Chinese
祈请大尊迅速在此刻，立即，于此处获得成就。如此恳切祈祷后，融入上师自身。之后， 仅以观想而深刻赞叹的八个要点是：自身化为清澈空明的本尊身，在下半身中，观想白色光芒自性的三角法源，一角指向脐轮，两角指向左右肾脏。细长的根部位于密处，开口向上倾斜。心专注于此片刻。这是第一个要点。在其内部，观想六道无量众生各自的身体、助长因素和行为显现，法源被填满。自身显现为六道各自的业和习气的自性。如此思索。并且，略微忆念脐轮下方显现六道景象的根脉文字也显现为形象。这是第二个要点。将遍布虚空的众生作为目标。将心的焦点放在脐轮的六道众生上，强烈观想这些显现只是显现，并非真实，是如幻如梦的非真实。这是第三个要点。对这些执着于非真实为真实，在轮回中漂泊的众生，生起怜悯之心。这是第四个要点。祈请上师必定从轮回的痛苦中救度这些众生。信任地想：父亲上师您最清楚。这是第五个要点。逐渐地，一个消失，两个消失， 心专注于法源变得空明。这是第六个要点。之后，安住在无所执着的无执状态中。这是第七个要点。如果不 স্থির住于此，则断定内外一切器情万法皆为无而显现的幻象。在座间休息时，也不要脱离不 постоян性、虔诚心和幻相之念这三者中的任何一个，以此来增进禅定。疾病、邪魔等一切顺逆之缘，都应如法转化为道用。应当从经论中了解。一切经续所诠释的精华，若能修持，则能摧毁轮回的迷乱之轮。六种功德自然显现。显空广大，噫玛吙！第三，梦境本身即是迷乱的自净，分为二：首先是把握：自身明观为本尊，头顶观想上师等，如幻身阶段一样。祈请也如前三句偈颂一样，不再赘述。
English
Pray that the great Siddha will be attained right now, immediately, and in this very place. After praying fervently in this way, dissolve into the Lama himself. Then, The eight key points of profound praise through mere visualization are: Visualize your own body as a deity, empty and clear. Within the lower part of the body, visualize a white Dharma origin, triangular in nature, with one corner pointing to the navel and the other two corners pointing to the two kidneys. The thin root is at the secret place, and the open mouth is tilted upwards. Focus your mind on it for a moment. This is the first key point. Inside it, visualize countless sentient beings of the six realms, each with their own bodies, sustaining factors, and actions, filling the Dharma origin. Your own self appears as the essence of the karma and imprints of each of the six realms. Think in this way. And also, just remember that the root syllable that manifests the appearance of the six realms below the navel also appears as a form. This is the second key point. Take all pervasive sentient beings as the object. Focus the mind's attention on the six realms at the navel, and strongly meditate that these appearances are just appearances, not true, like illusions and dreams. This is the third key point. Generate compassion, thinking how pitiful it is that these beings grasp onto untruths as truth and wander in samsara. This is the fourth key point. Pray that the Lama will surely save these beings from the suffering of samsara. Rely on the thought, "Father Lama, you know best." This is the fifth key point. Then, one disappears, two disappear, gradually Focus your mind on the Dharma origin becoming empty and clear. This is the sixth key point. Then, rest in a state of non-grasping, without anything to focus on. This is the seventh key point. If you do not remain in that state, then determine that all phenomena of the environment and beings, self and other, appear as illusions even though they are non-existent. Even during session breaks, maintain either impermanence, devotion, or the aspiration of illusion, and thereby increase meditation. Know from the texts how to take all good and bad circumstances, such as illness and evil spirits, onto the path. The essence of all sutras and tantras, if practiced, will destroy the wheel of delusion of samsara. The six qualities will naturally arise. Appearance and emptiness are vast, Emaho! Third, the dream itself is the self-purification of delusion, divided into two: First, grasping it: Clearly visualize your own body as the Yidam, and visualize the Lama on the crown of your head, etc., as in the illusory body stage. The prayer is also the same as the previous three verses, without further elaboration.
Chinese
以身体等作为替代，祈请您让我掌握梦境。像这样反复祈请后，上师化为光融入自身。自身如明空显现的本尊身，在空性中央，有白色透明如水晶柱的中脉，上端插入顶轮，下端插入密处。其中，在上端观想白色ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： ），头朝下。下端观想红色ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思： ），头朝上。虽然也说过观想中脉上下细，中间粗，如鱼形，但最好根据自己的根器，粗细观想成手臂或细竹竿那样。中脉粗则明点易于运转，但粗细不均则不太好。对于一切显现，总的来说要认识到无实，特别是要以梦境来对待，这一点非常重要。然后，从顶轮的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： ）中，降下豌豆大小的白色明点，到达心间，消除愚痴。虽然心间以上感到舒适，但力量却消失了。从下端的ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思： ）中，降下豌豆大小的红色明点，到达心间，消除贪欲。虽然下身感到舒适，但力量却消失了。红白二明点在心间汇合，嗔恨自然消除。观想心间感到舒适，但力量却消失了。在坚信无实和梦境的强烈意念中，心间中脉的两个明点，以追逐的方式，或左旋或右旋，随自己的意愿旋转，专注于此。这是宝瓶灌顶的要点。当一个追逐着另一个，感觉只是轻轻触碰时，这是秘密灌顶。之后，感觉触碰使身心感到舒适轻松，这是智慧灌顶。最后，在两者融入一体，无所执着而消失的状态中，安住于无分别。这与第四灌顶的要点相关。期间，要时常强烈地产生无实和梦境的念头。在座间休息时，不要脱离无常、虔诚和梦境的念头。在对已掌握的梦境获得稳固后，第二步是修习梦境。此时，通过意念来修习。像以前一样进行上师瑜伽等，在祈请时，改为“祈请您让我精通梦境”。仅仅通过意念，不确定地修习，持续不断地产生“无论对梦境的意身做什么修习都是可以的”这样的念头，并且对柱子、墙壁等穿透。
English
Instead of the body, etc., please grant me mastery over dreams. After repeatedly praying like this, the lama dissolves into light and merges into oneself. One's own body appears as a clear and empty deity form, and in the center of the emptiness is a white, clear central channel like a crystal pillar. The upper end is inserted into the crown chakra, and the lower end is inserted into the secret place. Inside it, at the upper end, visualize a white haṃ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: ) facing downwards. At the lower end, visualize a red hūṃ (Tibetan: ཧཱུྃ་, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: ) facing upwards. Although it is also said to visualize the central channel as thin at the top and bottom and bulging in the middle like a fish, it is best to visualize it according to one's own capacity, as thick as an arm or as thin as a bamboo shoot. If the central channel is thick, it is easy for the bindus to circulate, but it is not good if it is uneven in thickness. In general, one should recognize that everything that appears is unreal, and in particular, it is important to meditate with the understanding that it is a dream. Then, from the haṃ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: ) at the crown chakra, a white bindu the size of a pea descends and reaches the heart, eliminating ignorance. Although there is comfort above the heart, the power is lost. From the hūṃ (Tibetan: ཧཱུྃ་, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: ) at the lower end, a red bindu the size of a pea descends and reaches the heart, eliminating desire. Although there is comfort in the lower body, the power is lost. The red and white bindus merge in the heart, and anger is naturally eliminated. Think that there is comfort in the heart, but the power is lost. With a strong intention of unreality and dream, the two bindus in the central channel at the heart chase each other, rotating clockwise or counterclockwise, according to one's own preference, and focus on this. This is the key point of the vase empowerment. When one chases after the other, feeling only a light touch, this is the secret empowerment. Then, feel that the touch makes the body and mind comfortable and relaxed, this is the wisdom empowerment. Finally, in the state where the two merge into one and disappear without attachment, abide in non-discrimination. This is related to the key point of the fourth empowerment. In between, one should often strongly generate the thought of unreality and dream. During breaks, do not separate from the thoughts of impermanence, devotion, and dream. After gaining stability in what has been mastered, the second step is to practice dreaming. At this time, practice through intention. Perform guru yoga as before, and when praying, change it to "Please grant me proficiency in dreams." Practice indefinitely through intention alone, and continuously generate the thought that "Whatever practice is done on the dream body is acceptable," and penetrate through pillars, walls, etc.
Chinese
進入微小的洞穴，對於火、水、猛獸、懸崖等可怕之物進行踐踏。在空中飛行，在地下穿梭。尤其對於羞恥、噁心等難以斷除的妄念，有時踐踏，有時視為虛假，有時以還滅觀修，白天以意念修習，夜晚在夢境中實際修習。擴展等內容可從經文中了解。如果沒有掌握，可以提問。掌握之後，穩固、斷除散亂等重要的教言，也應從口訣中了解。對於如夢一般的諸法，如果恆常如夢般了知，六道輪迴的胎門將空，光明空性的本尊將自生。第四，光明愚癡自解脫。作為前行，修習無常和虔誠，並積累資糧。正行，抓住光明，在自身極度明亮的頂輪上，觀想四座圓滿，根本上師髮髻高聳，以骨飾、虎皮等八種屍林裝飾莊嚴。如果觀想為金剛持，則觀想為黑魯嘎寂靜或忿怒相，具三隻眼睛。祈請文的結尾是：「祈請加持光明得以證悟。」這樣轉變並以極大的虔誠猛烈祈禱。在身體的中央，有白色中脈。在其心間的正對面，有四瓣白色蓮花和月亮，其上根本上師白色且光芒四射，約一寸高。在上師的心間，有一個白色芥子大小的光點，光芒四射，專注於此並安住。從那裡發出光芒，上師的身體遍布整個世界。心續充滿喜悅。從上師的身體發出光芒，遍布自身。從自身毛孔發出光芒。觀想一切顯現都被明亮的光芒所遍布。專注於心間的光點並反覆進行光芒的放射。間隔期間，將覺知置於自然狀態，如果此時自然生起樂、明、無念，則不要有希望或恐懼，持續下去。入睡前，專注於心間的光點或銀色的吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）。在座間休息時，修習無常和對上師的虔誠。特別是關於三身道用的安住方式，保持如大象般的眼神，放鬆覺知，安住於任何生起的自性。各種顯現的明亮部分是化身，認識自性的空性是法身，現在二者無別的自覺自明是報身。
English
Entering tiny holes, trampling on fearful things like fire, water, wild animals, cliffs, etc. Flying in the sky and tunneling into the earth. Especially trampling on kinds of thoughts that are difficult to cut off, such as shame and disgust. Sometimes considering them untrue, sometimes practicing reversal meditation, training with intention during the day and actually training in dreams at night. Expansion and other details can be learned from the scriptures. If not grasped, one can ask. Once grasped, the essential instructions on stabilizing, cutting off distractions, etc., should also be learned from the oral instructions. For all phenomena that are like dreams, if one always knows them as dreams, the wombs of the six realms of existence will be empty, and the clear and empty deity will arise spontaneously. Fourth, the self-liberation of luminosity and ignorance. As a preliminary, meditate on impermanence and devotion, and accumulate merit. The main practice is to hold the luminosity. On the crown of one's head, which is supremely clear and blissful, on top of the four complete seats, visualize the root guru with a high topknot of hair, adorned with bone ornaments, tiger skin, and the eight charnel ground adornments. If visualizing Vajradhara, visualize Heruka, peaceful or wrathful, with three eyes. At the end of the previous supplication, say, "Please grant that luminosity may be realized." Transform in this way and pray intensely with great devotion. In the center of the body is the white central channel. Directly in front of its heart is a white lotus with four petals and a moon, on which is the root guru, white and radiating light, about one span high. In the guru's heart is a white bindu the size of a pea, radiating light, focus on this and rest evenly. From there, light radiates, the guru's body pervades the entire world. The mindstream is filled with bliss. Light radiates from the guru's body and pervades one's own body. Light radiates from the pores of one's own body. Meditate that all appearances are pervaded by bright light. Focus on the bindu in the heart and repeatedly radiate light. In between, leave awareness in its natural state. If bliss, clarity, and non-thought arise spontaneously at that time, continue without hope or fear. Before going to sleep, focus on the bindu in the heart or the silver-colored Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽). During session breaks, practice impermanence and devotion to the guru. In particular, regarding the way of settling into the path of the three kayas, maintain the gaze of an elephant, relax awareness, and sustain the self-nature of whatever arises. The clear aspect of various appearances is the Nirmanakaya, the emptiness of knowing one's own nature is the Dharmakaya, and the self-aware and self-luminous, inseparable from the two, is the Sambhogakaya.