English
Words spoken. Attachment, hatred, and delusion, Also arise from the path of great enlightenment. Again, attachment is the great self-born wisdom, hatred is the great self-born wisdom, delusion is the great self-born wisdom, pride is the great self-born wisdom, jealousy is the great self-born wisdom. Again, the five poisons and the five inexpiable sins, By entering that path, one attains the Samantabhadra state. Again, butcher, prostitute, and the five inexpiable sins, Abandoning the sinful world, Complete perfection is the root of Dharma, Great bliss is attained, there is no other. Thus it is said. In the boundless world, All the boundless dharmas, There is nothing that is not gathered here. Delusion without distinction is the Dharmakaya, Naturally perfect is the adornment of the mind, Attachment, great bliss, is the Sambhogakaya, Great bliss is the adornment of the body, Hatred, unceasing, is the Nirmanakaya, Great compassion is the adornment of the play, Pride, unchanging, is the adornment of equality, Unwavering in any way is the adornment of Samadhi, Jealousy, unstained, is the Vajra body, Free from the four extremes is the adornment of activity, Therefore, it is known as the five adornment bodies. The five poisons are the realm of self-continuum delusion, Purity is great wisdom, Undifferentiated great bliss is the essence body, All dharmas are only one. The great scholar said so. Transforming appearance and existence into the path, By observing all realms, Then observing the realm of mind, All Dharmadhatu is clear, And the Dharmata is blessed into space, It arises clearly and unhindered, naturally, One taste of great bliss is perfected in the Dhatu. Appearance and existence transformed into the path are the experiences of movement. Then observe the realm of Dharma, Which has become the object of the five senses, All the dharmas gathered by the sky, Are clear as self-awareness itself. Awareness itself also appears as Dharma. Because Dharma and awareness are inseparable, Everything is clear in a state of equality. For example, in a clear ocean, Many images of stars appear, But they appear clearly as different from oneself. Similarly, all appearing dharmas, In the mandala of the pure Dharmadhatu, Appear completely and perfectly without being mixed. The state of being completely bright, Is called the experience of obtaining appearance. Then, all the dharmas of existence, Sound in the power of the ears, Are manifested by the awareness of the mind, Awareness, Dharma
Chinese
与地无别故，事物皆是如此。如显现大海洋，如无分别虚空之空般广阔。恒常朗然明亮时，名为显现坚固之验相。此验相获得究竟时，大多无有生起融入。然而不怀骄慢，依止殊胜上师，以艰难之供养令其欢喜，对于甚深瑜伽大乘，闻思解开心之结。依止寂静之寺庙，除了亲近上师、勤修其意、依止寺庙外，舍弃一切勤奋与誓言。对于誓言束缚之结，勤奋大多是魔之业。无有生起融入之禅定，远离勤奋之所作、勤奋之能作与对境。如虚空无边清净般，自生光明虚空大。远离誓言执着之结，若未从此修习纯熟，此乃有漏之禅定者，五大分解之时，获得无色天之持明。彼时自身现证成佛。若瑜伽士甚为低下，于无上乘之此门中，闻思修习范围狭小，以上师之力禅定，纵然变得非常稳固，若离具德上师，如大臣被国王抛弃般。由于执着魔绳未解脱，堕入众生之上界。因此不怀骄慢，从此少许开始精进。辨认错谬、遮蔽、过失等，勿散乱于世间迎合。恒常精进依止寺庙，于乞讨劳累之生计中，执持相之法行亦是，除了以慈悲摄持他众外，大多舍弃身语之劳累。胜者不喜迎合，不依止殊胜之聚会故，无法令上师欢喜，于散乱能作何事？乃是殊胜者口中之甘露。于此少许之禅定中，内外亦稍生暖热。对轮回之法生起厌离，不贪恋自处家园，食物饮料生计亦将舍弃。欲望与散乱变小，不喜执相之法，喜好无上乘之义。不喜世间散乱，对一切众生生起慈悲。
English
Since it is inseparable from the earth, all things are thus. Like the vast ocean of appearances, as vast as the sky of non-conceptual space. When it is constantly clear and bright, it is called the experience of stable appearance. When this experience is fully attained, there is mostly no arising or absorption. However, without holding pride, rely on the excellent guru, please him with gatherings of hardships, for the profound yoga Mahayana, untie the knots of the mind through hearing and thinking. Rely on secluded monasteries, except for attending to the guru, diligently contemplating his intention, and relying on monasteries, abandon all diligence and vows. For the knots of vows that bind, diligence is mostly the work of demons. The samadhi without arising or absorption is free from the object of diligence, the agent of diligence, and the act of diligence. Like the boundless and pure sky, the self-arisen clear light is the great sky. Free from the knots of clinging to vows, if you have not become accustomed to this, this itself is a contaminated meditator, when the five elements disintegrate, you will attain the knowledge holder of the formless gods. At that time, you will directly awaken to Buddhahood yourself. If a yogi is very inferior, in this gate of the unsurpassed vehicle, the scope of hearing, thinking, and practicing is small, with the power of the guru, even if the samadhi becomes very stable, if separated from a learned guru, like a minister abandoned by the king. Because the clinging demon rope is not untied, you will fall into the realm of higher beings. Therefore, without holding pride, from this small amount, be very diligent. Identify mistakes, obscurations, and faults, do not be distracted by worldly flattery. Always diligently rely on monasteries, in the livelihood of begging labor, even the practice of dharma that holds to signs, except for taking others with compassion, mostly abandon the labor of body and speech. The Victorious Ones do not have flattery, and do not rely on gatherings of the excellent ones, so you cannot please the guru, what can you do in distraction? It is the nectar from the mouth of the excellent ones. In this small amount of samadhi, there will be a slight warmth inside and out. Attachment to the dharmas of samsara will be reversed, you will not be attached to your own place and homeland, and you will abandon food, drink, and livelihood. Desire and distraction will become small, you will not like the dharma of signs, and you will like the meaning of the unsurpassed vehicle. You will not like worldly distractions, and compassion will arise for all beings.
Chinese
愚痴昏沉的睡眠念头消散，身体的疾病也会减轻。邪魔不会从中作梗，天神鬼怪都会前来供养。他人造成的阻碍，仅仅消除一点就能迅速平息。梦中的一切事物，都如幻象或水中月般看待。梦见善逝佛陀，或者前往其他净土，攀登天空中的须弥山阶梯等等，都是吉祥的征兆。获得果位，净除业障，生起智慧。这些征兆可在其他经续中查阅。第六个要点是这样的：即使瑜伽士没有证悟，但由于潜在的习气束缚，自生圆满也不会显现。因此，以解脱的差别，切断禅定的执着非常重要。名目繁多，成百上千，无论如何生起，都会开出莲花。在远离人群的地方，独自思考修行的意义。完全抛弃无意义的喧嚣，有智慧的人应如此观修。四时平等的解脱是：这个世界和来世，梦境和坛城，以及清净的圣者净土。无论显现什么，因为远离其他，意、识、明觉的差别就会显现。愚昧不会同时聚集。因此，这些都是自己的心。心性是自生智慧，因此一切都显现为平等性。经中说：自心胜过常人，众生的法不在别处。六因缘起，种类繁多，这些都是自己的禅定。心流没有方向，稍微没有依靠，因为它没有方向，所以无边刹土都是我的身体。我的身体显现为无边刹土和众生的身体。四时平等的解脱。六种能力圆满的解脱是：明觉远离方向，所以先看前面，再看后面，然后看左边和右边，再看上面和下面。六个方向用明觉同时观看。反复练习，一旦习惯，就像太阳升起在空中一样。十方世界的一切，明觉无方向地同时显现。无边无际的禅定是：心中想着东方等一个方向，观察天空的边缘是否存在。即使存在
English
The sleep thoughts obscured by ignorance dissipate, and the body's illnesses will also lessen. Demons will not interfere, and gods and spirits will come to make offerings. Obstacles caused by others, merely eliminating a bit, can quickly subside. All things in dreams should be viewed as illusions or like the moon in water. Dreaming of the Sugata Buddha, or going to other pure lands, climbing the steps of Mount Sumeru in the sky, etc., are auspicious signs. Attaining the ground, purifying obscurations, and generating wisdom. These signs can be found in other sutras and tantras. The sixth point is like this: even if the yogi has not attained realization, self-arisen perfection will not manifest due to the bonds of latent habits. Therefore, with the distinction of liberation, cutting off the attachments of meditation is very important. Names are numerous, hundreds and thousands, no matter how they arise, lotuses will bloom. In a place far from people, contemplate the meaning of practice alone. Completely abandoning meaningless noise, the wise should contemplate in this way. The liberation of equality in the four times is: this world and the next, dreams and mandalas, as well as the pure land of the pure ones. Whatever appears, because it is far from others, the distinctions of mind, consciousness, and awareness will appear. Ignorance does not gather simultaneously. Therefore, these are all one's own mind. The nature of mind is self-arisen wisdom, so everything appears as equality. The scriptures say: One's own mind surpasses ordinary people, the Dharma of beings is not elsewhere. Six causes arise, with many kinds, these are all one's own samadhi. The mindstream has no direction, slightly without reliance, because it has no direction, therefore boundless realms are my body. My body appears as boundless realms and the bodies of beings. The liberation of equality in the four times. The liberation of the perfection of the six abilities is: awareness is free from direction, so first look in front, then look behind, then look to the left and right, then look above and below. The six directions are viewed simultaneously with awareness. Practice repeatedly, once accustomed, it is like the sun rising in the sky. All of the ten directions and worlds, awareness appears simultaneously without direction. The meditation without beginning or end is: thinking of one direction such as east in the mind, observe whether the edge of the sky exists. Even if it exists
Chinese
彼之族，如是无亦非族。以智慧之眼观之时，错谬之执著返还后，智慧朗然安住。彼后向八方遍观，再三观察如前转变。彼后向上向下向十方观，此边有耶无耶如是观察。善加观察之时，非有非无之觉悟显现。如是若离有无边，此中如何思之时，中亦离是离非之言说。又如是之觉悟，离边中与未离边中之分别念，彼即是法界。自生自明智慧与法界无别故，任运成就智慧显现。于彼方之光聚集故，四方隅与上下成。又于意之识，如宫殿坛城任运成就，无边无际之世界，于觉性之中任运成就。觉性亦是法界，于彼离边中之执著。三时平等之解脱，初始之时与终末之时，现在显现之时与三者，于觉性之中一时圆满。过去虽灭亦明显，未来未生亦显现。于事物有无彼明显故，现在显现之诸法，无实觉性之坛城，觉性自性与法界无别故，一切皆法身大之自性。三时一，无差别。无前无后，本来生。以法身遍布故一，以大故安住大之自性。又，三时无时证悟者，如是说。始末无别之解脱，无始之时，无明智慧无别故，分别错谬之识生。如刹那梦境长时之年或劫显现般，觉性以错谬之识，从初始至终末，安住于错谬之因。始末相续之识，即是觉性彼亦是法界。无别平等法身。过去与未来现在之言说名相不住，不生不灭而分别，此即结合三时大。