English
One should settle the mind on victory. Similarly, whatever is said about emptiness, signlessness, and unbornness, it is through settling the mind that it becomes certain. If one wishes to generate the power of mantra without recitation, then when going to sleep, place the letter "A" on one's tongue, and at the end, settle the mind on the mantra one is reciting. After falling asleep, for as long as one is asleep, one will certainly not stray from the cycle of recitation. If one has faith in this, one will certainly attain extraordinary power. At these times, seal off what is undesirable, and by settling the mind on what is desired, it will certainly be accomplished. For those who easily cut off habitual tendencies and perfect views, one should learn the instructions through the key points of cutting off dreams. The qualified individual who is the support should seclude themselves in a dwelling free from noise, and draw the image of what is mainly dreamed on cloth, etc. During the daytime, cause that image to appear in a mirror, and then relax the body and speech, and gaze steadily without letting the eyes wander. Also, without letting the consciousness wander, insert it into the image and gaze. That image will become unclear, and once it disappears, breathe on the mirror, and then seal it with emptiness. In any case, if one does this three times intermittently within two months, one will certainly cut off habitual tendencies. The commitment for this is to not speak to others about the dreams one has, that is the commitment. In this way, by aligning with the key points, the direction of the transformation of actions is shown. That is to say, after doing those things for a few days, examine the dreams again as before. For what has become the main thing in the future through practice, one should mainly focus on the instructions for transformation. Similarly, one should also understand the remaining two. For uncertain dreams, they will also change in the same way as before. The characteristic of separately showing the measure of that itself is that when one becomes skilled through practice, when dreaming in a dream, it is impossible not to know that it is a dream. Because one knows it at that time, it is impossible for the experience of all phenomena being devoid of characteristics not to arise in the mindstream. The signs of its arising are that the pace quickens, the feet do not touch the ground, one sweats more easily than before, the voice becomes quieter, and one will lose compassion for close friends. When changing through transformation, when dreaming in a dream, whatever one's own desire is,
Chinese
轉變後，不會不走，不會不發生。那樣轉變後，一切法無自性的體驗不會不顯現，不會不發生。那顯現的徵兆是，白天的時候，所顯現的一切會為了自己的慾望而顯現，其他清淨者也會看到他的身體轉變成本尊等。斷除時，在斷除的時候，夢境完全斷絕，不會做夢。做了那樣的夢，一切法空性，遠離能所執取的體驗不會不顯現。那顯現的徵兆是，身體的物質會安住在山岩等無礙穿透之處，並且，當其他人看到那個身體時，會像從水中撈出的影子一樣，看到的是無礙穿透的。像那樣達到徵兆的程度後，如何見到法性的本質的方式是，以斷除，會看到這個具有染污的蘊身不顯現而成就佛果。以精通，會看到在法性的中陰，自己的法性轉變成力量而成就佛果，轉變後，會從自性化身的淨土中呼出氣息，不走入子宮的門戶，而是以化生的方式出生，並從那裡成就佛果。以不確定方式修法的人，會出現上述任何一種情況，但沒有一定是這樣的說法。像那樣見到的時候，如何確定習氣等去向何方呢？見到這個成就佛果，就確定是自解脫，中等者確定是自清淨，下等者確定是印持。像那樣依靠夢境的要點，又像過去的習氣容器一樣，不跟隨像貪慾塵垢一樣的事物，是從精通的要點中產生的。因此，阿底是沒有造作和勤作，沒有好壞的。像那樣，夢境轉變，睡眠變成光明，之後產生的習氣收集到先前，是夢境轉變的要點中產生的。因此，沒有被習氣沾染。像那樣，在密咒的方法之前收集，是夢境斷除的要點中產生的。因此，根器沒有銳利和遲鈍。像那樣，睡眠和夢境印持，因為安住在一個覺知中，在三時自己的相續中，以平等性的方式覺知，被稱為斷除夢境中陰的瑜伽士。第二，睡眠和
English
After transformation, it will not fail to go, it will not fail to happen. After that transformation, the experience of all phenomena being without inherent existence will not fail to appear, it will not fail to happen. The sign of that appearing is that during the daytime, whatever appears will appear for the sake of one's own desires, and other pure ones will also see his body transforming into a deity, etc. At the time of cutting off, when cutting off, dreams will be completely cut off, and there will be no dreaming. By dreaming that, the experience of all phenomena being emptiness, free from grasping at subject and object, will not fail to appear. The sign of that appearing is that the substance of the body will abide in places like mountains and rocks, penetrating without obstruction, and when others see that body, they will see it as penetrating without obstruction, like a shadow drawn from water. Like that, after reaching the level of signs, the way of seeing the essence of reality is that, by cutting off, one will see this contaminated aggregate not appearing and attaining Buddhahood. By mastering, one will see that in the bardo of reality, one's own reality transforms into power and attains Buddhahood, and after transforming, one will exhale from the pure land of the nirmāṇakāya of self-nature, not entering the door of the womb, but being born miraculously, and from there attaining Buddhahood. For those who practice in an uncertain way, any one of the above will occur, but there is no saying that it must be like this. When seeing like that, how to determine where the habitual tendencies, etc., have gone? Seeing this one attain Buddhahood, one determines it as self-liberation, the middling one determines it as self-purification, and the lowest one determines it as sealing. Like that, relying on the key points of dreams, and also like the container of past habitual tendencies, not following things like the dust of desire, it arises from the key points of mastery. Therefore, Ati is without fabrication and effort, without good or bad. Like that, when dreams transform and sleep becomes luminosity, the later habitual tendencies are collected into the earlier ones, which arises from the key points of dream transformation. Therefore, there is no contamination by habitual tendencies. Like that, collecting before the methods of secret mantra arises from the key points of cutting off dreams. Therefore, the faculties are neither sharp nor dull. Like that, because sleep and dreams are sealed, and because one abides in a single awareness, in the three times in one's own continuum, one is aware in the manner of equality, and is called a yogi who cuts off the bardo of dreams. Second, sleep and
Chinese
根据梦境的关键，讲述了断除习气执着的教诲。现在是第三个要点，即不作意烦恼自净的法性，断除忆念的根源。通过“忆念自灭之法”等来讲述。忆念是突然发生的，比如天空突然出现云彩而下雨一样。同样，心性如同虚空，不受任何分别念的沾染。忆念如同云团突然出现，各种不同的分别念如同雨水般使众生痛苦。忆念的根源是意的生起，意的根源是五种烦恼，这些的根源是无明，无明的根源是心。因此，除了心之外，没有其他的法存在于错误之中。瑜伽士将忆念和思考所产生的一切，都视为心的幻化。因此，忆念和分别念通过自身的方法，使烦恼自然清净，三界轮回之名也就不存在了。因为没有它，所以所谓的“超越”也从未成立。因为从未经历过它，所以融入到无二，从三界解脱的境界中。忆念和法性融合，因此轮回和涅槃都没有名称。其中的要点是，有缘分的、对轮回生厌离心的人，放弃世俗的事务，前往极其寂静的地方。首先积累使上师欢喜的资粮，放弃眷属、受用、喧嚣、朋友等等一切。依靠独自一人的身体，缓慢地生活。七八天内，什么作意的法都不做。无论如何，都要将心安住在实相的本体上，什么都不作意地安住。过去的忆念是从意的流动中产生的忆念，从烦恼显现的原因中产生的忆念，从各种不同的分别念中产生的忆念，以及不离开中间的意等，在中间用真实的心性来断除，忆念和思考与法性相融合。之后，七八天内，无论如何都要断除思考的延续，使心极其放松。这里的要点是依靠缓慢的呼吸，这是窍诀。像这样具有精进，未来的忆念本身就是法性，不可思议，作为降伏的征兆。有缘分的这个人，忆念和思考的轮
English
Based on the key of dreams, the teaching of cutting off the clinging to habitual tendencies is taught. Now, the third point is to show how to cut off the source of mindfulness, which is the key to not focusing on the self-purifying nature of afflictions. It is taught through "the method of self-extinguishing mindfulness" and so on. Mindfulness is sudden. For example, it is like clouds suddenly appearing in the sky and causing rain. Similarly, the nature of mind is like the sky, unblemished by any thoughts. Mindfulness is like a sudden cloud mass, and the suffering of beings is like rain from various different thoughts. The root of mindfulness is the arising of mind, the root of mind is the five afflictions, the root of these is ignorance, and the root of that is mind. Therefore, since there is no other dharma besides mind that exists in error, the yogi knows that all the cycles of mindfulness and thought are the magical displays of mind. Therefore, mindfulness and thoughts, through their own methods, cause afflictions to become self-purified, and the name of the three realms of samsara does not exist. Because it does not exist, the so-called "transcendence" has never been established. Because it has never been experienced, it is blended into the non-dual state of liberation from the three realms. Mindfulness and dharmata are mixed, therefore samsara and nirvana have no name. The key to this is that a fortunate person who has turned away from samsara abandons worldly affairs and goes to a very secluded place. First, accumulate the accumulations that please the guru, and abandon all retinues, enjoyments, distractions, friends, and so on. Rely on living alone in a relaxed manner. For seven or eight days, do not do any dharma that involves focusing the mind. In any case, place the mind on the reality of the way things are, and abide without focusing on anything. The memories of the past are the memories that arise from the movement of mind, the memories that arise from the cause of the manifestation of afflictions, the memories that arise from various different thoughts, and without separating from the intermediate mind, etc., cut off the intermediate with the true nature of mind, and mindfulness and thought are repeated in dharmata. Then, for seven or eight days, in any case, cut off the continuation of thoughts and place the mind in a very relaxed state. The key here is to rely on slow breathing, which is the instruction. Thus, with diligence, the memory of the future itself is dharmata, inconceivable, as a sign of subjugation. That fortunate person, the wheel of mindfulness and thought
Chinese
一旦发生任何事情都不要让心执着于任何事物，然后无论何时，都要将觉知投入到任何显现的现象中，并将所投入的目标安住在自净自寂的状态中。现在，让那些进入各种境缘的念头，自然消逝于事物自净、相状自解脱的体验中。因此，投入到任何事物上，都必定会走向不执着于任何自性的状态。因此，阿底瑜伽士修习所有念头和思维的轮转的关键就在于此。如此一来，过去、现在、未来三时的念头，在事物自净的心性中，与平等性智慧的念头相遇，远离突发事件的损害。如此远离之后，所有念头和思维的轮转，就被称为法性和成就。以上是第三个要点，通过不执着于烦恼自净的法性之心，来切断念头的根源。现在是第四个要点，通过假名的要点，来调伏各种心的活动。又通过“过去”等词语来指示。又如前一样，有缘者积累资粮等。将自己心中所存在的任何不适，驱逐出去，大约需要半个月的时间。这样做之后，觉知会变得像汉波提一样，无所依凭。这就是不执着于过去的、依赖于自续的、根本错误的、我执的心。因此，这会走向完全的健忘。因此，也要让心稍微安住于平静之中。不要接受向外膨胀的、无法实现的巨大想法等等。简而言之，关键在于，不要让心力衰竭的心念，以任何方式向内收敛，而是要安住于平静之中。此时，应该禁语。这样做之后，对于尚未显现的未来境，不要带着寻找残余的心态，以及极度增长的贪恋，而执着于背后。这就是不接受未来的转世。因此，在任何时候，都不要让心随意念而动。观察显现和声音的法，它们只是假名。除了名称之外，没有任何自性可以成立。由于命名者和被命名的对象都不成立，因此，无论观察什么，都不会有自性显现。现在，现在的心