Chinese
衡量之。 心彼内外中三善寻觅， 本体无所指认之识。 周遍如同虚空之自性中， 离念思寻觅嗔之觉性彼， 空明显离戏论自然生起。 能取止息所取自止息， 有境返还境执解脱时， 显境无关联，观视崩塌显。 彼时无二自生本智是。 如是了悟串习自有时， 能取所取返还境心执着解。 显现无彼执着之体验生， 所显皆空离根而显现。 此乃自性原始之实相。 渐次显境不净他力亦， 彼执返还清净他力中， 何时显现乃是耶？ 如梦幻相醒时无有般， 原始之基道现证菩提转。 错乱亦前无后无于此显， 显亦显现之时未曾有。 无而显现习气错乱识， 自性本来清净如梦幻。 如梦幻中之显现彼， 未入眠时醒时亦无有， 睡眠时显显时无自性。 无显离基当知晓。 如是日间善串习， 夜晚睡眠善调适之时， 安乐卧具右胁而卧者， 如怙主入灭涅槃之睡姿， 风息极缓眼睛不摇动。 心中白亮水晶球光耀， 极细微之量持心念， 如梦之忆念莫散乱。 彼以如梦之光明显现。 初时梦中怖畏惊恐梦， 忆念梦境怖畏自解脱。 梦境自性彼中禅定成， 梦已摄持瑜伽士知晓。 彼后梦境无实一中修。 彼亦无而显现此错乱识， 如梦一般本体无所指。 真假超越心识当知晓。 彼后幻化转变之次第亦， 梦境之时自化梵天神， 善逝菩提心等随所欲， 幻化修习无实性中住。 彼后刹那刹那顷刻间， 梵天中
English
Measuring it. That mind, when diligently sought within, without, and in between, Is a consciousness whose essence is ungraspable and unfixable. In its very nature, it is like the vast expanse of the sky. That awareness, free from thoughts, concepts, seeking, and anger, Spontaneously arises as emptiness and clarity, devoid of elaboration. When the grasping ceases, the grasped ceases on its own. When the subject turns back, the object of grasping is liberated. The field of appearances seems unconnected, and the arena of examination collapses. At that time, it is the non-dual, self-arisen wisdom. When one realizes and becomes accustomed to this in due course, By the turning back of grasping and the grasped, attachment to objects and mind is freed. When the experience of not clinging to appearances arises, Whatever appears is primordially empty, appearing without a root. This is the natural state of primordial nature. Gradually, even impure appearances, which are other-powered, Become pure other-powered when that clinging turns back. At what time does this become manifest? Like dreams and illusions, without waking or sleeping, The primordial ground and path become manifest enlightenment. Delusion also appears here, without beginning, without end, and in between. Even when appearing, it has never existed at the time of appearance. The mind of habitual delusion appears as non-existent. Since its nature is primordially pure, it is like a dream. Just as the appearances in a dream, Though absent when not asleep and when awake, Appear during sleep, but have no nature when appearing. One should know that the appearance of non-existence is without a basis. Thus, one should diligently practice during the day, And when the night is well-balanced by sleep, Lying down on the right side on a comfortable bed, Like the Protector lying in the sleep of Nirvana, The breath is very slow and the eyes do not move. In the heart, hold the mind on a white, shining crystal ball of light, In the state of the smallest possible size, Without being distracted by dream-like thoughts. Through this, dream-like clear light will arise. When one first dreams of fearful and frightening dreams, By remembering the dream, the fear is liberated in its own place. When samadhi is accomplished in that state of dreaming, The yogi knows that the dream has been seized. Then, one trains the dream into the single state of unreality. This appearance of non-existence is a deluded mind. Like a dream, it has no essence to grasp. One should know that truth and falsehood are beyond the mind. Then, the sequence of emanation and transformation also, At the time of dreaming, one's own body transforms into the god Brahma, Or whatever one desires, such as the Sugata, Bodhicitta, etc. Emanate and meditate, and rest in the state of unreality. Then, in an instant, in a moment, From Brahma...