English
From the center of the Dharmadhatu treasury, Because of stealing the treasure of self-arisen wisdom, They are known as coarse and subtle thieves. If you follow these thieves, You will stay in the cycle of birth and death for a long time, The wise should strive with diligence. The method of taming all kinds of faults, Eliminating dullness and agitation, You should always rely on the Guru, Accumulate great blessings and merits, With utmost respect, Abandon false pride, And the inner clinging that covers up the truth. You should rely on the Guru's instructions, Listen and contemplate the profound Dharma, Confess and make amends for faults with faith, Praise the ladder of wisdom, Constantly contemplate the great qualities Of all Buddhas and Bodhisattvas. In this way, faults can be pacified. If you do not distract the precious awareness, These faults will not arise. The method of taming thoughts is as follows: A person with wisdom, In the presence of a great and virtuous being, If you can cut off attachments and stay away from objects, Coarse and subtle thoughts will be cut off from the root, Grasp the key point in the Bodhicitta, And merge into self-arisen wisdom, Free from hope and fear, like the sky. For example, in an empty house, There is no hope or fear like a master. In the palace of the emptiness of mind, Self-arisen awareness is free from hope and fear. Or like clouds in the sky, In the sky of the Alaya's emptiness, Coarse and subtle thoughts appear like clouds, Arising from emptiness, appearing as emptiness. Finally, it subsides in emptiness, The realization of the cessation of arising and ceasing arises. Or like a fish swimming in water, No matter how it swims, it cannot leave the water. In the ocean of the Alaya's emptiness, Coarse and subtle thoughts swim like fish, No matter how it changes, it cannot leave emptiness, The self-arisen luminosity will appear. Or like a person in a warehouse, Just recognizing it will not cause harm. Likewise, coarse and subtle thieves, If you know it is emptiness, there is no fault. It is also said in the scriptures: Whatever kind of appearance of discriminating thoughts arises, If you know that thought itself is the Dharmadhatu, Then there is no need to practice separately outside the Dharmadhatu. Also, without thinking or practicing, like its own nature, Wisdom arises in the thought itself. So it is said in the tantras. In the great luminosity of the mind, When dwelling in equality as much as possible, If coarse and subtle faults arise, Even if you cannot truly take it away at first, Then wisdom will arise.
Chinese
大地镇伏。 刹那先后之差别中， 分别念先产生， 大智慧后显现。 细微粗大过患之聚显智慧， 过患对治名为动摇之验相。 于大光明中豁然， 于明之状态中生起念头， 仅一生起即觉知于法界。 大智慧于前显现， 分别念于后产生， 彼亦显现为智慧自性。 过患对治名为获得之验相。 自生智慧于心之中央， 无论生起细微粗大之念头， 皆明了为自生自现。 譬如空中日出， 空明清净且温暖等， 如同时圆满四者。 显明忆念觉性智慧之界， 无论显现何者皆无阻碍执着， 以无二觉性任运成就。 恒常如是安住即是， 具慧者我宣说，为过患对治稳固之验相。 彼补特伽罗安住于彼之时， 于现量以及梦中， 清净障碍以及获得地之， 征兆将稍微显现。 第五禅定之差别是， 世间者以及其他诸众， 执取舍弃遮止且修习， 以相作为道之法。 五妙欲以及三毒， 以及成为对境之诸法， 以是任运成就智慧之自性故， 安住于道之瑜伽士， 应于证悟之界中策励。 对于色等五妙欲， 修习之方便亦如此： 普通之人以及小乘者， 于稍微寂静之地方， 以众供养上师胜者， 布施朵玛于空行母众。 于宽广虚空中开启觉性， 于具相贪执之境放置， 以根识之眼观看， 明晰地注入明觉忆念。 一旦明晰变得稳固， 闭眼以意境作为法。 稍微明晰稳固之后， 分别念智慧明晰之后， 忆念先前之理证， 明晰即是心之自性， 心亦于彼处了知为明晰。 以心与明晰无有分别故， 忆念之色即是智慧之界。 若忆念尚未明晰， 则屡屡观看贪执之境。 一旦心获得明晰， 即是清净法之色界。 名为色之动摇验相。 如是变得稳固
English
The earth is subdued. In the distinction of moments before and after, A conceptual thought arises first, Great wisdom arises later. A collection of subtle and coarse faults manifests as wisdom, The remedy for faults is called the experience of wavering. In the great clear light, suddenly, In the state of clarity, a thought arises, As soon as it arises, it recognizes it in the expanse. Great wisdom arises in front, A conceptual thought arises later, That too arises as wisdom itself. The remedy for faults is called the experience of attainment. From the center of the mind, self-born wisdom, Whatever subtle or coarse thoughts arise, It is clear that they are self-born and self-appearing. For example, the sun rising in the sky, Emptiness, clarity, purity, and warmth, Like the four being perfected simultaneously. The expanse of appearance, clarity, mindfulness, and wisdom, Whatever appears is unobstructed, without grasping or attachment, Spontaneously accomplished by non-dual awareness. Constantly abiding in that way is, I, who possess wisdom, declare it to be the experience of stable remedy for faults. When that individual abides in that, In direct perception and in dreams, Purification of obscurations and attainment of grounds, Signs will appear slightly. The distinction of the fifth meditation is, Worldly people and others, Taking, abandoning, obstructing, and practicing, The dharma that uses characteristics as the path. The five desires and the three poisons, And all the dharmas that have become objects, Because they are the very nature of spontaneously accomplished wisdom, The yogi who abides on the path, Should be encouraged in the expanse of realization. Regarding the five objects of desire, such as forms, The method of learning is as follows: Ordinary people and those of lesser vehicles, In a slightly secluded place, Offerings are made to the guru, the supreme victor, with assemblies, Tormas are given to the assemblies of dakinis. Awareness is opened in the vast expanse of space, A desirable object with characteristics is placed, It is looked at with the eye of sense consciousness, Mindfulness and memory are clearly inserted. Once clarity becomes stable, The eyes are closed, and the mind's object is made into dharma. Once clarity is slightly stable, And conceptual thought and wisdom are clear, Remembering the previous reasoning, Clarity is the very nature of the mind, The mind is also known to be clear there. Because mind and clarity are inseparable, The form of memory is the expanse of wisdom. As long as memory is not clear, Look again and again at the object of attachment. Once the mind attains clarity, It is the purification of the form realm of dharma. It is called the experience of the wavering of form. Having become stable in that way
Chinese
其次，观察对外境执着的体验。因为无知的粗重之身无法看见，色即是意的意识，意识本身也是色，因为色与意识无别，忆念之王是法身，显现无分别的证悟。像这样反复观看，执着的色与法的色，无别显现为自生。这称为获得色界的体验。然后，色的界限是，可爱与不可爱及中间的，向十方一切观看。在忆念的意中显现，向内观看法界的，反复观看色，法界成为自生智慧，如前一样显现，观看一切外境之色。外境本身是觉性的智慧，觉性本身也显现为外境。外境与觉性无二，一切都显现为自生智慧。然后也这样衡量，三千世界无垠虚空界，所有可见与不可见的一切，都以意的觉性置于前方。如前一样成为自生智慧，一切都变得清晰，所有无边无际的色，与意的觉性无别，一切都清晰地显现为自生。过去的意也是这样，未来也是这样，三时在心的觉性中显现。觉性与法界无别，诸法显现为平等性。这称为色界稳固的体验。这是解脱。然后观察声音的界限。从悦意的欲望之境产生，被抓住与未抓住所推动的声音，非常悦耳且无法辨认。置于前方好好地听。清晰之后用意的觉性观看。在意的境中声音悦耳，悦耳本身在意的觉性中升起。意与意的境无别，显现为自生自现。然后是稳固与动摇的体验。然后听外境的声音。那本身在意的觉性中，觉性本身也是那，觉性与声音无别地体验。明白自明法界。这称为获得那的体验。一切声音都这样观察。抓住与未抓住的声音，无漏的空与有漏的空。同样产生烦恼痛苦。成为声音的一切，都是自生。
English
Secondly, examine the experience of attachment to external objects. Because the ignorant, coarse body cannot see, form is the consciousness of mind, and consciousness itself is also form, because form and consciousness are inseparable, the king of mindfulness is the Dharmakaya, and the realization of non-duality arises. Like this, looking again and again, the form of attachment and the form of Dharma, inseparably appear as self-born. This is called the experience of attaining the form realm. Then, the boundaries of form are, lovely and unlovely and in between, to be viewed in all ten directions. Appearing in the mind of mindfulness, looking inward at the Dharmadhatu, repeatedly looking at form, the Dharmadhatu becomes self-born wisdom, appearing as before, viewing all external forms. The external object itself is the wisdom of awareness, and awareness itself also appears as an external object. Since external object and awareness are non-dual, everything appears as self-born wisdom. Then also measure like this, the limitless space realm of the three thousand worlds, all that is visible and invisible, is placed in front by the mind's awareness. As before, it becomes self-born wisdom, everything becomes clear, all limitless forms, are inseparable from the mind's awareness, everything clearly appears as self-born. The past mind is also like that, and the future is also like that, the three times appear in the mind's awareness. Since awareness is inseparable from the realm, all dharmas appear as equality. This is called the stable experience of the form realm. This is liberation. Then examine the realm of sound. Arising from the pleasing object of desire, the sound moved by grasping and not grasping, is very pleasant and unrecognizable. Place it in front and listen well. After clarifying, look with the mind's awareness. In the mind's object, the sound is pleasant, and pleasantness itself arises in the mind's awareness. Since mind and mind's object are inseparable, it appears as self-born and self-manifesting. Then there is the experience of stability and movement. Then listen to the sound of the external object. That itself is in the mind's awareness, and awareness itself is also that, awareness and sound are experienced as inseparable. Understand the self-luminous Dharmadhatu. This is called the experience of attaining that. All sounds are examined in this way. Sounds that are grasped and not grasped, the uncontaminated emptiness and the contaminated emptiness. Likewise, it generates afflictive suffering. All that becomes sound is self-born.
Chinese
应如是修习。方法如前所述应知晓。声音的显现如果反过来，耳根的对境都将变成一种味道。如果恒常明晰，就是稳固的体验。此后是关于气味的修习，在非常寂静的地方，拿着樟脑等气味，然后以意之觉知来嗅。明晰之后与心无别，心性本是智慧，自生自明完全平等。这被称为动摇的体验。此后是嗅对境的气味，气味即是心的觉知，觉知也明晰为气味，无别而显现为自现。如是观察而获得的体验，所有气味都应如是修习。所有气味都成为智慧，恒常明晰是稳固的体验。此后是如此修习味道，品尝非常美味的味道，然后用心来品尝。明晰即是觉知的自性，觉知也明晰于此，安住于自明智慧之中。这被说是动摇的体验。此后是品尝对境的味道，用心品尝和用舌头品尝，在觉知的状态中无别，如果一切都明晰就是获得的体验。此后是味道的差别，所有一切都应如是修习。所有味道都是觉知的差别，觉知即是所有味道。一切都与智慧无别，明晰而没有间隔，这被说是稳固的体验。触觉的界也应如此，从内外差别来说，修习具大力之内的界。与具相且青春正盛，精通性行为教法者，在非常寂静的地方，沐浴、装饰并涂抹香气，进入秘密的虚空之中。自生智慧的明晰和，顶髻的乐受二者，稍微混合是动摇的体验。此后是反复修习，心性即是光明大乐，和顶髻所生二者，没有间隔成为一种味道，非常明晰是获得的体验。如是反复串习之后，在莲花花蕊的中央，当接触到胜幢顶端时，意的虚空变得明晰，大乐自生智慧，成为一种味道如虚空般明晰。然而就像在大海之中，水滴融入也不会增多一样，心性即是光明大海，就像水滴一样。