English
One should practice accordingly. Thus, by realizing the appearance of objects as dreams, one naturally realizes that what is grasped is without inherent existence, like this: If one examines the illusory appearance of the grasped object as a dream, one will be free from the mind of grasping, and clinging will naturally cease. By blocking the object, one blocks the subject. Therefore, understanding the phenomena that appear as various grasped objects as dreams means that, first, the mind of realization that arises as grasping is also understood as a dream. Then, the mind of action that arises in the form of clinging also appears as a dream. Therefore, when one knows that the grasped object is without truth, the grasper and the grasped, which measure it, also appear as without truth. This is because the power of blocking the object causes the subject to naturally cease. Then, explaining how the grasped also ceases when clinging is reversed: Sometimes, when one measures the appearance itself as a dream, and thoroughly searches for that mind in the outer, inner, and intermediate realms, one finds that its essence is a mind without characteristics or attachment, its state like the expanse of the sky. That awareness, free from memory, thought, seeking, and anger, naturally arises as empty and clear, free from elaboration. When clinging ceases, the grasped naturally ceases. When the subject is reversed, the clinging to the object is liberated. At that time, the appearing object seems unrelated, as if the arena of analysis has collapsed. At that time, it is the self-born wisdom of non-duality. When one examines the mind that measures the grasped object in a dream, its origin, dwelling, and going, and its essence and characteristics, and when the awareness that does not exist anywhere dawns as empty and without support, because inner clinging is naturally liberated, the outer appearing object appears like an empty self-appearance that appears but is without clinging. This is the wisdom awareness of the non-duality of grasper and grasped, called bodhicitta. As it says in the Secret Essence Tantra: In various appearances, the nature is secret; the essence itself is extremely secret. This is its meaning. When it dawns like this, the intention transcends the mind and is free from grasper and grasped. Thus, in the natural time of realization and habituation, when the grasper and grasped are reversed, attachment to objects and mind is liberated. In appearance, the experience of non-clinging dawns, and whatever appears dawns as emptiness, without root. This is the natural, primordial state of being. Here, the grasper and grasped are the discriminating thoughts that cling to the grasped object. Therefore, being free from the two is called liberation from attachment to the grasped object. At that time, when the experience of non-clinging arises in the appearance of the object, and one looks at the awareness that has arisen, it dawns as emptiness, without root, suspended in the air. This is the natural, primordial state of being, the nature of reality.
Chinese
所谓的“显现”，如莲花顶髻经中说： “耗尽的显现与诸境，从执着的分别中解脱，如自明清净的虚空，无边无中即是如是。” 像这样串习到什么程度呢？显现的境是错乱，并且执着于能取所取的分别，不清净的依他起灭除后，从清净的依他起于原始法界中解脱也像这样。 逐渐地，显现的境不清净的依他起也，因为在那里执着颠倒而成为清净的依他起。到什么时候才会显现呢？就像梦境错乱的显现，醒来后消失一样，在原始的基上显现证悟。在显现的境上，在那里执着颠倒时，就像患有黄疸病的人，眼病消失后，认为海螺是黄色的显现自然消失一样，错乱的显现连同部分一起消失。不清净的依他起，在梦境和能取所取的执着中醒来，以力量解脱时，一切显现都显现为清净刹土，但自显清净就像执着白海螺一样。虽然没有完全断绝其他显现，但与称外境为“他”相符，因此称为清净的依他起显现。 也就是在清净的三地中，出现四种自在，如《经庄严论》中说：“以意与执着及分别，转变故无分别与，从刹土与智慧清净，自在以四种方式住。彼自在不动等之，三地上乃有四种，一有二种较彼余，如是各别欲自在。”就像这样。 从那以后，在现证菩提时，在法身上成为一体，从超越一切显现与不显现的法界中，二色身的显现任运自成地生起，并且成办利益。 因此，为了表明在显现为错乱时，实际上从未存在过，所以说： “错乱也先前没有，之后也没有而显现于此，虽然显现，但在显现之时从未存在，明明没有却显现，习气错乱的心，自性本来清净如梦境。” 像这样，轮回的一切错乱显现，在初始的法界中也没有，最终解脱时也没有。现在，从法界中，在自显错乱之时的表面上，虽然似乎存在，但在显现之时，既没有一也没有多，因此，没有的只是光明显现而已。实际上没有的，却像在心中存在一样显现
English
The so-called "appearance," as stated in the Padma Chöpen: "Exhausted appearances and all realms, are liberated from clinging to concepts. Like the self-illuminating pure sky, without beginning or middle, is Suchness." How much should one become accustomed to this? The appearing realm is delusion, and clinging to the duality of subject and object, the impure other-powered nature vanishes, and from the pure other-powered nature, liberation into the primordial expanse occurs in this way. Gradually, the appearing realm, the impure other-powered nature, through inverted clinging, becomes the pure other-powered nature. When will it become manifest? Just as the deluded appearances of a dream vanish upon awakening, enlightenment is manifested on the primordial ground. When clinging to the appearing realm is inverted, just as when the yellow eyes of someone with jaundice are cured, the appearance of perceiving a yellow conch naturally disappears, the deluded appearance along with its parts disappears. When the impure other-powered nature, the dream, and the clinging to subject and object are awakened and liberated by strength, all appearances appear as pure realms, yet the self-appearance is pure, like perceiving a white conch. Although other appearances are not completely severed, in accordance with calling external appearances "other," it is called the manifestation of the pure other-powered nature. That is, in the three pure grounds, four powers arise, as stated in the Ornament of the Sutras: "Because of mind, clinging, and discrimination, and because of transformation, there is non-discrimination, and from the purification of realms and wisdom, power abides in four ways. That power, such as immovability, exists in four ways on the three grounds. One has two kinds, different from that, power is desired individually in four ways." Like that. From then on, at the time of manifest enlightenment, becoming one taste in the Dharmakaya, from the expanse that transcends all appearance and non-appearance, the appearance of the two form bodies arises spontaneously and accomplishes benefit. Therefore, to show that it never existed from the very moment it appears as delusion, it is said: "Delusion also appears here without prior or subsequent existence. Although it appears, it has never existed from the time of appearance. Appearing as non-existent, the habitual mind of delusion is like a dream whose nature is primordially pure." In this way, all the deluded appearances of samsara do not exist in the initial expanse, nor do they exist in the final liberation. Now, from the expanse, on the surface of the time of self-appearing delusion, although it seems to exist, at the time of appearance, there is neither one nor many entities. Therefore, what is non-existent is merely a clear appearance. In reality, what is non-existent appears as if it exists in the mind.
Chinese
因此，称为错觉，就像做梦一样。如果问：如何与梦境相似呢？回答说：如同梦境中的显现，在未睡着和醒来时都不存在，但在睡眠时显现，显现时没有自性。应当了知无有显现，根基分离。例如，梦中与所欲之境相遇的显现，在入睡前和醒来时都不存在，但在睡着时显现。如同基础和结果的两个阶段不存在，但现在在道位时显现。从显现之时起，就应了知错觉的根基并非真实存在，仅仅是空性的影像。如经中所说：《三摩地王经》云：如若有情具贪欲，梦中亦见彼之境，执持串习醒时无，一切诸法亦当知。如是修习梦之自性，宣说夜间瑜伽。如是日间勤修习，夜晚睡眠极调柔，于安乐卧右胁卧，如佛世尊入灭眠。风息极缓眼不动，心中阿字白晶光，执持极细如毛发，忆念如梦勿散乱。由此梦境光明现。梦境是由白天欲望的关键所生。以狮子卧式放松入睡时，风息极缓，几乎感觉不到流动，眼睛不剧烈转动。心中白色阿字光芒闪耀，从粗到细，专注于马尾毛般细微之处。以“这是梦”的心态入睡。对于禅定稳固者，无边无际的清净光明将会显现，即使不稳固，也能因先前梦境的清净而容易把握。如此修习之后，最初梦见恐怖景象时，以忆念梦境而使恐惧自然消解。在梦境中成就禅定，瑜伽士应知此为“已把握梦境”。梦中梦见悬崖、瀑布、狗、敌人等强烈境相时，首先要了知这是梦境，这被称为“欲求把握梦境之禅定”，能从恐惧、惊慌的障碍中解脱。
English
Therefore, it is called illusion, just like a dream. If asked, how is it similar to a dream? It is said: Like the appearance in a dream, it does not exist when not asleep or when awake, but it appears during sleep, and when it appears, it has no inherent nature. One should know that the appearance is without existence, and the basis is separate. For example, the appearance of encountering a desired object in a dream does not exist before falling asleep or when awake, but it appears when asleep. Just as it does not exist in the two stages of the ground and the result, but it appears now in the path stage. From the very moment of appearance, one should know that the basis of illusion is not real, but merely an image of emptiness. As it is said in the scriptures: The King of Samadhi Sutra says: Just as a being with desire sees his object in a dream, holds it close, and it is not there when awake, so should all phenomena be known. Thus, practicing the nature of dreams, the yoga of the night is explained. Thus, one should practice diligently during the day, and when sleep is very gentle at night, lying down on the right side in a comfortable bed is like the sleep of the Blessed One entering Nirvana. The breath is very slow and the eyes do not move. In the heart, the white A (ཨ，अ，a，阿) letter shines like a crystal ball. Hold the mind on the finest of hairs. Do not be distracted from the memory of being in a dream. By this, the light of the dream will appear. Dreams arise from the key of daytime desires. When lying down relaxed in the manner of a lion, the breath is so slow that one hardly feels it moving, and the eyes do not move sharply. In the heart, the white A (ཨ，अ，a，阿) letter shines, and from coarse to fine, focus on something as thin as a horse's tail hair. By sleeping with the thought that it is a dream, for those with stable samadhi, a clear light without beginning or end will appear. Even if it is not stable, it will be easier to grasp because of the purity of the previous dream. After practicing in this way, when first dreaming of terrifying visions, the fear will naturally dissolve by remembering the dream. When samadhi is accomplished in the dream state, the yogi should know this as "having grasped the dream." When dreaming of strong situations such as cliffs, waterfalls, dogs, and enemies in a dream, the first thing to know is that it is a dream. This is called "the samadhi of wanting to grasp the dream," which can liberate one from the obscurations of fear and panic.
Chinese
获得了降伏自我的胜利。梦境结束之后，接下来要将梦境训练成虚幻不实。即使是看似存在，实则虚幻的迷惑之心，也和梦境一样，无法确定其本质。要明白真与假都是由心所生。梦境结束后，仅仅摆脱恐惧和害怕是不够的，必须认识到一切皆是虚幻不实。就像这个梦境不真实一样，所有的事物都是看似存在，实则虚幻，都如梦境一般，要这样去思考。如《智慧显现庄严经》中所说：“文殊，梦境是显现但并不存在的。” 同样，一切事物也是显现但并不存在的。认识到虚幻不实非常重要。修习方法是：接下来是幻化和转变的次第。在梦境中，自己的身体可以幻化成梵天。可以随意幻化成善逝、菩提心等。幻化并禅修，安住于虚幻不实的状态。自己可以幻化成佛、菩萨、声闻缘觉、世间护法、寂静尊和忿怒尊等。要明白这本身就是虚幻不实的，所以才会如此显现。转变的方法是：接下来，在短短的一瞬间，从梵天变成帝释天，同样地，从天变成人。随心所欲地转变，并安住于虚幻不实的状态中禅修。当幻化出的事物互相转变时，会觉得它们都是虚幻不实的。无论如何，都按照自己喜欢的方式去转变。增长的方法是：接下来，要将幻化之物增长到百、千、万。用适合调伏的方法来训练降伏的力量。将幻化和转变的显现增长到百、千、万。变成一个，变成多个。仅仅通过这些来训练虚幻不实，为了降伏龙族，自己变成大鹏鸟，为了降伏邪魔，变成马头明王等，通过吞噬和践踏等方式来进行调伏。这是成就神通和力量的殊胜近因。在这些过程中，如果身体出现扭曲、收缩或伸展，那是因为脉和气出现了问题。为了避免幻化和转变等无法顺利进行，要保持舒适的睡姿，呼吸平缓，意识清明，这是获得体验的关键。在彻底训练虚幻不实之后，接下来，前往清净的刹土和世界，比如色究竟天等自己喜欢的地方。听闻善逝、天神和清净者的殊胜佛法。耶舍