Chinese
从禅修中，显现出一切现象皆无自性。如是长久禅修，一切现象如影像般闪烁。如此显现之时，如在镜中观修影像般，发出“哈斯”声，观修其消失。如是向外观修，生起空荡荡之感。此时，夜晚的梦境中也会梦到各种各样的影像，专注于此，定能清醒。如此显现之时，便是成就之时，身体会转变为无形之物。伊底阿阿阿。现在是搅动梦境的要诀：首先如最初般进行前行等，仅仅观修显现为全副武装，日夜如此观修，当这些清晰之时，观修搅动它们。如是长久观修，生起一切现象都处于混乱之中的感觉。对此长久观修，生起知晓所有这些混乱都处于梦境之中的感觉。搅动梦境的要诀。伊底阿阿阿。现在是梦境精华的要诀：如最初般进行前行等，此时进行各种身体精华的修习，是专注于脉络要点的方便，由此定能增益睡眠和梦境。之后观想心之精华存在，观想不存在，观修所思之念各不相同。如是长久观修，以流动消失的要点，生起领悟一切皆为梦境的体验。伊底阿阿阿。之后，梦境要点迷失的方法是：如上进行前行等，数日思考此梦境由何而生？因何而起？由此生起不真实之感。之后日夜想着处于梦境之中，对所发生的一切都如此观修，并以梦境中是否会有梦境的想法进行追问和观修，最终会断除梦境的根源。如此显现之时，便是成就之时，想着不应执着于梦境中出现的梦境，从而进行遣除。伊底阿阿阿。现在是收缩梦境的要诀：再次如最初般进行前行等，之后夜晚睡觉之时，
English
From meditation, the appearance of all phenomena as being without inherent existence arises. Having meditated in this way for a long time, all phenomena appear as shimmering images. When this happens, like meditating on an image in a mirror, make a "Has" sound and meditate on its disappearance. Meditating in this way externally as well, a feeling of emptiness arises. At this time, even in nighttime dreams, one dreams of various images; by focusing on them, one will surely awaken. When this happens, it is a sign of accomplishment, and the physical body transforms into invisible things. Iti a a a. Now, the key to agitating dreams is: first, do the preliminaries as before, and meditate on appearances as being solely armed with weapons; meditating in this way day and night, when these become clear, meditate on agitating them. Having meditated in this way for a long time, the feeling that all phenomena are in a state of chaos arises. Having meditated on this for a long time, the understanding that all this chaos is within a dream arises. The key to agitating dreams. Iti a a a. Now, the key to the essence of dreams is: do the preliminaries as before, and at this time, engaging in various practices to extract the essence of the body is a method of focusing on the essential points of the channels, which will surely enhance sleep and dreams. Then, contemplate the essence of the mind as existing, contemplate it as not existing, and meditate on different thoughts to be contemplated. Having meditated in this way for a long time, through the key of the flow disappearing, the experience of understanding everything as a dream arises. Iti a a a. Then, the method of losing the key to dreams is: do the preliminaries as before, and for a few days, contemplate from what cause this dream arises? What conditions bring it about? From this, a feeling of unreality arises. Then, day and night, thinking that one is in a dream, meditate in this way on everything that happens, and by questioning and meditating with the thought of whether there will be a dream within a dream, eventually the root of the dream will be severed. When this happens, it is a sign of accomplishment, and thinking that one should not cling to the dream that appears within the dream, one dispels it. Iti a a a. Now, the key to contracting dreams is: again, do the preliminaries as before, and then at night when going to sleep,
Chinese
打开四瓣莲花心，然后向内吸气，将显现和声音的诸法融入其中，因此，光明空性，内在觉知光明空性，安住于二取空性，闭合心口，将觉知与阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）一起安放，梦境之流便会断绝。白天任何时候，都要观修内外二者明空无别。这样做了，梦境的景象就会如此显现。伊底阿阿阿！深奥！现在要做扭转梦境的要点，首先像之前一样进行，将一切显现观想为日夜自己的本尊。长期修习，会觉得有光芒闪烁。此时，将一切观想为自己的上师。长期习惯后，也会像之前一样。之后，将上师也观想在梦中。这样长期修习，一切都会显现为梦境的体验。这是第八种观修方法，对于难以改变的习气，首先对一切都一点一点地修习。然后，选择自己喜欢的一个，坚持修习，一定会精通。这样，如果八个人每人修习一个，八位大修行者就能从根源上拔除错误的习气，身语意不住于任何事物。此时，这八位大修行者，凭借各自精进的差异，精进上等者，梦境完全断绝；中等者，在梦中知道是梦；精进下等者，梦境必定会改变。如此改变的修行者，最初会梦到很多杂乱的梦。其中，精进上等者，会忘记梦境，然后最终停止。精进中等者，梦境非常清晰，最终会知道是梦。精进下等者，越来越不清晰，越来越不清晰，然后梦境改变。这些就是睡眠和梦境达到极致的境界。如是，第二十八个问题，睡眠和梦瑜伽，分三部分进行阐述。现在，第一章的第二十九个问题，依靠引导心性的前行，为了调伏未调伏的自心，所阐述的要点，以三个支分之义进行阐述。
English
Open the four-petaled lotus heart, then inhale the air inward, placing the phenomena of appearance and sound within it. Therefore, luminous emptiness, inner awareness luminous emptiness, abide in the emptiness of duality. Close the heart's mouth, placing awareness together with Ah (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Ah), and the stream of dreams will be cut off. At all times during the day, meditate on the inseparability of clarity and emptiness in both outer and inner aspects. By doing so, the appearance of dreams will arise in this way. Iti a a a! Profound! Now, the key to reversing dreams is to be done. First, do as before, visualizing all appearances as your own yidam deity day and night. By meditating on this for a long time, it will seem that there is a flash of light. At this time, visualize everything as your own guru. By becoming accustomed to this for a long time, it will also become like the previous one. After that, also visualize the guru in the dream. By meditating in this way for a long time, all experiences will arise as experiences of dreams. This is the eighth method of meditation. For habits that are difficult to change, first meditate on everything little by little. Then, choose one that you like and meditate on it with determination, and you will surely master it. In this way, if eight people each meditate on one, the eight great meditators will uproot the mistaken habits from their roots, and body, speech, and mind will not abide in anything. At this time, these eight great meditators, due to the differences in their diligence, the most diligent will completely cut off dreams; the intermediate will know that they are dreaming in the dream; and the least diligent will surely change the dream. The meditator who changes in this way will initially dream many chaotic dreams. Among them, the most diligent will forget the dream, and then it will eventually cease. The intermediate diligent will have very clear dreams, and at the end, they will know that it is a dream. The least diligent will become less and less clear, and then the dream will change. These are the states where sleep and dreams reach their limit. Thus, the twenty-eighth question, the yoga of sleep and dreams, is explained in three parts. Now, the twenty-ninth question of the first chapter, relying on the preliminaries that guide the mind, in order to subdue one's own untamed mind, the key points explained, are explained with three aspects of meaning.
Tibetan
་པོ༔ མི་རྟོག་པའི་ཡེ་ཤེས་བསྒོམ་པའི་གཞི་བསྟན་པ་ནི༔ གང་ཞིག་སྐྱེས་པའམ་བུད་མེད་གང་ཞིག་གིས༔ རང་གི་སེམས་མ་ཐུལ་བ་འདུལ་བར་བྱེད་པ་ལ༔ མན་ངག་སྔོན་དང༔ དངོས་གཞི་བསྒོམ་པར་བྱ་ཞེས་པའོ༔ དེ་ཡང་གང་གིས་ཐུལ་ན་རྣམ་པར་མི་རྟོག་པ་ཡེ་ཤེས་བསྒོམ་པས་ངེས་པ་ཁོ་ནར་ཐུལ་ཏེ༔ ལུས་ངག་ཡིད་རྣལ་དུ་ཕེབས་ནས་རང་གིས་རིག་པའོ༔ ཞེས་མི་རྟོག་ཡེ་ཤེས་བསྒོམས་པའི་གཞི་བསྟན་ནས༔ ད་ནི་གཉིས་པ་ལུས་ངག་ཡིད་ཀྱི་སྔོན་དུ་འགྲོ་བ་སེམས་ཀྱི་སྣ་འཁྲིད་པ་དངོས་བསྟན་པ་ནི༔ གང་བསྒོམ་ཀྱང་སྔོན་དུ་འགྲོ་བའི་རིམ་པ་ནི་འདི་ལྟར་བྱའོ༔ དེ་ཡང་འོག་ནས་འབྱུང་བ་ལྟར་སྔོན་དུ་འགྲོ་བ་རྫོགས་པར་བྱས་ལ༔ དེ་ནས་དུས་ཐམས་ཅད་དུ་གཞི་རང་གི་རྒྱུད་ལ་བརྟེན་པར་བྱའོ༔ དེ་ཡང་དད་པ་དང་ལྡན་པ་འཁོར་བའི་བློ་མེད་པ༔ འཇིག་རྟེན་ལས་ལོག་པ་ཞིག་གིས༔ ཐོག་མ་གཞི་མ་སྨིན་པ་སྨིན་པར་བྱེད་པ་ལ་བླ་མ་མཚན་ལྡན་གཅིག་ལ་སྤྲོས་པ་ལ་དགའ་ན༔ སྤྲོས་བཅས་ཀྱི་དབང་རྡུལ་མཚོན་ལ་བརྟེན་པ་དང༔ མི་དགའ་ན་སྤྲོས་མེད་མ་ཌལ་དང༔ བུམ་པ་ལ་བརྟེན་ནས༔ ཤིན་ཏུ་སྤྲོས་མེད་བརྡའ་ལ་བརྟེན་པ་དང༔ རབ་ཏུ་སྤྲོས་མེད་བཞུགས་སྟངས་དང༔ བལྟ་སྟངས་ལ་བརྟེན་པ་དབང་བསྐུར་བ་ནི་འོག་ནས་འབྱུང་བ་ལྟར་བྱས་ལ༔ དེ་ཡང་རང་གི་རྒྱུད་སྨིན་པར་བྱེད་པ་གལ་ཆེའོ༔ དེ་ནས་སྨིན་པ་གྲོལ་བར་བྱེད་པ་ལ་བླ་མའི་གདམས་ངག་གལ་ཆེ་བས༔ མན་ངག་ལ་རྣམ་པ་གཉིས་ཏེ༔ སྔོན་འགྲོ་དང༔ དངོས་གཞིའོ༔ དེ་ལ་སྔོན་དུ་འགྲོ་བ་ནི་གནད་ཆེ་བས༔ འདི་ལ་གཉིས་བྱེ་བྲག་མང་ཡང་སྔོན་དུ་འགྲོ་བའི་གནད་ཆེན་པོ་ལུགས་གསུམ་ཡོད་དེ༔ སྐུ་གསུམ་གྱི་སྣ་འཁྲིད་པར་བྱེད་པ་ཁྱད་པར་དུ༔ སྤྲུལ་པ་སྐུའི་ས་བོན་འཇོག་པར་བྱེད་པ༔ འབྱུང་གཞིའི་སྒྲ་དོན་ལ་བསླབ་པ་དང༔ རིག་པའི་སྣ་འཁྲིད་པར་བྱེད་པ་ཁྱད་པར་དུ་ཁམས་གསུམ་གྱི་ལམ་གཅོད་པར་བྱེད་པ་འཁོར་འདས་རུ་ཤན་འབྱེད་པའི་སྤྱོད་པ་གསུམ་བྱ་བ་དང༔ སེམས་ཀྱི་སྣ་འཁྲིད་པར་བྱེད་པ་ལུས་ངག་ཡིད་སྦྱོང་བར་བྱེད་པ་ཁྱད་པར་དུ་མི་རྟོག་པའི་ཡེ་ཤེས་རང་ལུགས་སུ་འཆར་བར་བྱེད་པ༔ ལུས་ངག་ཡིད་ཀྱི་སྦྱང་བ་ཁྱད་པར་ཅན་ལ་བསླབ་པ་དང་གསུམ་ལས༔ འདི་ནི་ལུས་ངག་ཡིད་ཀྱི་སྔོན་དུ་སྦྱངས་པའི་རིམ་པ་ནི༔ དེ་ཡང་ཐོག་མ་ལུས་ཀྱི་སྔོན་དུ་འགྲོ་བ་ལས༔ དེ་ཡང་སྔོན་དུ་འདས་པའི་བྱ་བ་དང༔ འཇིག་རྟེན་པའི་བྱ་བ་སོ་སོའི་བྱེད་པའི་རྒྱུ་འགག་སྟེ་ནི༔ བྱ་བ་གང་ཡང་མི་བྱེད་པར་འདི་དག་ལས་མ་གཏོགས་པ་གང་ཡང་མི་བྱེད་དོ༔ དེ་ཡང
Chinese
波！开示修习无分别智慧之基：无论男女，若欲调伏未调伏之心，需修习口诀之前行与正行。若以何调伏？唯有修习无分别智慧方能调伏，身语意皆入于正轨，自能觉知。如是开示修习无分别智慧之基。今开示第二，身语意之前行，引导心之真实引导：无论修何法，皆应如是次第先行。如是，当如后文所言，圆满完成前行。此后，应恒时依止自之相续。具有信心，无轮回之念，背离世间者，为使最初未成熟之基成熟，若喜悦依止具相之上师，则依止具相之灌顶坛城；若不喜悦，则依止无相曼荼罗与宝瓶；或依止极无相之手印；或依止最无相之坐姿与观视，如后文所言而行灌顶。如是，使自之相续成熟至关重要。其后，为使成熟者解脱，上师之口诀至关重要。口诀有二：前行与正行。其中，前行至关重要。虽有众多差别，然前行之要诀有三：引导三身，尤为殊胜；安置化身之种子；学习地基之声义。引导觉性，尤为殊胜；断除三界之路；区分轮涅之行持三者。引导心，调伏身语意，尤为殊胜；无分别智慧于自心中显现；学习身语意之特殊调伏三者。此乃身语意之前行修习次第。初，身之前行：停止先前所作之事与世间之事，不作任何其他之事。
English
Po! Showing the basis for cultivating non-conceptual wisdom: Whether male or female, if one wants to subdue one's unsubdued mind, one must practice the preliminary and main practices of the oral instructions. If one subdues with what? Only by cultivating non-conceptual wisdom can one definitely subdue it, and the body, speech, and mind will all be on the right track, and one will be able to realize it oneself. Thus, the basis for cultivating non-conceptual wisdom is shown. Now, the second is shown, the actual guidance of leading the mind, which precedes body, speech, and mind: Whatever you cultivate, the order of proceeding should be done like this. Thus, as it will be said below, the preliminary practices should be completed perfectly. After that, one should always rely on the basis of one's own continuum. That is, a person who has faith, has no thought of samsara, and has turned away from the world, if he likes to rely on a qualified lama to ripen the immature basis at the beginning, then he relies on the empowerment mandala with characteristics; if he does not like it, he relies on the formless mandala and the vase; or he relies on the extremely formless mudra; or he relies on the most formless posture and gaze, and the empowerment is done as it will be said below. Thus, it is very important to ripen one's own continuum. After that, in order to liberate the ripened, the lama's instructions are very important. There are two kinds of oral instructions: preliminary practices and main practices. Among them, the preliminary practices are very important. Although there are many differences, there are three important points of the preliminary practices: guiding the three bodies, especially; placing the seed of the manifestation body; learning the sound and meaning of the elements. Guiding awareness, especially; cutting the path of the three realms; the three practices of distinguishing samsara and nirvana. Guiding the mind, taming body, speech, and mind, especially; non-conceptual wisdom appears in one's own mind; learning the three special taming of body, speech, and mind. This is the order of preliminary practice of body, speech, and mind. First, the preliminary practice of the body: stopping the previous actions and worldly actions, not doing anything else.