English
Just as clouds obscure the sun in a clear sky, cataracts obscure the eyes, and darkness obscures objects, making them invisible, similarly, whatever forms of faults there are, whether the common ones proclaimed in the tantras or the subtle and coarse aspects of particular faults, they obscure the meaning of illusory wisdom in the mind and make the arising of experience very slow. Sixth, there are two ways to remedy this: First, a brief indication. As explained previously regarding entering into samadhi, the remedy for the faults of the disease of discursive thought is as follows. Second, a detailed explanation in three parts: remedies combined with experience or wisdom, remedies for elemental faults, and remedies for faults of place and time in samadhi. The first has three parts: First, for those of superior intellect, liberation arises spontaneously and naturally. First, one should use the watchfulness of one's own mindfulness to completely cut off discursive faults, thereby recognizing the faults. Once the faults are recognized in this way, just as one would flee upon sensing the arrival of a thief, even if the faults are not intentionally eliminated, the nature and dharma of the faults will become pure in the state of illusory wisdom. Why? Because whatever signs of discursive faults arise, whether good or bad, subtle or coarse, the very nature of mind appears as illusory wisdom. Thus, there will be no attachment to the bliss of samadhi, no hatred towards the faults of discursive thought, no expectation for the arising of warmth signs, and no doubt of going astray. Why? Because all distinctions of faults appear as illusory wisdom itself, and are not established apart from it. Second, by recounting ordinary mistaken experiences, generating compassion, and then training in emptiness and union, one remedies the faults. For those inferior yogis who do not possess the meaning of the above two remedies, when they sense the arising of discursive faults, they analyze the history of those thoughts with wisdom, examining what cause they arose from in the beginning, what their nature is in the middle, and so on, so that the faults appear as emptiness and are pacified. Third, for those of middling intellect, one looks at the place and object of discursive thought, generates compassion, and then trains in emptiness and union. Alternatively, one examines the five sense faculties from which discursive thoughts arise, the six objects, such as forms, etc. By examining the place and object, if one sees that they have no inherent nature, then the faults are like darkness
Chinese
愿其清净且成正觉。二、关于调理脉气的方法：当见到不悦意的五种颜色时，应以四大的对治法，如用医药来调理，使其无病。三、分为两部分。第一、掉举的过患：如先前一样，追随过去已逝之事，并预先考虑未来之事。现在，因外境的因缘而感到愉悦，若觉察到掉举的过患，应思维轮回的初始与终结的过患，对轮回生起厌离心，生起慈悲心，舍弃掉举的过患，以正念之绳系缚于禅定。第二、沉没的过患：当修习时，心沉入内，陷入昏沉时，应沐浴、绕行，舒展身体，清醒脉气。在暖相上生起欢喜，生起信心，进入禅定，并赞叹心之坚固。第七、证悟分为两部分。第一、总说：如上所示，以安住的方式安住。以调理过患的方式，如是调理，并以精进修习之时，以智慧幻化的瑜伽之力，证悟由下而上增长也有五种，即摇动、获得、习惯、稳固、究竟的证悟。虽然所修之义的自性智慧幻化无有差别，但修行者的心的障碍，或明或暗，或轻或重，证悟次第可分为五种。第二、广说分为五部分。第一、摇动的证悟：禅定不稳固，动摇并散乱于各个对境的掉举，以及沉入昏沉的过患，譬如被强风吹动的水波一样，心安住于对境。禅定与分别念相杂少许，即在一日一夜分为六十四份的时间中，有三分之二的时间是微弱的分别念在活动，三分之一的时间是分别念与法性相杂。第二、获得的证悟：一日一夜需要三十二份时间，其中一份时间的四分之一或五分之一没有分别念，唯有法性在活动。四分之三或五分之四是分别念与法性相杂而活动，因此是获得的证悟。
English
May it be pure and attain enlightenment. Second, regarding the methods of rectifying the elements: When seeing five colors that are not pleasing, one should use the antidotes of the four elements, such as using medicine to rectify them, so that there is no illness. Third, divided into two parts. First, the fault of agitation: As before, following after past events and anticipating future events. Now, feeling pleased by the causes of external objects, if one perceives the fault of agitation, one should contemplate the faults of the beginning and end of samsara, generate weariness towards samsara, generate compassion, abandon the faults of agitation, and bind the mind to meditation with the rope of mindfulness. Second, the fault of sinking: When meditating, if the mind sinks inward and falls into dullness, one should bathe, circumambulate, stretch the body, and clear the elements. Generate joy in the sign of warmth, generate faith, enter into meditation, and praise the steadfastness of the mind. Seventh, realization is divided into two parts. First, a general statement: As shown above, abide in the way of abiding. In the way of rectifying faults, rectify them in that way, and when diligently practicing, by the power of the yoga of wisdom illusion, the realization increases from below to above, also being fivefold, namely the realization of wavering, attainment, habituation, stability, and completion. Although the essence of the object of meditation, the wisdom illusion, is without difference, the obscurations of the mind of the meditator, whether clear or obscure, light or heavy, the stages of realization are spoken of as five levels. Second, the detailed explanation is divided into five parts. First, the realization of wavering: The meditation is not stable, wavering and scattering to various objects of agitation, and the faults of sinking into dullness, like ripples of water driven by a strong wind, the mind abides on the object. There is a slight mixture of meditation and conceptual thought, that is, in one day and night divided into sixty-four parts of time, two-thirds of the time is the activity of faint conceptual thought, and one-third of the time is a mixture of conceptual thought and suchness. Second, the realization of attainment: In one day and night, thirty-two parts of time are needed, and in one part of time, one-fourth or one-fifth has no conceptual thought, only suchness is active. Three-fourths or four-fifths are the activity of a mixture of conceptual thought and suchness, therefore it is the realization of attainment.
Chinese
第三个是如缓步般的体验。一天分成十六份，取其中一份作为一个时段，能在此短暂的时段中不起分别念地禅修，并且具有明晰的法性，稍微受到分别念的影响。例如，如同河流缓慢流动，水流虽然流动，却不易察觉其流动一般。第四个是稳固的体验。如同紧闭的门窗放入重物抵挡，风也无法吹动一般。一天分成八个时段，每个时段中，不让分别念的风动摇禅定，一心一意地安住于以幻化为基础的根本觉性中。第五个是圆满的体验。法性明晰的程度，如同眼睛观看事物一般，在感官的显现中，无论显现何种内外现象，都将其视为无自性，使觉性自然明朗。因此，为了生起和运用智慧幻化，并且无法加以改善，所以五种体验的最后一个被称为圆满的体验。第八是行持，分为两种：一是将过去诸佛的行持作为行持的基础来展示；二是后来的修行者，瑜伽士的行持。第一种又分为两种：第一，将道双运修持理解为佛陀的意旨。修持大悲瑜伽智慧幻化者，将三有轮回的一切法都视为与胜义菩提心或智慧幻化相同。如同精通圆满正等觉无上菩提者所知晓的那样，以世俗菩提心为了从轮回中解脱众生而披上利他之盔甲，了知三有之中的众生与智慧幻化相同，并且从一开始就是如此。第二，教导说要像一切智者看待所化众生那样去理解。由于一切时处轮回涅槃诸法皆是自明，因此，将非彼执为彼是错误的分别念，即不认识智慧自性的俱生和遍计的无明。与此相反的是完全清净且传承清净的如来。众生与自明智慧平等的法界并无不同，因此，在摩诃的宗义中，由于能取所取二者不成立，所以以大悲心将佛陀的智慧和众生的心性以及轮回涅槃的本体视为一体
English
The third is the experience like a slow pace. Dividing a day into sixteen parts, taking one part as a session, one can meditate without conceptual thoughts in this short session, and possess clear Dharma-nature, being slightly influenced by conceptual thoughts. For example, like a river flowing slowly, although the water flows, it is not easy to perceive its flow. The fourth is the experience of stability. Like a tightly closed door and window with heavy objects placed against them, the wind cannot move them. Dividing a day into eight sessions, in each session, without allowing the wind of conceptual thoughts to shake the samadhi, one remains single-mindedly in the fundamental awareness based on illusion. The fifth is the experience of completion. The degree of clarity of Dharma-nature is like the eyes seeing objects. In the manifestation of the senses, whatever internal or external phenomena appear, all are regarded as without self-nature, making awareness naturally clear. Therefore, in order to generate and utilize wisdom illusion, and because it cannot be improved upon, the last of the five experiences is called the experience of completion. The eighth is conduct, which is divided into two: first, presenting the conduct of past Buddhas as the basis for conduct; second, the conduct of later practitioners, yogis. The first is further divided into two: first, understanding the practice of the union of the two paths as the intention of the Buddha. The practitioner of great compassion yoga wisdom illusion regards all phenomena of the three realms of samsara as being the same as ultimate Bodhicitta or wisdom illusion. Just as those who are proficient in perfect and complete enlightenment, the unsurpassed Bodhi, know, with mundane Bodhicitta, one dons the armor of altruism in order to liberate beings from samsara, knowing that the beings in the three realms are the same as wisdom illusion, and have been so from the beginning. Second, it is taught to understand as an omniscient one would view those to be tamed. Since all phenomena of samsara and nirvana at all times are self-aware, therefore, to grasp what is not that as that is a mistaken conceptual thought, that is, the co-emergent and imputed ignorance of not recognizing the self-nature of wisdom. The opposite of this is the Tathagata who is completely pure and whose lineage is pure. Beings are no different from the realm of equality of self-aware wisdom, therefore, in the Mahā tradition, since the grasper and the grasped are not established, with great compassion, the wisdom of the Buddha and the nature of the minds of sentient beings, as well as the essence of samsara and nirvana, are regarded as one.
Chinese
因为相互关联所以无二元，如实观想六道众生的显现皆为虚妄，是如实知之智慧。所有过去未来、地位高低等无余显现，都需要胜者的智慧，这仅仅是尽所有知之智慧。追随胜者的大悲瑜伽士的行持，也应如是知晓。第二，追随者的瑜伽士的行持分为两种：知晓的方式和行持的方式。第一种又分为两种：第一，将智慧知晓为幻化之实相。胜义谛法性本性，无生之界，在世俗谛中，作为无碍于诸法差别之种种名相的显现之方便而显现。此方便无碍显现，即显现无碍之幻化，显现而无自性，如眼翳所见，显现而不可执，如水中月，光明而空性，如影像一般。以种种方便显现，即显现为自之觉性智慧幻化的自性，因此对任何事物皆无执着，并且一切皆为自显现。第二，安住于此的利益是：如是幻化显现之方便，以及不执着自相续之智慧，以及具备无别证悟此二者之力量，安住于殊胜大乘之等持中，无论如何行持利他之事，都不会成为习气，功德不会穷尽，并且通过利己利他之事，圆满二资粮，不会成为道之障碍，或者说不会成为意义之障碍。不执着自相续之智慧，以及无碍之大方便，安住于证悟此二者无别之胜义状态中，无执着地行持，即是嬉戏之意。第二，行持的方式分为两种：利他和利己。第一种又分为三种：以四无量心行持利他，如前一样，如果遇到因缘，则行持事业等，并且在利己方面圆满利他，以及行持之对境等与下文的区别之处。第一种又分为四种：第一，一切法皆为菩提心之本体，以慈悲普及一切的方式。在圆满的意义上，在菩提心中，佛与众生本体的界限是一样的，因此四无量