English
This arises from clinging. Because it is not understood as the great self-nature. Therefore, recognizing the Dharma-nature as the great self-nature, and without any concept entering into it, in reality, no other demon arises from the absence of effort and diligence, because there is no dualistic clinging. If it is said that it is merely in a state of forgetfulness, that is also unreasonable. Why? Because without seeing the meaning of not meditating or meditating and being in a state of forgetfulness, not progressing through the method of effort, but treating it with the laziness of indifference, this itself is called a demon with the reason of not seeing the meaning, so it will not be in a state of forgetfulness. If it is said that one should strive, then just as it is said, faults and obscurations, for Dharma-nature, because it has completely separated from the terms of good and bad, so there, even speaking and thinking are not possible, if the Dharma-nature free from characteristics, called great equality, is clung to as a virtue, it arises from seeing equality as an object and accepting it. If it is said, what is the self-nature of the meaning of the method without error? If any noble person overcomes that wrong view, the Dharma-nature, the reality of meaning, the self-nature of the three mandalas without distinction, the qualities are naturally accomplished and perfected, even for that itself, it is also separated from the term of focusing there, because great equality is not seen as an object, so one does not look at it, the mind does not follow it, does not make it manifest, does not enter into any concept, for the state of arising of the unwavering realization experience free from edges and center, where would there be faults of error and obscurations of error? Because the dualistic view is completely purified, even if searched for, it cannot be found. Therefore, for those who are fortunate to practice the profound Dharma, there is no clinging to anything, it is only completely free from doing it intentionally. Therefore, even if one intentionally does that which has not been learned through action, due to the error of effort and diligence, and not seeing the meaning, there will be great obstacles of faults and obscurations of error, because it is dualistic separation. In the "Ten Meanings Sutra" it says: Therefore, this slander and obscuration of error, appears in the minds of sentient beings with real clinging. For the samadhi that transcends conceptualization and the inconceivable state, I have not said that there are obscurations of error. It also says: If one does not recognize one's own self-nature, obscuration is called obscuration. One's own.
Chinese
因为不了解自性，说下者为下，被称为歧途歧途。因此，不要不作任何思考和研究，就把心放在粗俗的法性上，要离开后在空性中显现。第三，从“谁现量”到“无计漂恶趣”之间讲述。因此，以证悟来决断非常重要。怎么说呢？如果有人没有将如实法性的自性，在自证的现量中显现，没有以证悟来决断，那么持有和念诵多少象征秘密之义、自生智慧的甚深教言的经函和书本，也没有用处。例如，病人即使持有许多药物，如果自己不知道用药之法，除了因病而死别无他法。同样，仅仅依靠言辞，却不能确定意义而证悟，没有修持菩提的窍诀之法，那么一定会堕入轮回的恶趣而漂泊，无法确定能够解脱。这又是为了策励甚深之义而说的，并不是为了阻碍持有的福德。第四，从“境与相”到“如暗室”之间讲述。对于所见所闻等色声等所有境，以及有无等相，显现假立的事物，与意相应的忆念分别，以及眼识和耳识所见所闻等所有分别聚合，都与意识忆念相同，如分别如何转变一般，了知心的普通常识即是刹那的自性，因为如此显现，所以不是恒常，不能持久，刹那即是长久，以意迅速的形态显现为无常。那么，它的自性如何呢？在迷惑之时，如果了知刹那之流的意义，那么本体是菩提心，行境是本来清净，因为在相续中没有产生，所以不会消失，在三时中没有执著地抓住大恒常，所以是不执著。烦恼本身就是大乐，心性在平等性的虚空中显现，摇动且无边际的大深渊，心的法性不是从自己的本性中产生的，没有在那里聚集。
English
Because of not understanding the self-nature, saying the lower is lower, it is called a wrong path, a wrong path. Therefore, without any thought or research, do not put your mind on the coarse Dharma nature, but leave and manifest in emptiness. Third, it is narrated from "Whoever is manifest" to "Wandering in evil realms without means." Therefore, it is very important to make a decision with realization. How to say it? If someone does not manifest the self-nature of the Dharma as it is in the self-awareness, and does not make a decision with realization, then holding and reciting how many scriptures and books of profound teachings that symbolize the meaning of secrets and self-born wisdom will be of no use. For example, even if a patient holds many medicines, if he does not know how to use the medicine, he has no other way but to die from the disease. Similarly, relying only on words, but not being able to determine the meaning and realize it, without the key method of cultivating Bodhi, then he will surely fall into the evil realms of samsara and wander, and it is not certain that he will be able to be liberated. This is also said to encourage the profound meaning, not to hinder the merit of holding. Fourth, it is narrated from "Object and characteristics" to "Like a dark room." For all objects such as forms and sounds that are seen and heard, and characteristics such as existence and non-existence, apparent and fabricated things, memories and thoughts corresponding to the mind, and all aggregates of distinctions such as seeing and hearing by eye consciousness and ear consciousness, are all the same as the memory of consciousness. Just as distinctions change, knowing that the common knowledge of the mind is the nature of a moment, because it appears in this way, it is not constant, it cannot last long, and the moment is long, and it appears as impermanent in the form of the mind's speed. So, what is its nature? At the time of delusion, if one understands the meaning of the stream of moments, then the essence is the mind of Bodhi, and the realm of action is originally pure, because it is not produced in the continuum, so it will not disappear, and in the three times there is no clinging to the great constant, so it is non-attachment. Afflictions themselves are great bliss, and the nature of mind manifests in the emptiness of equality, shaking and boundless great abyss, the Dharma nature of mind is not produced from its own nature, and does not gather there.
Chinese
因为没有任何被称为过失和错误的法存在，即使寻找也找不到。哪里会有被称为瑕疵和障碍的东西呢？因为它从一开始就没有成立，就像金色的娑罗树一样。因此，像这样自然获得的瑜伽士，谁会为了过失和障碍而特意去寻找呢？寻找者又如何能找到过失和障碍呢？因为找不到，所以也无需用对治法来修正和否定。为什么呢？因为没有从过失和障碍中分离出来的法性。过失和障碍的自性本身就是真如的法界。像这样，通过追根究底地寻找过失和障碍，最终也会达到平等智慧的境界。即使向外寻找并将其分离，过失和障碍本身也是从心的本性中显现出来的。因此，当对显现为对境的过失和障碍进行自性观察时，如果不能通过见解来把握和证悟其意义的本质，那么从边见中解脱出来本身就是无法指示的自性。例如，无法找到彩虹的本质，就像在空屋的黑暗中点燃灯寻找也找不到实体一样。第五，从“见到那本身”到“在那里修习道之殊胜处”之间进行了阐述。像这样，因为如实地见到了法性平等的法界，并具有安住于自性的殊胜功德，所以通过圆融平等的境界，以无有堕落之险的大瑜伽士，将三门的行为作为轮回的实事来修习五种应行之事、五种不应舍弃之事、五种应接受之事、五种欲妙，或者无论行住坐卧如何修习，都不会被束缚，也不会被习气所染污，而是会获得解脱。这是不被行为束缚的伟大方法，真是太奇妙了。像这样，将一切法的本质都修习成圆融的法性，并通过普贤行愿来完全清净，这就是安住于道者的殊胜瑜伽行，是安住于瑜伽之顶的三种境界。第六，从“谁将那意义”到“念头完全未止息”之间进行了阐述。为了阐述未见到奇妙意义之境的行为领域。像这样，对于未能领悟此境界的修行者来说，谁将意义的本质作为对境，并像这样
English
Since there is nothing called faults and errors in other phenomena, and even if searched for, it cannot be found. Where would there be something called flaws and obscurations? Because it is not established from the beginning, like a golden sal tree. Therefore, what kind of yogi who naturally finds such a state would seek faults and obscurations as a purpose, even if specifically searching? How would any seeker find faults and obscurations, since they cannot be found? Therefore, there is no need to correct or negate them with antidotes. Why? Because there is no dharma that can be separated from faults and obscurations. The very nature of faults and obscurations is the realm of suchness. Thus, by thoroughly investigating and searching for faults and obscurations, that very search leads to the state of equal wisdom. Even if searching externally and separating them, faults and obscurations arise from the very expanse of the mind. Therefore, when examining and scrutinizing the nature of what appears as faults and obscurations, if the view does not grasp and realize the essence of their meaning, then liberation from extremes is itself an un-demonstrable nature. For example, just as one cannot find the essence of a rainbow, or like searching for something substantial by lighting a lamp in the darkness of an empty room, yet finding nothing. Fifth, from "Seeing that very" to "There, the excellent place of training on the path" is explained. Thus, having seen the realm of equality of dharmata as it is, and possessing the special qualities of abiding in that state, the great yogi, with unwavering certainty from the expanse of perfect equality, practices the five things to be done, the five things not to be abandoned, the five things to be accepted, and the five objects of desire, using the actions of the three doors as the basis of samsara. Or, no matter how one practices walking, sleeping, sitting, or moving, without attachment, one will not be bound, and without being stained by habitual tendencies, one will be liberated. This is the great and wonderful method of not being bound by actions. Thus, having trained the essence of all dharmas in that perfect dharmata and completely purified it through the practice of Samantabhadri, this is the supreme yogic conduct of those who abide on the path, abiding in the three levels of the pinnacle of yoga. Sixth, from "Whoever the meaning" to "Thoughts not completely ceased" is explained. In order to explain the field of activity of not seeing the wonderful meaning. Thus, for any practitioner who has not understood such a state, whoever takes the essence of meaning as an object, and like that.
Chinese
那些各自持有自己宗派的人，他们希望通过对指示词语的推理来寻求意义，通过辨别宗派来消除错误和迷惑，并彻底断定。还有中观派，他们通过诸如“一与分离”之类的理由，来消除或排除所有极端，如“有无”、“常断”、“来去”、“一与多”等，并使心安住于远离这些极端的状态。以及瑜伽行唯识派等，他们通过诸如“同时确定”之类的理由，来确立一切法皆为心，并希望安住于远离能取所取的自证之义。这些宗派各自执着于自己所认为的观点，如显现、空性、显空二者、以及非二等。他们采取偏颇的立场，通过区分中边，认识到远离边或远离中边，从而专注于观点，不放弃该意义，并认为仅凭该方法就足够了。对于那些在单一道路上具有坚定智慧的人来说，即使是阿努瑜伽以下，在非常同时之义上也难以辩驳，但与大圆满相比，仍然没有获得定解。所有这些追随因的不分别的瑜伽，虽然是因熟悉各自观点的意义而进行修行的瑜伽，但由于没有进入如实之甚深秘密大咒的无作意之境，因此没有真正地证悟至高之义，仍然是需要刻意熟悉和习惯的对象。同样，他们虽然将各自的行持的四种行为方式与三摩地和忆念联系起来，从而显现出稳固的成就，但由于没有舍弃世俗行为，没有脱离间断，因此没有完全证悟到远离散乱和禅修二者之名言的真实无上之义，仍然没有脱离想要显现的世间疾病。他们虽然区分各自的二谛，并将胜义谛作为对象，或者认为自己宗派所宣称的二谛观点或无二等观点是清晰明了的，并因此执着而不舍弃，从而获得稳固，但由于没有完全执着于无观之观、大平等之至高密咒的观点，因此没有如实地见到真相。刹那显现的电