English
The three—unmade, without a creating master, and self-arisen—accomplish the name "Thusness." Therefore, the teachings are bestowed in accordance with the thinker and the subsequent explanation. Therefore, one should also explain the manifestation of self-nature, refute the attachment to seeking, and elucidate the meaning of abiding in things. All things appear universally, it is the entering consciousness for a moment. These all-appearing samadhis are the entering mind's consciousness, just for a moment. What is the reason for this? What is the proof? The mind is common, pervading all distinctions, universally appearing in inner and outer realms, because it clearly enters into the mind that appears in all inner and outer realms, therefore it is manifested as the essence of great wisdom, hence it is great compassion. Arranging the aspect of the cause, etc., is the desired arrangement of the aspect of the samadhi of the cause, which is the entering consciousness, the five consciousnesses of the five gates. Why is that? The habitual tendencies of the objects cut off by the five gates are the cause of establishing the name of the basis of everything, and also the cause of all high and low. Therefore, what appears to the meditator who meditates on the form of letters is that the meditator's awareness appears as letters, and it is also the appearance of the habitual tendencies of the object of the knower. The definite establishment of only three consciousnesses is not intended to cut off the expanse of speech by conforming to the three meanings explained. When thinking about the nature of samadhi, what is the supreme intention of what, emptiness is not substantial, nor is it permanent. Etc., the nature of the supreme intention of what supreme vehicle, the excellent samadhi, is that, like its awareness, like the light of the sky, it is not empty, the clear essence appears everywhere, the essence is not substantial, because it is without existence, it transcends permanence and annihilation, therefore there is no limit to those two extremes, and it is not seen in the middle, it is inconceivable, that is not it either, nor is it the nature of another mind, without discrimination, complete and unmixed, complete and fully aware, therefore it is the great perfection, because it is free from permanence and annihilation, it is also liberated from existence and non-existence, therefore it is the nature of nothing to be grasped, and it also transcends non-existence. When practicing as it is in this way, what are the faults and obscurations that hinder it? What here feels inferior behavior, etc., this is also co-born
Chinese
是由于过失，以及因缘所染的过失，以及特意造成的过失来解释的。那么在修习的时候，无论哪一位瑜伽士，如果生起粗细的觉受分别，以及明显不明显，以及大小，以及长短，以及快慢，就会偏离下等凡夫俗人。如果阻止那些过失，就会偏离小孩声闻，因为行境没有分开。如果失念而变成昏沉的状态，就会偏离邪见者远见。放弃和闲聊无意义就是世间人。执着于一境就是偏离于一境的相。这里说的是被见解遮蔽的人。等等，这里偏离了大瑜伽的门中的大义，被邪见遮蔽的盲人。依靠我执，从无离之基中恒常成立宗派，并认为这样可以获得果，或者认为没有前后世等等，以恶见逐渐损害知识，还认为这样可以获得果，这就是偏离了外道，是堕入恶趣的因。或者这里也是偏离于无色界，依靠我执，成立世间的宗派，并认为这就是证悟，认为一切法都依赖于堪布，并因这种观念而感到恐惧和厌倦，喜欢什么都没有，认为没有而信奉，并将此作为禅定，因此会转生到那里，成为无色界的诸天。之后，当劫数圆满，以及认为没有涅槃可做时，这种观念动摇，随即从超越的等持之身中解脱，刹那间堕入恶趣地狱。至于什么是偏离于色界，一切微小的信奉都是，对于谁来说，都像看到无我的所依一样。等等，微小的信奉者声闻的补特伽罗们，所有的禅定虽然数量众多，但是依靠于作为基础的补特伽罗的无我见，对于一切有为法都看到无常、痛苦、空性和无我，从而进入阻止六境，而有的只是分别而没有观察，这就是初禅。一切皆空，微细的空性。
English
It is explained as faults, as faults tainted by conditions, and as faults intentionally made. So, during the time of meditation, for any yogi, if subtle or coarse sensations of perception arise, as well as clear or unclear, large or small, long or short, fast or slow, they will stray into the realm of inferior ordinary people. If they prevent those faults, they will stray into the realm of childish Shravakas, because the field of activity has not been separated. If mindfulness is lost and becomes like dullness, they will stray into the distant realm of those with wrong views. Abandoning and idle talk is the way of the world. Holding to one-pointedness is straying into one-pointed characteristics. Here it says those who are obscured by views. Etc., here, straying from the great meaning in the door of great yoga, the blind who are obscured by wrong views. Relying on self-grasping, they constantly establish tenets from the basis of non-separation, and think that they can obtain the result in this way, or they think that there is no past or future life, etc., and with evil views, they gradually harm knowledge, and they think that they can obtain the result in this way, this is straying into the path of the Tirthikas, which is the cause of going to bad destinies. Or here, it is also straying into the formless realm, relying on self-grasping, establishing the tenets of the world, and thinking that this is enlightenment, thinking that all dharmas depend on the Khenpo, and being frightened and weary of this concept, liking nothing at all, thinking that there is nothing and believing in it, and taking this as meditation, therefore they will go there and be born as formless gods. After that, when the number of kalpas is complete, and when the concept arises that there is no Nirvana to be done, immediately after that, from the body of transcendent Samadhi, they will be destroyed, and in an instant, they will fall into bad destinies and hell. As for what is straying into the form realm, all small devotions are, for whom, it is like seeing the support of no-self. Etc., the small devotees, the individuals of the Shravakas, all the meditations, although numerous, rely on the view of no-self of the individual who is the basis, and for all conditioned phenomena, they see impermanence, suffering, emptiness, and no-self, and thus enter into preventing the six objects, and what exists is only perception and no examination, this is the first Dhyana. Everything is empty, the subtle emptiness.
Chinese
将身体内部完全清空，安住于不具粗大念头的空性中，这是没有寻伺唯有伺察的第二禅。如“于空性中立定”等，是对空性修习已成习惯，自我赞叹自己的功德，心想：现在我已经断绝了轮回，该做的都做了，重担已经卸下。这是没有伺察唯有喜乐的第三禅。如“由自或他力所指示”等，从此自己觉知，或由诸佛的加持，或由善知识的力量而说法，舍弃寻伺和喜乐三者，安住于不动的空性中，这是舍受，即第四禅。由此认为能获得阿罗汉的果位。这是声闻乘和世间共通的解释，如果这样认为就错了。 “凡所有者终将变，凡所无者无处不变。” 也就是说，如果有人具有真正的智慧，最终有可能改变而证悟密法；如果没有智慧，就没有证悟的基础，最终不可能证悟密法。 另一种解释是，对于执着于“有”的人来说，由于缺乏根本原因，最终也会发生变化；而那些远离执着于“有”的念头、无所住的圣者来说，对于他们来说，没有依赖的终结，因此不会发生变化，因为他们不住于任何终点。 怀疑是否理解了“真如”这个词本身就是不存在的，如“彼不识不见，虽寻亦不得”等所说，如果有人执着于边见，那么他就不了解真如，因为他不明白、不证悟。即使他竭尽全力去寻找，也无法找到或看到这样的本质。然而，心的真如既不会消失也不会毁灭，因此，对于它来说，因果的本质是无二无别的。即使因为执着于因果而无法看到或找到它，但如实的大义并非不存在，因为本质是不会改变的。 与此相似的例子是：烧红的铁块没有火焰，但铁块仍然存在；四大皆空，但并非不存在，就像虚空一样存在。即使有分别念的人无法找到它，但真如的自性也绝不会被破坏。
English
Having completely emptied the inside of the body and abiding in emptiness that does not contain gross thoughts is the second dhyana, which is without investigation but only with discernment. Like, "Establishing certainty in emptiness," etc., is when meditation on emptiness has become a habit, praising one's own merits, and thinking, "Now I have exhausted rebirth, I have done what needs to be done, the burden has been cast off." This is the third dhyana, which is without discernment but with joy. Like, "Indicated by oneself or the power of others," etc., from then on, one becomes aware oneself, or through the blessings of the Buddhas, or through the power of virtuous friends, one teaches the Dharma, abandoning all three, investigation, discernment, and joy, and abiding in unwavering emptiness is equanimity, that is, the fourth dhyana. By this, one expects to attain the fruit of an Arhat. This is a common explanation for both the Shravakas and worldly people, and it is a mistake to view it as such. "Whatever exists will eventually change, whatever does not exist has no place and will not change." That is to say, if someone has true wisdom, it is possible that they will eventually change and realize the secret mantra; if they do not have wisdom, there is no basis for realization, and they will ultimately not realize the secret mantra. Alternatively, for a person who clings to "existence," change will eventually occur due to the lack of a fundamental cause. But for those noble ones who are free from the notion of clinging to "existence" and who have no abiding place, there is no end dependent on them, so there is no change, because they do not abide in any end. Suspecting whether one understands the very word "tathata" as non-existent, as it is said, "He does not know or see it, and even if he searches, he will not find it," etc., if someone clings to extremes, then he does not understand tathata because he does not understand or realize it. Even if he tries hard to search for its meaning, he will not find or see such an essence. However, the tathata of the mind neither disappears nor is destroyed, so for it, the nature of cause and effect is inseparable. Even if one cannot see or find it because of clinging to cause and effect, the great meaning of suchness is not non-existent, because the essence is unchanging. An example of taking up a similar dharma is: a red-hot iron has no flame, but the iron still exists; the four elements are empty, but they are not non-existent, just as space exists. Even if those with conceptual views cannot find it, the expanse of tathata will never be destroyed.
Chinese
其自性不会因此而改变。如果想知道如何了解分别的过患，就像“六者的行境是相，相显现为实物”等等，在修习时，无论见到色、听到声音等六识的觉知行境出现什么相，显现什么，其自性中，分别的相就像水波一样，自显为如实的自性，因为没有可指责为不一致的过患。因此，不对分别本身进行遮止，而是任其自然，既不阻止也不抛弃。为什么呢？因为觉知从一开始就没有成立，是空性大法的自性，所以无法阻止或抛弃，一切都是心的法性，不是通过言语而是通过了知和见解来确定要点，即使生起分别，也不会将其视为分别，因此，不对分别进行矫正。从广阔的虚空中，远离了散乱的境地，因此也没有散乱。没有遮蔽心，而是自然而然地显现，这被称为大平等性。因此，对于不遮止分别之流，没有见闻而了知的士夫来说，就像不寻找水的湿性一样，努力修行法则，期望显现和获得，以及远离堕落和错误的疑虑，怎么会有呢？任何时候都不会采取不一致的对治，不需要修习。如果不误解要点而矫正法，就像青蛙在空中跳跃一样，会变得精疲力竭。因此，不抛弃应该抛弃的，因为被分别所束缚。就像“舍弃和接受功过，沉没和高扬”等等，对于禅定的过患和功德进行舍弃和接受，以及沉没和高扬等等，在此环节中不会停止，因为没有自性，所以也没有界限。在如实的自性中显现，并且结合在一起，如果不对生起的感受进行遮止，并且不摇动，那么就会与止观相结合。那本身也是从自证心中产生的法性自显现。因此，如果不证悟自生，就像某物不会失去天空一样，即使漂泊于轮回，也不会失去心。不是通过抛弃分别来抛弃分别，而是被概念本身所束缚。经中也说：“认为舍弃了这个概念，就会产生更高的概念，无法从概念中解脱。” 遮蔽是心