English
The three statements of Sa are clarified in the text. That is, any person who has the fortune of Ati nature, abandoning worldly affairs, goes to a place that is not harmed by obstacles, is extremely auspicious and pleasant, and where people do not travel. First, he does all the things that please the lama. Then, in such a place, he abandons companions and relies on the solitude of body and speech alone. He does not allow his mind to be involved in any activities of body and speech. He does not pursue past afflictions, but in any case, he takes them into his mind and lets go of past memories. Do this again and again for two to three days. Then, again for two to three days, do not prematurely arouse future afflictions or any activities with later memories. Without arousing external awareness, in any case, let it remain in its own place. Now, for three or two days, if you place the awareness that appears in the present directly on the condition, and let it remain in its own state, it is called a "great meditator of one-pointed awareness." By doing this, all awarenesses will merge without before or after, and naturally enter into the nature of reality, leaving no place to go. If we give it a name, it is called "condensed into a single bindu, the essence merged into one." Because it does not pass through the three realms, it realizes the equality of the three times—past, future, and present—in its own nature, and attains the wisdom of intelligence in the true nature of reality. This is the first instruction to the compiler, and by relying on the general teachings on afflictions, it shows that all dharmas are equal in the three times. Now, the second is to rely on the key points of sleep and dreams to show the teachings on cutting off the clinging to habitual tendencies. Again, explaining "the past" and so on, is also for the sake of the person who is the basis, to generate aversion to samsara and not to pursue worldly affairs. The teaching on purifying habitual tendencies is: first, to do things that please one's own lama, and so on. Then, in order to abandon habitual tendencies from the root, the root of habitual tendencies is dreams. If dreams are cut off, habitual tendencies cannot exist. Therefore, examining dreams is to recognize what habitual tendencies are by relying on the key points, and then to dispel speculative thoughts by examining the general nature of dreams. Then, there is the sequence of transforming dreams, and then the dreams caused by the changes of habitual tendencies.
Chinese
区分开来并进行核对，像这样核对来观察行为的变化，以那个的量来各自观察的特征，像这样达到标志的量后，如何看到法性的本质的方式，以及看到的时候习气等去了哪里，要确定。关于观察梦境的要点是：瑜伽士的身体从头到尾用白色檀香做记号，在太阳下好好晒干，然后用牛奶等水洗浴后取出，两三天对没有梦境的法性寄托希望，身语要放松。然后对自己的上师做积资的任何事业，在没有人和喧嚣的地方铺设舒适的坐垫，从十天到半个月的时间里，晚上睡觉，白天悠闲地居住。像这样睡觉，如果主要梦到以前做过的事和地方等，因为以前执着的习气最重，所以这个习气很难改变。又梦到去了未来的地方，和人交往，或者梦到得到以前没见过的财物等，因为习气非常浓厚，所以这个非常难以改变。如果不是那样，主要梦到从今天去了哪里的地方，人和住所等，习气是广大的，这个可以用很多方法来改变和切断。对于这个，要进行对梦境的法性进行考察分析的要点，也就是依靠符号来把握，以及依靠事物来把握。符号是已做的和显现的，已做的是通过观察季节的果实等和年份等，也像梦一样知道，因为它的自性在任何地方都没有成立，所以一定会像梦一样确定。同样，通过事物的行为破损和损坏等也可以知道。显现的是在外境和内心显现，这些都未超出梦境的法性，因此要认识到任何事物都没有自性。观察事物是：记住昨晚做的梦，在白天进行观察，理解一切法都如梦一般，梦境没有成立特征，也不是真实的。
English
To distinguish and check, and by checking in this way, to observe the changes in actions, and the characteristics of observing each by that measure, and after reaching the mark in this way, how to see the essence of Dharma nature, and where the habits and so on have gone when seeing, to determine. The key to observing dreams is: the yogi's body is marked with white sandalwood from head to toe, dried well in the sun, and then taken out after bathing in milk and other water, and for two or three days, hope is placed on the Dharma nature without dreams, and the body and speech should be relaxed. Then, do whatever accumulation of merit is accomplished for one's own guru, and in a place without people and noise, lay a comfortable cushion, and from ten days to half a month, sleep at night and live leisurely during the day. By sleeping like this, if one mainly dreams of things and places that one has done before, because the habits of previous attachments are the heaviest, it is difficult to change this habit. Also, dreaming of going to a future place, interacting with people, or dreaming of obtaining wealth that one has never seen before, because the habits are very strong, it is very difficult to change this. If it is not like that, mainly dreaming of the place where one went from today, people and dwellings, etc., the habits are vast, and this can be changed and cut off by many methods. For this, it is necessary to carry out the key to examining and analyzing the Dharma nature of dreams, that is, to grasp by relying on symbols, and to grasp by relying on things. Symbols are what has been done and what has appeared, what has been done is that by observing the fruits of the season and the years, etc., it is also known to be like a dream, because its own nature has not been established anywhere, so it will surely become certain like a dream. Similarly, it can also be known through the actions of things, such as breakage and damage. What appears is what appears in the outer environment and the inner mind, and all of these have not gone beyond the Dharma nature of dreams, so one must recognize that nothing has its own nature. Observing things is: remembering the dream that was dreamed last night, and observing it during the day, understanding that all dharmas are like dreams, and dreams have no established characteristics and are not true.
Chinese
因此，必定会理解到无自性。理解了这一点，就会厌倦轮回的世间法，从而有必要接受解脱之道。如果对此深信不疑，那么现在就应该精通改造梦境的次第：白天的时候，对于所显现的任何现象，都要专注于此，观想其为梦境。然后，在后续的觉知中，要让“我现在正在做梦”的想法持续不断。这样修习，会对某些事物感到不适。专注于任何不适之处并进行修习，必定会了知显现和声音的法为梦境。接下来，通过习气的转变，来调整特定的习气和关键点：对于过去难以净化的习气，要采取梦境净化的诀窍：夜晚主要做的梦要牢记于心。白天的时候，将这些梦境化为自己的十个或二十个化身来进行修习。这样，自己的觉知体验中，会觉得如同自己所修习的那样。一旦出现这种情况，就将化身增加到一百个或一千个来进行修习。然后，修习到充满三千大千世界，那么显现和声音就会如你所修习的那样，清晰地显现为影像。当如此清晰时，夜晚也要以同样的方式，通过意念化现并进行修习。这样，日日夜夜都对梦境进行印持，并将心安住在无自性上。这是断除执着的边际的极其秘密的诀窍。此外，对于那些极难断除的、未来主要的习气，要采取转化梦境的关键诀窍：像前面一样，连续五到六天，身体力行地进行疲惫的活动。夜晚放弃睡眠。然后，在自己的房间里，躺在舒适的垫子上，不要昏昏沉沉地入睡。将自己的心莲打开四片花瓣。然后，连同气息一起，将显现和声音的法，以及心和心所生起的法全部放入心中。将觉知安住在莲花闭合的状态上。用一个白色的阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字封住莲花的开口。也将心安住在口中念诵阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字上。将觉知安住在内在的法性空性光明上。这样就会转化为光明。如果喜欢广说，想要修习本尊，那么在那时，本尊的
English
Therefore, it is certain that one will understand the lack of inherent existence. Having understood this, one will become disillusioned with the worldly dharmas of samsara, and thus it is necessary to embrace the path of liberation. If one is convinced of this, then one should now become skilled in the stages of transforming dreams: During the daytime, whatever appears in terms of appearances and sounds, focus on it and contemplate it as a dream. Then, in the subsequent awareness, rely on the continuity of the thought, "I am dreaming now." By meditating in this way, discomfort will arise in some aspects of things. Focus on whatever is uncomfortable and meditate on it, and it is certain that you will realize that the dharmas of appearances and sounds are dreams. Then, through the transformation of habits, adjust specific habits and key points: For those past habits that are difficult to purify, apply the essential instructions for purifying dreams: Whatever dream is most prominent at night, memorize it. During the daytime, transform those dreams into about ten or twenty emanations of your own mind and meditate on them. In this way, in the experience of your own awareness, you will feel as if it is as you have meditated. As soon as this happens, transform the emanations into a hundred or a thousand and meditate on them. Then, meditate on filling the three thousand world systems, and appearances and sounds will clearly appear as images of how you have meditated. When it is so clear, at night also emanate and meditate in the same way with your mind. In this way, seal the dream day and night, and settle the mind on the lack of inherent existence. This is an extremely secret essential instruction for cutting off the extremes of attachment. Furthermore, for those future major habits that are extremely difficult to cut off, apply the key essential instructions for transforming dreams: As before, for five to six days, engage in tiring physical activities. Abandon sleep at night. Then, in your own room, lie down on a comfortable cushion, and do not fall asleep drowsily. Open the four petals of your heart lotus. Then, together with the breath, put all the dharmas of appearances and sounds, as well as the mind and mental factors, into the heart. Place awareness on the state of the lotus closing. Seal the opening of the lotus with a white A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). Also, settle the mind on reciting the A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) in the mouth. Place awareness on the emptiness luminosity of the inner nature of reality. This will transform into luminosity. If you like elaboration and want to meditate on a yidam deity, then at that time, the deity's
Chinese
应当将心安住于胜利上。同样，对于所说的空性、无相、无生，心安住才能确定。如果想要不念诵咒语就能产生咒语的力量，那么在入睡时，将字母“阿”放在自己的舌头上，然后在最后将心安住于自己所念诵的咒语所围绕的地方。入睡后，在入睡期间，一定不会超出念诵的范围。如果对此深信不疑，一定会获得非凡的力量。在这些时候，对于不希望的事情进行封闭，对于希望的事情安住于心，一定会成功。对于容易断除习气和圆满见解的人来说，应当通过断除梦境的关键来学习口诀。作为所依的具德之人，应当在没有喧嚣的住所中进行闭关，并将梦中主要梦到的形象画在布等上面。在白天，让那个形象出现在镜子中，然后放松身语，眼睛不要游移，专注地观看。意识也不要散乱，注入其中并观看。那个形象会变得不清晰，一旦消失，就对着镜子哈气，然后在之后用空性来封闭。无论如何，如果在两个月内做到三次中断，一定能断除习气。此事的誓言是，不要对他人说起所做的梦，这是誓言。像这样，通过配合关键，展示了事业的变化方向。也就是说，那些在做了几天之后，再次像之前一样观察梦境。对于通过修行而成为未来主要的事情，应当主要关注转变的口诀。同样，对于剩下的两个也要了解。对于不确定的梦境，也会像之前一样变化。以那个程度来分别展示的特征是，通过修行而熟练的时候，在梦中做梦，不可能不知道那就是梦。因为在那时知道，所以一切法无相的体验不可能不出现在相续中。它出现的征兆是，步伐加快，脚不接触地面，比以前容易出汗，说话的声音变小，并且会与亲近的人失去同情心。在通过转变而变化的时候，在梦中做梦，那个自己的意愿是什