English
That itself becomes manifest. Among them, the first and third are the yoga of calm abiding, and the second and fourth are the yoga of insight, as stated by the Omniscient Rongzom Pandita. As it is said, in the root tantra it is also said: Hearing with the lamp of words, if you want to find the gold of true meaning, after catching this greedy monkey, like tying a thief cat, block all the cracks and windows, after demolishing the empty house, open the king's treasury, those are always Buddhas. So it is said. The second part is divided into two aspects: explaining the essence, pointing out the faults. The first part is divided into three aspects: pointing out the faults of conceptualization, explaining the faults of distraction, and pointing out the faults of obscuration. The first part is, from "True Middle Way" to "full and confused two" is shown. At that time, the method of adjusting the mind from the actual situation of meditation faults is: those who seek meaning through the path of the true Middle Way, when they are accustomed to the state of equality of Dharma-nature, they should abandon these five faults of conceptualization: the mountain of coarse conceptualization established in the manner of aspects, the signs separated by grasping, the flow established by continuity, the feeling established by experience, and the five aspects separated by the arising and merging of the mind's arising feelings. That is to say, it should be distinguished in this way, two by two: the conceptualization separated by aspects that is difficult to destroy also has two types: coarse and subtle. Similarly, the signs separated by grasping also have two types, namely large and small due to the influence of concepts; the flow separated by the duration of memory and grasping also has two types, namely long and short; the feelings separated by the body's experience also have two types, namely clear and unclear; the arising feelings separated by the mind's arising and merging also have two types, namely fast and slow, a total of ten. These are the great conceptual demonic obstacles that obscure the true meaning of Dharma-nature, making it impossible to see, and are great obstacles to realization. In order to clearly illustrate with metaphors, why does it not allow seeing that one and only truth? Because it does not allow seeing the center of the essence of the meaning of Dharma-nature. The metaphor of conceptualization is like darkness, and the metaphor of signs is like the spring wind.
Chinese
就像深红色的东西一样，就像在流动的例子中，云层完全笼罩一样，就像感觉的例子中，云团聚集一样，就像显现感觉的例子中，雾气弥漫一样。因为这些遮蔽，法性真谛的中心无法显现，由于遮蔽的过失，无法如实地见到，因此会造成遮蔽。这五种也有两种不同的情况，由于意义的力量，例子和数量会随之相应。对于象征分别念的黑暗种类，也有微细分别念相应的黑暗，以及粗大相似的巨大黑暗这两种。对于象征相的浓厚，也有与巨大相相应，如同春天大风四起时完全笼罩一样，以及与微小相似，如同山谷完全笼罩一样被遮蔽。对于象征流动的雨云，也有与长久流动相应，如同暴雨云层非常浓厚而造成巨大遮蔽，以及与短暂相似，如同小雨云层笼罩这两种。对于象征感觉的云，也有与清晰感觉相应，如同雨停后巨大的云团笼罩，以及与不清晰相似，如同朦胧地聚集这两种。对于象征显现感觉的雾，也有与快速显现感觉相应，如同云消散后雾气完全弥漫，以及与缓慢相似，如同雾气淡淡地遮蔽这两种。就这样，根据遮蔽程度的大小来区分。有些手抄本中写着：“雾气”。第二部分，从一颂的下面，“被遮蔽的”到“想要完全显现”之间，说明了六种像黑暗一样遮蔽，不让意义显现的散乱，也就是对外在和内在的相的境上，显现为六种散乱。由于五根门没有入定，或者没有特意去做，心自然地追逐外境，这是自性的散乱。意识追逐欲望的享受，品尝境的滋味，这是外在的散乱。陷入昏沉或掉举，或者执着于禅定的滋味，这是内在的散乱。为了名声而行善，以及采取目标和勤作的时机。
English
Like something deep red, like clouds completely enveloping in the example of flowing, like cloud masses gathering in the example of feeling, and like fog swirling in the example of arising feeling. Because of these obscurations, the very center of the Dharma-nature truth cannot be clearly seen, and due to the fault of obscuration, one cannot see things as they truly are, thus causing obscuration. These five also have two aspects each. Due to the power of meaning, the examples and numbers correspond accordingly. For the category of darkness symbolizing conceptualization, there are also two types: darkness corresponding to subtle conceptualization, and great darkness similar to coarse conceptualization. For the thickness symbolizing signs, there is also that which corresponds to great signs, like when great winds arise in spring and completely envelop, and that which is similar to small signs, like being obscured as if a valley is completely enveloped. For the rain clouds symbolizing flowing, there are also two types: that which corresponds to long flowing, like a violent rain cloud being very thick and causing great obscuration, and that which is similar to short flowing, like a small rain cloud enveloping. For the clouds symbolizing feeling, there are also two types: that which corresponds to clear feeling, like a large mass of clouds enveloping after the rain stops, and that which is similar to unclear feeling, like gathering vaguely. For the fog symbolizing arising feeling, there are also two types: that which corresponds to rapid arising feeling, like clouds dissipating and fog completely filling, and that which is similar to slow arising feeling, like fog lightly obscuring. Thus, they are distinguished according to the degree of obscuration. In some manuscripts, it is written: "fog." The second part, from below one verse, from "obscured" to "wanting to be completely clear," explains the six distractions that are like darkness, not allowing meaning to appear, which are the six types of distractions appearing on the objects of external and internal signs. Because there is no samadhi at the five sense doors, or without intentionally doing so, the mind naturally chases after external objects, this is the distraction of nature. The consciousness chases after the enjoyment of desirable qualities, tasting the flavors of objects, this is external distraction. Falling into dullness or excitement, or being attached to the taste of samadhi, this is internal distraction. Performing virtuous actions for the sake of fame, and taking the opportunity for aiming and effort.
Chinese
散乱于相，或以意识执取真如，或于修习上乘之义时，心念下乘之义，或舍弃前一禅定而心念后一禅定，这些都是心念的散乱。未离我与我执，执着于我，并依此认为“我”，从而行善，这也是恶趣的散乱。因此，应以不作意任何事物的方法来断除并彻底消除这些，从而希望证悟的智慧得以显现。第三，从“何处中观”至“菩萨瑜伽士所欲”之间，阐述了在何时观中观之义，修习法性之时，有五种阻碍和遮蔽中观道的过患产生，从而遮蔽了事物的本质。这五种过患是：心的显现感受、陷入昏沉、执着贪恋、执着常恒、以及无有定准的散乱。由于显现感受的影响，会变得散乱，如风中之灯；由于昏沉的影响，会变得迟钝，如箭靶模糊的箭；由于执着贪恋的影响，会产生阻碍，如富翁想吃酥油，买了牛奶却贪恋酸奶；由于执着常恒的影响，会变得妄想纷飞，如人带着乌鸦的巢；由于散乱的影响，会变得一无所见，如知识浅薄而沉沦轮回，如同飞蛾扑火。这些都是证悟中观之义的见解和禅定的过患。因此，安住于中观，修习其义的菩萨瑜伽士们所希求的。并非不欲密咒，而是如大圆满一般，也有次第的阶段。第二，从前文的“三恶趣”至“堕自利心”之间阐述了这些过患会导致堕入何处。阐述这些过患的过失是：以大小分别堕入三恶趣，以大小相堕入昼夜各半的人道，以及行、受、显现
English
Distraction by characteristics, or grasping Suchness with consciousness, or when meditating on the meaning of the higher vehicle, thinking of the meaning of the lower vehicle, or abandoning the former samadhi and thinking of the latter, these are distractions of the mind. Without separating from the self and self-grasping, clinging to the self, and based on this thinking "I," and thus engaging in virtue, this is also a distraction of bad habits. Therefore, one should abandon and completely eliminate these by not paying attention to anything, and thus wish for the wisdom of realization to be clear. Third, from "Where Madhyamaka" to "Desired by Bodhisattva Yogis," it is explained that when contemplating the meaning of Madhyamaka itself and meditating on the nature of reality, five kinds of faults arise that obstruct and obscure the Madhyamaka path, thereby obscuring the essence of the object. These five faults are: the arising of mental appearances, becoming dull and drowsy, attachment and clinging, clinging to permanence, and the fault of becoming scattered without certainty. Due to the influence of arising appearances, one becomes distracted, like a lamp moved by the wind; due to the influence of dullness, one becomes sluggish, like an arrow with a blurred target; due to the influence of attachment and clinging, obstruction arises, like a wealthy man wanting butter, buying milk but clinging to yogurt; due to the influence of permanence, one becomes constantly deluded, like a man carrying a crow's nest; due to the influence of scattering, one becomes completely without seeing the meaning, like being trapped in samsara due to limited knowledge, like a moth drawn to a flame. These are the faults of view and meditation that realize the meaning of Madhyamaka. Therefore, those Bodhisattva yogis who abide in Madhyamaka and meditate on its meaning desire this. It is not that they do not desire mantra, but like Dzogchen, there are also gradual stages. Second, from the previous "Three Bad Realms" to "Falling into Selfish Mind," it is explained where these faults lead to. The fault of explaining these faults is: falling into the three bad realms due to large and small distinctions, falling into the human realm where day and night appear half and half due to large and small characteristics, and acting, feeling, and appearing.
Chinese
并且，心的法与四者。欲界的天族四大天王。三十三。斗战天。兜率天四者，或从依于地二者到依于空。双生天。兜率天。乐变化天。他化自在天四者的安乐之处堕落。或者，因由是四大天王和三十三。感受是斗战天。生起感受而堕落到兜率天等四者也说。其他以有心无心而堕落到外道，以及，以整体的愚昧而堕落到色界四禅的处所，以及，依于生起感受的意识之后，跟随的常的差别，而堕落到无色界四空处的处所。安住于四谛的取舍，若不离执着分，则难以见到真谛之义，因此堕落到声闻的阻碍。以及，遮止缘起，如寻求果实一样成为徒劳，而观寂静于一方，因此堕落到独觉。没有正确地见到空性，心意顽固地执着，认为知识仅仅是错觉的显现，因此会堕落到唯识的菩萨。第三有二：指示修正分别念的过失的方法，讲述修正遮蔽的过失的方法。初者，从下面“于中观确定”到“不会堕落于者”之间指示。如果想知道消除那些过失的方法是什么，通过使分别显现来指示修正的方法。无论哪个士夫，如果寻求不分别的智慧秘密的中观确定的道路的意义，而正确地进入寻求，在内外寂静处，远离喧嚣和行为二者的处所的相续中，独自一人处于僻静处，以现量和比量或者经教和理性的二量，共同和不共同地衡量，以具有确定的信心的智慧，对于成为禅修过失的分别念的作意进行追溯或彻底切断，进行考察。如果考察诸法，对于存在和不存在，以及之前的分别念和之后的分别念等等，所有分别念从何处产生的因进行彻底切断，如果以没有自性的方式进行仔细考察，就会知道是从前一刹那的分别念的力量增长而产生的，此时进行修正。
English
And, the mind's dharma and the four. The desire realm's heavenly race, the four great kings. Thirty-three. Strife-free. Tushita, the four, or from the two that rely on the earth to relying on the sky. Twin-born. Tushita. Joyful transformation. Others' transformation, the place of bliss of the four who control. Or, the cause is the four great kings and the thirty-three. Feeling is the strife-free. Arising feeling and falling into Tushita, etc., are also said as four. Others fall into non-Buddhists due to having or not having mind, and, due to overall ignorance, fall into the place of the four dhyanas of the form realm, and, following the consciousness that relies on arising feeling, the constant difference, and fall into the place of the four formless realms. Abiding in the acceptance and rejection of the four truths, if not separated from the grasping aspect, it is difficult to see the meaning of the true meaning, therefore falling into the obstruction of the Shravakas. And, blocking dependent origination, like seeking fruit becomes futile, and viewing peace in one direction, therefore falling into the Pratyekabuddhas. Not correctly seeing emptiness, the mind stubbornly clings, thinking that knowledge is merely an appearance of illusion, therefore one will fall into the Mind-Only Bodhisattva. The third has two: indicating the method of correcting the fault of conceptualization, explaining the method of correcting the fault of obscuration. The former is indicated from below, from "determining in the Middle Way" to "will not fall into the one." If you want to know what is the method of eliminating those faults, the method of correction is indicated by making the distinctions manifest. No matter which person, if seeking the meaning of the path of the non-conceptual wisdom secret Middle Way determination, and correctly entering the seeking, in the inner and outer quiet places, in the continuum of places away from the noise and the two activities, alone in a secluded place, measuring commonly and uncommonly with the two measures of direct perception and inference or scripture and reason, with the wisdom of having definite confidence, tracing back or completely cutting off the mental activities of conceptualization that have become faults of meditation, and examining. If examining the dharmas, for existence and non-existence, and previous conceptualization and subsequent conceptualization, etc., completely cutting off the cause from where all conceptualizations arise, if carefully examining in a way that there is no self-nature, one will know that it arises from the power of the previous moment's conceptualization increasing, at this time, correct.