；上面怎么样，下面也一样。像这样，以无有分别、周遍的心，安住于白天的意念中，心中观想那光明。这就是禅定，经常修习，修习并广修，就能获得智慧之见。’如是宣说。因此，应当如忆念能仁仪轨一般，时时勤奋修持，并且以坚定的意愿，将一切善根回向于无上圆满菩提。如此勤奋，以世俗如幻和胜义离戏之理而入定，证得止观双运的成就者们……
English
Therefore, one should remember. During breaks between sessions, one can read various sutras, or strive to perform virtuous deeds such as prostrations, offerings, circumambulations, etc., to the best of one's ability. Even if one cannot do these, one should still try to remember the Buddha as much as possible. Furthermore, one should repeatedly contemplate the concepts of impermanence, suffering, emptiness, selflessness, and the peace of nirvana. When going to sleep, one should engage in virtuous practices until one falls asleep. When falling asleep, one should focus on being pervaded by the light of the Buddha's body and cultivate the perception of light. In the Dharma category called 'Discernment of Meaning,' it says: 'Monks, what kind of samadhi, when cultivated and practiced extensively, leads to the attainment of wisdom and vision? Monks, in this case, a monk should thoroughly grasp the perception of light,' and so on. 'Monks, it is like this: for example, in the last month of summer, the sky is without clouds, and on a clear, cloudless day, the image of the sun appears perfectly pure, white, bright, and without darkness. Monks, similarly, a monk should thoroughly grasp the perception of light, contemplate it well, touch it well, understand it well, and abide in the thought of daytime. He should meditate on that light in his mind. Just as it is during the day, so it is at night; just as it is at night, so it is during the day; just as it was before, so it is later; just as it is later, so it was before; just as it is below, so it is above; just as it is above, so it is below. In this way, with a mind that is undivided and all-encompassing, he abides in the thought of daytime and meditates on that light in his mind. This is samadhi, constantly cultivated, practiced, and extensively developed, which leads to the attainment of wisdom and vision.' As it is said. Therefore, one should diligently practice as much as possible, at all times, according to the ritual of remembering the Able One, and with a firm intention, dedicate all roots of virtue towards unsurpassed, perfect enlightenment. By striving in this way, those who have attained the union of shamatha and vipashyana through equanimity in the manner of conventional illusion and ultimate freedom from elaboration...
Chinese
能获得现见空性，听闻佛法等殊胜的道的功德，仅仅是随顺加入的人，也会出现各种加持和成就。在梦中也会出现见到如来等好的征兆。此外，关于梦的好坏征兆，在名为《圣者第四品成就经》的经中，妙吉祥童子对天子具吉祥者所说如下：四种与业障之因相应的梦是：在充满灰尘的井中见到月轮；在浑浊的湖泊水池井底见到月轮；虚空中被大片云彩遮蔽，并在其中见到月轮；见到虚空中因风尘弥漫而模糊，并在其中见到月轮。又是四种与业的障碍之因相应的梦是：从巨大的悬崖上坠落；进入高低不平的道路；进入狭窄的道路；见到迷失方向和许多恐惧。四种与烦恼障之因相应的梦是：被剧毒所扰；听到大多数凶猛野兽的声音；住在自己的粪便中；见到自己的身体和衣服是肮脏的。四种与获得陀罗尼之因相应的梦是：见到充满各种珍宝的巨大宝藏；见到完全盛开着莲花的池塘；见到自己找到一件白色的衣服；见到一位天神在自己的头顶撑着伞。四种与获得三摩地之因相应的梦是：见到一位装饰华丽的美丽女子供养鲜花；见到天空中一群洁白的鹅发出声音并飞翔；见到如来以充满光芒的手放在自己的头顶；见到如来坐在莲花上并进行禅定。四种与见到如来之因相应的梦是：见到月轮出现；见到日轮出现；见到莲花盛开；见到梵天自在具有极其寂静的行为。
English
One obtains excellent qualities of the path, such as seeing reality and hearing the Dharma. Even those who merely join in accordance will experience various blessings and attainments. In dreams, good omens such as seeing the Tathagata will also occur. Furthermore, regarding good and bad omens in dreams, in the sutra called "The Accomplishment of the Fourth Noble One," Manjushri, as a youth, spoke to the son of the gods, Endowed with Auspicious Glory, as follows: The four dreams corresponding to the cause of obscurations are: seeing the orb of the moon in a dusty well; seeing the orb of the moon at the bottom of a muddy lake or pond; the sky being covered by large clouds and seeing the orb of the moon in them; and seeing the sky obscured by wind and dust, and seeing the orb of the moon in it. Again, the four dreams corresponding to the cause of karmic obscurations are: falling from a great cliff; entering a road with high and low places; entering a narrow road; and seeing disorientation and many fears. The four dreams corresponding to the cause of afflictive obscurations are: being disturbed by violent poison; hearing the sound of most ferocious beasts; dwelling in one's own excrement; and seeing one's own body and clothes as dirty. The four dreams corresponding to the cause of obtaining dharani are: seeing a great treasure filled with various jewels; seeing a pond completely filled with blooming lotus flowers; seeing oneself finding a piece of white clothing; and seeing a deity holding an umbrella over the crown of one's head. The four dreams corresponding to the cause of obtaining samadhi are: seeing a beautiful girl adorned with fine ornaments offering scattered flowers; seeing a flock of white geese in the sky making sounds and flying; seeing the Tathagata placing his hand adorned with many lights on one's head; and seeing the Tathagata sitting on a lotus flower and meditating. The four dreams corresponding to the cause of seeing the Tathagata are: seeing the orb of the moon rise; seeing the orb of the sun rise; seeing a lotus flower bloom; and seeing Brahma, the powerful one, with extremely peaceful conduct.