The origin of all the conceptions of skandhas, self-natures, and symbols, is the very thought of I am! Therefore one should stress practicing the non-existence of the self-nature of beings. As the yogi perceives the "becomings" with his mind, he should appreciate the existence of manifestations in the mundane category. The existence of causations--the existence of the doer and receiver--should be confirmed within own mind. Though these causations are devoid of self-nature, they still manifest freely without any hindrances. Should a conflict between the two--the voidness and existence--appear in his mind, he should think on the principle of delusiveness, reflected by the parables of shadow, dream, etc., and reconcile the conflict.

We know that the reflection of the face in the mirror is in reality void. We also know that the reflection is caused by the conjunction of the face and mirror, and that the withdrawal of either of them will end the reflection. But the disappearance of the reflection does not mean the annihilation of the face and mirror themselves[r_nar:82]. In the same way, though there is not one atom existing in sentient beings, the Karma-doer, the Karma-receiver, and the ripening of Karma through one's previous deeds can still take

place. We should ponder on and practice this principle; when its understanding is stabilized one may proceed to work on the practice of the Beyond-Measure-Palace, outwardly, and the Yi-Dam image (in the Mandala). Then, he should contemplate the View of the Identity of the Bliss and Void.

Through these practices, the yogi will experience all manifestations as the Bodies of Buddha, will realize these Bodies as delusory, and will find this delusiveness absorbed in the Great Bliss. These realizations will take place successively as three steps. If the yogi attains the Great Bliss in his main-meditation stage, he should pay especial attention to the observation of S'unyata. Thus, by concentration on S'unyata-Bliss the non-discriminating Wisdom will arise.

The yogi should practice the main-meditation and after-meditation stages, alternatively.[r_nar:83]

The instruction on the Dream-Illusory Body Practice falls into four divisions: (1) how to recognize the dream; (2) how to purify and develop the dream; (3) how to overcome the rambling type of dreams and recognize them as illusory manifestations; (4) how to practice on the real nature of dream.