Chinese
。菩萨自性的顺同之梦有四种，即：梦见娑罗大树，树上满是枝叶、花朵、果实等各种各样的东西；梦见装满黄金的食器；梦见天空布满伞盖、胜幢、幡旗；梦见转轮大王。这是四种。降伏魔障的顺同之梦有四种，即：梦见大力士压制所有大力士，手持幡旗行走；梦见大英雄战胜敌人凯旋而归；梦见国王接受灌顶；梦见自己安坐于菩提树下，降伏魔障。这是四种。不退转之相的顺同之梦有四种，即：梦见头戴白色头巾；梦见自己进行无常的供养；梦见自己安坐于大法座上；梦见如来安坐于菩提树下，宣讲佛法。这是四种。获得菩提果的顺同之梦有四种，即：梦见宝瓶；梦见鸟雀绕飞；梦见无论走到哪里，所有的树木都起身鞠躬致敬；梦见如同黄金般光芒万丈的景象。如上所说，通过了解梦境的好坏征兆，采取措施消除不利因素，修积功德。在《法王经》中说，忏悔清净的征兆是：梦见佛陀显现，用自己的头发为自己涂抹，并放出光芒；梦见鲜花等等。其他经典中也说，梦见莲花，表示愿望将会实现。在《解脱经》中说，消除罪业的梦兆是：想要渡过大河，从桥上走过；别人为自己沐浴；身体被雨淋湿，这些都是清净的征兆。进入众多僧侣的行列中安坐；自己进入佛塔或寺庙，看到佛菩萨的塑像，这些都是追随佛陀和佛法的象征。梦见自己找到并吃掉水果，预示着今生将会获得功德的果实。据说，做一个这样的梦，就能消除一个无间罪，乃至五个无间罪。
English
. The four dreams that accord with the nature of a Bodhisattva are: seeing a great Sala tree filled with various leaves, flowers, and fruits; seeing a vessel filled with gold; seeing the sky filled with umbrellas, victory banners, and flags; and seeing a great Chakravartin king. These are the four. The four dreams that accord with subduing demons are: seeing a great giant suppressing all giants and carrying a flag; seeing a great hero triumphing in battle and returning; seeing a king being enthroned; and seeing oneself sitting at the Bodhi tree and subduing demons. These are the four. The four dreams that accord with the signs of non-retrogression are: having one's head bound with a white turban; performing impermanent offerings; sitting on a great Dharma seat; and seeing the Tathagata sitting at the Bodhi tree and teaching the Dharma. These are the four. The four dreams that accord with attaining the Bodhi essence are: seeing a vase; seeing birds circling around; seeing all the trees rising, bowing, and paying homage wherever one goes; and seeing a great vision like the color of gold. As it is said, by understanding the good and bad omens of dreams, one should take measures to eliminate unfavorable factors and cultivate merit. In the 'Queen of Dharma' it says, the signs of purification of regret are: seeing the Buddha appear, anointing one's own hair, and emitting light; seeing flowers, etc. Other sutras also say that seeing a lotus flower in a dream indicates that wishes will be fulfilled. In the 'Liberation Sutra' it says, the dream signs of purifying sins are: wanting to cross a great river and going over a bridge; being bathed by others; having rain fall on the body, all of these are signs of purification. Entering and sitting in the ranks of many monks; entering a stupa or temple and seeing the statues of Buddhas and Bodhisattvas, these are symbols of following the Buddha and the Dharma. If one dreams of finding and eating fruit, it indicates that one will attain the fruit of merit in this life. It is said that dreaming such a dream can purify one of the five inexpiable sins.
Chinese
据说，犯下五种无间罪也能得以清净。此外，还应如《宝积经》的梦品等中所说的那样去理解。当临终时，经中所说的十一种认识等菩萨们的各种临终修持，其要点都包含在圣者月官所说的《入定智慧》中。因此，菩萨在临终时应修持《入定智慧》。当心中想到“我将要死了”的时候，应观想上师释迦牟尼佛在自己头顶，并生起强烈的信心。然后，这样思维：不仅我一个人，一切众生都无法超越死亡的规律。在这个轮回中，我和其他众生经历了无数次的生生死死，但除了体验死亡的痛苦之外，没有其他有意义的事情。现在，我要让这次死亡变得有意义。这样想着，像这样，所有由内外组成的有为法，无论是过去、现在还是未来，没有一刹那不是生灭的。有为法中，有短暂的，如水泡和闪电等迅速消失；也有长久的，如世界一般。但无论长短，所有的有为法最终都会消逝。整个器情世界都会毁灭。甚至如来也示现涅槃，更何况像我这样的人呢？因此，如来说：“一切有为法皆是无常。”然而，由于不了解有为法的这种本质，众生不喜欢分离和死亡，却喜欢聚合和出生，因此沉溺于轮回，一次又一次地轮回。但我现在要将这次临头的死亡视为善知识，从内心深处认识到一切有为法都是无常的。要下定决心！像这样在临终时认真思考，愿我在直至菩提果之间的所有生世中，都能看到一切有为法都是无常的，从而不再执着于有为法的境界。愿我能这样转变，上师
English
It is said that even the five inexpiable sins can be purified. Furthermore, it should be understood as in the chapter on dreams in the Ratnakuta Sutra and so forth. At the time of death, the various practices of bodhisattvas at the time of death, such as the eleven perceptions mentioned in the sutras, are all included in what is said in the Noble One's 'Entering into Wisdom,' which is the essence of the matter. Therefore, when a bodhisattva is about to die, he should meditate on 'Entering into Wisdom.' When one thinks, 'I am going to die,' one should visualize the lama, the Lord of Sages, on the crown of one's head and generate strong faith. Then, one should think like this: Not only I alone, but all sentient beings are not exempt from the nature of death. In this samsara, I and others have experienced countless births and deaths again and again, but there is no other meaningful thing than experiencing the suffering of death. Now, I will make this death meaningful. Thinking like this, like this, all compounded phenomena, comprised of outer and inner, all that arises in the past, present, and future, there is not a single moment that is not impermanent, that is not of the nature of arising and ceasing. Among compounded phenomena, there are those that cease quickly, like bubbles and lightning, and there are those that cease after a long time, like the world. But whether long or short, there is nothing among all compounded phenomena that will not eventually cease. The entire world of vessel and essence will be destroyed. Even the Tathagata showed the manner of passing into nirvana, so what need is there to mention someone like me? Therefore, the Tathagata said, 'All compounded phenomena are impermanent.' However, because they do not understand this nature of compounded phenomena, sentient beings do not like separation and death, but like assembly and birth, and therefore they are attached to samsara and revolve again and again. But now, I will take this death that has come upon me as a virtuous friend and know from the bottom of my heart that all compounded phenomena are impermanent. I must make a firm decision! Just as I think intently at the time of death, may I, in all lifetimes until the attainment of enlightenment, see all compounded phenomena as impermanent and not be attached to the realm of compounded phenomena. May I transform in that way, Lama.
Chinese
思维祈请释迦牟尼佛和诸佛菩萨加持。然后如《圣逝世智慧大乘经》所说：诸法自性清净故，修习无事物之觉受。具足菩提心故，修习大悲之觉受。自性不可得光明故，修习不执着任何事物。心是智慧生起之因，勿于他处寻觅佛。如是所说，首先以自身死亡为例，直至虚空边际。如是，于有为法无常执为常，于轮回痛苦执为乐，于轮回中死亡、转生，无尽体验种种痛苦之有情众生为对境，生起大悲心。为使彼等一切众生从生老病死之痛苦中解脱，安置于无上圆满菩提，愿我成为三界怙主佛陀薄伽梵，救度一切众生脱离一切痛苦。如是修习具足菩提心之慈悲觉受。同样，以死亡为例，一切诸法若加以观察，虽是寂静之自性，然以自之分别念妄加执着之故，而有苦乐与利害。然真实而言，无有死亡与痛苦。应断定并思维一切诸法皆无事物。同样，死亡等一切诸法，虽无任何自性成立，然于任何显现皆无阻碍，如幻化之显现。若加以观察，则于有无之边皆不可说。以自性不可得且光明之故，不住于事物与不可得之任何一者，自心本初光明，于当下直接之觉性中，轮涅一切诸法皆成平等性故，导师释迦牟尼佛之心与自心，亦于心性自生之智慧中无有差别而作决断。不离于此，于此生起定解与坚定之信，即是证悟自心之真实性，除此以外，无有佛陀。
English
Thinking that the Buddhas and Bodhisattvas, including the Sage, will bless me. Then, as it is said in the Mahayana Sutra called "Arya Passing Away Wisdom": "Since all phenomena are pure in nature, meditate on the perception of no thing. Since you are fully endowed with the mind of enlightenment, meditate on the perception of great compassion. Since the nature is unobservable and luminous, meditate on not being attached to anything. The mind is the cause of the arising of wisdom, do not seek the Buddha elsewhere." As it is said, first, taking one's own death as an example, to the extent of the sky, like this, clinging to permanence in impermanent conditioned things and clinging to happiness in the suffering of samsara, aiming at all sentient beings who die and transmigrate in samsara and endlessly experience various sufferings, one should generate the mind of great compassion. In order to liberate all those beings from the suffering of birth, old age, sickness, and death and to establish them in the unsurpassed perfect enlightenment, may I become the Buddha, the Bhagavan, the protector of the three realms, and liberate all sentient beings from all suffering. Thus, one should meditate on the perception of compassion endowed with the mind of enlightenment. Similarly, all phenomena, exemplified by this death, although they are of a solitary nature when examined, happiness and suffering and benefit and harm arise only due to being labeled by one's own conceptual thoughts. In reality, there is no such thing as death and suffering. One should decide and think that all phenomena are without substance. Similarly, although none of these phenomena, including death, are established in any essence, the appearance is like an illusion, unobstructed in any way. If examined, it cannot be expressed in any extreme of existence or non-existence. Because it is naturally unobservable and luminous, all phenomena of samsara and nirvana become equal in the state of one's own mind, which is originally luminous, and in the direct awareness of the present moment. Therefore, the mind of the Teacher, the Sage, and one's own mind are also decided to be non-different in the wisdom of the self-arisen nature of mind. Without straying from that, when conviction and certainty arise there, it is the realization of the suchness of one's own mind, and there is no Buddha other than that.
Chinese
因为什么也没有。对于这样的意义，没有死亡和出生。死亡等等只是分别念。远离分别念的心性，在原本的意义上，安住于任何生灭都不成立的状态中，如果能够转移，就不会出现中阴的错觉等等，将会出生在佛的净土中。如果对于这样的把握没有，那么在临终和中阴时，唯一不忘记忆念上师释迦牟尼佛，仅仅如此就能在清净的刹土中呼出最后一口气。此外，今生无论发生什么恐惧和痛苦，如果忆念佛陀，必定能从那些衰败中解脱。无论发生什么安乐和美好，都要认识到那是佛陀的慈悲，并将那些安乐的事物观想成普贤供云，供养给佛陀。也要时常思维佛陀教诲中的三种解脱和六度等等的意义。以大悲心为一切众生发起无上菩提心，并尽力修学菩萨的行持。因此，忆念佛陀非常重要，忆念佛陀是菩萨道一切道路的开端，具有无量的利益，并且能够生起一切道的功德。现在，虽然各个宗派主要专注于各自的念诵和禅修，很少有人特别执着于释迦牟尼佛。然而，进入这个教法的人，如果对佛陀没有极度的信仰，就不会成为有智慧的人。这是为什么呢？因为仅仅依靠这位佛陀在此时此地为我们这些五浊恶世的众生示现成佛的事业的慈悲，这个教法才会有三藏，不仅如此，甚至在五浊恶世的短暂一生中，也能出现不需学习就能证悟双运道的密咒金刚乘的修持，并且进入显密教法中的持教者和圣贤僧众也才会如此众多。如果佛陀没有在此时此地示现教法的光明，我们
English
Because there is nothing at all. For such a meaning, there is no death and no birth. Death and so on are merely conceptual thoughts. The nature of mind, free from conceptual thoughts, in its original meaning, abiding in the state where no arising or ceasing is established, if one can transfer in that state, then the illusions of the bardo will not occur, and one will be born in the Buddha's pure land. If one does not have such certainty, then at the time of death and in the bardo, if one does not forget to remember the lama, the Lord Shakyamuni, then by that alone, one will breathe one's last in a pure realm. Furthermore, whatever fears and sufferings may arise in this life, if one remembers the Buddha, one will surely be liberated from those adversities. Whatever happiness and goodness may arise, recognize it as the compassion of the Buddha, and visualize those objects of happiness as clouds of Samantabhadra's offerings, and offer them to the Buddha. Also, constantly contemplate the meaning of the three liberations and the six perfections, etc., that come from the Buddha's teachings. With great compassion, generate the supreme bodhicitta for all sentient beings, and strive to train in the conduct of a bodhisattva as much as possible. Therefore, remembering the Buddha is extremely important, as remembering the Buddha is the beginning of all paths of a bodhisattva, has immeasurable benefits, and generates all the qualities of the path. Nowadays, although various schools mainly focus on their respective recitations and meditations, few people particularly cling to Shakyamuni Buddha. However, those who enter this doctrine and do not have extreme faith in the Buddha will not become wise. Why is that? Because it is only by relying on the compassion of this Buddha who manifested the deeds of enlightenment for us, the beings of this degenerate age, in this field and time, that this doctrine has the three pitakas, and not only that, but even in the short life of this degenerate age, the practice of secret mantra Vajrayana, the path that can manifest the union without learning, has arisen, and so many holders of the doctrine and noble sangha who have entered the sutra and tantra teachings have also appeared. If the Buddha himself had not spread the light of the teachings in this field and time, we