English
One should practice in this way. The method should be known as before. If the manifestation of sound is reversed, the objects of the ear will all become one taste. If it is constantly clear, it is the experience of stability. After that, there is the practice of smell, in a very secluded place, holding camphor and other smells, and then smelling with the mind's awareness. After it is clear, it is inseparable from the mind, and the nature of the mind is wisdom, self-born and self-clear, completely equal. This is called the experience of agitation. After that, smell the smell of the object, the smell itself is the mind's awareness, and the awareness itself is also clear as the smell, inseparable and clear as self-appearance. The experience gained by examining in this way, all smells should be practiced in this way. All smells become wisdom, and constant clarity is the experience of stability. After that, practice the taste in this way, taste a very delicious taste, and then taste it with the mind. Clarity is the nature of awareness, and awareness is also clear in it, dwelling in self-clear wisdom. This is said to be the experience of agitation. After that, taste the taste of the object, taste with the mind and taste with the tongue, inseparable in the state of awareness, if everything is clear, it is the experience gained. After that, the difference of taste, all should be practiced in this way. All tastes are the difference of awareness, and awareness itself is all tastes. Everything is inseparable from wisdom, and clarity without interruption, this is said to be the experience of stability. The element of touch should also be like this, from the difference of inner and outer, practice the element within the great power. With a qualified and youthful person, who is proficient in the teachings of sexual practice, in a very secluded place, bathe, decorate, and apply fragrance, enter into the secret space. The clarity of self-born wisdom and, the bliss of the crown, the two, slightly mixed is the experience of agitation. After that, practice repeatedly, the mind itself is clear light great bliss, and the two born from the crown, without interruption become one taste, very clear is the experience gained. After practicing repeatedly in this way, in the center of the lotus flower's stamen, when touching the top of the victory banner, the mind's sky becomes clear, and great bliss self-born wisdom, becomes one taste clear like the sky. However, just like in the great ocean, a drop of water merges without increasing, the mind itself is the clear light ocean, like a drop of water.
Chinese
是幼童的安乐。 无需造作且味道唯一。 极其串习稳固的体验。 如是五种欲妙，圆满为自生智慧的庄严。 见到显空无别的色。 大乐觉性听到声音。 以最初的满足，法性之香。 无别体验一切的味道。 虚空觉性生起的触。 对于瑜伽士来说如此圆满。 经文中也这样说到： 以欲乐行悲悯来成办，于何处欢喜而行菩提。 又，一切行持五种功德，也被称为法性界之庄严。 如是等等处处都说到。 五种神通，也说是从清净五欲中产生。 这五种欲乐行持，无边无际的诸法，任何未包含的，一个也没有。 欲五成为道用时，没有未转为自生智慧光明之界的。 大智者如是说。 将三毒转为道用，嗔恨愤怒生起之处，对此有两种方式：嘛哈瑜伽行者将它作为适合观修的形象的所缘境。 此处则是了悟其自性为自证智慧，总之，三毒也从我执产生，因此从根源上清净我执，从而完全将三毒转为道用。 以方便在前引导，稍微观看就会生起愤怒。 或者思及过患之因。 稍微生起愤怒时，不要强行压制，而要观察它。 压制会变成低劣的道。 如果不能以证悟摄持，也会在自相续中，生起非常可怕的状态。 以智慧方便加持后，自生智慧任运成就。 稍微的嗔恨愤怒，观察时就是自证智慧本身。 不异于法界，因此它本身显现为智慧。 如此串习就会有动摇的体验。 或者观看愤怒的对境。 对境本身就是自证智慧，智慧本身也显现为对境。 如此证悟二无别时，愤怒的对境和愤怒者之心，不压制就是自生智慧，这被称为获得它的体验。 从那以后，对于不顺的对境，如先前一样进行观察时，一切都显现为自生。 无别任运成就化身。 敌人
English
It is the happiness of a child. Uncreated and of one taste. The experience of intense habituation is stable. Thus, these five desirable qualities are perfected as the adornment of self-arisen wisdom. The form of seeing appearance and emptiness as inseparable. The sound of hearing great bliss awareness. The fragrance of the nature of reality that satisfies with the first. The taste of experiencing all things without separation. The touch of the arising awareness of space. For the great yogi, it is thus perfected. In the scriptures, it is also said: By accomplishing with desire and compassion, practice enlightenment wherever you rejoice. Also, all five qualities of conduct are said to be the adornment of the realm of reality. Thus, it is said everywhere. The five clairvoyances are also said to arise from the purification of the five desires. In these five aspects of desire and conduct, all the limitless phenomena, there is nothing that is not included, not even one. When the five desires become the path, there is nothing that does not transform into the realm of self-arisen wisdom light. The great wise one said so. To transform the three poisons into the path is the place where hatred and anger arise. There are two ways to deal with it: the Mahayoga practitioner takes it as an object suitable for meditating on an image. Here, it is to realize its nature as self-aware wisdom. In short, the three poisons also arise from self-grasping, so by purifying self-grasping from the root, the three poisons are completely transformed into the path. By placing skillful means in front, anger will arise if you look slightly. Or think about the cause of the fault. When a little anger arises, do not forcefully suppress it, but examine it. Suppression will become an inferior path. If it is not grasped by realization, it will also arise in a very frightening state in one's own mind. After blessing with wisdom and skillful means, self-arisen wisdom is spontaneously accomplished. That slight anger and hatred, when examined, is self-aware wisdom itself. Not different from the realm of reality, therefore it itself arises as wisdom. If you become accustomed to this, you will have the experience of shaking. Or look at the object of anger. The object itself is self-aware wisdom, and wisdom itself also appears as an object. When you realize the two as inseparable, the object of anger and the mind of the angry person, without suppressing, are self-arisen wisdom, and this is called the experience of obtaining it. From then on, when examining unfavorable objects as before, everything becomes clear as self-arisen. Inseparable, spontaneously accomplished emanation body. Enemy
Chinese
怨恨慈爱亲友所有一切， 无有分别于自性中显现。 觉性法界于自性中明朗， 为了慈爱真实清净之义， 为何不作大悲之心？ 无有分别的慈爱， 慈爱，指的是内外一切诸法，于自性觉性的心髓菩提心中，连微尘许的错谬也不可得，是无所缘的，具有大悲自性，具备三种智慧的善逝之体性。 真实之义，指的是非自我的，所化有情众生的自显现。 清净之义，指的是以不可得的大悲心来摄持。 大悲之心为何不作，指的是以无有杀害的金刚之器来杀害。 是无有造作的大悲。 如果生起两种贪执的对境， 不要阻挡在边际，而要在道上策励。 将所执之境置于眼前，用心来观想。 从明晰中于心中生起稳固之念， 心性即是自生智慧。 极其明晰，是动摇的体验。 之后观视贪执的对境， 对境即是意的觉性， 觉性本身也是对境的显现。 对境与觉性无别，是法界。 如是获得明晰的体验。 之后也观视所有贪执的对境， 对境即是意的觉性。 如先前一样修持的时候， 一切都是自生智慧的体性。 所有无边无际的诸法， 没有不汇集于此处的。 极其明晰，是稳固的体验。 善恶好坏净秽所有一切， 无有分别，不容许生起分别念， 大愚痴即是法身。 或者修行者应如是思维： 从圆满正觉以下， 直至地狱。 细微粗大好坏净秽， 以及高低慈爱怨恨好坏等， 所有显现为二元的诸法， 如果以二取之心来观察， 一切都如虚空般远离觉明。 觉性离戏于法界中明朗。 极其清净，是动摇的体验。 二元之法也在觉性中， 觉性也如二元之法般显现。 因此一切都在觉性的体性中， 觉性无别于法界中明朗。 极其稳固，是获得的体验。 所有显现为二元的诸法， 如海中倒影一般， 恒常无别，自明自显， 如果不容许有相的执着， 大愚痴即是稳固的体验。 经文中也是如此
English
All hatred, love, relatives, and everything, Without distinction, arise in their own state. Awareness, the Dharmadhatu, is clear in its own state. For the sake of love's true purification, Why not generate great compassion? Love without distinction, Love means that all phenomena, internal and external, do not have even a speck of error in the essence of self-awareness, the heart of Bodhicitta. It is without object, possessing the nature of great compassion, and the nature of the Sugata endowed with three wisdoms. The meaning of truth is the self-manifestation of sentient beings to be tamed, who are not other than oneself. The meaning of purification is to hold them with the non-objective compassion. Why not generate great compassion means to kill with the indestructible Vajra weapon. It is the compassion without fabrication. If objects of dualistic attachment arise, Do not block them at the edge, but encourage them on the path. Place the object of attachment in front and contemplate it with the mind. From clarity, generate stability in the mind, The nature of mind is self-born wisdom. Extremely clear, it is the experience of movement. Then look at the object of attachment, The object itself is the awareness of the mind, Awareness itself is also the appearance of the object. The object and awareness are inseparable, it is the Dharmadhatu. Thus, the experience of obtaining clarity. Then also look at all the objects of attachment, The object itself is the awareness of the mind. When practicing as before, Everything is the nature of self-born wisdom. All limitless phenomena, There is nothing that is not gathered here. Extremely clear, it is the stable experience. All good and bad, right and wrong, clean and unclean, Without distinction, not allowing the arising of conceptual thoughts, Great ignorance is the Dharmakaya. Or the practitioner should think like this: From the perfect enlightenment downwards, Until the hells. Subtle and gross, good and bad, clean and unclean, As well as high and low, love and hate, good and bad, etc., All phenomena that appear as dualistic, If observed with a dualistic mind, Everything is abandoned like the sky, clear and aware. Awareness, free from elaboration, is clear in the Dharmadhatu. Extremely pure, it is the experience of movement. Dualistic phenomena are also in awareness, Awareness also appears like dualistic phenomena. Therefore, everything is in the nature of awareness, Awareness is inseparable, clear in the Dharmadhatu. Extremely stable, it is the experience of attainment. All phenomena that appear as dualistic, Like reflections in the depths of the ocean, Always inseparable, self-illuminating and self-manifesting, If not allowing the clinging to signs, Great ignorance is the stable experience. It is also like this in the scriptures.
Chinese
语教。 贪欲嗔恚和愚痴， 也是菩提大道的来源。 又，贪欲是自生的大智慧，嗔恚是自生的大智慧，愚痴是自生的大智慧，我慢是自生的大智慧，嫉妒是自生的大智慧。 又，五毒和五无间罪， 进入那条道路就能获得普贤王如来的果位。 又，屠夫、妓女和五无间罪， 摒弃罪恶的世界， 完全圆满是佛法的根本， 获得大乐，没有其他。 如是说。 在无边无际的世间， 所有无边无际的法， 没有不聚集在这里的。 愚痴无别是法身， 自然圆满是意之庄严， 贪欲大乐是报身， 大乐是身的庄严， 嗔恚无碍是化身， 大悲是游舞的庄严， 我慢不变是平等之庄严， 丝毫不动是禅定之庄严， 嫉妒无染是金刚身， 远离四边是事业之庄严， 因此被称为五庄严身。 五毒是自相续迷惑的界， 清净是大智慧， 无别大乐是自性身， 一切法唯一。 大学者如是说。 将显有轮回转为道用， 观察一切境， 之后观察意的界， 一切法界显现， 法性加持于虚空， 显现而不遮蔽，自然而生， 一味大乐圆满于法界。 显有轮回转为道，是动摇的体验。 之后观察法的界， 成为五根的对境， 虚空所摄的一切法， 显现为自明觉性。 觉性也显现为法。 法与觉性无别， 一切显现于平等之中。 譬如清澈的海洋， 显现众多星辰的影像， 但清晰地显现为不同于自身。 同样，一切显现的法， 在清净法界的坛城中， 不混杂地完全圆满显现。 完全明亮的状态， 被称为获得显现的体验。 之后，一切轮回的法， 在耳根中响起， 由心的觉性显现， 觉性法