English
Because the name "Suchness of Separation" is accomplished, it is taught in accordance with the thinker, and thus it was taught. Even if it is considered to be in accordance with the Dharma, the object and appearance of the ālaya-vijñāna will not be cut off, and the samādhi of Suchness also pervades all dharmas, and the appearance will not be cut off. Therefore, explaining the nature, refuting the attachment of seeking, and explaining the meaning of abiding in reality should also be combined later. The perfection of the samādhi in which all dharmas appear universally is the mind consciousness that enters all objects, which arises quickly in an instant. What is the reason for this, and what is the reason? Because the mind consciousness clearly enters all common and special objects, and all internal and external appearances, the nature of the mind that appears universally internally and externally of the general and self-characteristics manifests as the essence of great wisdom, and therefore appears pervaded by great compassion. Thus it was said and taught. Considering it in accordance with the Dharma, it is also because the mind is diverse, just as it follows the afflicted mind and the five senses, the universal samādhi also appears diverse, and that also follows the samādhi. The arrangement of the cause of samādhi is the consciousness that enters its own object, which is the five senses. What is the reason for this? Because the habits of the objects cut off by the five senses are the habits accumulated by the ālaya-vijñāna, and it is also arranged as the cause of naming anything, so it is also said to be the cause of all internal and external high and low arising, and thus it was taught. Therefore, it is also in accordance with the Dharma. That is, what is clear to the meditator in the form of letters is that the meditator's awareness manifests as letters, and it is also the appearance of habits in the object of the knower. Establishing that only three consciousnesses are definite is not to limit speech by conforming to the three meanings and the Dharma that have been spoken. The third is, from "Its intention" to "Also beyond existence and non-existence" is explained, what is the nature of samādhi to be considered? The samādhi of the supreme great vehicle, its supreme intention, the special nature is that, as it is, awareness, like the light of the sky, is not emptiness but is bright and self-luminous, that is, it is universally bright in all places. Because the essence cannot be specified, it is not constant, but only transcends permanence and annihilation.
Chinese
因此，由于这两者没有边际，所以在中观中也完全不可得。因此，那不可思议的自性，既不是存在也不是其他的心的自性，在无分别大智慧中不杂、圆满，完全明了和清晰，因此就是光明圆满大智慧。由于远离常断，因此也从有和无中解脱。也超越了非有非无。因为是任何都不可执取的自性。如果不超越这二者，就会堕入它的生处。第四个有四种：偏离士夫和因的乘；偏离外道和无色；偏离色界和声闻；虽然由于偏离而没有证悟，但法性不会消失。第一个是，从“谁在此感受”到“闲散，目标唯一”之间所讲的。像这样如实修习的障碍和遮蔽是什么呢？这些也被解释为俱生之过、因缘所染之过和故意所作之过，也被说成是十二种偏离之处。其中，在修习的时候，无论哪个瑜伽士，如果生起粗细的感受分别，明与不明，大与小，长与短，快与慢，然后随之散乱，这就是偏离了士夫，成为世间凡夫。如果将所生起的感受视为过患而加以阻止，这就是偏离了声闻自生的行境，由于执着而加以阻止，实际上是没有分开力量。这里，由于昏沉睡眠而失去正念，变得迟钝，就像目标消失的箭一样，这就是偏离了邪见者、外道和闲散。放纵心识而任其消失，闲散无意义，这就是偏离了世间自性，由于闲散而消失。执着于唯一的目标，这就是偏离了相唯一，要么是世间自性的相唯一，要么是通常对一个目标执着唯一，或者由于坚固而变成常。第二个是，从“谁在此以见解”到“远处堕入恶趣”之间所讲的。谁在此进入大瑜伽之门，却偏离了大义而颠倒。
English
Therefore, since these two have no limits, they are completely unattainable in the Middle Way. Therefore, that inconceivable nature, which is neither existence nor other than the nature of mind, is unmixed and complete in the great non-conceptual wisdom, completely knowing and clear, therefore it is the very luminosity of great perfection. Because it is free from permanence and annihilation, it is also liberated from existence and non-existence. It also transcends neither existence nor non-existence. Because it is the nature of not being able to grasp anything. If one does not transcend these two, one will fall into its birthplace. The fourth has four: deviating from the vehicle of the person and the cause; deviating from the heretics and the formless; deviating from the form realm and the Shravakas; although one does not realize due to deviation, the Dharma nature will not disappear. The first is, from "Who goes to feeling here" to "idle, the only goal" is taught. What are the faults and obscurations that hinder the practice of meditation as it is? These are also explained as the faults of being born together, the faults of being defiled by conditions, and the faults of being deliberately made, and are also said to be twelve deviations. Among them, when practicing meditation, whatever yogi, if subtle and rough feelings arise, clear and unclear, large and small, long and short, fast and slow, and then follow the distraction, this is deviating from the person and becoming an ordinary person in the world. If one regards the feelings that arise as faults and tries to stop them, this is deviating from the realm of the Shravakas, and one will be stopped by clinging, and in reality, one will not separate the power. Here, because of drowsiness and sleepiness, one loses mindfulness and becomes dull, like an arrow whose target has disappeared, this is deviating from the heretics, the outsiders, and the idle. Letting go of the mind and letting it disappear, idle and meaningless, this is deviating from the nature of the world, and disappearing due to idleness. Holding on to the only goal is deviating from the only sign, either the only sign of the nature of the world, or usually holding on to one goal, or becoming permanent due to firmness. The second is, from "Who here with views" to "far away into the evil realms" is taught. Who enters the door of great yoga here, but deviates from the great meaning and is reversed.
Chinese
那些被邪见蒙蔽，如同盲人般对真理一无所知的人，他们依赖于未曾脱离我执的基础来建立宗派，他们认为事物是恒常不变的。还有，他们认为没有前世后世等等，这种邪见的知识逐渐衰退，他们认为这样就能获得果报，这是堕入了外道，是堕入恶道的因。还有，这些人也堕入了无色界，他们依赖于我执来建立世间的宗派，对此的理解是：一切法都依赖于工巧匠（造物主），并因此种观念而感到恐惧和厌倦，喜欢什么都没有的状态，相信没有（事物）并对此产生信仰，将此作为禅定来修习，从而前往该界，转生为无色界的诸神。之后，当劫数圆满时，他们会产生虚假的观念，认为没有所谓的涅槃，这种观念一生起，立刻就会摧毁禅定的身体，瞬间堕入地狱，因为有堕入恶道的可能性。第三部分，从“微小的信仰”到“不动的第四处”之间所讲述的内容是：什么是堕入色界呢？所谓的微小的信仰，是指所有的声闻乘补特伽罗，虽然有许多禅修的方式，但其基础是依赖于对补特伽罗无我的见解，从而将一切有为法视为具有共同的特征，即无常、痛苦、空性和无我。他们进入对六境的止息，或者具有寻伺二者，或者只有伺而没有寻，这仅仅是初禅。将内外一切法都观为空性，不住于粗大的念头，而安住于微细的空性之中，这是没有寻但只有伺的二禅。虽然在此禅定中，只有对自地微细忆念的随伺，但已超越了下界的寻伺。确立了将空性禅修作为核心的定解，自我赞扬道：现在我已经穷尽了轮回，该做的都已做完，重担已经卸下。心中这样思念，没有伺但有喜乐生起，这是三禅。之后，或者由于自身的感受，或者由于诸佛的加持，或者由于善知识的力量而听闻佛法，寻伺
English
Those who are blinded by wrong views, like the blind who know nothing of the truth, rely on the basis of not having separated from self-grasping to establish philosophical systems. They believe that things are permanent and unchanging. Also, they believe that there are no past or future lives, etc. This knowledge of wrong views gradually declines, and they think that they will obtain results in this way. This is falling into the path of non-Buddhists, which is the cause of falling into the lower realms. Also, these people also fall into the formless realm, relying on self-grasping to establish worldly philosophical systems. The understanding of this is: all dharmas depend on craftsmen (creator), and they are frightened and weary of this concept, and they like the state of having nothing, believing that there is nothing and having faith in it, and practicing this as meditation, thereby going to that realm, being born as gods of the formless realm. Afterwards, when the eons are completed, they will have false ideas, thinking that there is no such thing as nirvana. As soon as this idea arises, it will immediately destroy the body of samadhi, and they will fall into hell in an instant, because there is a possibility of falling into the lower realms. The third part, from "small faith" to "immovable fourth place," shows what it means to fall into the form realm. What is the so-called small faith? It refers to all the Shravaka-yana individuals, although there are many ways of meditation, but its basis is to rely on the view of the selflessness of the individual, so that all conditioned dharmas are regarded as having common characteristics, namely impermanence, suffering, emptiness, and selflessness. They enter the cessation of the six objects, or have both investigation and analysis, or only have analysis and no investigation, which is only the first dhyana. Viewing all internal and external dharmas as empty, not dwelling on coarse thoughts, but dwelling on subtle emptiness, this is the second dhyana, which has no investigation but only analysis. Although in this samadhi, there is only the follow-up analysis of the subtle memory of one's own ground, it has surpassed the investigation and analysis of the lower realms. Establishing the definite understanding of taking emptiness meditation as the core, praising oneself, saying: Now I have exhausted samsara, I have done what should be done, and the burden has been unloaded. Thinking like this in the heart, there is no analysis but joy arises, this is the third dhyana. Afterwards, either due to one's own feelings, or due to the blessings of the Buddhas, or due to the power of a virtuous friend, one hears the Dharma, investigation and analysis
Chinese
舍弃乐与不乐三种感受，安住于无过失的空性不动摇的状态，就是舍受，也就是第四禅。认为这样可以获得阿罗汉的果位。这被解释为声闻乘和世俗共通的，如果这样看待，就偏离了重要的意义。第四是，从“凡所有相”到“不坏亦不变”之间所阐述的。如果有人具有真正的智慧，最终有可能证悟密法。如果没有智慧，就没有证悟的基础，最终无法证悟密法。另外，对于执着于“有”的人来说，即使在没有原因的尽头，也可能会因为业力而发生变化。而对于那些不执着于“有”，远离概念，没有见解和证悟之处的圣者来说，相对于此的“无”的尽头，或者说是无边无际，也不会改变。因为不住于边，所以也能证悟密法的真如。对于有人怀疑所谓的密法真如是否是完全不存在的，就像那些解释一样，如果有人执着于边，由于无明的力量，就无法清楚地看到真如，也无法真正地了解，所以无法如实地证悟。即使努力寻找它的意义，也无法找到这样的本质。但是，心的真如不会消失也不会毁灭。因此，法性广大普及，因果的本质无别，是圆满具足的。因此，有些人认为有因果，有些人执着于没有因果，即使他们没有看到或找到，如实的重大意义也不是不存在的，因为本质是不会改变的。与此相符的例子是，比如烧红的铁失去了热量，或者四大消失而变成空性，但铁和天空并不是不存在，而是如实存在。同样，即使有分别念的人没有找到，真如的自性也绝不会消失或破灭，所以永远不会不存在。第五有四点：自生自灭的改造，无有破立的改造，认识到相互关联而无法改造的阐述。