English
This arises from seeing something as a merit and accepting it. So, what is the nature of the meaning of unerring means? If there is no equal view of qualities, where are the faults and obscurations of delusion? It means that if someone overcomes wrong views, they will be free from the term of the Dharma that is complete with spontaneously accomplished qualities, and there will be no equal view. They will not look at it or follow it with their mind, and they will not manifest it. When one does not waver or enter into any concept, faults, delusions, obstacles, and obscurations cannot be found, because dualistic views are completely purified. Therefore, those who are fortunate enough to practice the profound Dharma have no attachment to anything, and are only free from deliberate action. That itself is a fault and an obscuration. It means that even if one deliberately acts on something that has not been learned through action, one will make mistakes due to effort and become a fault that does not see the meaning, and an obscuration, which is a great obstacle. Therefore, do not think, analyze, or search for anything. Do not place your mind on the coarse nature of Dharma, but arrive and manifest clearly from emptiness. If that itself does not manifest, then it is finished. Therefore, it is important to make a decision through realization. How so? If the nature of Dharma as it is does not manifest in the self-awareness of direct perception, if one does not make a decision through realization, then no matter how many scriptures one holds that explain the profound secret meaning, it is useless. For example, if a sick person has many medicines but does not know how to administer them for the disease, they will die from the disease. Similarly, relying only on words, without the means to accomplish the definitive enlightenment, one will wander in bad states and fall into samsara. This is also to urge the profound meaning, not to prevent the merit of holding. The so-called objects, signs, things, etc., all the forms and sounds that are seen and heard are objects. Signs are existence and non-existence, appearances, thoughts, memories, conceptualizations, eye consciousness, ear consciousness, etc. All of these are collections of conceptualizations, the momentary memory of mind consciousness. Know that these are also the nature of the moment, because they appear as such, they are impermanent moments. So, what is its nature? The mind of great bliss that does not perish or arise. Mind...
Chinese
“从法界之外。”等等，在迷惑之时，刹那的相续，其自性是菩提心，所行境是本来清净，因此在相续中不会泯灭，没有生起之故。三时大常，没有执着，不染着。烦恼本身在安乐大平等之界中，心是明朗的。动摇且无边际的大深渊，唯有法界，除此之外，没有不包括于其中的其他法，寻找错谬也找不到，因为没有找到。因为从根本上没有成立错误和障碍，所以事业怎么会有呢？譬如纯金一样。因此，谁会追求错误和障碍呢？谁又如何能找到错误和障碍呢？这些话语，以那样的状态，任何一位获得证悟的瑜伽士，即使特意去寻找错误和障碍，也无法找到。为什么呢？因为没有可以从错误和障碍中分离出来的法性，其自性就是那样。这样，彻底断除错误和障碍，安住于平等的状态中，即使另外去寻找，错误和障碍也会在心中显现。在显现为错误和障碍的事物上，如果考察其自性，就会发现无法以自性来把握，从而从边见中解脱，因为自性无法指示。就像观看天空中的彩虹和空屋中的黑暗，也找不到自性和实体一样。从证悟此的差别中，无论行持何种行为，那些话语是指，像这样，从圆满平等的界中，没有任何危险地确定的瑜伽士，对于行为的对境没有确定，无论三门做什么，都不会有执着，也不会被习气所染污，行为的束缚是伟大的方便。像这样，自性圆满，以普贤佛母的行为清净，是道的瑜伽中的最胜者，安住于瑜伽的最上三处。为了显示未见奇妙之义的行境，谁在寻找意义的踪迹，想要完全断除错误和障碍？像这样，对于没有领悟此境界的修行者，谁将意义作为对境，从而寻伺表述意义的词句，并且以宗派的分别念想要断除错误和障碍？以及想要以理证来断除有无、常断、来去、一异等等，并且想要安住于远离这些的状态中，那是随顺自己的想法。
English
"Apart from the Dharmadhatu." Etc., in times of delusion, that very continuum of moments, its essence is Bodhicitta, the field of activity is primordially pure, therefore it does not perish in the continuum, because there is no arising. The three times are the Great Constant, without clinging, without attachment. The very afflictions, in the realm of great bliss and equality, the mind is clear. The great abyss that is moving and without end is none other than the Dharmadhatu. Other than that, there is no other Dharma that is not included in it. Searching for mistakes will not find them, because they are not found. Because mistakes and obscurations are not established from the beginning, how can there be activity? Like pure gold. Therefore, who would seek mistakes and obscurations? How would anyone find mistakes and obscurations? These words mean that even if a yogi who has attained such a state deliberately seeks mistakes and obscurations, they will not be found. Why? Because there is no Dharma that can be separated from mistakes and obscurations. That is its very nature. Thus, having completely cut off mistakes and obscurations and remaining in a state of equality, even if one searches separately, mistakes and obscurations will arise in the realm of the mind. By examining the nature of what appears as mistakes and obscurations, one cannot grasp it as an entity, and thus one is liberated from extremes, because the nature cannot be pointed out. It is like looking at a rainbow in the sky or darkness in an empty room, and finding no essence or substance. From the distinction of seeing that, whatever conduct or activity one engages in, these words mean that the great yogi who has determined without any danger from the realm of perfect equality does not fixate on the object of action. Whatever the three doors do, they are without clinging and are not stained by habitual tendencies. The bondage of conduct is the great method. Thus, the essence is complete, purified by the conduct of Samantabhadri, which is the supreme of the yoga of the path, abiding in the three supreme places of yoga. In order to show the field of activity where the wonderful meaning is not seen, who seeks the traces of meaning, wanting to completely cut off mistakes and obscurations? Like that, for a practitioner who has not understood this state, who takes meaning as an object, thereby examining the words that express meaning, and wanting to eliminate mistakes and obscurations by discriminating between philosophical tenets? And wanting to abandon existence and non-existence, permanence and annihilation, coming and going, one and many, etc., by reasoning, and wanting to abide in a state that is free from these, that is according to one's own thoughts.
Chinese
执持着宗派的界限，以证悟无边无中的意义为目标，不舍弃此方法，就认为足够了，即使对于极其圆满的意义也难以辩驳，具备这种特点的阿努瑜伽等，与大圆满相比，仍然没有获得定解。因此说：‘那些都是瑜伽，但从真实意义上说，并不真实。’这是因为追随因位的无分别，各自的瑜伽士都在修习自己的见解。虽然如此，却未达到像密咒那样无所作为、无所思虑的境界，仍然是需要特别熟悉和习惯的境地。‘行为已入瑜伽道，但从真实意义上说，尚未完全进入。’这是说，各自的行为以四种方式依赖于禅定和忆念来显现，但由于本来的行为没有舍弃禅定间隙，因此没有确定远离修与不修二者名相的伟大意义，仍然没有脱离想要显现的世间疾病。‘虽然执着于某个方面，但并未完全执着于神圣的意义。’这是说，各自将某个胜义作为目标，虽然不舍弃想要明晰此目标的意念，但却看不到无见之见。‘虽然感受到暂时的滋味，但未感受到法性的滋味。’这是说，对于暂时行持的善业，虽然感受到特意寻求的禅定滋味，但却没有体验到平等性之境和禅定的滋味，没有品尝到伟大意义的滋味。‘虽然说无我、无偏颇，但并未完全脱离对某个方面的执着。’这是说，通过分别念的智慧来辨析，获得了宗派的结论，因此在言语上说自己没有宗派偏见，但对于经部的真相安立，以及十地或无二密咒，仍然没有脱离心有所缘，这本身就是一种有待观察的偏见。‘行为摧毁了证悟，但并未完全摧毁能取所取的分别念。’这是说，特别是在第八地的菩萨成熟的例子中，如玛哈瑜伽等，虽然已经脱离了对清净与不净、好与坏的执着，但仍然存在以平等性为目标的执着。因此，观察特意造作的执着，仍然安住于能取所取之中。为了阐释因位乘所缘的修习方式，通达中边的瑜伽士，以言语之路的明灯，寻求真实的胜义中观。
English
Holding onto the boundaries of sectarianism, aiming at the meaning of realizing the absence of extremes and center, not abandoning this method, they consider it sufficient. Even for the meaning of being extremely complete, it is difficult to argue, and Anuyoga and others, possessing such characteristics, still have not gained certainty when compared to Dzogchen. Therefore, it is said: 'Those are all yogas, but in the true sense, they are not truly yoga.' This is because the yogis who follow the non-conceptual state of the cause are meditating on their own views. Although this is the case, they have not reached the state of non-action and non-thought like the secret mantras, and they are still in a state of needing special familiarity and habituation. 'Conduct has entered the path of yoga, but in the true sense, it has not fully entered.' This means that their respective conduct manifests in four ways, relying on samadhi and mindfulness, but because the original conduct has not abandoned the intervals of meditation, they have not ascertained the great meaning that is free from the terms of both meditation and non-meditation, and they have not yet separated from the worldly diseases that they want to manifest. 'Although attached to a certain aspect, they are not fully attached to the sacred meaning.' This means that they each take a supreme meaning as their object, and although they do not abandon the intention to clarify this object, they do not see the view without a view. 'Although they experience temporary tastes, they do not experience the taste of the Dharma nature.' This means that for the virtuous deeds that are temporarily performed, although they experience the taste of samadhi that is intentionally sought, they have not experienced the state of equality and the taste of samadhi, and they have not tasted the taste of the great meaning. 'Although they say selflessness and impartiality, they have not completely abandoned attachment to a certain aspect.' This means that through the wisdom of discriminating awareness, they have obtained the conclusion of a philosophical system, and therefore, in words, they say that they have no sectarian bias, but for the truth establishment of the Sutras, and the ten bhumis or the non-dual mantras, they have not yet separated from the mind's object of focus, which in itself is a kind of bias that needs to be observed. 'Behavior destroys realization, but it does not completely destroy the conceptualization of the grasper and the grasped.' This means that especially in the example of the maturing bodhisattva of the eighth bhumi, such as Mahayoga, although they have abandoned attachment to purity and impurity, good and bad, there is still attachment to equality as the object. Therefore, observing the intentionally created attachment, they still abide in the grasper and the grasped. In order to explain the practice method of the object of focus of the causal vehicle, the yogi who understands the middle and the extremes, with the lamp of the path of words, seeks the true supreme Middle Way.
Chinese
等，这些是通过其他的意义和暗示来解释的。像这样，心随着意义而行，是努力的瑜伽。用词语的明灯寻找意义的黄金，在获得的意义上，寻找黄金的修行者们在修行的时候，将普遍进入的心的觉知系在所缘的柱子上，像之前一样抓住烦恼的心和思绪的流动。五蕴的门稍微不让其投入到对境上，在不缘取界、处和能取所取的思绪的蕴的状态中运用，使俱生大平等性的功德自然成就的法性显现。各自的论典中所修的那些瑜伽，会转变成圆满证悟的佛陀的自性。那时，对治修行过患的实际方法是：寻找正确的中间道路，应当舍弃五种思绪的过患。等等，通过习惯法性平等的境界，舍弃五种思绪是：思绪、相、流动、感受和生起感受。这些也要知道是两种，思绪是非常难以摧毁的粗细两种。其中，执着于相有大和小两种。流动有时间的长短和距离的远近两种。身体的感受有清晰和不清晰两种。心的生起感受有快速和缓慢两种，这十种是：不让见到法性的魔障。为了用比喻清楚地显示，为什么见不到中间呢？黑暗和浓厚等等，这些不让见到那唯一的，是说了那个理由的五个比喻，并且是依次的。因为那种方式，所以会遮蔽。遮蔽有两种。这个也是两种两种，黑暗是大黑暗等等，通过意义的力量，会和比喻以及数量相符，象征思绪的黑暗种类中也有大黑暗和完全昏暗。那些也和大和小，粗和细相符，其他的也相应地结合。象征相的浓厚也是春季生长，也就是完全浓厚和两种遮蔽。象征两种流动的就像下雨一样