English
All things that are conceptualized, through examining things like self, life, agent, etc., the dualistic clinging thoughts become emptiness like an illusion. False thoughts arise in the mind, appearing to be true but are not, established through deception. For example, dependence and relatedness are also like a wooden cart; worldly conceptualizations are untrue because they are images. Like illusory cattle, etc., they arise from the causes and conditions of delusion. Actions that appear temporarily, such as cooking and burning with fire, can all be done; these abilities to perform functions are merely the agreement of karma and thoughts for those with conceptualizations. Because they are like images, they are devoid of rational examination and have no established essence. Therefore, everything is merely a false composite of causes and conditions, just a name and not something truly existent. Everything is renowned as being truly existent. At the very moment of appearing as duality, neither side is real. Mind itself is self-appearing, and however it appears, it arises naturally without cause or condition. Awareness itself appears in various ways, but the essence of self-awareness is not fixed in any one direction. However it is viewed, it appears as such. Appearing and yet without any substance, self-appearance is free from permanence and annihilation. The bodies of the Buddhas are also not created by other causes and conditions, but the wisdom of awareness manifests as an illusion. The three realms are also the same. The great skillful means is unceasing, and all illusions are its essence. All dharmas are the play of wisdom within the illusion of wisdom. The play of wisdom also has no substance to accumulate. The bodies of the Buddhas appear manifestly, saving and benefiting beings, and their blessings and teachings are also like the above. These too are the self-appearance of self-born wisdom, not dependent on other causes and conditions. The nature of illusory self-appearance is fearless and unbreakable, appearance is the supreme Vajra. Therefore, the meaning is that the unconditioned appears as the conditioned in conventional truth. At the very moment of appearing as the conditioned, it is the indivisible Vajra. Therefore, in its essence, the two truths are not different. So, should one meditate on the two truths alternately? For those of lesser intelligence, the gradual appearance is only spoken of as a means to become accustomed to suchness. Beings do not have two mindstreams, and in an instant
Chinese
一个意识中不会同时存在两种念头。一个相续中，前一个念头已灭，后一个念头未生，现在未灭。因此，远离能取所取的自性觉性，以不变的智慧幻化，能清楚地遮蔽寂止。如同水和月亮一样，寂止和胜观同样清晰，被称为智慧幻化的自性。因为除了心之外没有其他法，所以智慧幻化无法在其他地方修习。安住于智慧幻化本身无二且无执着的状态中，仅仅是名言上称为修习。与三摩地不相符的过患，是遮蔽的对境形象。过患的因、自性和过失是：不习惯智慧幻化的状态，以及特意造作而精进，从而产生过患，就像有火就有烟一样。不习惯和成就之力的作用下，执着于所修和能修的自性这两种，必定会产生遮蔽三摩地的过患。对此，虽然之前已经如实指出了，但由于单一的因和连接三摩地的慈悲心不足，或者之前不习惯，所以在普遍显现的时候，共同的表达也会变得中等和稀少。如果之前已经断除了过患的因素，并且习惯了如实性，那么通常的过患就会减少和稀有。然而，即使在这种情况下，仍然会出现散乱、掉举、昏沉和收摄。在不确定的地方，会看到有楼房等建筑物。看到衰败的生处，以及看到不确定的颜色，因为无法辨认。胆、火、血、水、风、地、痰这四种元素紊乱，导致定不清晰，看到颜色，这是任何一种元素紊乱的表现。看到地震也是魔的划分。就像天空被云遮蔽，眼睛被翳障遮蔽而变得黑暗一样。这些从经典中流传下来的过患，共同的粗细过患部分，使得特殊的过患幻化的意义，自性不清晰，现象的产生非常缓慢。像那样，像定一样，像以前一样治疗念头的疾病过患，最好是用正念的警戒哨兵，在边缘处切断对过患的觉察。如果这样觉察到了，就像看到盗贼一样逃跑。
English
Two thoughts do not occur in one consciousness. In one continuum, the previous thought has ceased, the subsequent thought has not arisen, and the present has not ceased. Therefore, the self-aware nature that is free from the dualistic grasping of subject and object, with the unwavering wisdom illusion, clearly obscures calm abiding. Just as with water and the moon, calm abiding and insight are equally clear, and are referred to as the nature of the wisdom illusion. Since there is no dharma apart from the mind, the wisdom illusion cannot be meditated upon elsewhere. Abiding in the state of the wisdom illusion itself, which is non-dual and free from attachment, is merely nominally called meditation. Faults that are incompatible with samadhi are the obscuring object-images. The cause, nature, and faults of the faults are: not being accustomed to the state of the wisdom illusion, and deliberately fabricating and exerting effort, thereby causing faults, just as where there is fire, there is smoke. Due to not being accustomed and the force of accomplishment, grasping at the self of the object of meditation and the meditator, these two aspects, will definitely cause faults that obscure samadhi. Although the suchness has been previously shown as it is, due to a single cause and the compassion that connects samadhi being insufficient, or not being accustomed to it beforehand, even during universal appearances, common expressions will be moderate and scarce. If the causes of faults have been previously abandoned and the suchness has been accustomed to, then ordinary faults will be few and rare. However, even in this case, scattering, excitement, contraction, and sinking will still occur. In uncertain places, one will see buildings such as tiered castles. Seeing the decaying sources of birth, and seeing uncertain colors because they cannot be identified. Derangements of the four elements—bile, fire, blood, water, wind, earth, and phlegm—cause the samadhi to be unclear, and seeing colors is a manifestation of whichever element is deranged. Seeing earthquakes is also a division of demons. Just as the sky is obscured by clouds and the eyes are darkened by cataracts, these faults that are renowned from the scriptures, the common subtle and gross fault-parts, make the meaning of the special fault-illusion unclear in nature, and the arising of phenomena very slow. Like that, like meditation, treating the disease-faults of thoughts as before, it is best to use the sentinel of mindfulness, cutting off the awareness of faults at the edge. If one becomes aware in this way, one flees as if seeing a thief.
Chinese
如是之仪轨，彼等过患不特意断除，自性而知，即成无有。如是无论生起任何分别念相，以是智慧幻化自显现之故，于萨呹不生贪执，于过患不生嗔恨，于功德不生期望，于过患不生疑虑。智慧幻化非他。若不具足如是，则任何中士，若觉知，则以考查过患于何处生起、何处所生之历史而息灭之。或者观分别念之所住处。即观此分别念本身为何，以见彼之自性，则过患黑暗完全清净而醒觉。若见不欲之生起颜色，则以四大之对治而镇伏之。如是，如前一般，追随先前已逝者，迎候后来未来者。如是，若以上述之自性，因缘而散乱放逸，若以正知之警戒而觉知，则思维轮回初末之过患。于轮回生起厌离，以忆念之绳索系缚过患，而不放纵过患。若向上沉没而昏沉，则应沐浴、清净气脉。以修习之暖相增盛，而趣入萨呹，且应提升心力。如是修习，如是精勤于确认过患并加以改正之，于彼时，即是智慧幻化瑜伽。等等之增上，亦即动摇与获得与串习与稳固与究竟，即是向上行之体性智慧幻化。虽无有，然亦说为模糊次第等。心散乱是唤，昏沉是喜，沉没是步之验相之譬喻，如猛风之水一般成为过患。稍微有少分之三分之一座修习，而四分之五分无有证悟，且获得安住于三摩地之体性。一座能且明晰地具足修习之义。如水流譬如缓慢流动一般而安住。譬如以门闩单独之物而关闭，如是分别念之风，不摇动，萨呹安住于地基，即是稳固。以智慧之自在现量而作何萨呹，以无须增益之故，即是究竟。大悲智慧幻化之瑜伽士，三有与智慧幻化之体性相同，于圆满菩提，大悲且具足方便。
English
In accordance with that manner, those faults, without being intentionally removed, are known by their own nature, and thus become non-existent. Thus, no matter what conceptual signs arise, because of the self-appearance of illusory wisdom, there is no attachment to sati, no hatred towards faults, no hope for qualities, and no doubt about faults. Illusory wisdom is not something else. If one does not possess this, then any intermediate person, if they perceive it, should examine the history of where the fault arose and where it came from, and pacify it. Or, look at the dwelling place of the concept. That is, by looking at what that concept itself is, and seeing its nature, the darkness of faults is completely purified and awakened. When seeing the color of an unwanted arising, subdue it with the antidotes of the four elements. Likewise, just as before, follow after what has already passed, and welcome what is yet to come. Thus, if one is scattered and wild due to the aforementioned nature and conditions, and if one perceives it with the watchfulness of mindfulness, then contemplate the faults of the beginning and end of samsara. Generate aversion to samsara, bind the faults there with the rope of mindfulness, and do not let the faults have power. If one sinks and becomes dull, one should bathe and cleanse the elements. By increasing the warmth of meditation, enter into sati and uplift the mind. Thus, by meditating and striving to identify and correct faults, at that time, it is the yoga of illusory wisdom itself. The increase of things like wavering, attainment, familiarity, stability, and completion, is the nature of going upwards in illusory wisdom. Although it does not exist, it is still spoken of as a vague sequence, etc. A scattered mind is called out, dullness is liked, sinking is an example of the experience of walking, like water in a strong wind, it becomes a fault. There is a little meditation for one-third of the session, but there is no realization for four-fifths or five-fifths, and one obtains the state of abiding in the nature of samadhi. One session is capable and clearly possesses the meaning of meditation. Like a stream of water, it abides in a state of slow flow. For example, just as a door is closed with a single latch, so the wind of conceptualization does not move, and sati abides on the ground, which is stability. Whatever sati is done in the manifest presence of the power of wisdom, because there is no need to increase it, it is completion. The yogi of great compassion and illusory wisdom, the three realms are similar to the nature of illusory wisdom, in perfect enlightenment, with great compassion and skillful means.
Chinese
智者知晓。为了利益众生而分配，如是知晓六道众生从原始以来就如此存在。以颠倒执着的分别心所臆测的一切，因自性清净而得以清净。因为与智慧法界无别。由于众生的业和佛陀的大悲相连，六道一切时处皆显现。应如是知晓追随先前诸王的足迹。如实之法界，以无尽之方便显现种种。无尽之方便本身，没有任何自性，如幻象、眼翳、水中月影般无自性。彼显现即是自明智慧幻化的瑜伽之体性显现，故对任何事物皆无执着，且显现为种种。方便与无自性，兼具智慧二者，即成为法界功德之殊胜处。无论如何行持，皆生起无漏，以二资粮成办自他二利，不为二障所染。智慧与大方便之殊胜大乘之义，本即安住于智慧幻化之中。以菩提心为唯一因。自与一切众生无二无别，故生起以慈悲为根本之执持。若了知一切佛与众生皆为智慧幻化之体性，则称生起根本大悲。法性无边无际，广大心识于智慧幻化之体性中周遍显现。以调伏所化之无尽大方便，利益一切众生之光明慈爱之种姓。令一切众生欢喜，无有偏颇，如慈母怜悯爱子般的大爱，对于六道一切众生，慈爱之悲心如绳索般不断绝。从众生烦恼轮回之路中，解脱至寂灭涅槃之路，以慈爱利益，并通过救护一切众生之门而令其欢喜。如是，对于如轮回牢狱般的众生，伸出慈悲的绳索，从如烦恼泥潭般的众生中解脱。