English
Having obtained the victory over the enemy of self. After the dream ends, then train the dream to be unreal. Even the deluded mind that appears to exist but is actually non-existent is like a dream, and its essence cannot be determined. Understand that truth and falsehood arise from the mind. It is not enough to just get rid of fear and dread after the dream ends. One must realize that everything is unreal. Just as this dream is unreal, all things appear to exist but are actually unreal, like a dream, one should think in this way. As it is said in the Ornament of Manifest Awareness Sutra: "Manjushri, a dream appears but does not exist." Similarly, all things appear but do not exist. It is important to recognize the unreal. The method of practice is: Next is the sequence of emanation and transformation. In the dream, one's own body can emanate as the god Brahma. One can emanate as Sugata, Bodhicitta, etc., as one wishes. Emanate and meditate, and rest in the state of unreality. One can emanate oneself as a Buddha, a Bodhisattva, a Hearer, a Solitary Realizer, a world protector, a peaceful deity, and a wrathful deity, etc. One should understand that this itself is unreal, and that is why it appears in this way. The method of transformation is: Next, in a short moment, transform from Brahma into Indra, and similarly, from a god into a human. Transform as you wish, and meditate while abiding in the state of unreality. When the emanated things transform each other, one feels that they are all unreal. In any case, transform as you like. The method of increasing is: Next, one should increase the emanations to hundreds, thousands, and millions. Train the power of subduing with methods that are suitable for taming. Increase the appearances of emanation and transformation to hundreds, thousands, and millions. Become one, become many. Train in unreality through these alone, and to subdue the nagas, transform oneself into a Garuda, and to subdue the demons, transform into Hayagriva, etc., and tame them by devouring and trampling, etc. This is the uncommon proximate cause for accomplishing power and magic. During these processes, if the body becomes twisted, contracted, or stretched, it is because the channels and energies are disturbed. In order to avoid the failure of emanation and transformation, etc., one should maintain a comfortable sleeping position, with slow breathing and clear awareness, which is the key to gaining experience. After thoroughly training in unreality, next, go to a pure land and realm, such as Akanishta, etc., wherever you like. Listen to the excellent Dharma of the Sugatas, gods, and pure ones. Yeshe
Chinese
又，地持陀罗尼云的修法，日夜持续以忆念精进修习，如此转变是觉性的功德，是不欺骗要点而显现的。这是极深心要的法乘。精通幻化转变后，若想观看其他国土、天龙的处所、其他洲以及极乐世界等以前未见过的净土，则在白天放下欲望，如前一样躺下，观想所有国土和世界都清晰地显现在喉咙受用轮中，三千世界都包含在芥子中，不要从这种状态中散乱地躺卧。如此便能见到所希望的景象，这是由于觉性本来就具有能见的功德之要点而产生的。在这些时候，也是修习无实义的要点。无实义即是无自性，这本身就是般若波罗蜜多，因为修习它能成就一切功德。如《摄颂》云：诸法无自性，完全通达者，此乃般若波罗蜜多，胜者如是说。又如《中品般若经》云：无论在任何情况下，想要观看超越天人和人类的清净佛土，也应修习般若波罗蜜多。三千大千世界的全部世界都包含在一粒芥子中，也不要认为芥子变大了，也不要认为世界变小了，想要不显现，也应修习般若波罗蜜多。如是等等所说。这是大乘究竟的瑜伽修持之道的精要。现在讲述从梦修习惯中产生的道之果。如是日夜修习梦境之义，便能从执着事物为实有的牢笼中解脱。对于栅栏、山和墙壁都能无碍穿透，能成就神通、现量、无数禅定。能生起无量证悟、圣者的智慧。暂时的智慧之果是获得解脱道之端绪，能成就一切愿望，空行成就者会摄受，少病、身色安乐，通过圆满资粮道，自然能证悟一切法无自性，能修持禅定瑜伽，获得加行道。
English
Also, the practice of the Earth-Holding Dharani Cloud, by diligently practicing with constant mindfulness day and night, such transformation is the merit of awareness, which is unfailing in its essence and manifests directly. This is the profound essence of the vehicle. Having mastered the transformation of emanation, if one wishes to see other realms, the abodes of gods and nagas, other continents, and pure lands such as Sukhavati that have not been seen before, then during the day, release desires and lie down as before. Visualize all realms and worlds clearly appearing in the throat enjoyment wheel, with the three thousand worlds contained within a mustard seed. Lie down without distraction from this state. Thus, one will see the desired appearances, which arise from the essential point that awareness inherently possesses the merit of being able to see. During these times, it is also essential to practice the meaning of non-truth. Non-truth is the absence of inherent existence, which is itself the Prajnaparamita. Because by studying it, all merits are accomplished. As the Compendium says: Those who fully realize that all phenomena are without inherent existence, this is called Prajnaparamita, as declared by the Victorious Ones. Also, as the Intermediate Mother says: In all circumstances, those who wish to see the pure Buddha-fields that transcend gods and humans should also study the Prajnaparamita. All the realms of the three thousand great thousand worlds are contained within a single mustard seed, and do not think that the mustard seed has become large, nor should the world be considered small. If one wishes not to appear, one should also study the Prajnaparamita. As it is said and so on. This is the essence of the path to be practiced as the ultimate yoga of the Great Vehicle. Now, the result of the path is shown from the habituation of dreams. Thus, by meditating on the meaning of dreams day and night, one is freed from the trap of grasping at things as real. One can pass unhindered through fences, mountains, and walls, and accomplish siddhis, direct perception, and countless samadhis. Immeasurable experiences and realizations arise, as well as the wisdom of the noble ones. The result of temporary wisdom is that one has grasped the thread of the path to liberation, fulfilling all wishes. The dakinis and accomplished ones will take care of one, with few illnesses, a healthy complexion, and the path of accumulation being accomplished. All phenomena are naturally realized as being without inherent existence, one can practice samadhi yoga, and the path of joining is attained.
Chinese
从而掌控多种神通和超凡知识，获得证悟一切法如梦的征兆，获得稳固善行的功德。如《现观庄严论》所说： 即使在梦中，一切法，都观如梦等等，到达顶峰是结合的征兆，被认为是十二种。 赡部洲的众生，供养佛陀的善行等等，以黎明为例，凭借众多福德，是十六种殊胜增长的自性。 如是等等所说。 极度串习之后，现见道和修道，无分别的圣者智慧，圆满之后，无学道显现。 最终心性到达原始法界，自利法身，利他色身二者，如梦般二利任运成就。 因此，修习如梦之理。 修习如梦菩提道最终的果实，是如梦显现而自性空性的圆满佛陀，断证究竟。 如经部所说： 善根也如梦如幻，三十七菩提分法也如梦如幻，一切种智也如梦如幻。 此外，自利法身在如虚空般的法界中任运成就，以大悲心，为了利他，色身如日月般显现，利益众生直至轮回未空。 如《宝性论》所说： 大悲了知世间，观照一切世间后，不离法身，以种种化身之自性，示现降生，从兜率天降临，入胎和诞生，精通工巧，后妃眷属欢喜嬉戏，出离，苦行，前往菩提树，降伏魔众，圆满菩提，转法轮，示现涅槃等，在不清净的刹土中，存在直至轮回未空。 如是所说。 从本性原始清净的状态中，如梦般迷乱的轮回者，
English
Thus, one gains mastery over various miraculous powers and extrasensory perceptions, and obtains signs such as realizing all phenomena to be like dreams, and attains the qualities of steadfast virtue. As stated in the Ornament for Clear Realization: Even in dreams, all phenomena, are seen as dreamlike, and so on. Reaching the peak is the sign of union, considered in twelve aspects. Beings of Jambudvipa, the merit of offering to the Buddhas, etc., are exemplified by the dawn. Through many merits, one is the very nature of sixteenfold increase. As it is said and so on. Through extreme habituation with that, the path of seeing and the path of meditation, the non-conceptual noble wisdom, after completion, the path of no more learning manifests. Ultimately, when the mind itself reaches the primordial realm, the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others, both purposes are spontaneously accomplished like a dream. Therefore, meditate on the way of dreamlike nature. The ultimate result of practicing the dreamlike path to enlightenment is the complete Buddhahood, which appears like a dream but is without inherent existence, the perfection of abandonment and realization. As stated in the sutras: Roots of virtue are also like dreams, like illusions. The thirty-seven factors of enlightenment are also like dreams, like illusions. The wisdom of all aspects is also like dreams, like illusions. Moreover, the Dharmakaya for one's own benefit is spontaneously accomplished in the realm like the sky, and with compassion, for the benefit of others, the Rupakaya appears like the sun and moon, benefiting beings as long as samsara exists. As stated in the Uttaratantra: Great compassion knows the world, having beheld all the world, without moving from the Dharmakaya, with various natures of emanation, manifesting birth, descending from the Tushita heaven, entering the womb and being born, being skilled in crafts, delighting in the retinue of consorts, renunciation, practicing austerities, going to the Bodhi tree, subduing the hosts of demons, and completely, enlightenment, the wheel of Dharma, and passing into Nirvana, in impure realms, existing as long as samsara lasts. Thus it is said. From the state of primordial purity, the samsaric beings who are deluded as in a dream,
Chinese
愿他们从四苦之河中解脱，获得大乐功德圆满之境。各种梦境，一切皆是空性之显现。难以逾越的大海，遍布有顶之间。愿我从堆积痛苦之火的轮回中，救度所有众生。大圆满幻化休息论中，如梦一般的篇章，是金刚处第一地的注释。 如是，在开示一切法皆为梦之自性，本性不生之后，所说应证悟一切法皆无灭，唯是幻化之游舞。又，此处胜者说如幻，诸法无自性之理，即是经续窍诀心要之义，当如实修持而听闻。如是所说，于《中观根本慧论》中云：一切法如幻，自性不生，不灭，不来。又于《不退转法轮经》中云：一切法如幻，菩提亦如幻。又于《智慧雷霆经》中云：幻化一切法，唯名，自性空。如是等等，诸多经续中所说，此处以上师窍诀善加剖析，依凭自证之三种定解之相而分判。分为基、道、果之三幻。初、基幻，讲述从如虚空般的体性中产生错觉之方式。心性本初如虚空般的体性，任运成就之智慧如日月星辰。从原始广阔奇妙的法界藏中，因不觉而生起能取所取之分别念，三界六道之错觉如幻。彼亦是心性自生之智慧，本初清净如虚空般，于无所成之体性中，因根本执持命脉之五气动摇，自显光明，然于不识自面之分位中，错觉为内外之器情世间及身体等，如幻般显现种种。如金刚萨埵心镜续云：三界一切有情，从无基而错觉为有。如是宣说。如何如幻般错觉？宣说因缘
English
May they be liberated from the four rivers of suffering and attain the state of great bliss and virtuous abundance. Various dreams, all are manifestations of emptiness. The great ocean, difficult to cross, pervades between the peaks of existence. May I deliver all beings from the cycle of suffering, a collection of fires. From the Great Perfection, the Rest of Illusion, the chapter like a dream is the commentary on the first Vajra Place. Thus, after showing that all phenomena are of the nature of dreams and are unborn in their own nature, it is said that all phenomena should be realized as being without cessation, merely a play of illusion. Again, here the Victorious One said, 'Like an illusion,' that the nature of phenomena is without self-nature. That is the meaning of the essence of the sutras, tantras, and instructions. Listen as I explain how to experience it. As it is said in the Intermediate Mother Sutra: 'All phenomena are like illusions, unborn by nature, unceasing, and without coming.' And in the Sutra of the Wheel of Non-Regression: 'All phenomena are like illusions, and enlightenment is also like an illusion.' And in the Wisdom Thunderbolt: 'Illusory are all phenomena, mere names, empty of essence.' These and other statements from many sutras and tantras are here well analyzed by the instructions of the guru, based on the three signs of certainty of one's own experience. They are divided into the three illusions of base, path, and fruit. First, the base illusion, which explains how illusory appearances arise from the state of emptiness like the sky. The nature of mind, primordial, is like the sky. Spontaneously accomplished wisdom is like the sun, moon, planets, and stars. From the womb of the primordial, vast, and wonderful realm of reality, due to ignorance, grasping and fixation, all conceptualizations arise spontaneously. The illusion of the three realms and six destinies is like an illusion. That is also the self-born wisdom of the nature of mind, primordially pure, like the sky, in the state of nothingness. From the movement of the five root life-sustaining winds, self-appearance dawns as clear light, but in the aspect of not recognizing one's own face, it is mistaken for the outer and inner world, including the body, and appears in various ways like an illusion. As it is said in the Vajrasattva Heart Mirror Tantra: 'All sentient beings of the three realms are mistaken for existence from a basis of non-existence.' Thus it is declared. How does it mistakenly appear like an illusion? Explaining the causes and conditions