English
etc., these are explained through other meanings and hints. Like this, the mind following the meaning is the yoga of effort. Using the lamp of words to find the gold of meaning, in the meaning that is obtained, when practitioners who seek gold are practicing, they attach the mind's awareness that universally enters to the pillar of the object of focus, and grasp the afflicted mind and the flow of thoughts as before. Without letting the doors of the five aggregates slightly enter into objects, in the state of not focusing on the aggregates of realms, sources, and the thoughts of grasping and being grasped, one utilizes it, making the Dharma nature of the spontaneously accomplished qualities of the great equality of the basis of all manifest. Those yogas practiced in their respective treatises will transform into the nature of the perfectly enlightened Buddha. At that time, the actual method for correcting the faults of practice is: Seeking the correct middle way, one should abandon the five faults of thoughts. etc., by familiarizing oneself with the state of equality of Dharma nature, abandoning the five thoughts is: thoughts, signs, flow, feelings, and arising feelings. These should also be known as two types, thoughts are the coarse and subtle two types that are very difficult to destroy. Among them, clinging to signs has large and small two types. Flow has the two types of long and short time and near and far distance. Bodily feelings have the two types of clear and unclear. The arising feelings of the mind have the two types of fast and slow, these ten are: the demonic obstacles that do not allow one to see the Dharma nature. In order to clearly show with examples, why is the middle not seen? Darkness and thickness etc., these do not allow one to see that only one, it is said that there are five metaphors for that reason, and they are in order. Because of that way, it will obscure. There are two obscurations. This is also two types, darkness is great darkness etc., through the power of meaning, it will correspond to the metaphor and the number, in the darkness category symbolizing thoughts, there are also great darkness and complete obscurity. Those also correspond to large and small, coarse and subtle, and others are combined accordingly. The thickness symbolizing the sign is also the spring growth, that is, complete thickness and two obscurations. Symbolizing the two flows is like raining
Chinese
浓厚和大略的差别是：对于两种感受来说，就像浓厚的云和隐约可见的景象。对于两种生起感受来说，就像雾气弥漫和朦胧不清。这是根据障碍的轻重程度来区分的。那么，这些会使人迷失和堕落到哪里呢？堕入三恶道和半明半昧之处，以及四禅天的安乐之境等等。由于粗大和细微的分别念，会堕入三恶道。由于显著的相和细微的相，会堕入昼夜明暗交替之处。通过行、受、生受和心之法这四者，从四大天王众三十三天开始，直到兜率天、乐变化天、他化自在天之间都会堕落。由于有无他心，会堕入外道。由于昏沉，会堕入禅定之处。由于追随意识，会堕入四空天。由于难以见到真谛，以及视寂静为唯一，并且认为二取迷乱仅仅是显现，因此会堕入声闻缘觉的种姓中。成为障碍的黑暗，显现为六种相的散乱。自性、内外、相等等，这些不能使人见到实义的障碍，即黑暗的六种散乱是：对于内外六境，自性使心造作；心识追逐外境；执着于内在的禅定；在专注于所缘相时，取相；仅仅以作意来执取；在修习上乘之义时，心中想着下乘之义；舍弃先前的禅定而专注于之后的禅定；以及我执和实执的恶习未断，执着于我，并依赖于我而行善。对于这些，无论是什么，因为不作意于这些显而易见的过患，所以要断除。当观见中观之时，会产生遮蔽中观道的过失。在任何时候，修习法性时会出现五种障碍：被相续生起之感受所扰乱；被昏沉所蒙蔽；被执着所阻碍；被坚固所迷惑；以及被散乱所消灭。中观的瑜伽士们认为这些是修习中的过失。秘密
English
The difference between thick and thin is: For the two feelings, it's like thick clouds and vaguely visible scenes. For the two arising feelings, it's like being filled with fog and being just hazy. This is distinguished by the severity of the obscurations. So, where do these lead astray and cause one to fall? One falls into the three lower realms and the state of half-appearance, as well as the blissful states of the four desires, and so on. Due to gross and subtle conceptualizations, one falls into the three lower realms. Due to gross and subtle signs, one falls into the state of alternating day and night. Through the four: going, feeling, arising feeling, and the laws of the mind, from the Four Great Kings and the Thirty-three, up to Tushita, Nirmāṇarati, and Paranirmita-vaśavartin, one falls. Due to the presence or absence of other minds, one falls into the Tirthikas. Due to drowsiness, one falls into the state of meditative absorption. Due to following consciousness, one falls into the four formless realms. Because it is difficult to see the meaning of truth, and because one views peace as one-sided, and because one views the two knowledges as merely illusory appearances, one falls into the lineage of Śrāvakas and Pratyekabuddhas. The darkness that has become an obscuration appears as six distractions of signs: nature, inner and outer signs, and so on. These obscurations that do not allow one to see the meaning, the six distractions of darkness, are: For the six inner and outer objects, nature causes the mind to act; the mind follows external objects; attachment to inner meditative absorption; taking signs when focusing on the object; grasping with consciousness only through mental activity; when meditating on the meaning of the higher vehicle, thinking of the meaning of the lower vehicle; abandoning the previous meditative absorption and focusing on the subsequent one; and without abandoning the bad habit of clinging to self and ego, clinging to self and relying on "I" to engage in virtue. Whatever these are, because one does not pay attention to these very clear faults, one must abandon them. When viewing the Middle Way itself, there arise faults that obscure the Middle Way. At any time, when practicing the nature of reality, five obscurations arise: being distracted by the feelings that arise in the continuum; being obscured by drowsiness; being obstructed by clinging and attachment; being deluded by solidity; and being annihilated by scattering. The yogis who meditate on the meaning of the Middle Way consider these to be faults in meditation. Secret
Chinese
赞叹也不想要，为了消除这些，思考用什么方法时，寻求中观决定的道路。在寂静的寺院中，用两种量度衡量的心识说：谁如果寻求不分别的意义，就住在内外两个寂静处，对现量和比量共同与不共同进行辨析，以具有决定信心的智慧，断除禅修的过失的方法是：对于诸法，以有无先后等进行分别的原因，要知道是从前一刹那分别的力量增长而产生的。因此，要知道显示原因的分别本身，是显现而不成立的。清净了分别，就不会堕入三恶道。分别从何处产生呢？是从相产生的。这些说明了分别增长的原因，也是通过观察，知道是从境的相产生的。如所说对境执着的相，如幻象般显现而无自性，因此不会执着于相，也不会堕入天界的末端，即人道。那相又是怎样的呢？那也是从行蕴产生的。这些说明了相的原因是从先前的忆念行蕴产生的。要知道忆念行蕴长短显现而无实，因此行蕴断绝，也不会堕入四大天王和三十三天。那行蕴又是怎样的呢？那也是如前一样产生的。这些说明了行蕴的原因，如先前一样进行观察辨析，那也是从感受中那样产生的。如果像那样了解了先前的感受，就不会产生，从而消除过失的感受，也不会堕入欲界三禅的无诤天。如果像那样进行观察辨析，那就是内外的原因。这些说明了如果像先前感受一样进行观察辨析，就知道生起感受是从内外的原因产生的，从而认识到生起感受。生起感受的过失，如幻象般不可否认，生起也不存在，因为知道是自生自灭，因此不会堕入欲界四禅的兜率天。那又在何处生起呢？是从心法转变而来的。这些说明了生起感受的原因是从心法知识产生的，如果像幻象般了知心识显现空性无别，那么心法就会寂灭，不会生起忆念分别。
English
Praise is also not desired. When considering what method to eliminate these, seek the definitive path of Madhyamaka. In a secluded monastery, with a mind that measures by two valid cognitions, it is said: Whoever seeks the meaning of non-conceptualization, residing in the two solitudes of inner and outer, dissecting direct perception and inference, both common and uncommon, with the wisdom of definite conviction, the method of cutting off the faults of meditation is: The cause of conceptualizing phenomena as existent or non-existent, prior or subsequent, etc., is known to arise from the increased power of the conceptualization of the previous moment. Therefore, know that the very conceptualization that shows the cause is apparent but not established. By purifying conceptualization, one will not fall into the three lower realms. From where does conceptualization arise? It arises from signs. These explain that the cause of increased conceptualization is also known to arise from the signs of objects through examination. As explained, the signs of attachment to objects, knowing them to be like illusions, appearing but without inherent existence, one will not cling to signs, and will not fall to the end of the heavens, i.e., the human realm. What are those signs like? They also arise from formations. These explain that the cause of signs arises from the previous memory of formations. Knowing that the memory of formations appears long or short but is not real, formations cease, and one will not fall to the Four Great Kings and the Thirty-three Gods. What are those formations like? They also arise in the same way. These explain that the cause of formations, like the previous one, is examined and dissected, and it also arises from feeling in that way. If one understands the previous feeling in that way, it will not arise, thereby eliminating the feeling of faults, and one will not fall to the Non-contention heaven of the third dhyana of the desire realm. If one examines and dissects it in that way, that is the inner and outer cause. These explain that if one examines and dissects it in that way, like the previous feeling, one knows that the arising feeling arises from the inner and outer causes, thereby recognizing the arising feeling. The fault of the arising feeling, like an illusion, cannot be denied, and arising does not exist either, because it is known to be self-arisen and self-pacified, therefore one will not fall to the Tushita heaven of the fourth dhyana of the desire realm. Where does that arise? It is transformed from the dharmas of the mind. These explain that the cause of the arising feeling arises from the knowledge of the dharmas of the mind. If one realizes that the mind's appearance is emptiness inseparable like an illusion, then the dharmas of the mind will be pacified, and memory and conceptualization will not arise.
Chinese
因此，由于认识到蕴聚如影像，身体显现而无自性，心念如海市蜃楼般持续存在而无自性，因此，不舍弃有无二边，在脱离造作的自性中显现，因此，从有无心中解脱的意义是：也不会堕入第五他化自在天和自在天。从果上进行分析，从而认识到因，因此也知道那本身是不可否认的，不足之处是：通过彻底区分烦恼来显现，从而舍弃。其他通过对治来舍弃，没有彻底区分而不显现，从而舍弃是小智慧者和同时进入的方法。心性本身是实有吗？意思是心从常、现、空、断的边解脱，因为不执着于边，所以不会堕入奇异的外道。因为没有变成迟钝者，意思是自明智慧中显现没有迟钝，所以不会堕入无想和四禅定。因为心什么也不分别，没有随逐于意识，所以不会堕入无色界众生之处是否会来。因为见到诸法生起和阿赖耶识本身，意思是，因为见到诸法生起和阿赖耶识的法性真谛，所以不会堕入声闻的寂灭之处。轮回和涅槃寂灭而无二，不会为了轮回的过患而特意寻求寂灭，因此不会堕入独觉。在知晓圆满心性的法性时，不会执着心只是显现，那也不是那样，因此没有堕入唯识宗的过失。在空性平等的 Madhyamaka 中，因为各自分离而无差别，意思是，因为空性远离边而平等的自性是远离二元的 Madhyamaka 的意义，上下各自分离没有界限，因此不是从第一地到第十地逐步修习。因此，这种方式也可以应用于咒语的努力瑜伽逐步进入。不偏袒的观点超越边，即 Madhyamaka 本身。意思是，远离执着于二谛偏颇观点的边，超越边的法性自性，像这样没有抓住的那个本身就是 Madhyamaka 的意义。以自明心性来修习，也是放松身心的束缚，放下，舒展，然后轻轻地放置，特意地