Chinese
修行境之禅定。 导师比玛拉米扎。 修行境之禅定。 导师比玛拉米扎。 《修行境之禅定》如是安住。 顶礼至尊胜者。 宣说修行境之禅定。 比较见解之门与禅修之义。 修正分别念并修习行持。 以无误之法悦师而请教。 应住于寺院之末。 如何寻求正确之见？ 请说何为无误之义？ 如此显现之诸法。 非为自续所固有。 如是成熟于常与断。 法与心识非微细且深奥。 见错乱即是错乱本身。 胜义与世俗无有分别。 那么心之体性为何？ 非男非女亦非双性。 非无相亦非种姓。 非处所亦非任何物。 譬如黄金经塑造改变。 心性显现为多种多样。 外境并非实有之物。 于显现行持中清净。 因此显现为智慧之。 坛城自性中无有轮转。 彼自性非为自续。 故智慧与真谛无二。 因与果、世俗。 胜义四相自性清净。 非从非有转变为有。 见之则修行境得清净。 因此轮回与涅槃。 无有定为二者之续流。 因此将生起二过。 若人不见其义。 于寺院寂静处所行持。 将堕入黑暗之境。 因此不执著之证悟为要。 真实离边，非有非无。 非常非断，无去无来。 无生无灭，无有诸边。 无有之无有，乃是精要之义。 为净除分别念之黑暗。 并为成就无误之义。 彼以此于彼时入于彼。 此前已圆满诸事。 发菩提心，净除罪障，积累资粮。 消除彼此之关联。 圆满灌顶，悦师，请教清净之教言。 开始守护障碍之事业。 应聚集一切顺缘。 此后内外之关联。 以多由旬远离而舍弃。 于具吉祥历史之处所。 寻觅寺院而安住亦。 于舒适之垫上安住。
English
The Meditation on Training the Field of Action. By Master Vimalamitra. The Meditation on Training the Field of Action. By Master Vimalamitra. Ca ra de sha sho dha na sya dhyā nā m bi ha ra ti sma. The so-called "Meditation on Training the Field of Action" is present. Having prostrated to the supreme Victor, I will explain the meditation on training the field of action. Compare the gate of view and meditate on the meaning. Correct conceptual thoughts and train in conduct. Inquire from the faultless father with delight. One should dwell at the edge of a monastery. How to seek the correct view? Please explain what is the faultless meaning itself? All phenomena that appear in this way, Are not inherently existent in their own nature. Likewise, they ripen into permanence and annihilation. Phenomena and mind are neither subtle nor profound. Seeing delusion is delusion itself. The ultimate and conventional are not separate. So, what is the characteristic of mind? Not male, not female, not hermaphrodite. Not without characteristics, not lineage. Not in a place, not anything. For example, like gold being molded and transformed, The nature of mind appears in various ways. External objects are not existent, In the very appearance and activity, it is completely pure. Therefore, appearance is the wisdom's, Mandala, without circling in its own state. Since that itself is not inherently existent, Wisdom and truth are not two. Cause and effect, conventional, The ultimate four aspects are naturally pure. Not transforming from non-existence to existence, By seeing, the field of action becomes pure. Therefore, samsara and nirvana, There is no continuum that is definitely two. Therefore, two faults will occur. Without seeing the meaning of the person, Whatever solitary path one practices in the monastery, One will fall into the realm of darkness. Therefore, cherishing non-grasping realization is essential. Truly free from extremes, not existent, not non-existent. Not permanent, not annihilated, no going, no coming. No birth, no cessation, no extremes. The non-existence of non-existence is the essential meaning. In order to purify the darkness of conceptual thoughts, And in order to accomplish the faultless meaning, By that, at that time, one enters into that. Before that, having completed the tasks, Generate bodhicitta, purify obscurations, accumulate merit. Eliminate mutual attachments. Complete empowerment, please the guru, inquire about pure instructions. Begin the work of guarding against obstacles. One should gather all conducive conditions. Then, all external and internal connections, Cut off and abandon by many leagues. In a place with auspicious history, Search for a monastery and dwell, Sit on a comfortable cushion.
Chinese
不为共同的儿子作决定。 为了四种目的而开始瑜伽。 使智慧具有生命之树。 修行者的誓言是： 追随者们不要阻挡视线。 不要让庸俗的大众评判。 如同大鹏的翅膀被折断一样， 如同方便与智慧分离一样， 为了不成就而寻找手印。 或者安住于预言本身。 菩提果实力量强大， 令善逝圣者欢喜， 如果如理如实地遵循教诲， 即使遭受不悦耳的责骂也接受。 不放纵业力之牵连， 如实奉行即是胜者之子。 此后，大行瑜伽士， 如尊者毗卢遮那般安住， 抛弃依赖散乱的懈怠。 诀窍上下之门， 后得与现得应当思维。 详细地了解经论本身。 反复地学习， 以确定的智慧观察解脱的终点。 通过听闻和思考作出决断后， 唤醒意之大象， 用正念之绳束缚它。 观看意之明镜。 日夜八个时段的尽头， 抓住时段的三分之一， 到一半之间逐渐练习。 一旦变得非常清晰， 就慢慢地放松， 不隐瞒地尽力修行。 然后，智者如实进入。 不厌倦地向上提升时段， 安住于日夜一半之间。 一切皆为自心无二， 明晰而不动摇地结合。 本来如此，仅是如此转变。 逐渐地修习，同时快速前进。 如同诃梨勒果的果实， 经过一段时间逐渐成熟。 散乱的见解与口不符心， 观看的傲慢不是应做之事。 那时，颠倒的分别念， 以及先前执着的边见生起， 以及正确的执着之分别念， 会特意地产生并显现。 当见到遗忘所缘、懈怠， 怀疑、昏沉、掉举、有作、无作， 一二七和三三， 以及一一出现时， 依靠八种对治来放下。 或者在觉察之后， 观察其生起的方式、处所和特征， 不加阻止地趋于寂静。 与心之边际熟悉，自性广大。 行住坐卧、享受受用， 都不要与正确的正念分离。 无论日夜见到好坏， 都要保持明确的辨别之心。
English
Do not make decisions for a common son. Begin yoga for the sake of four purposes. Make wisdom possess the tree of life. The vow of the practitioner is: Followers should not obstruct the view. Do not let vulgar masses judge. Just as the wings of a great garuda are broken, Just as method and wisdom are separated, Seek the mudra for non-accomplishment. Or abide in the prophecy itself. The fruit of enlightenment is powerful, Making the Sugata saints rejoice, If you follow the teachings correctly and truthfully, Accept even unpleasant scolding. Do not indulge in the influence of karmic connections, To practice truthfully is to be a son of the Victorious One. Thereafter, the great-acting yogi, Abides like the venerable Vairocana, Abandoning the laziness of relying on distraction. The doors of the instructions, above and below, Subsequent attainment and manifest attainment should be contemplated. Know the scriptures themselves in detail. Having studied repeatedly, Observe the end of liberation with definite wisdom. Having made a decision through hearing and thinking, Awaken the elephant of the mind, Bind it with the rope of mindfulness. Look at the mirror of the mind. The end of eight sessions day and night, Holding one-third of the session, Gradually practice up to half. Once it becomes very clear, Slowly release it, Practice Dharma to the best of your ability without concealing. Then, the wise enter as they appear. Without getting tired, raise the session upwards, Abiding between half of the day and night. Everything is the non-duality of one's own mind, Clearly and immovably connected. It is originally so, it is only transformed so. Practice gradually and proceed quickly at the same time. Like the fruit of the Terminalia chebula, It matures gradually over time. Distracted views do not match the mouth and heart, The pride of watching is not something to do. At that time, inverted thoughts, And the arising of previously held extreme views, And the thoughts of correct clinging, Will intentionally arise and appear. When you see forgetting the object of focus, laziness, Doubt, dullness, agitation, effort, non-effort, One, two, seven, and three, three, And each one appearing, Rely on the eight antidotes to let go. Or after noticing, Examine the way it arises, its place, and its characteristics, It becomes peaceful without obstruction. Familiarity with the edge of the mind, great nature. Walking, sleeping, sitting, dwelling, enjoying and using, Do not separate from correct mindfulness. Whatever good or bad you see day and night, Maintain a clear mind of discernment.
Chinese
舍弃清净与污秽的虚妄分别，悦耳与不悦耳，喜欢与不喜欢，同样地，赞扬与诽谤，名声与无名声，获得与未获得这八种世间法，全部都要远远地抛弃。禅定的朋友和邪恶的言谈，以及有相的眼光都要抛弃。精进的柄被截断之后，长久衰退后获得的障碍之法，就像炼金后闪耀的黄金一样，像洗涤敲打后柔软的颜色一样，两种黑暗逐渐消除后，暖相和证相以及神通和，显现的智慧大光明，三三四和六种，最后一种完全圆满。有相的梦兆会在此时出现。能够保守秘密，成就不会消失，所以要收摄语的命脉。那些要观察和询问。对于那些也要同样地努力。努力奋斗来摄集和悦服。上师如果不是可靠的，灌顶之水如果中断，没有圣者的宝藏，却追求利益和名声，不要亲近没有慈悲的母亲。如果用外内的散乱来对治散乱，就像用风来聚集风一样，永远不会解脱。唉玛喔，唉玛，这该如何是好？因此要拥有宝藏和暖相，水流不断，心中有（觉）性，即使用身体和生命来做也无所谓，因为没有过度，所以需要五种受用。通过持续的行为来产生喜悦。在心中要努力。就像黄金中的黑色一样，因此珍视依止有意义的勇士。有缺点的人会花言巧语，吝啬而不舍得珍宝，用欺骗和狡诈来获取诀窍。或者不以关系为重而取悦（他人）。把精华般的诀窍舍弃，如果得到一些词句就传播，对于追求世俗利益和名声的人，永远不要传授，如果传授了，就会堕落到那里。即使不讲述词句的海洋，也要把这个诀窍给予上师。在心中要努力。就这样也持有这个诀窍。修行所缘的禅定，导师为比玛拉米扎者所著完毕。此法不给予不能修持者。没有比这更深的了。注释似乎有热仁钦大师所著。 修行所缘的禅定。导师比玛拉米扎。
English
Abandon the deluded thoughts of purity and impurity, pleasant and unpleasant, liking and disliking. Likewise, praise and blame, fame and infamy, gain and loss, these eight worldly concerns, all should be cast far away. Abandon meditation companions and idle talk, as well as the sight of forms. When the handle of diligence is cut, the obscurations that arise from long-term decline, like gold refined and gleaming, like the soft color of washed and beaten cloth, when the darkness of duality is gradually dispelled, warmth and signs, miraculous powers, manifest wisdom, great light, three, three, four, and six kinds, and finally one, are completely perfected. Omens of forms will appear at that time. Since the secret is kept and the accomplishment does not fade, restrain the life-force of speech. Observe and question those things. Likewise, be diligent in those things as well. Strive and exert yourself to gather and please. If the lama is not reliable, and the stream of empowerment is broken, lacking the treasure of the holy ones, but seeking profit and fame, do not rely on one who is without compassion. If you try to cure distraction with outer and inner distraction, how can wind gather wind? You will never be liberated. Alas, alas, what is this like? Therefore, possess treasure and warmth, a continuous stream, and a mind with awareness. Even if you sacrifice body and life, it doesn't matter, because there is no excess, so you need the five objects of enjoyment. Generate joy through continuous conduct. Be diligent in the heart of your heart. Just as there is blackness in gold, cherish relying on a meaningful hero. A flawed person will use flattery and deceit. They are miserly and do not give away precious things, and they extract instructions through deception and cunning. Or they do not please based on relationships. They abandon the essence-like instructions, and if they find a few words, they spread them, and to those who seek worldly gain and fame, never teach them, for if you teach them, you will fall into that state. Even if you do not speak of the ocean of words, give this instruction to the lama. Be diligent in the heart of your heart. In this way, also hold this instruction. The Meditation on Training the Field of Experience, composed by the teacher Vimalamitra, is complete. Do not give this Dharma to those who cannot practice. There is nothing deeper than this. The commentary seems to have been written by the great teacher Ma Rinchen. Meditation on Training the Field of Experience. Teacher Vimalamitra.