English
The great emptiness that does not abandon the appearance of Yoga. The last of the four orders, the Tathagatagarbha of Maha is more superior in blessing than the previous three. It is more superior in qualities. In essence, it is unsurpassed. If its meaning is explained in detail, the way to measure the essence is: Madhyamaka Kriya. The ultimate essence of Yoga is: according to the order, the ultimate is free from elaboration, free from the eight extremes, appearance as the cause, emptiness that is not established anywhere as the result, the only pure mind, free from the four extremes, and the absence of signs of elaboration in the Dharmadhatu, etc., as mentioned before. Mahayoga practitioners do not abandon any appearance, and abide in the great emptiness, so it can be measured. The way to measure blessings is: the three lower ultimates, according to the order, blessings do not appear at all, and only the three families on the left and right and the five families on the left and right appear. The ultimate of Mahayoga appears twenty-four thousand, etc., so it can be measured. The way to measure by merit is: the three lower ultimates, the merit of realization and habituation, the all-illuminating light, the three families of Vajradhara, and the dense arrangement of Yoga, each can only obtain the fruit of its own ground. Mahayoga, measure by obtaining the lotus eye. Or, to summarize the meaning, the essence of the merit of blessing is supreme. For this, the Tathagatagarbha below Yoga, the form body of skillful means, such as peaceful and wrathful ones, is immeasurable and will not change. Here, in the Tathagatagarbha of Mahayoga, whatever worldly appearances appear and arise, therefore it becomes the supreme of blessing, as the Secret Essence says: From the unborn, all are born, the unborn is the Dharmadhatu, and birth is the meaning of being able to manifest all phenomena of samsara and nirvana. The merit becomes supreme because: the ultimate below Yoga abides in the signless, so the merit is small. In the ultimate of Mahayoga, measure by the spontaneous accomplishment of the seven treasures. It says here: In the ultimate are the seven treasures, in the relative is equality and completeness. The essence becomes supreme because: the ultimate below Yoga is the only emptiness, here the appearance spontaneously accomplishes as the cause of the essence, therefore, the essence is the inseparability of appearance and emptiness, so it can be measured. This is also what is said here: the wish-fulfilling tree and the precious
Chinese
如是。彼等一切安住于自性之中。世界稳固与变动等等，显现之中无有自性。彼即是大法身。如是说之故。 कुछ的人说，二谛本来无别，是密宗共同的见解。以此为依据，对于中观的胜义谛和摩诃衍，所有密宗都认为胜义谛和世俗谛无别，也见到有这种观点的人。真如的分类有两种，不混合分类，从功德的角度来区分，以及正直。成为至上的摩诃瑜伽的真如，也可以分为暂时性的名称分类，诸法皆于自生智慧中为一，无有善恶取舍之义的平等性，诸法皆于自性觉性中任运成就，故为任运成就，任何边皆不舍弃且不具足，故为离边，诸法皆离于执着且不可言说，故为无言说，诸法皆自性空，故为空性大，诸法皆非实有且非造作，故为不生，诸法皆离根无基且成为生源，故为法界，如是等等，诸法一切功德的各个反体方面，仅仅是说出一个名称而已。所有这些都不相违背，以具足三种理由而安住之实相。如果说这七个名称的每一个，都是暂时性的象征名称，则有两种，即不共的，识别其自身体性，以及名称所象征的词义，或者说，如果说定义也是成立的理由的支分，那么，经、诀窍、理证这三种都普遍应用，是从续部中产生的，如《金刚镜》中说：以经和诀窍、理证，以正量衡量的一切，能知者也成为正量。以及《次第三》中说：具有基道果之法，问答誓言终究抉择，从经和诀窍、理证之门，为了证悟而作分别解说。如是，则每一个名称都出现经、理证、诀窍三种，平等性的经是，根本续部中说：以平等而结合平等，平等的誓言。
English
Thus. All of them abide in the nature of reality. The world, stability, movement, and so on, have no essence in appearance itself. That itself is the great Dharmakaya. It is said so. Some say that the two truths are inherently inseparable, which is the common view of Tantra. Taking this as a basis, regarding the ultimate truth of Madhyamaka and Mahayana, all Tantras consider the ultimate truth and conventional truth to be inseparable, and people with this view are also seen. There are two categories of Suchness: non-mixing categories, distinguishing from the aspect of qualities, and uprightness. This Suchness of Mahayoga, which has become supreme, can also be divided into temporary name
Chinese
安住于。 如此说。 口诀是： 从此（处）说， 平等的意义是怎样的？ 平等自性什么也没有。 如此说。 理由是： 因为没有好坏大小，所以是平等性。 任运成就的教证是： 从根本续说， 没有束缚没有解脱的， 本来任运圆满佛法。 如此说。 口诀是： 从此（处）说， 因此不是一切却是一切， 无论什么都是任运成就。 如此说。 理由是： 因为无二，显现任何事物，所以是任运成就。 离边的教证是： 从根本续说， 以不离一和多， 无边无中即是如是。 如此说。 口诀是： 从此（处）说， 离边所以不离， 不离所以称为离。 如此说。 理由是： 因为没有对边的执着和垢染，所以是离边。 无言说的教证是： 从《意集经》中说三（种）： 计数。 安住于三摩地自性的过失有五（种）： 计数。 昏沉和掉举的过失有二十五（种），以及 正念。 所谓“遗忘所缘”，这是因为没有如实证悟见解，并且忘记了上师的口诀。从最初生起动摇的体验时起，由于忆念无所缘而导致抓取和放失，心散乱而使所修之义不清晰。 那么，前面说： “凡是以执着而趣入的， 那时就会远离世间。” 等等，说了没有能缘和所缘，而这里又说遗忘所缘，这难道不矛盾吗？ 不矛盾，因为前者是说，如果执着于空性而修习于境，就会成为二取，因此是不能见到如是的过失，所以才开示安住于无所缘。而这里如果不作忆念口诀的所缘，就不能安住于修习，如果放任自流而没有忆念，最终陷入散乱就是过失。 所谓“六沉掉”，对此有几种说法，如果暂时按照这里的说法，就容易理解。 沉没是： 所修之义不清晰，也就是觉性沉没昏沉。 这也有三种： 自性沉没、因缘沉没和特意造成的沉没。 第一，自性沉没是： 觉性自性昏沉。 第二，因缘沉没是： 缺少
English
resides in. Thus it is said. The oral instruction is: From this very (place) it says, How is the meaning of equality? There is no equality in its own nature. Thus it is said. The reason is: Because there is no good or bad, big or small, it is equality itself. The scriptural authority for spontaneous accomplishment is: From the root tantra it says, Without bondage, without liberation, Primordially spontaneously perfect Buddha dharma. Thus it is said. The oral instruction is: From this very (place) it says, Therefore, not all, yet all, Whatever it is, is spontaneously accomplished. Thus it is said. The reason is: Because it is non-dual, appearing as anything, it is spontaneously accomplished. The scriptural authority for being free from extremes is: From the root tantra it says, By not being separate from one and many, Without beginning or middle, it is suchness itself. Thus it is said. The oral instruction is: From this very (place) it says, Because it is free from extremes, it is not separate, Because it is not separate, it is called separate. Thus it is said. The reason is: Because there is no clinging to extremes and no defilement, it is free from extremes. The scriptural authority for being beyond concepts is: From the Gongdü (Dgongs 'dus) it says three (things): Counting. The faults of abiding in the nature of samadhi are five (types): Counting. The faults of dullness and agitation are twenty-five, and Mindfulness. This, called "forgetting the object of focus," is because one has not realized the view as it is, and has forgotten the guru's instructions. From the time when the initial experiences of movement arise, due to recalling the objectless state, grasping and losing occur, the mind wanders, and the meaning of what is to be meditated upon becomes unclear. Then, earlier it was said: "Whatever enters through fixation, That much it throws the world away." and so on, it was explained that there is no object of focus and no focuser, and here it says forgetting the object of focus, is this not contradictory? It is not contradictory, because the former says that if one focuses on emptiness and meditates on an object, it becomes dualistic grasping, therefore it is a fault of not seeing suchness, so it is taught to abide in objectlessness. But here, if one does not make the object of mindfulness of the oral instructions not forgotten, one cannot abide in meditation, and if one goes astray and does not remember, then ultimately falling into distraction is shown as a fault. The so-called "six sinkings and excitements," there are several explanations for this, but if we temporarily follow the explanation here, it will be easy to understand. Sinking is: The meaning of what is to be meditated upon is not clear, that is, awareness sinks and becomes dull. There are also three types of this: sinking by nature, sinking by conditions, and sinking intentionally. First, sinking by nature is: Awareness is naturally dull. Second, sinking by conditions is: Lacking
Chinese
疲劳和在温暖的地方停留导致的昏沉。第三种是特意造成的昏沉：将意识收摄于内进行禅修导致的昏沉。掉举是：觉知不住于所缘，意识被各种各样的境所牵引。这也有三种：自性掉举、因缘掉举和特意掉举。第一种是自性掉举：自发性的意识散乱。第二种是因缘掉举：白天喧嚣散乱，人世间的闲谈，神的故事和歌舞等等的力量使意识散乱于外境。第三种是特意掉举：为了禅修的体性，特意追求明空，赞叹见解而禅修。特意努力和矫正后禅修，即收紧意识；不努力，即被懒惰所控制，不进入三摩地而松懈；以及身语意三门特意矫正。这三种禅修的过失在于不了解收放适度的要领。对此，需要像婆罗门女纺线一样，了解巴穆阿措的窍诀。禅修的体性需要在三界九地中解脱。九地是什么呢？欲界一地，色界的四禅定，无色界的四空处，总共是九地。还有落入外道常见断见的疑虑，将二者合并是十一种。共同的是声闻和独觉两种，唯识是三种，中观是四种，克里亚是五种，邬波是六种，瑜伽是七种，加上前面的十一种，一共是十八种。在此基础上，如果计算高估和低估的过失二十五种，忘记所缘是一种。努力和不努力被认为是昏沉和掉举的根源，所以昏沉和掉举六种，加上七种，一共是二十五种。或者，这十八种组合可以这样理解：一般来说，怀疑偏离是：从天人到瑜伽以下，因为有偏离共同乘七种的疑虑。这样就是七种，加上前面的十四种，一共是八种。还有，疑虑是：三界九地。偏离是常见和断见两种。共同的是：忘记所缘，努力的因缘掉举三种，不努力的因缘昏沉三种，加上七种，一共是十八种。或者：所缘
English
Drowsiness is caused by fatigue and staying in a warm place. The third type is intentional drowsiness: drowsiness caused by gathering awareness inward and meditating. Agitation is when awareness does not stay on the object of focus, and consciousness is drawn after various objects. This also has three types: natural agitation, circumstantial agitation, and intentional agitation. The first is natural agitation: spontaneous scattering of consciousness. The second is circumstantial agitation: during the day, the power of distractions, worldly gossip, stories of gods, and song and dance causes consciousness to scatter to external objects. The third is intentional agitation: intentionally seeking clarity and emptiness for the nature of meditation, and meditating while praising the view. Intentionally striving and meditating after correction, i.e., tightening the consciousness; not striving, i.e., being controlled by laziness, not entering samadhi and becoming lax; and intentionally correcting body, speech, and mind. The fault of these three types of meditation is not understanding the key to moderation. For this, one needs to understand the instructions of Bamu Atsö, like a Brahmin woman spinning thread. The nature of meditation needs to be liberated in the three realms and nine grounds. What are the nine grounds? The one ground of the desire realm, the four dhyanas of the form realm, and the four formless abodes, totaling nine grounds. There is also the doubt of falling into the extremes of eternalism and nihilism. Combining these two makes eleven. Common are the two of Hearers and Solitary Realizers, Mind-Only makes three, Middle Way makes four, Kriya makes five, Upa makes six, and Yoga makes seven. Adding these to the previous eleven makes eighteen. On top of that, if we count the twenty-five faults of overestimation and underestimation, forgetting the object of focus is one. Effort and non-effort are recognized as the source of drowsiness and agitation, so drowsiness and agitation make six, plus seven, totaling twenty-five. Alternatively, these eighteen sets can be understood as follows: In general, the doubt of straying is: from gods and humans down to Yoga, because there is a doubt of straying into the seven common vehicles. Thus, there are seven, plus the previous fourteen, totaling eight. Also, the doubts are: the three realms and nine grounds. Straying is the two of eternalism and nihilism. Common are: forgetting the object of focus, the three of circumstantial agitation due to effort, and the three of circumstantial drowsiness due to non-effort, plus seven, totaling eighteen. Or: the object of focus.