English
After observing the color of the disease, one should observe what kind of derangement it is, or what kind of fault of conceptual thought. When seeing an earthquake, one should also distinguish what kind of situation it is, whether it is due to the earth element, or a demon, or a Bodhisattva, or a sign of experience, or a derangement. The third is the fault of the transgression. For example, just as the clear sky is obscured by clouds blocking the sun, or cataracts obscure the eyes, or darkness obscures objects making them unclear, the aspects of faults are: the common and special subtle differences of faults that are well-known from the tantric scriptures, and because of reason, the meaning of wisdom's illusion is not clear in the mind, and the fault of making the arising of experience very slow. Sixth, there are two ways to remedy faults. Recitation. The first is a brief indication, just as it was indicated before during the time of meditation, the remedy for the fault of the disease of conceptual thought is like this. The second is a detailed explanation, there are two, which are the method of remedying the fault of abiding in meditation, and the method of remedying the fault of the elements (Sanskrit: dhātu). The first has three, which are the method of remedying by combining experience or wisdom, and excitement, and dullness. The first has three. Recitation. The first is for those of superior faculties, liberation arises spontaneously and naturally, for example, first one must cut off one's own mindful actions, thoroughly eliminate the faults of conceptual thought, and thereby recognize the fault, like this, after recognizing the fault, just like feeling that a thief has appeared and running away, even if one does not deliberately eliminate the fault, the fault will naturally be purified in the state of the illusory nature of wisdom, this is because no matter what kind of sign of the fault of conceptual thought arises, good or bad, coarse or fine, the nature of mind itself will appear as the illusion of wisdom. Do not be attached to the meaning of Dharma or the bliss of meditation, and do not be angry with the fault of conceptual thought, do not have the thought of hoping for the appearance of warm signs or worrying about making mistakes, this is because all the differences of faults are not established outside of the illusion of wisdom, so they will arise and subside on their own. The second is for those of intermediate faculties, observing the place of conceptual thought, generating compassion and applying it to emptiness and union, or observing where the conceptual thought of those of intermediate faculties arises from, and from what object it arises. Conceptual thought
Chinese
此外别无他法。若能视自心本性为智慧幻化，则无需消除遮蔽之黑暗，便能以完全清净之方式成佛。三者，讲述最终的迷惑经历，生起慈悲心，于空性与双运中修习而加以改正。正直者，对于以上两种改正过失的方法，那些不具备相应意义的、智慧浅薄的瑜伽士，当觉察到生起分别念的过失时，这些分别念即是经历本身。首先，以智慧分析其从何因缘而生，其本质为何等，如此一来，过失本身便会显现为空性与慈悲，从而平息过失。二者，掉举的过失。正直者，如同先前一样，追随过去已逝的记忆，或者预先设想未来之事。如此一来，若因自性之境的因缘而感到欢喜和掉举，则应思维轮回之初末的过患，对轮回生起厌离心，生起慈悲心，从而舍弃掉举的过失，以正念之绳系缚于禅定之中。三者，昏沉的过失。正直者，当修习之时，心沉入其中，即陷入昏沉和迷糊之中时，应沐浴、绕行，活动身体，以脚行走，清理身体的脉络。对暖相生起欢喜，从而生起信心，进入禅定，并赞叹心之舟筏。二者，改正脉的过失之方法。正直者，当见到非自己所愿的五种颜色等不确定且不清晰之物时，应以地、水、火、风四大的对治法，即以饮食和药物来治疗和压制。第七，体验分为两种。计数。第一，经部。正直者，如上所示，以安住心之方法安住，以改正过失之方法改正，在精进修习之时，凭借智慧幻化的瑜伽本身，体验由低到高地增长也有五种，即动摇、获得、习惯、稳固和究竟的体验。从下往上，所修之义的本体虽与智慧幻化无有差别，然修习者的心之遮蔽，因明暗、清净与否、程度大小之别，而有体验次第之五种说法。二者，广大者
English
Furthermore, there is no other way. If one can see one's own mind's nature as wisdom's illusion, then without eliminating the darkness of obscuration, one can become enlightened in a completely pure manner. Third, by recounting the ultimate deluded experiences, generating compassion, and training in emptiness and union, one corrects them. O honest one, for those yogis of small intellect who do not possess the corresponding meaning of the above two methods of correcting faults, when they perceive the arising of faults of conceptual thought, those conceptual thoughts are the experiences themselves. First, by analyzing with wisdom from what cause they arise, and what their essence is, the fault itself will appear as emptiness and compassion, thereby pacifying the fault. Second, the fault of excitement. O honest one, just as before, following after the memories of the past that has passed, or anticipating future events in the mind. In this way, if one feels joy and excitement due to the conditions of objects of one's own nature, then one should contemplate the faults of the beginning and end of samsara, generate aversion to samsara, generate compassion, and thereby abandon the faults of excitement, binding oneself to samadhi with the rope of mindfulness. Third, the fault of sinking. O honest one, when one meditates, if the mind sinks inward, that is, falls into dullness and confusion, one should bathe, circumambulate, move the body, walk with the feet, and cleanse the channels of the body. By being delighted with the signs of warmth, one generates faith, enters into samadhi, and praises the boat of the mind. Second, the method of correcting the faults of the elements. O honest one, when one sees uncertain and unclear things such as the five colors that are not desired by oneself, one should treat and suppress them with the antidotes of the four elements—earth, water, fire, and wind—that is, with food and medicine. Seventh, experience is twofold. Enumeration. First, Sutra. O honest one, as shown above, abide by the method of abiding the mind. Correct by the method of correcting faults, and at the time of diligent meditation, by means of the yoga of wisdom illusion itself, the experiences increase from higher to higher, and there are five, namely, the experiences of wavering, attainment, habituation, stability, and completion. From bottom to top, although the essence of the object of meditation is no different from the illusion of wisdom, the obscurations of the meditator's mind, due to the differences in clarity and impurity, and the degree of intensity, are said to be the five stages of experience. Second, the extensive one
Chinese
五种体验是：一、动摇的体验。即，心不专注于禅定，而是转移，各自喜欢外境的散乱，以及向内昏沉的过失，譬如狂风吹动水面的波纹一样，心专注于事物上。禅定和分别念混合，稍微存在。一天分为六十四个时段，一个时段的三分之二被短暂的分辨念所占据，三分之一则与法性混合存在。二、获得的体验。即，一天分为三十二个时段，一个时段的四分之一或五分之一没有分别念，只有法性运行；四分之三或五分之四是分别念和法性混合运行，所以是获得的体验。那么，在获得的体验的阶段，是否比动摇的体验更加执着呢？并非更加执着。在动摇的阶段，三分之二是短暂的分辨念，三分之一也有分别念和法性混合运行。而在这个获得的阶段，时段也大了一倍，四分之一或五分之一只有法性，除此之外，四分之三或五分之四是分别念和法性混合运行，由此可以推断。或者，在这里，四分之三或五分之四的时间里，会产生无分别念的禅定，而四分之一或五分之一的时间里，则会受到分别念的支配。三、习惯的体验。即，一天分为十六个部分，每个部分作为一个时段，仅仅在一个时段里，能够没有分别念地禅修，并且具有清晰的法性。稍微受到分别念的支配，譬如河流缓慢流淌，像悠闲自在的游泳者一样，虽然流动却不显眼。心中稍微获得放松或缓慢，因此稍微受到分别念的盗贼的支配，虽然受到支配却不显眼，也就是没有察觉。四、依赖的体验。即，像依靠门的东西被固定住，不会被风吹动一样。一天分为八个时段，每个时段里，不会被分别念的风吹动禅定，而是专注于一境，将根本智安住在如幻的境界中。五、究竟的体验。即，法性清晰的程度，眼睛所见的色
English
The five experiences are: 1. The experience of wavering. That is, the mind does not stay focused on samadhi, but shifts, separately enjoying external objects with agitation, and the faults of sinking inward into dullness. Like ripples on water driven by a strong wind, the mind focuses on things. There is a slight mixture of samadhi and conceptualization. One day is divided into sixty-four periods, with two-thirds of one period occupied by fleeting conceptualization, and one-third existing in a mixture of conceptualization and dharmata. 2. The experience of attainment. That is, one day is divided into thirty-two periods, and in one period, one-quarter or one-fifth has no conceptualization, only dharmata in operation; three-quarters or four-fifths is a mixture of conceptualization and dharmata in operation, hence the experience of attainment. So, in the stage of the experience of attainment, is it more attached than the experience of wavering? It is not more attached. In the stage of wavering, two-thirds is fleeting conceptualization, and one-third also has a mixture of conceptualization and dharmata in operation. In this stage of attainment, the period is also twice as long, with one-quarter or one-fifth only dharmata, and other than that, three-quarters or four-fifths is a mixture of conceptualization and dharmata in operation, from which it can be inferred. Alternatively, here, in three-quarters or four-fifths of the time, non-conceptual samadhi arises, while in one-quarter or one-fifth of the time, one is under the control of conceptualization. 3. The experience of habituation. That is, one day is divided into sixteen parts, with each part as one period. In just one period, one can meditate without conceptualization and possess clear dharmata. Slightly under the control of conceptualization, it is like a river flowing slowly, like a leisurely swimmer, flowing but not appearing to flow. The mind slightly gains relaxation or slowness, therefore slightly under the control of the thief of conceptualization, although under control, it is not apparent, that is, not noticed. 4. The experience of reliance. That is, like something leaning against a door being fixed and not moved by the wind. One day is divided into eight periods, and in each period, the samadhi is not moved by the wind of conceptualization, but remains focused on one point, abiding in the basis of awareness relying on illusion. 5. The experience of completion. That is, the degree of clarity of dharmata, the form seen by the eye.
Chinese
就像用眼睛观看一样，通过感官直接将所有显现的外在和内在现象，都显现而无自性，将觉性转变为自明的智慧幻象，因为没有产生、提取和减少的必要。这是五种体验的最后一种，被称为达到极致的体验。第八，关于行为，分为两种：一是将先前诸佛的行为展示为行为的基础；二是后来的瑜伽士的行为。第一种分为两种：计数。第一，将双运道修习为证悟佛陀的意图；二是正直。通过修习大悲智慧幻象的瑜伽士，三有轮回的所有法，与胜义菩提心或智慧幻象相同。正如圆满正等觉获得无上菩提，精通一切所知者所知晓的那样。如此知晓后，以世俗菩提心为了将众生从轮回中解脱出来，穿上利他之铠甲，三有中的众生都像智慧幻象一样，如此从一开始就知晓。第二，像一切智者观察所化众生一样知晓的教诲。正直。因为在所有时间里，轮回和涅槃的所有法都只是自证，所以没有执着于能取和所取二者，执着于二者，就是以非为是的邪分别念。如此，因为不认识无二智慧的自性，所以有俱生无明，以及习惯于此的能取和所取显现，这就是遍计所执的无明，因为不是本性成立，所以是暂时的。从任何显现为二和执着的事物中解脱出来，就是完全清净和血统清净的如来。如此，因为清净了邪分别念，所以六道众生都清晰地显现为与自证智慧平等的法界，因此一切众生都被该智慧所摄持，被法界所遍及，并且因为不将胜者视为两种不同的事物，所以被称为由三个理由所成立。因此，根据密宗玛哈瑜伽的体系，因为没有能取和所取二者，所以大悲是佛陀的智慧，以及众生之心的法性。