English
Those who each hold their own tenets, wishing to seek meaning by examining the words that indicate, to eliminate errors and obscurations by discerning philosophical systems, and to thoroughly ascertain. And the Madhyamikas, who, through reasons such as 'one and separate,' eliminate or exclude all extremes, such as 'existence and non-existence,' 'permanence and annihilation,' 'coming and going,' 'one and many,' and cause the mind to abide in a state of being free from these extremes. And the Yogācāra-Cittamātrins and others, who, through reasons such as 'simultaneous determination,' establish all phenomena as mind and wish to abide in the meaning of self-awareness that is empty of grasper and grasped. These schools each take a biased stance, clinging to one of the views they favor, such as appearance, emptiness, the two of appearance and emptiness, or non-duality, by distinguishing between the center and the extremes, realizing freedom from the extremes or freedom from the center and extremes, thereby focusing on the view, not abandoning that meaning, and considering that method alone to be sufficient. For those with firm wisdom who are certain of a single path, even those below Anu Yoga, who are difficult to refute even in the meaning of extreme simultaneity, still have not found certainty compared to Dzogchen. All these yogas that follow the non-conceptualization of the cause, although they are yogas that engage in the activity of meditation by being familiar with the meaning of their respective views, have not entered the realm of the uncreatedness of the Great Secret Mantra as it is, and therefore do not truly attain the supreme meaning, still being objects of deliberate familiarity and habituation. Similarly, although they manifest stability through accomplishment by connecting the four modes of conduct of their respective practices with samadhi and mindfulness, they have not fully attained certainty in the ultimate meaning, which is free from the terms of both distraction and meditation, because they have not abandoned worldly conduct and have not separated from intervals, and they have not separated from the worldly sickness that they wish to manifest. Although they distinguish their respective two truths and take the ultimate truth as an object, or consider the view of the two truths or non-duality, etc., that is proclaimed in their own system to be clear and therefore gain stability by clinging to it without abandoning it, they do not truly see because they do not fully cling to the view of no-view, the great equality of the supreme mantra, as the ultimate meaning. The fleeting appearance of lightning
Chinese
虽然已经享用了通过精进积累的善业，并且专注地体验和感受禅定的滋味，但无上密法的法性，大平等性的意义的本质，是远离体验和感受禅定的滋味的，如果没有感受到如此确定的伟大意义的殊胜滋味，就无法见到究竟的真谛。通过分别念的智慧进行探究，从而获得了宗派的见解，虽然口中说着通达了二种无我的见解，远离了一切偏颇的显现。虽然如此说，但对于显宗的谛实安立，以及十地或者密宗阿努瑜伽以下，仍然没有脱离以心专注于对境，仍然是依赖性的片面之见，因此没有完全脱离执着于法性的一方。特别是第八地的菩萨，以及摩诃瑜伽等等，虽然获得了转依，或者具备了方便的苦行，断除了执着于清净与不净、好与坏的分别念，不住于任何事物，但由于将法性作为对境，特意造作能取所取的分别念没有完全断除，因此安住在执着所见的能取所取上。《普贤集经》中说：“菩提亦无所缘，不住是说何义耶？执著处与缘之义，是说能取与所取。”因此，通达一切乘的教义，通达甚深秘密的究竟密意是极为重要的，因为在那里面说到：“此外，如果想寻求瑜伽的意义，不要因为听到一些词句就产生满足的想法。”如此教导。第二部分分为两部分：宣说渐次的禅定，以及阐述顿悟的禅定。第一部分分为五个方面：指示放置心的方法，指出过失，阐述对治的方法，指示禅定的本质，以及阐述如此习惯的暖相。第一部分是，从“于中边分别”到“圆满受用身”，指示了以因的乘的所缘的修习方式为基础，通过密宗次第进入的方式，最终与意义的本质相结合的放置心的方法。从其他意义和象征的角度进行解释，如此在中边进行分别。
English
Although one has enjoyed the virtuous deeds accumulated through diligence, and attentively experiences and feels the taste of samadhi, the essence of the meaning of the Dharma-nature of the unsurpassed tantra, the great equality, is to be free from experiencing and feeling the taste of samadhi. If one does not feel the supreme taste of such a definite great meaning, one cannot see the ultimate truth. By investigating with the wisdom of discriminating awareness, one obtains the views of philosophical tenets, and although one verbally says that one has realized the view of the two selflessnesses, and is free from all biased appearances. Although one says so, regarding the establishment of truth in the Sutras, as well as the ten bhumis or the Anuyoga and below in tantra, one has not yet separated from focusing the mind on an object, and is still a dependent and one-sided view. Therefore, one has not completely separated from clinging to one side of Dharma-nature. Especially the bodhisattvas of the eighth bhumi, and Mahayoga and so on, although they have attained transformation, or possess the asceticism of skillful means, and have cut off the discriminating thoughts of clinging to purity and impurity, good and bad, and do not abide in anything, but because they make Dharma-nature the object, and the intentionally fabricated grasping and perceived thoughts have not been completely cut off, therefore they abide in the grasping and perceived that cling to attachment. The *Kun 'dus* says: "Bodhi is also without object, what is the meaning of saying 'not abiding'? Holding the meaning of place and object, that is called grasping and perceived." Therefore, it is extremely important to be learned in all vehicles, and to understand the ultimate secret meaning of the profound secrets, because it says there: "Furthermore, if you want to seek the meaning of yoga, do not generate the idea of being satisfied just by hearing a few words." Thus he taught. The second part is divided into two parts: explaining the gradual samadhi, and explaining the sudden samadhi. The first part is divided into five aspects: instructing the method of placing the mind, pointing out the faults, explaining the method of counteracting them, instructing the essence of samadhi, and explaining the signs of warmth of such habituation. The first part is, from "discriminating in the middle and the end" to "perfect enjoyment body," indicating the method of placing the mind based on the practice of the object of the vehicle of cause, through the way of gradually entering the tantra, and finally combining with the essence of meaning. Explaining from the perspective of other meanings and symbols, thus discriminating in the middle and the end.
Chinese
那些通过跟随意义而努力的瑜伽士们，依靠着通过闻思的智慧之门来讲述续部意义的词语之路的明灯，寻求着真实中观的殊胜意义，那秘密虚空的自性如同金色的娑罗树一样。对于通过见解如实获得的意义，通过修行的习惯来显现果位的纯净黄金，想要做到这些的人们，应当将那普遍涉入的意识，如同喜欢侵扰的猴子一般，系缚于正念和所缘的柱子上，并加以控制而修习。因为猴子有三种特性：普遍涉入，轻率，以及一只猴子可以窥视所有的窗户。同样，意识也有三种特性：涉入所有的境，不专注于理性的意义，而专注于非意义，以及一个意识可以窥视五扇门。同样，这个具有烦恼的意识，如同盗贼猫一样，像之前一样抓住分别的绳索，将其系于无我意义的自性，即自证智的橛子上，从而见到实义。例如，猫也有三种特性：收起爪子，不让人察觉；蜷缩不动地待着；以及在时机成熟时抓住。同样，烦恼意识也有三种特性：潜伏着；在时机未成熟时不抓住；以及抓住后不放开。因此，通过使五根门内外清晰，如同缝隙或窗户一般，一切显现为五蕴的识，从各个门中即使稍微也不让其散乱于境，而是阻止并安住于本性之中。并且，蕴、界、处各自的习气，如同堆积如山的货物一般，将一切能取所取的分别之蕴，在无所缘的无我执状态中运用并摧毁。如果证悟了阿赖耶识的心性，菩提心，那么想要的一切都会无尽地涌现，如同打开了国王的宝藏一般，从而清晰地显现出安住之法，那伟大的平等性，功德圆满的法性。那么，在各自的宗派中修习的那些瑜伽士们的果位，在三轮无别的意义上，以不造作的自性展开，从而真实地享受一切圆满的自性，获得伟大的佛陀果位。
English
Those yogis who strive by following the meaning, relying on the lamp of the path of words that speaks of the meaning of the tantras through the gate of wisdom of hearing and thinking, seek the supreme meaning of the true Middle Way, the nature of the secret space, which is like a golden sal tree. For the meaning that is truly found through view, by habituating to meditation, those who wish to manifest the pure gold of the fruit, should bind this mind-consciousness that engages in everything, like a monkey that likes to intrude, to the pillar of mindfulness and object, and meditate by holding it. Because monkeys have three characteristics: engaging in everything, being frivolous, and like one monkey peeking through all the windows. Similarly, the mind also has three characteristics: engaging in all objects, not focusing on the meaning of reason, but focusing on what is not meaningful, and one mind peeking through all five doors. Similarly, this afflicted mind, like a thieving cat, grabs the rope of discrimination as before, and ties it to the stake of self-awareness, the nature of selflessness, so that the meaning can be seen. For example, cats also have three characteristics: retracting their claws so that no one notices, crouching motionless, and seizing when the time is right. Similarly, the afflicted mind also has three characteristics: remaining dormant, not seizing until the time is right, and not letting go once it has seized. Thus, by making the five sense doors clear inside and out, like a gap or a window, everything appears as the consciousness of the five aggregates, and even slightly from the doors, it is prevented from scattering into objects, but is stopped and abides in its nature. And, the habitual tendencies of each of the aggregates, elements, and sources, like a pile of goods, are used and destroyed in a state of non-grasping and non-self-grasping, without focusing on the aggregates of grasping and apprehending. If the nature of the mind of the alaya, the mind of enlightenment, is realized, then everything desired will arise endlessly, like opening the treasure of a king, thereby clearly revealing the law of abiding, the great equality, the nature of dharma that is spontaneously perfect with qualities. Then, the result of those yogis who meditate in their respective schools, unfolds in the meaning of the indivisibility of the three mandalas, with an uncreated nature, thereby truly enjoying the nature of all perfections, attaining the great state of Buddhahood.
Chinese
那本身就显现出来了。其中，第一和第三是止观的瑜伽，第二和第四是胜观的瑜伽，这是全知荣宗班智达所说的。如是说，在根本续中也说：听闻以词句的明灯，若要寻找真义之黄金，抓住这只贪婪的猴子后，像系上盗贼猫一样，堵住所有的缝隙和窗户，拆毁空荡荡的房屋后，打开国王的宝库，那些总是佛。如此说。第二部分分为两个方面：解释本体，指出过患。第一部分分为三个方面：指出分别念的过失，讲述散乱的过失，指出遮蔽的过失。第一部分是，从“真实中观”到“充满和混乱二者”之间所说的。在那个时候，从禅修过失的实际情况中调整心态的方法是：以真实中观的道路寻求意义的人们，在习惯于法性平等的状态时，应该断除这五种分别念的过失：以相的方式安立的粗大分别念之山，以执着分开的相，以持续安立的流，以经验安立的感受，以及以心的生起感受的生起和融入分开的五种相。也就是说，应该这样两个两个地分别：以相分开的难以摧毁的分别念也有两种：粗大的和微细的。同样，以执着分开的相也有两种，即由于概念的影响而产生的大的和小的；以忆念执着的持续时间分开的流也有两种，即长的和短的；以身体的体验分开的感受也有两种，即清晰的和不清晰的；以心的生起和融入分开的生起感受也有两种，即快速的和缓慢的，总共十种。这些是遮蔽法性真实意义，使其无法显现的巨大分别念魔障，是证悟的巨大障碍。为了用比喻清楚地说明，为什么不让看见那唯一的真实呢？因为不让看见法性意义的本体的中心。分别念的比喻就像黑暗一样，相的比喻就像春天的风一样。