Chinese
嘎玛。不灭不坏大乐心，除了心之自性外，没有其他任何事物，哪里会有迷乱和遮蔽？谁会追求迷乱和遮蔽？谁又能如何找到迷乱和遮蔽？迷乱和遮蔽本身也是自性，寻找它们最终也会回到自性。在别处寻找，并从别处产生，观察也无法见到或领悟，如同彩虹显现于黑暗中。从见到自性的殊胜之处，无论修持四种行为中的哪一种，都不会成为束缚，而是解脱的方法。一切都在那里修习，是最佳的道路。寻找那意义的踪迹，想要完全断除迷乱和遮蔽的，消除边见的瑜伽士菩萨，执着于任何一方，抓住中边的观点，拥有坚定仪轨信念的，那些都可以说是瑜伽士，但对于真正的意义来说，却并不相应。行为上看似相应，但对于真正的意义来说，却并不相应。看似执着于某个方面，但对于神圣的意义来说，却并不执着。看似体验到暂时的味道，却没有体验到法性的味道。看似说着无我和离边，却没有离开对某个方面的执着。看似平息了虚假的苦行，却没有平息能取所取的分别念。执着于中边的瑜伽士，言语只是词句的灯。寻找真正中观之金的人，抓住这个分别念的猴子，应该给它戴上盗贼猫的面具。堵住所有的金孔和星孔，拆毁破旧的房屋，打开国王的宝库，那些人才能成为圆满享用的主人。寻找真正中观之道的人，应该舍弃五种分别念的过患。粗大的分别念如山，相、行、感觉和生起感觉的五种现象，也应该这样去分别。分别念也有两种，粗大的和微细的。同样，相也有大小两种，行有长短两种，感觉有清晰和不清晰两种，生起感觉有快慢两种。这些都是遮蔽意义的，是巨大的分别念，是巨大的障碍。为什么呢？因为无法见到中观本身。如同黑暗、浓雾、完全的阴霾、云团和薄雾一样遮蔽，使得军队不清晰，无法见到。这些也有两种，黑暗和黑暗。
English
Gama. The indestructible, uncreated, great bliss mind. Since there is nothing other than the essence of mind, where would delusion and obscuration exist? Who would seek delusion and obscuration? How could one find delusion and obscuration? Delusion and obscuration themselves are also the essence. Searching for them ultimately leads back to the essence. Searching elsewhere and arising from elsewhere, observation does not lead to seeing or realization, like a rainbow appearing in darkness. From the distinction of seeing that very essence, whatever of the four activities one practices, it will not become a bond but a means of liberation. All are trained there, the supreme place of the path. Seeking the trace of that meaning, wanting to completely cut off delusion and obscuration, the yogi bodhisattva who eliminates extremes, holding onto whatever side one is attached to, grasping the view of the middle and the extremes, possessing firm conviction in rituals, all those can be said to be yogis, but for the true meaning, they are not in accordance. In conduct, they seem to be in accordance, but for the true meaning, they are not in accordance. They seem to be attached to one side, but for the sacred meaning, they are not attached. They seem to experience temporary flavors, but they do not experience the flavor of dharmata. They seem to say selflessness and freedom from extremes, but they have not separated from attachment to one side. They seem to have pacified false asceticism, but they have not pacified the grasping and the grasped. The yogi who contemplates the middle and the extremes, speech is just a lamp of words. The one who seeks the gold of the true middle way, having seized this monkey of conceptual thought, should put on it the mask of a thief cat. Blocking all the gold holes and star holes, demolishing the dilapidated house, opening the king's treasury, those people can become the complete masters of enjoyment. The one who seeks the path of the true middle way should abandon the five faults of conceptual thought. The gross conceptual thought is like a mountain, and the five aspects of sign, movement, feeling, and arising feeling, should also be contemplated in this way. Conceptual thought also has two types, gross and subtle. Likewise, signs also have two types, large and small. Movement has two types, long and short. Feeling has two types, clear and unclear. Arising feeling has two types, fast and slow. These are what obscure the meaning, they are great conceptual thoughts, they are great obstacles. Why? Because the middle way itself cannot be seen. Like darkness, thick fog, complete haze, cloud masses, and mist, obscuring so that the army is not clear, cannot be seen. These also have two types, darkness and darkness.
Chinese
大黑暗，如完全的昏暗一般，完全的拥挤和遮蔽，以及大大小小的昏暗。大云昏暗和模糊，雾气弥漫和烟雾弥漫。三恶趣和半明半暗之处，四种欲望的安乐处，禅定处和四种常处。声闻缘觉堕入菩萨道，成为障碍的黑暗，显现为六种相的散乱。自性内外相，作意和恶趣。希望这些都能彻底明了。在何处中观见解最为殊胜？中观道上的障碍过患，显现五种遮蔽之物。生、受、沉没、昏昧、执着和贪恋，以及坚固虚妄的势力，是悬崖、昏暗和阻碍，以及恒常的空无。这些被称为中观的过患，中观是菩萨的瑜伽。寻求中观确定的道路，在寂静的寺院中保持隐居，以二量衡量的智慧，断除分别念的追逐。有无的先念从何而来？通过考察，分别念从念头中产生。分别念的山峰得以平息，因此不在三恶趣中。如果问证悟从何而来？证悟是从相中产生的。如果彻底了知相如幻，相的诸法便会寂静。因此不在欲界的最末。那相又是如何呢？那相也是从诸要素中产生的。如果了知忆念是过患并平息，就能消除流转的过患。在第二个欲界中没有这些。流转又是如何呢？那也是如此。那也是如此产生的。如果如实了知那一点，就能消除过患的感受。在第三个欲界中也没有那一点。如果如实地在那里探究那一点，那一点就是外在和自身。如果彻底了知那一点是过患，哪里会有止息和生起呢？那不在第四个欲界中。那又从何处生起呢？是从心的法中产生的。如果彻底了知心如幻，心的诸法便会寂静。蕴如同影像一般，心被认为是如阳焰一般。从有无二边的边际中解脱，了知那一点就不在第五个欲界中。心不被看作是存在的实物，或者是不存在的，就不会堕入奇异之处。沉没昏昧
English
Great darkness, like complete obscurity, complete crowding and obscuration, and large and small obscurations. Great cloud obscuration and haziness, fog filling and mistiness. The three bad realms and the half-lighted place, the happy place of the four desires, the meditation place and the four constant places. Falling into the Hearer, Solitary Realizer, and Bodhisattva paths, the darkness that has become an obscuration appears as six kinds of distractions of signs. Nature, outer and inner signs, attention and bad abodes. May these be thoroughly clear. Where is the view of the Middle Way most excellent? The faults of obscuration on the Middle Way, five kinds of obscurations arise. Birth, feeling, sinking, dullness, grasping and attachment, and by the power of steadfast falsehood, are cliffs, obscurations and obstructions, and constant non-existence alone. These are said to be the faults of the Middle Way, the Middle Way is the yoga of the Bodhisattva. Seeking the path of certainty of the Middle Way, holding seclusion in the tradition of monasteries, with the mind measured by two valid cognitions, cutting off the pursuit of conceptual thought. From where do the prior thoughts of existence and non-existence arise? Through investigation, conceptual thought arises from thought. The mountain of conceptual thought becomes pacified, therefore it is not in the three bad realms. If asked from where does realization arise? Realization arises from signs themselves. If signs are thoroughly known as illusion, the dharmas of signs will be pacified. Therefore it is not in the last of the desire realm. How are those signs then? Those signs also arise from the elements. If memory is known as a fault and pacified, the faults of wandering will be removed. In the second desire realm, those are not there. How is wandering then? That is also the same. That also arises in that way. If that very thing is known in that way, the feeling of faults will be removed. In the third desire realm, that is also not there. If that very thing is investigated there in that way, that very thing is outer and self alone. If that very thing is thoroughly known as a fault, where will cessation and arising be? That is not in the fourth desire realm. From where does that originate? It is transformed from the dharmas of the mind. If the mind itself is thoroughly known as illusion, the dharmas of the mind will be pacified. The aggregates are like reflections, the mind is considered to be like a mirage. Freed from the extremes of existence and non-existence, knowing that, it is not in the fifth desire realm. The mind itself is not regarded as an existing thing, or as non-existent, so it will not fall into a wondrous place. Sinking and dullness
Chinese
因为没有变成有垢染的，禅定不会变成过失。 因为没有跟随概念，它不在众生的处所。 因为见到了万有生起和万有之基，它也不是寂静的处所。 因为不以寂静看待寂静，又怎么会在自胜者的处所呢？ 因为它也不是唯识，所以菩萨也不在那里。 在空性平等的正中观里，因为没有个别差异和区分，所以不是清净地的次第。 超越边见的，即是正中观。 在那无自性的本性中，心性当下刹那，应恒常不动的忆念。 如是安住于彼时，会出现这样的征兆感受： 暖相和征兆，神通和，现前以及智慧会生起。 暖相是动摇和获得，征兆是生起和稳固，神通是生起和圆满，在任何地方，所有觉知都清晰。 在那里，意义都圆满了。 譬如黑暗消散，光明生起和虚空，普遍见到和一切清晰。 因此，以它的差别，在任何地方消除执着的黑暗，犹如风扫云一样。 以刹那间的瑜伽，黑暗的界域会被扫除。 犹如灯火消除黑暗，那本身变成光明一样。 如果刹那间觉知到它，就会消除先前执着的黑暗。 那些觉知到它的是，那本身开启了它的门。 同样，因为具有眼睛，见闻言语道次第汇集为四篇。 因为是地，所以要看它。 如果没有它的眼睛，以无边无际的言语，无论对它说什么名称，也无法区分确定与不确定的目标。 为了言语而跟随智慧的愚昧者，不是学习的处所和道路。 无论说多少亿万的言语道，也不要对他人说。 如果有人说了什么，就是妄语者、金刚句的盗窃者。 没有解脱的金刚，会因此堕落。 那些矫揉造作的表演者们，在没有分开确定的智慧力量时，被言语文字引导，如果将不确定的说成道路，比夺走一切众生的生命更重，因为说不确定之法的缘故。 因此，在边与中平等性中，魔会立即进入。 瑜伽士安住的时间长短，以及有或没有剩余，以及何时平等。
English
Since it has not become stained, Meditation does not become a fault. Since it does not follow after concepts, It is not in the realm of sentient beings. Since it sees the origin of all and the basis of all, It is also not a place of peace. Since it does not view peace with peace, How could it be in the place of the self-conqueror? Since it is not merely mind-only, The bodhisattva is also not there. In the Madhyamaka of emptiness and equality, Since there is no individual difference or distinction, It is not the purification of the stages of the ground. The Madhyamaka itself transcends biased views and extremes. In that very nature of no self-nature, Mind itself, in this instant, Should be constantly remembered without wavering. When one abides in equipoise in that way, Such signs of sensation will arise: Warmth and signs, miracles, and, Manifestation and wisdom will arise. Warmth is movement and attainment, and Signs are arising and stability, and Miracles are arising and completion, and Wherever all awareness is clear, There, meanings are complete. For example, when darkness clears, Light arises and the sky, and Seeing everywhere and everything is clear. Therefore, by its distinction, Wherever the darkness of attachment is dispelled, Like the wind sweeping away clouds, By the yoga of a moment, That realm of darkness will be swept away. Just as a lamp dispels darkness, That itself becomes light, If one is aware of that instant, The darkness of previous clinging is dispelled. Those who are aware of that, That itself opens its door, Likewise, because it has the eye, Seeing, hearing, speech, and the path are compiled into four sections. Because it is the ground, look at it. If it does not have its eye, With endless words, Whatever name is spoken to it, One cannot distinguish between definite and indefinite targets. Fools who follow wisdom for the sake of words, Are not the place and path of learning. No matter how many hundreds of thousands of word-paths are spoken, One should not speak to others. If someone says something, They are a liar, a thief of the vajra word. The vajra without liberation will fall because of that. Those who are artificial performers, Without separating the power of definite wisdom, Being led by the letters of the word-path, If they speak of the indefinite as the path, It is heavier than taking the lives of all beings, Because they speak of the indefinite dharma. Therefore, in the equality of the edge and the center, Wherever the demon enters all at once, The length of time the yogi abides, and Whether there is residue or not, and When equality.