English
Even though engaging with illusory appearances, from the moment of engagement, there is not the slightest wavering in the nature of reality. Therefore, it is said that the intention of the Sugata, the Dharmakaya, manifests as various displays from its nature like the sky. As stated in the Sutra of the Jewel Garland: All dharmas are like the Sugata. Those with childish minds grasp at signs. In this world, they engage with dharmas that do not exist. Through purifying views, they will come to know. And as stated in the All-Creating King: Thus, all phenomena of existence, the world and its contents, are understood in meaning by the unborn, all-creating one itself. So it is said. The nature of dream without object, has been established as the view of the purity of the essence of the ground. Now, the path of appearance without inherent existence, like a dream: Thus, all phenomena of existence, samsara, and nirvana, are like a dream, having decided through view. It is taught for the sake of taking it into experience through meditation: On a comfortable seat, sitting in the lotus position, taking refuge and generating the mind of enlightenment, from the very nature of all dharmas being equally perfected emptiness, one should meditate intensely on the illusion of appearances. Having realized that all dharmas are like a dream, without inherent existence, in order to remain in equanimity in that meaning, in a place that is agreeable to the mind, sitting comfortably on a seat in the lotus position, taking refuge in the Three Jewels, and generating the supreme mind of enlightenment for the sake of sentient beings, all the various appearing dharmas are unborn from the very beginning, appearing temporarily, and equal in that there is no truth from the time of appearance. Commonly, there are the two truths, and uncommonly, the outer world appearing as a palace, and the inner sentient beings appearing as deities are equal. With the four equalities, all dharmas are meditated upon as the mandala of Samantabhadra, appearing but without inherent existence, like a dream. As stated in the Secret Essence: By two equalities and two superior equalities, the mandala is the realm of Samantabhadra. Such is the meaning. Then, the profound path of Guru Yoga: In the center of the lotus, moon, and sun on the crown of the head, the root guru together with the yidam and dakinis, visualizing the lineage gurus as inseparable and clear, offering praise and praying for the mastery of dreams. Oneself and the world of appearances dissolve into light and merge into the guru, relaxing for a moment in that state of equanimity with the sky and meditating. Through this, blessings and realization will arise effortlessly.
English
Ra. Visualize yourself as the four-armed noble Avalokiteśvara, with the first two hands joined in prayer. The lower right hand holds a string of pearls, and the left hand holds a white lotus. Smiling, adorned with precious jewels and silk garments. Seated in the vajra posture, visualize the seed syllable Hrih (ཧྲཱིཿ，hrih，舍，Great Compassion) in the center of a lotus and moon disc at your heart, surrounded by the six-syllable mantra. Visualize all phenomena, both outer and inner, as the body and sound of Great Compassion. Recite ༀ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ (Om Mani Padme Hum Hrih, 藏文：ༀ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ，梵文天城体：ओम् मणि पद्मे हूँ ह्रीः，梵文罗马拟音：oṃ maṇi padme hūṃ hrīḥ，literal meaning: Om! Jewel in the Lotus! Hum! Hrih!) a hundred times. On a lotus and sun disc at the crown of your head, visualize your root guru merging with all the Buddhas, Bodhisattvas, and lineage gurus, with countless dakinis gathering like clouds, descending and dissolving into you. Guru, Yidam, and Dakini, Buddha, Dharma, and Sangha, I respectfully bow and take refuge. I offer outer, inner, and secret offerings. I confess all sins and obscurations of body, speech, and mind. I rejoice in all virtues. I urge you to turn the wheel of Dharma. I beseech you not to pass into nirvana. May I attain great enlightenment through virtue. Recite this three times. With recitation and song, take refuge in the Guru and the Three Jewels as much as possible. Bless me to master dreams. Bless me to realize illusion. Bless me to dissolve deluded appearances. Bless me to destroy self-grasping. After praying in this way, visualize all appearances dissolving into you. You yourself dissolve into light and merge into the heart of the Guru. The Guru also dissolves into light and merges into space. In the state of the Dharmakaya Guru, who is omnipresent, empty, and clear, rest in that space-like awareness and meditate for as long as possible. This is a supreme field of merit. As it says in the Wish-Fulfilling Great Bliss Tantra: "Better to remember the Guru for a moment as the ornament on the crown of your head than to meditate on a hundred thousand deities for kalpas equal to the grains of sand in the Ganges." Having completed the preliminaries in this way, rest in the actual samadhi of all dharmas being like a dream. Next, how to practice the main practice? Outwardly, mountains, valleys, countries, and the elements of earth, water, fire, wind, and space, sentient beings, etc., the five objects of form, sound, smell, taste, and touch, and inwardly, the body, senses, consciousness, and dharmas.
Chinese
所有一切。反复修习一切都是梦。在无实性的显现中训练自生之力，即在开阔的高地上安住。如此，外境由五种所缘组成的山、谷、城镇，以及有情众生，内在的身体、根、根识，以及念和觉知的种种遍计分别，这一切都是梦的显现。同样，仅仅是显现，在任何事物上都不成立。安住于无实性，从内心深处一刹那也不散乱地修习。同样地，昨天以及过去的一切法，如同昨晚的梦，是意念的境。今天的显现也是，明明没有却显现的念头。昨天和今天如同梦境。明天和后天是未来的梦。对于一切所显现的破立、苦乐，都安立为梦的觉知，不要生起一刹那的真实念头。过去的一切法，如同昨天的显现和昨晚的梦。现在的一切法，如同今天的显现和现在的梦。未来的一切法，如同明天的显现和后天的梦。本体是空性的，显现却不间断。明明没有却显现。显现之时就已不成立。对于一切破立和苦乐，都了知并非是梦之外的他物。同样地，行走、安住、饮食、坐卧、言谈之时，都以不散乱的忆念抓住“在梦中”。无论显现什么、做什么、想什么，都不要离开是梦的觉知。在无实、恍惚、模糊、摇曳、轻盈、飘忽、空灵的广大境界中修习。无论去往何处，无论安住何处，无论与谁为伴，无论吃什么食物，无论说什么话，无论生起什么分别念，无论做什么行为，无论显现什么景象，就在那一刹那，就是真实的梦。梦的自性是无实性。无实性的自性是无执。无执的自性是恍惚。恍惚的自性是模糊。模糊的自性是摇曳。摇曳的自性是轻盈。轻盈的自性是飘忽。一切都是空性光明，如此不散乱地一心专注。
English
All things. Meditate repeatedly that everything is a dream. To train the power of self-arising in the appearance of unreality is to sit in a high place with a wide view. Thus, the mountains, valleys, towns, and sentient beings that are composed of the five external objects, the internal body, the senses, the sense consciousness, and all the conceptualizations of memory and awareness are all appearances of dreams. Likewise, it is only an appearance and does not exist in anything. Meditate on being unreal, without distraction for even a moment from the bottom of your heart. Similarly, all the past phenomena from yesterday onwards, like a dream last night, are the realm of the mind. Today's appearance is also the mind that appears even though it does not exist. Yesterday and today are like dreams. Tomorrow and the day after tomorrow are future dreams. On everything that appears, whether positive or negative, pleasant or painful, keep the awareness that it is a dream, and do not meditate on the thought of reality for even a moment. All past phenomena are like yesterday's appearance and last night's dream. All present phenomena are like today's appearance and today's dream. All future phenomena are like tomorrow's appearance and tomorrow night's dream. The essence is emptiness, but the appearance is uninterrupted. Appearing without existing. Not established from the moment of appearance. Understand that all acceptance and rejection, pleasure and pain, are not other than the dream itself. Likewise, even when walking, sitting, eating, sleeping, speaking, hold onto the memory of "being in a dream" without distraction. Whatever appears, whatever you do, whatever you think, do not be separated from the awareness that it is a dream. Train in the great non-attachment, in unreality, vagueness, obscurity, flickering, lightness, fleetingness, and emptiness. Wherever you go, wherever you stay, whoever you associate with, whatever food you eat, whatever words you speak, whatever thoughts arise, whatever actions you do, whatever appearances arise, at that very moment, it is a real dream. The nature of a dream is unreality. The nature of unreality is non-grasping. The nature of non-grasping is vagueness. The nature of vagueness is obscurity. The nature of obscurity is flickering. The nature of flickering is lightness. The nature of lightness is fleetingness. Think that everything is empty and clear appearance, and focus single-mindedly without distraction.
Chinese
应当修习。像这样，通过将显现的境识为梦境，自然而然地了悟所取无自性，就像这样：如果观察所取境的错觉显现为梦境，就能脱离所取的执著，执持也会随之消失。如果遮止了境，就能遮止有境。因此，将显现为各种各样的所取境的法识为梦境，首先，生起执著于所取的觉悟之心，也识为梦境。之后，产生以执持为相的行持之心，也显现为梦境。因此，在了知所取境无实时，衡量它的能取和所取也显现为无实，这是通过遮止境的力量，有境也随之消失。之后，讲述通过遣除执持也能遣除所取的方式：有时，将显现识为梦境，对此心进行内外中间三方面的彻底寻觅，就会发现其自性是无法确定、没有执著的觉知，其状态就像无边无际的虚空。远离忆念、思索、寻觅、嗔怒的觉性，自然而然地显现为空明、远离戏论。当执持止息时，所取也会自然止息。当有境消失时，对境的执著也会解脱。此时，显现的境与觉知之间没有关联，就像分析的场所崩塌了一样。那时，就是二取不成立的自生智慧。观察所取境在梦境中衡量者的心，它的生处、住处、灭处以及自性，当证悟到任何地方都不成立的觉知，显现为无所依的空性时，由于内在的执持自然解脱，外在的显现境就像显现却无执著的空性自显现一样。这就是能取所取二取的无二智慧觉性，被称为菩提心。如《秘密藏续》所说：各种显现中，自性是隐秘的，本体自性极其隐秘。这就是它的含义。像这样显现时，其意境超越了分别念，远离了能取所取。像这样，在证悟和串习的自有时机，当能取所取消失时，对境和心的执著就会解脱。在显现中，生起没有执著的体验，任何显现都显现为空性，没有根源。这就是自性原始的本来面目。其中，能取所取是对所取境产生执著的分别念。因此，远离二取就是对所取境的执著解脱。那时，当境的显现中生起没有执著的体验时，观察所生起的觉性，就会显现为空性，没有根源，像悬挂在空中一样。这就是自性原始的本来面目，法性。