Chinese
大圆满幻化休息。 无垢光芒。 大圆满幻化休息。 无垢光芒。 嗡。嘛哈桑地 嘛呀 维西让底 拿嘛 维哈日 谛 斯嘛。 嗡。大圆满幻化休息之名。 印度语：嘛哈桑地 嘛呀 维西让达 拿嘛。藏语：大圆满幻化休息之名。 顶礼吉祥金刚萨埵。 一切法不生平等性中，智慧幻化无二大游戏。 心性本王自生原始者，不生无离顶礼之。 胜者为令通达诸法皆幻化之理，真实语者，为悟自性故。 汇集经续窍诀之精华，如实修验而宣说，谛听！ 基界不变心性大虚空，空明离戏之自性中，如王法无垢日月星辰，任运成就三身智慧无离别。 自然光明功德圆满具，此乃自性原始之实相，是为真实基之幻化。 彼性中忽尔错乱之云，如梦行者具睡眠之状态。 俱生无明以及，以二取执著染污之心，由遍计无明所生故，六道错觉种种如梦境。 无而显现，苦乐各自受。 长久时来串习之诸法，处所、身体、受用等，自显善恶所生苦乐，种种形象如画。 一即错乱显现多，执多故错觉不息。 唉玛！有之自性如梦境，自生心性一之体性上，无明睡眠之错觉能取所取心，种种多具梦境之显现，除自心外无余物。 胜者说，是为颠倒幻化。 如曼陀罗花所醉者，种种显现然皆错觉。 如是无明睡眠醉所生，六道众生错觉所显现，当知此无有真实。 错乱
English
Great Perfection, Illusion, Resting. Immaculate Radiance. Great Perfection, Illusion, Resting. Immaculate Radiance. Oṃ. Mahā Sandhi Māyā Viśrānti Nāma Viharati sma. Oṃ. This is called Great Perfection, Illusion, Resting. In Sanskrit: Mahā Sandhi Māyā Viśrānti Nāma. In Tibetan: This is called Great Perfection, Illusion, Resting. Homage to glorious Vajrasattva. From the unborn, equal nature of all dharmas, the great play of non-dual wisdom illusion. To the self-born, primordial king of mind itself, I pay homage, for being unborn and inseparable. The Victorious Ones have truly spoken of all dharmas as being like illusions, in order to realize their true nature. Having gathered the essence of sutras, tantras, and pith instructions, listen as I explain how to experience them. The unchanging ground, the nature of mind, is the great sky. From the nature of emptiness and clarity, free from elaboration, like the immaculate sun, moon, planets, and stars of the king's law, the spontaneously accomplished three bodies and wisdom are inseparable. Naturally luminous, endowed with perfect qualities. This is the reality of primordial nature, said to be the illusion of the true ground. From that very nature, suddenly, clouds of delusion arise. Like a dreamer in a state of sleep. Co-emergent ignorance, and the mind defiled by grasping at duality. Arising from the ignorance of complete fabrication, the various illusory appearances of the six realms are like dreams. Appearing as if they exist, one experiences happiness and suffering separately. All these habits from a long time ago, places, bodies, enjoyments, and so on. Happiness and suffering arising from self-appearing virtue and vice. Various forms are like drawings. One appears as many due to delusion. Grasping at many, the illusion does not cease. Ema! The nature of existence is like a dream. On the nature of the single self-born mind, the deluded appearances of ignorance and sleep, the mind of grasping and apprehended. These various and manifold dreamlike appearances are nothing other than one's own mind. The Victorious Ones say that it is a mistaken illusion. Just as one intoxicated by datura experiences various appearances, yet they are all delusions. Likewise, the appearances to the deluded minds of the six realms, arising from the intoxication of ignorance and sleep. Today, realize that they are not true. Delusion
Chinese
显现错觉执著由错觉分别产生，无真无假，无二超越思维最珍贵。 确切地说，这被称为自明自生，超越是非有无，解脱边际的广阔虚空中。 应当像了知虚空一样了知诸佛的密意。 一切法自性如梦，显现之时即无丝毫自性，相状不失，显现亦不间断，暂且虚假，一切皆是空性之色。 若是细致观察，既非真实亦非虚假，既非存在亦非不存在，自性超越一切边际。 如同虚空般不可言说，远离一切思虑之处，应当了知自性本初清净。 如此，将一切显现、有寂、轮回、涅槃诸法，都断定为如同梦境一般。 为了通过禅修来实修，所以宣说了这些，在舒适的坐垫上，以跏趺坐姿安坐，皈依、发起菩提心。 一切法皆是平等圆满的空性之状态，从空性的幻化中，精勤修习幻化。 在头顶梵穴处，于莲花、月亮、太阳的中央，将根本上师与本尊、空行母，以及传承上师无二无别地观想清楚，祈请供养赞颂，令梦境得以纯熟。 我与一切显现有寂，化光融入上师，于等同虚空的状态中，放松片刻进行禅修。 如此便会因加持而自然生起证悟。 接下来，实际如何禅修呢？ 外面的山川、河流、国土，以及地、水、火、风、虚空、有情等，色、声、香、味、触这五境，以及内在的身体、根、识等一切法，反复禅修它们都是梦境。 从昨天到今天，过去的一切法，都如同昨晚的梦境一般，是意念的对境。 今天所显现的也是虚无的，是显现错觉的分别念。 昨天、今天、现在都如同梦境一般，明天和后天，未来也是梦境。 对于一切是非取舍、苦乐显现，都安立为是梦境的觉知，不要片刻生起真实的念头。 在行走、安住、饮食、行动、言谈之时，也要以不散乱的忆念，抓住“在梦中”的念头。 无论显现什么、做什么、想什么，都不要失去“这是梦境”的觉知，从而修习无真、恍惚、模糊、飘忽不定，以及清明、开阔、无执的大境界。 通过观察所取的对境是错觉显现的梦境，能取之心自然解脱，执著自然消散。
English
Appearances, illusions, and clinging arise from illusory thoughts, devoid of truth and falsehood, non-dual, beyond mind, most precious. Assuredly, this is called self-knowing and self-arising, beyond yes and no, beyond existence and non-existence, in the vast expanse of liberation from extremes. The intention of the Victorious Ones should be known like the sky. All phenomena are dreamlike in nature; from the very moment they appear, they have no essence whatsoever. Appearances are not abandoned, and manifestations are uninterrupted. For a while, they are false, and all forms are empty. If examined closely, they are neither true nor false, neither existent nor non-existent; their nature transcends all extremes. Like the sky, they are beyond expression, separate from all objects of thought. One should know that their nature is primordially pure. Thus, all phenomena of appearance and existence, samsara and nirvana, should be determined to be like dreams. In order to practice through meditation, these teachings are given. On a comfortable seat, sit in the lotus position, take refuge, and generate the mind of enlightenment. From the state of emptiness in which all phenomena are equally perfected, diligently meditate on the illusion of emptiness. At the center of the lotus, moon, and sun on the crown of the head, visualize the root guru, together with the yidam and dakinis, and the lineage gurus, inseparable and clear. Make offerings, praises, and prayers to become proficient in dreams. May self and appearance-existence dissolve into light and merge into the guru. In that state of equanimity with the sky, relax for a moment and meditate. Through this, blessings and realization will arise spontaneously. Next, how to actually meditate: external mountains, valleys, lands, and earth, water, fire, wind, space, sentient beings, etc., forms, sounds, smells, tastes, and textures—the five objects—and internal body, senses, consciousness, and all phenomena, repeatedly meditate that they are all dreams. All past phenomena from yesterday onward are like last night's dream, objects of the mind. Today's appearances are also nonexistent, the mind of illusory appearances. Yesterday, today, and now are like dreams, and tomorrow and the day after tomorrow, the future, are dreams. For all acceptances and rejections, happiness and suffering, and whatever appears, maintain the awareness that they are dreams, and do not meditate on the thought of truth for even a moment. When walking, sitting, eating, moving, or speaking, hold the thought "in a dream" with unforgetting mindfulness. Whatever appears, whatever is done, whatever is thought, without separating from the awareness that it is a dream, train in the great state of no truth, vagueness, obscurity, instability, clarity, openness, and non-attachment. By examining that the objects of grasping are illusory dreamlike appearances, the mind that grasps is naturally liberated, and clinging naturally dissolves.
Chinese
立刻。 封锁外境就能阻止长久的事物。 有时显现如同梦境一般衡量， 那个心识，内外中间彻底寻找， 本体无法确认，没有执著的念头， 像无边天空一样的状态中， 远离思念、思考、寻找、愤怒的觉性， 空明、远离戏论自然显现。 能取停止，所取自然停止， 有境颠倒，能取境解脱之时， 显现境无关联，分析的场所崩塌。 那时是无二自生俱生智。 如是证悟并习惯的自有时， 能取所取颠倒，对外境心识的执着解脱。 显现上没有执著的体验生起， 任何显现皆是空性，显现为无根。 这是自性原始的本来面目。 逐渐地，显现境不清净的他力用， 在那上面执着颠倒，清净的他力用， 在何时才能显现呢？ 如梦、错觉、睡眠醒来没有一样， 在原始的基上现前成佛。 错觉也如同先前没有，之后也没有一样显现于此。 显现也是，在显现的时候未曾存在过。 明明没有却显现，是习气错乱的心识， 自性从一开始就是清净的，所以像梦一样。 如同梦境中的显现那样， 即使没有入睡和醒来的时候， 睡眠时显现，显现时没有自性。 要知道无显现是无根的。 如是白天要精进串习， 夜晚被睡眠彻底覆盖之时， 在舒适的床上向右侧躺， 如同世尊涅槃时的卧姿一样， 气息流动极其缓慢，眼睛不要动。 心中白色“阿” (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：无)字，如同水晶球般闪耀， 在极细微的状态中专注心识， 不要被如梦般的念头动摇。 那会显现如梦般的明光。 最初梦到恐怖害怕的梦时， 以梦的忆念，恐惧自然消解。 在梦的本性中成就禅定， 瑜伽士要知道这就是抓住了梦。 之后将梦修为空性。 这也是无而显现，是错觉的心识， 和梦一样，本体无法确认。 要知道真假是超越意识的。 之后幻化和转变的次第也是， 在梦境中，自己的身体如同梵天一样， 随欲幻化成善逝、菩提心等， 进行幻化和观修，没有真
English
Immediately. Blocking external objects prevents long-lasting things. Sometimes appearances are measured as dreams, That mind, search thoroughly inside, outside, and in between, The essence is unidentifiable, without attachment, In a state like the boundless sky, That awareness free from memory, thought, seeking, and anger, Emptiness and clarity, free from elaboration, naturally arise. When grasping ceases, what is grasped ceases on its own, When the subject is reversed, the grasping of objects is liberated, The field of appearance seems unrelated, the ground of analysis collapses. At that time, it is the non-dual, self-arisen wisdom. When one realizes and becomes accustomed to it in due course, When grasping and being grasped are reversed, attachment to objects and mind is liberated. When the experience of non-attachment to appearances arises, Whatever appears is empty, appearing without root. This is the natural, primordial state of being. Gradually, even impure appearances of other-power, When attachment to them is reversed, pure other-power, When will it manifest? Like dreams, illusions, and the absence of waking from sleep, Enlightenment is manifested on the primordial ground. Illusions also appear here as if they never existed before or after. Even appearances have never existed at the time of appearance. Appearing as non-existent is the mind deluded by habitual patterns, Since the nature is pure from the beginning, it is like a dream. Just like the appearances in a dream, Even if there is no falling asleep or waking up, There is appearance during sleep, but no nature during appearance. Know that non-appearance is rootless. Thus, one should practice diligently during the day, When the night is completely covered by sleep, Lying down on the comfortable bed on the right side, Like the posture of the Protector passing into Nirvana, The flow of breath is extremely slow, and the eyes do not move. In the heart, the white "Ah" (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Romanization: A，Literal Chinese meaning: None) syllable, shining like a crystal ball, Focus the mind in an extremely subtle state, Do not be distracted by dream-like thoughts. That will reveal dream-like clear light. Initially, when dreaming of terrifying dreams, With the memory of the dream, fear is naturally dissolved. When samadhi is accomplished in the nature of the dream, The yogi should know that the dream has been grasped. Then train the dream into emptiness. This is also appearing as non-existent, the mind of illusion, Like a dream, the essence is unidentifiable. Know that truth and falsehood are beyond the mind. Then, the stages of emanation and transformation are also, In the dream state, one's own body is like Brahma, Emanating and meditating on whatever one desires, such as the Sugata, Bodhicitta, etc., Emanating and meditating, without tru