English
Its nature will not change because of it. If you want to know how to understand the faults of conceptualization, like "The realm of the six is the sign, the sign appears as a real thing," etc., when practicing, no matter what sign appears, what appears in the realm of awareness of the six consciousnesses such as seeing form, hearing sound, etc., in its nature, the sign of conceptualization is like a wave of water, self-appearing as the nature of suchness, because there is no fault that can be blamed as inconsistent. Therefore, one does not block conceptualization itself, but leaves it as it is, neither preventing nor abandoning it. Why is that? Because awareness is not established from the beginning, it is the nature of the great emptiness Dharma, so it cannot be prevented or abandoned, everything is the Dharma nature of the mind, not through words but through knowledge and view to determine the key points, even if conceptualization arises, it will not be seen as conceptualization, therefore, one does not correct conceptualization. From the vast expanse, far from the state of distraction, therefore there is no distraction. There is no obscuration of the mind, but it is naturally clear, which is called great equanimity. Therefore, for the person who does not block the flow of conceptualization, who knows without seeing or hearing, like not seeking the wetness of water, striving to practice the Dharma, expecting manifestation and attainment, and being free from the doubts of falling and error, how could there be? At no time will inconsistent antidotes be adopted, there is no need to practice. If you correct the Dharma without misunderstanding the key points, like a frog jumping in the sky, you will become exhausted. Therefore, do not abandon what should be abandoned, because it is bound by conceptualization. Like "abandoning and accepting merit and demerit, sinking and rising," etc., abandoning and accepting the faults and merits of meditation, and sinking and rising, etc., will not stop in this link, because there is no self-nature, so there is no limit. Manifesting in the nature of suchness, and combined together, if the arising feelings are not blocked, and do not move, then it will be combined with calm abiding and insight. That itself is also the self-manifestation of the Dharma nature arising from self-awareness. Therefore, if one does not realize the self-born, just as something will not lose the sky, even if wandering in samsara, one will not lose the mind. It is not through abandoning conceptualization that one abandons conceptualization, but is bound by the concept itself. The sutra also says: "Thinking of abandoning this concept, a higher concept will arise, one cannot be liberated from concepts." Obscuration is mind.
Chinese
如果不知道（空性）的法性，即使洗涤也不能清净，勤奋修持本身就是见解的巨大障碍。那么，什么是殊胜的方便呢？“凡是空性的有，断灭常有也是，一切非以觉性空。”等等，凡是空性的事物，坏灭和存在，断灭和常有等等的边，以语言清净的方式是怎样的呢？一切万法，在法性界大智慧的虚空中，以觉性明朗，不是暂时的空性，而且，在那之中，本体没有这样的事物，所以超越了存在和常有。因为没有恒常的事物，所以不是常有。因为是果的自性，所以也不是断灭，因为本体什么也不用，没有这样，所以也没有需要清净的边的障碍。因此，“舍弃一切所作事。”等等，一切所作之事全部舍弃之后，什么也没有，不取不舍，在原本未被改造玷污的法性中，自明觉性什么也不安立，在那里安立觉性，如果这样理解要点，那么对法界也没有概念，所以寻找障碍也找不到。这样就是理解了殊胜中的殊胜，就是证悟了大真谛。为了显示不是这样低劣的境界，因此说：“于此殊胜大乘法，疾病非由渐染得。”这里，殊胜秘密真言大乘的究竟甚深之义是，以次第进入因的乘，被自己的勤奋之极的重病逐渐遮蔽，不能获得证悟。因此，在次第的阶段，将六识放置于散乱的因，在顿悟的阶段，如实的那样，自性任运成就的法性，不遮挡也不动摇。因此，“无论何人与何者，如何理解与信奉。”因此，趋入是两个入口融入一个之中，无论谁，无论智慧大或小，对于这些事物，不要随意进入，而是根据智慧理解的程度和信奉的方式，如果分别努力于次第和顿悟的教法之门，就不能分别地确信。
English
If the Dharma nature of emptiness is not understood, even washing will not purify it. Diligent practice itself is a great obstacle to view. So, what is the supreme method? "Whatever is empty, existence, cessation, and permanence also, everything is not empty by awareness." And so on, how is the manner of purifying with speech all the extremes of emptiness, such as destruction and existence, cessation and permanence? All things, in the expanse of the great wisdom of the Dharmadhatu, are not a temporary emptiness because awareness is clear. Moreover, in that very thing, there is no such entity, so it transcends existence and permanence. Because there is no permanent thing, it is not permanent. Because it is the nature of the result, it is also not annihilation. Because the essence itself is not employed, there is no such thing, so there is no need to purify the obscurations of the extremes. Therefore, "Having completely abandoned all actions," and so on, after all actions have been completely abandoned, there is nothing, neither taking nor rejecting, in the Dharma nature that has not been transformed or defiled from the very beginning. Self-awareness is not established in any way, but awareness itself is established there. If the key point is understood in this way, then there is no concept of the Dharmadhatu, so searching for obscurations will not find them. In this way, understanding the supreme of the supreme is seeing the realization of the great truth. In order to show that it is not such an inferior state, it is said: "Here, in this supreme Great Vehicle, disease is not obtained by gradual infection." Here, the ultimate profound meaning of the supreme secret mantra Great Vehicle is that entering the vehicle of cause gradually, being gradually obscured by the great disease of one's own extreme effort, one cannot attain realization. Therefore, in the gradual stage, placing the six consciousnesses as the cause of distraction, in the sudden stage, just as it is, the Dharma nature of spontaneous perfection is unblocked and unwavering. Therefore, "Whoever and whatever, according to how they understand and believe." Therefore, approaching is the merging of two entrances into one. Whoever, whether of great or small intelligence, should not enter casually into these things, but according to the degree of understanding and the way of belief, if one strives separately in the doors of the teachings of gradual and sudden, one will not be able to trust them separately.
Chinese
意思是。因此，无量光佛以，多少殊胜所说诸法。等等，因此以各自的门径需要修习之义，以灯来庄严的无量光佛以众多，在各自的刹土所宣说的殊胜之法的门径和，多少方便所说的一切，没有成为一体，没有断绝，无论如何按照所喜好的如何产生所说的那样才是真实的。为了显示在禅修之时中断的过患，于此何者进入而中断，懒惰事务多散乱和。等等，不错乱之义，于此禅修的何者进入，思考之外不行的中断障碍是，懒惰做二事和，身语意三门事务繁多和，觉知散乱和，心散乱，被六种所控制和，心昏沉而沉没被控制和，想要一个意思明了和，睡眠控制和，期待征兆和预兆和，迷路且堕落和，怀疑生起证悟和，对决定的意思犹豫和，以对境而向内收摄和，心向外散乱和，喜欢世俗的散乱和，对禅修之义生起厌烦和，对三摩地的味道喜乐而贪执和，喜欢喧嚣和十五种。那么，该如何遮止呢？或者该怎么做呢？那也是自性如是。意思是，那些中断的魔的自性，仅仅是刚一生起的时候，超越一切边际的真如，无造作的心之坛城光明自性，没有丝毫过患的缘故。刚一生起的时候，仅仅是感觉的时候，如同感觉到了小偷一样，在那真如中自明自显，没有遮止和抛弃的。那么，感觉是否是依靠执着的实物呢？那是不依靠的。什么也没有感觉，本身就是大感觉，因此也可以说是一个感觉。感觉本身以没有作意而清净。禅修的时候，如果生起烦恼该怎么办呢？五毒等一切生起。意思是，清净之处生起贪嗔和，收集其他事物是，对寂静处感到厌烦和，清净十种和五种障碍。该如何知道呢？那本身如同太阳和光一样，不舍弃寂静随顺。对于殊胜之义，
English
It means. Therefore, the Buddha of Immeasurable Light, with how many excellent teachings spoken. And so on, therefore, with the meaning of needing to practice through various paths, the Buddha of Immeasurable Light, adorned with lamps, with many, in various realms, the gates of the excellent Dharma spoken and, however many methods spoken, not becoming one, not 끊절, however it is, according to what is liked, how it arises, as it is said, that is the truth. In order to show the fault of interruption during meditation, what enters here and interrupts, laziness, many affairs, distraction and. And so on, with the meaning of not being mistaken, what enters here in meditation, the interruption obstacles that are not allowed outside of thinking are, laziness doing two things and, body, speech, and mind three doors many affairs and, awareness distraction and, mind distraction, being controlled by six and, mind dullness sinking being controlled and, wanting one meaning to be clear and, sleep control and, expecting signs and omens and, getting lost and falling and, doubting the arising of realization and, hesitating about the decided meaning and, gathering inward with the object and, mind scattering outward and, liking worldly distractions and, generating aversion to the meaning of meditation and, being attached to the taste of Samadhi with joy and pleasure and, liking noise and fifteen kinds. So, how should it be stopped? Or what should be done? That is also the nature of suchness. It means, the nature of those interrupting demons, just at the moment of arising, the thusness that transcends all boundaries, the uncreated mandala of the mind, the luminous nature, because there is not the slightest fault. Just at the moment of arising, just at the moment of feeling, like feeling a thief, in that thusness self-illuminating and self-appearing, there is no stopping and abandoning. So, is feeling relying on an object of attachment? That is not relying. Not feeling anything, itself is great feeling, therefore it can also be said to be one feeling. Feeling itself is purified by not making an intention. When meditating, if afflictions arise, what should be done? Five poisons and everything arises. It means, in a pure place, greed and hatred arise and, collecting other things is, feeling厌烦 to a quiet place and, purifying ten kinds and five kinds of obstacles. How should it be known? That itself is like the sun and light, not abandoning peaceful following. For the meaning of the excellent,
Chinese
障碍。不摇、明、苦等，对于观修胜者彼性之义，障碍有十：乐于心不摇动，欲求义明显，欲得安乐，欲离痛苦，又耽著安乐之味，因疑不适于修持而生勤作之苦，欲生起众多分别之盗贼或暖相，欲求神通明显，欲行神变，因执著于义而执实，轻蔑他人之见，以及自恃己见。如何对治？于“生寂性”中，安住于自生自寂大之中。如是，亦说不应特意修持自生自寂。如是努力修习之功德，显示证悟坚固之量为：于大禅定中定现，恒常不退无希惧。等等，如实于大禅定中得稳固，故惯习决定之功德相，显现如下：无论行持好坏，恒常不离其义，不希求征象与果实，不畏堕入三界轮回之险，虽未离本位而见遍一切刹土亦不生喜悦，虽见燃烧之罗刹亦不摇动怖畏之心，虽见天女亦不生贪著，无论行持何事，安住于法界，然有为不绝，以圆满之自性行持殊胜事业，故善行亦不间断，虽受用五欲，然不生好坏之果，于任何亦无所取，他人以身语加害，然心亦不扰动，如其自性而显明之功德。何为宣说十八种魔之行境？瑜伽士之魔之行境乃，见胜者之欲求，说胜者之语。等等，对于堪能之瑜伽士所生起之征象有十八种。若执著之，则阐释为无二之魔。真实之行境乃，见诸佛与众多殊胜菩萨安住于我之前，我成为彼等之导师。
English
Obstacles. Unwavering, clear, suffering, etc., for contemplating the meaning of the supreme Suchness, there are ten obstacles: delighting in the immovability of the mind, desiring clarity of meaning, desiring to attain happiness, desiring to be free from suffering, again clinging to the taste of happiness, the suffering of exertion due to doubting its suitability for practice, desiring to generate many conceptual thieves or signs of warmth, desiring clarity of clairvoyance, desiring to perform miracles, clinging to reality due to attachment to meaning, disparaging the views of others, and being proud of one's own views. How to remedy this? In "the nature of arising and pacifying," abide in the great self-arising and self-pacifying. Thus, it is said that one should not intentionally cultivate self-arising and self-pacifying. The qualities of diligently meditating in this way, showing the measure of stable realization, are: In great contemplation, definite appearance, never diminishing, without hope or fear. And so on, as one becomes accustomed to and certain in great contemplation, the signs of the qualities appear as follows: Whether one engages in good or bad conduct, one never deviates from the meaning, one has no hope for signs and fruits, one does not fear falling into the abyss of the three realms, even seeing all the Buddha-fields without moving from one's place, one does not generate joy, even seeing a burning Rakshasa, one's mind does not waver with fear, even seeing a goddess, one does not become attached, whatever one engages in, abiding in the Dharmadhatu, yet the conditioned does not cease, with the perfect self-nature performing excellent deeds, therefore virtuous actions are not interrupted, even enjoying the five desires, one does not produce good or bad results, one does not accept anything, even if others harm the body and speak unpleasant words, the mind is not disturbed, the qualities of clarity as it is in its own nature. What are the eighteen realms of activity of the Maras? The realms of activity of the Mara of a yogi are: seeing the desire for the supreme, speaking the words of the supreme. And so on, there are eighteen signs that arise for a capable yogi. If one clings to them, they are explained as the non-dual Mara. The actual realm of activity is seeing Buddhas and many supreme Bodhisattvas abiding before me, and I become their teacher.