English
The reason is that afflictions such as desire and hatred give rise to unbearable suffering because they have not realized the ultimate nature of illusion. At that time, ah! All of these are dreams, they are illusions! By relying on this strong recollection, afflictions are naturally liberated, and that is the extent to which wisdom arrives. Also, at the moment of knowing that appearances are not real, all previous bad karma will be awakened, and various kinds of evil speech such as severe illnesses and unfounded accusations will arise. Meditate on joy in this and take it as the path of illusion, then all illnesses, evil spirits, and evil speech will quickly be purified, and you will become an object of offering for all gods and humans. Because sins and obscurations are purified. Moreover, all virtuous practitioners (695) will encounter many obstacles at this time, so it is important to determine that self-appearance is illusory, the Guru said. The practice of the generation stage and non-conceptualization, and the three of remembering illusion and dreams, which one quickly accomplishes dreams? The venerable Guru said: Whichever it is, without distraction, regard all appearances, sounds, and thoughts as illusion and dreams, then dreams will be quickly accomplished, that is the key. Practicing the channels and winds, praying to the Lama, do not meditate on selflessness in the brahmarandra at the navel. Which one quickly establishes the external appearances? The venerable Guru said: Whatever external appearance you see, you can see it, and you will see the pure land of the Buddha, requesting the Dharma, and so on. Meditating on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) below the navel, continuously meditating on the connection of the channels and winds, etc., (696) meditating for a long time, the inner and outer become clearer and clearer, and all external appearances will be established as they are, the Guru said. In general, if you accomplish dreams, you can realize the clear light of the world and the body, but how should you practice the clear light of the Guru, etc.? The incomparable Rinchen Guru said: Whichever object you use, meditating on clear light and selflessness at the crown of the head, you can realize clear light, meditating on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) in the secret place, you can realize it without doubt. In short, illusion naturally arises, dreams are completely grasped, and from these, as before, for all things such as establishing external appearances and realizing clear light, in all activities, you must
Chinese
如果恭敬心没有成为要点，就难以通过专注而达到最终目的。因此，要从（697）内心深处，骨髓深处，对上师生起不散乱的恭敬心，这样过个一年半载，体验和证悟必定会达到圆满，这是上师说的。体验的光明和证悟的光明，这两者有什么区别？睡着和没睡着的光明的功德有什么差别？请您解说。 འགྲོ་མགོན་（'Gro mgon，名称）上师说：证悟的光明是依靠一个脉结解开，从而证悟到光明和空性二者无别。心想：三世诸佛降临，就住在这里。从而彻底决断，生起殊胜的定解，这就是证悟的光明。而体验是没有彻底决断，仅仅是光明，或者睡着了，能看到眼前的一切行为；没睡着的话，会有一种醒来的可能性，然后消失（698）毁灭，所以是体验。总之，无论是体验还是证悟，睡眠的力量都很大，上师说。在前方、自身、中间空间和头顶这四个地方，在哪儿观想本尊，才能在梦中自然显现本尊的形象？这样能带来安乐，上师说：一般来说，在哪儿观想清晰都可以。但特别的是，观想自身和一切显现为本尊，并使其清晰，这样才能显现。修生起次第，是在很多座次中观想清晰好，还是在一个座次中观想清晰好？潜意识中的本尊形象，大乐之王上师说：对于整个坛城，以时间长短相同的方式，圆满和在很多座次中观想清晰，也有人喜欢这样。但相比之下，在一个座次中修持（699），会迅速成就，从而显现一切功德。所谓一通百通，就是这个道理，上师说。修生起次第，伴随着念诵和进行火供，以及修持无分别。哪种能迅速消除罪障，并通过哪种方式能见到本尊？འཇིག་རྟེན་གསུམ་མགོན་（'Jig rten gsum mgon，名称）上师说：通过那些方式都能见到本尊，如果想迅速见到，就在三种无分别中，对显现为本尊形象但自性不成立的法，不散乱地安住于无分别中。这样能迅速消除罪障，并在一年半载左右见到本尊。见到本尊是真正见到本尊的容颜，还是……体验之相和显现之相，这两者有什么区别？ཀ
English
If devotion does not become the key point, it will be difficult to achieve the ultimate goal through focus. Therefore, from the (697) depths of your heart and the depths of your bones, cultivate unwavering devotion to the Lama, and within a year or so, your experience and realization will surely reach perfection, the Lama said. What is the difference between the luminosity of experience and the luminosity of realization? What are the differences in the qualities of luminosity when one is asleep and when one is not asleep? Please explain. 'Gro mgon Lama said: The luminosity of realization is based on the unraveling of one knot in the central channel, thereby realizing that luminosity and emptiness are inseparable. One thinks: "The Buddhas of the three times have come and are residing here." Thus, one makes a thorough determination and generates superior certainty. That is the luminosity of realization. Experience, on the other hand, is without thorough determination and is merely luminosity, or one has fallen asleep and can see all the actions in front of them. If one has not fallen asleep, there will be a possibility of awakening, and then it will vanish (698) and disappear, so it is experience. In short, whether it is experience or realization, the power of sleep is great, the Lama said. In which of the four places—in front, one's own body, the space in between, and the crown of the head—should one visualize the deity so that the deity's form will naturally appear in dreams? This brings happiness, the Lama said. Generally, it is fine to visualize clearly in any place. But especially, visualizing one's own body and all appearances as deities and making them clear will cause them to appear. When practicing the generation stage, is it better to visualize clearly in many sessions or in one session? The deity's form in the subconscious, the Great Bliss King Lama said: For the entire mandala, with equal lengths of time, some prefer to perfect and visualize clearly in many sessions. But compared to that, practicing in one session (699) will quickly achieve results and manifest all qualities. The principle of "knowing one thing, one becomes skilled in all things" applies, the Lama said. When practicing the generation stage, accompanied by recitation and performing fire pujas, and meditating on non-conceptuality, which one quickly eliminates defilements, and through which method can one see the yidam? 'Jig rten gsum mgon Lama said: One can see the yidam through all those methods. If you want to see them quickly, then in the three non-conceptualities, without distraction, rest in non-conceptuality on the deity's form that appears but whose nature is not established. This will quickly eliminate defilements, and within a year or so, you will see the yidam. Is seeing the yidam truly seeing the yidam's face, or...? What is the difference between the appearance of experience and the appearance of manifestation? Ka
Chinese
全知上师尊前言：本尊真如，乃离却显空执着(700)，具足智慧之觉识。于自相续中，功德与定解如实生起，显现为一。然此二人，与前不同，未能决断，且显现亦仅模糊。又，于本尊真如之见法，有三种：下者仅见尊颜，中者可交谈，上者以胜共悉地赐予一切成就。若未为具相之殊胜上师所摄持，且未断除增益，则于修行时，一切邪魔与体验等，皆执为本尊。若自以为已见本尊真如，然此亦将显现为百种歧途，故前述之要点至关重要。有人问：本尊空行之授记成就，与魔之障碍二者(701)，有何差别？双足主尊答曰：成就授记之真如，如前所述而生起。然魔初时虽似喜悦，然内外不生功德，且事后内心不悦。若修行者遇魔之障碍，当如何遣除？降伏魔军上师尊前言：无论出现何种诱惑授记等种种喜悦，或请求阻碍，或出现丑陋之形、不悦之声等，皆因欲生执着与傲慢。故应将一切视为空性，则魔之障碍将显现为功德之聚。若因见魔而对本尊生执着，亦为束缚，故(702)应舍弃一切好坏之念。于生起五毒烦恼之念时，若寻觅成熟之缘，则无法成就一切智智，那么，于内心生起体验与证悟之量，何时方为于外寻觅成熟之缘之时机？ 仁波切上师言：总的来说，如前所述，除幻化究竟之外，于显现皆为空性，如烟雾般消散之时，即是。特别是，于未思善恶之念，突然出现财物等时，自然生起，且对所生之物，若生起“若有则好”之强烈欲望，以此二力寻觅成熟之缘，然于此时，尚未
English
The Omniscient Lama said: The actual yidam is free from attachment to appearance and emptiness (700), and is endowed with the wisdom of knowing. In one's own mind, qualities and definite understanding arise purely as one. However, these two people are different from the previous ones, and they are not decisive, and the clarity is only vague. Moreover, there are three ways of seeing the actual yidam: the lowest is to see the face, the middle is to talk, and the highest is to give all the accomplishments through the supreme commonality. If one is not taken by a virtuous lama who is endowed with characteristics, and if one does not cut off the superimposition, then when one practices, all the demons and experiences are regarded as yidams. If one thinks that one has seen the actual yidam, it will appear in hundreds of ways, so the previous point is very important. Someone asked: What is the difference between the prophecy of the yidam dakini and the actual accomplishment, and the obstacles of the demons (701)? The Lord of Two Legs replied: The truth of accomplishment and prophecy arises as before. However, although the demon seems happy at first, no qualities arise inside and outside, and afterwards the mind is unhappy. If practitioners encounter obstacles from demons, how can they be removed? The Lama who subdues the demon army said: No matter what kind of joy arises from deception and prophecy, or requests for obstacles, or ugly forms, unpleasant sounds, etc., it is all because of the desire to create attachment and arrogance. Therefore, one should regard everything as emptiness, and then the obstacles of the demons will appear as a collection of qualities. If one becomes attached to seeing the yidam deity because of the demon, it is also a bondage, so (702) one should abandon all thoughts of good and bad. When thoughts of the five poisons arise, if one seeks the cause of ripening, one will not attain omniscience, so when is the time to seek the cause of ripening externally, according to the measure of experience and realization that arises internally? Rinpoche Lama said: In general, as mentioned above, except for the ultimate illusion, it is the time when all appearances are empty and disappear like smoke. In particular, when wealth and other things suddenly appear without thinking of good or bad, they arise naturally, and if one has a strong desire for what arises, thinking that it would be good to have it, then one seeks the cause of ripening with the power of these two. However, at this time, one has not yet