Chinese
同样，对治念头的方法是，如果能彻底明白，将因错觉而产生的坚固念头，认知为显现而不成立自性、如幻如化的假象，那么，念头的粗细山峰都会彻底寂灭，变得完全清净。如此寂灭，就不会再堕入恶果的三恶道之中。同样，对治相的方法是，如果探究念头增长的原因是什么，通过依据经文和窍诀，确定无疑地进行观察分析，就会明白这是由于执着外境为相，或者执着法性而产生的。因此，如果像前面所说的那样，彻底明白对外境的执着之相，是显现而不成立自性的幻象，那么相的诸法就不会增长，而是彻底寂灭。这样就不会堕入欲界天最高的化乐天和最低的人道。如果探究相的因是什么，就会明白，这是由于念头流动的深层原因所产生的，因此要知道是从生处产生的，当念头的觉知在内外流动时，就会产生过患。如果明白念头的长短流动，都如显现而不成立自性的幻象般寂灭，那么，这种方法就能消除流动的过患，使之清净。因此，就不会堕入欲界天的四大天王和三十三天，因为二者享受相同，被视为一体，拥有这种证悟的人，或者说不会堕入这些天界。如果像前面一样探究流动是从哪里产生的，通过追根溯源，就会像前面一样明白，这是从感受苦乐的觉受中产生的。如果明白觉受本身也像前面一样，是显现而不存在的幻象，就能消除过患的觉受，使其不再产生。这样就不会堕入欲界天的第三个天界，即离诤天。如果探究觉受本身是从哪里产生的，通过追根溯源进行观察，就会明白，这是从产生觉受，在内外产生和融入的因中产生的，因此要认识到产生觉受。如果明白产生觉受本身也变成了过患，如幻象般自生自灭，那么又哪里会有遮止和产生或增长呢？因为没有，所以不会堕入欲界天的第四个天界，即喜乐天。
English
Similarly, the method to counteract thoughts is that if one can thoroughly understand and recognize the firm thoughts arising from delusion as appearances without inherent existence, like illusory phenomena, then the coarse and subtle mountains of thoughts will be completely pacified and become entirely pure. Such pacification will prevent one from ever falling into the three lower realms of negative consequences. Similarly, the method to counteract signs is that if one investigates the cause of the increase of thoughts, and through relying on scriptures and key instructions, one ascertains and analyzes, it will be understood that this arises from clinging to external objects as signs or clinging to the nature of phenomena. Therefore, if, as mentioned earlier, one thoroughly understands that clinging to external objects is an illusion that appears but lacks inherent existence, then the phenomena of signs will not increase but will be completely pacified. This will prevent one from falling into the highest heaven of the desire realm, the Paranirmitavasavartin heaven, and the lowest human realm. If one investigates the cause of signs, it will be understood that it arises from the deep cause of the movement of thoughts, and thus it should be known that it arises from the place of arising. When the awareness of thoughts moves internally and externally, faults arise. If one understands that the long and short movements of thoughts are pacified like illusions that appear but lack inherent existence, then this method can eliminate the faults of movement and purify them. Therefore, one will not fall into the heaven of the desire realm, the Four Great Kings and the Thirty-three Heavens, because the two enjoy the same and are considered as one. Those who possess this realization, or rather, will not fall into those realms. If, as before, one investigates where the movement arises from, by tracing back to the source, it will be understood, as before, that it arises from the feeling of experiencing pleasure and pain. If one understands that the feeling itself, like before, is an illusion that appears but does not exist, one can eliminate the feeling of faults and prevent it from arising. Thus, one will not fall into the third heaven of the desire realm, the Heaven of No Strife. If one investigates where the feeling itself arises from, by tracing back to the source and observing, it will be understood that it arises from the cause of the arising of feeling, which causes arising and absorption internally and externally. Therefore, one must recognize the arising of feeling. If one understands that the arising of feeling itself has become a fault, like an illusion that arises and dissolves on its own, then where would there be cessation and arising or increase? Because there is none, one will not fall into the fourth heaven of the desire realm, the Heaven of Delight.
Chinese
那么，这种感受又是从何处产生和发展的呢？它的原因是心之法，由智慧的执持而产生。因此，如果能够像幻觉一样，彻底了解和领悟心性远离显空之边，那么，作为心之法的念头执持就不会产生，从而寂灭。如果这样领悟，那么显现为身体的色蕴，因为显现而自性不成立，所以如同影像一般。心和心所，虽然在刹那的相续中显得忙碌，但实际上没有实体，如同海市蜃楼一般。不舍弃有和无的二边，在解脱的自性中显现，因此，像这样了解和领悟，就不会堕落到乐变化天和他化自在天，因为二者在享受变化的方式上总体相似，被视为一体。这些是从果上进行观察，从而认识到因，并且知道因本身也没有需要否定的地方，因此不会产生执着而获得解脱。这是因为彻底区分烦恼，从而使意义显现，所以是断除。另一种是通过对治来断除，因为没有彻底区分，所以不会使意义显现，这种断除是前者智慧较小，后者是一次性进入的方法。此外，因为领悟到心性从显空之边解脱，所以不会认为存在常恒的我以及属于我的事物，或者认为断灭，没有前后的因果，因此不会执着于边。在这里，用普遍联系常断二见的词语，也不会堕落为奇异的外道。第二，从“处于昏昧状态”到“次第也不是结合”。这段话表明，不会处于昏昧的昏沉状态，因为自证智慧显现。因此，不会堕落到无想和四禅的过失中。心不作任何思虑，不跟随意识，因此不会迷失于庸常的意识和四生处的意识中，所以不会堕落到普通众生和无色界四天的状态中。这二者，前者是纠正昏沉的方法，后者是纠正无身之心的动摇的方法。领悟到一切法的根本，即普生万物的阿赖耶识，也就是法性。
English
Then, from where do these feelings arise and develop? Their cause is the dharma of the mind, which arises from being grasped by wisdom. Therefore, if one can thoroughly understand and realize that the nature of the mind is free from the extremes of appearance and emptiness, like an illusion, then the grasping of thoughts that are the dharma of the mind will not arise and will be pacified. If one understands in this way, then the skandha of form that appears as the body is like an image because it appears but its own nature is not established. Mind and mental events, although they appear busy in a momentary continuum, are actually without substance, like a mirage. Without abandoning the two extremes of existence and non-existence, it is clear in the nature of liberation. Therefore, understanding and realizing in this way will not cause one to fall into the Paranirmitavasavartin or Nirmanarati heavens, because the way they enjoy transformation is generally similar and they are considered as one. These are examined from the result, thereby recognizing the cause, and knowing that the cause itself has nothing to be negated, so there is no attachment and liberation is attained. This is because it thoroughly distinguishes afflictions, thereby making the meaning manifest, so it is abandonment. Another is abandonment through antidotes, because it does not thoroughly distinguish, so it does not make the meaning manifest. This abandonment is that the former has less wisdom, and the latter is a method of entering all at once. Furthermore, because one realizes that the nature of the mind is liberated from the extremes of appearance and emptiness, one will not think that there is a permanent self and things that belong to me, or that there is annihilation, and there is no cause and effect before and after, so one will not cling to extremes. Here, with words that universally connect the views of permanence and annihilation, one will not fall into strange heretics. Second, from "being in a state of dullness" to "the order is also not combined." This passage shows that one will not be in a dull state of lethargy, because self-awareness and wisdom are manifest. Therefore, one will not fall into the faults of non-perception and the four dhyanas. The mind does not think about anything, and does not follow consciousness, so it will not be lost in ordinary consciousness and the consciousness of the four birth places, so it will not fall into the state of ordinary beings and the four formless realms. The former of these two is the method of correcting lethargy, and the latter is the method of correcting the movement of the bodiless mind. Realizing the root of all dharmas, which is the alaya-vijnana that gives rise to all things, which is the nature of reality.
Chinese
由于见到了实谛，因此到达寂静一边的涅槃，声闻的断灭之境，并非堕落之处。在证悟了轮回与涅槃二边皆无之后，由于执持缘起正理，不会为了寂静而特意去看待轮回的过患，又怎么会是自利的处所呢，因此不会堕落。这二者的前者，是以执着之力的作用而断灭，是补救的方法；后者是以散乱而无有，是补救的方法。在知晓了圆满心的法性之后，由于以经验来印证，甚至不会去看待心显现的唯识，也不会执着，因此菩萨唯识宗在那时也不是过失。那是以坚固之力的作用而分别，是补救的方法。在空性平等的体性中，远离二边的中观大义，不分别边与中，上下与俱后各自远离差别之相，二谛无别即是大平等性。因此，从第一地到第十地之间的地的次第也得以清净，并非能够行进到普光之中。以此理由，此理也应适用于密咒的勤作瑜伽次第进入之中，这一点很清楚。第四是，从“观点超越边”到“恒常忆念”之间所讲的。对于以二谛作为偏颇观点看待的所有边见都超越的中观大义，由于没有像秘密法性自性这样的东西，因此空性不执着于任何事物，对于那样的真如之义，以自证的心性来修习，也是身心放松舒展，轻轻安放，没有特意绷紧，在舍弃的瞬间，不离不散，心不摇动，在缓慢的状态中什么也不想，恒常忆念而安住，对于此要努力延长。第五有二，总的来说，智慧的差别解释。第一有二，简略的说明，详细的解释。第一是，从“如是彼”到“第一是智慧生”之间所讲的。像这样，对于所说的修习的体性，长久地安住并习惯之后，接近意义的五种征兆就会这样产生，哪五种呢？暖相、验相、
English
Because of seeing the true reality, therefore, arriving at the one-sided peace of Nirvana, the state of cessation of the Hearers, is not a place of falling. After realizing that the two extremes of samsara and nirvana are without extremes, because of holding to the principle of dependent origination, one does not intentionally look at the faults of samsara for the sake of peace. How could it be a place of self-interest, therefore, one will not fall. The former of these two is the method of correcting cessation by the power of attachment, and the latter is the method of correcting non-existence by distraction. When knowing the nature of the complete mind, because it is sealed with experience, one does not even look at the mere appearance of mind, nor does one grasp it. Therefore, even the Mind-Only Bodhisattva is not mistaken at that time. That is the method of correcting conceptualization by the power of firmness. In the nature of emptiness and equality, the great Middle Way meaning that is free from the two extremes, without distinguishing between the extremes and the middle, and without the distinctions of above and below, and before and after, the two truths are inseparable, and it is the great equality itself. Therefore, the stages of the grounds from the first to the tenth are also purified, and it is not possible to proceed to the all-illuminating. For this reason, it is clear that this method should also be applied to the gradual entry into the yoga of effort in mantra. The fourth is what is taught from "View transcends extremes" to "Always remember." The great Middle Way, which transcends all extremes of viewing the two truths as biased, because there is nothing like the secret Dharma nature itself, emptiness does not grasp anything. For the meaning of suchness, practicing with the nature of self-aware mind, one should relax the body and mind, put them down gently, without deliberately tightening them, and in the moment of letting go, without separating or losing, the mind does not waver, in a slow state, without thinking anything, one should constantly remember and abide. One should strive to prolong this. The fifth has two parts: a general explanation and a specific explanation of wisdom. The first has two parts: a brief explanation and a detailed explanation. The first is what is taught from "Thus, that" to "The first is the arising of wisdom." Like this, if one abides in and becomes accustomed to the nature of the practice that has been taught for a long time, then these five signs of feeling close to the meaning will arise. What are they? Warmth, signs,