English
Second, explaining in detail the nature of the faults arising from meditation, divided into two parts: briefly explaining the diligent practice of meditation by showing cause and effect; explaining it itself in detail. The first part is: Therefore, in order to show how to obtain the fruits of the respective vehicles' paths by relying on the effort of taking and abandoning, the teacher of the three kayas of the Buddha said: The nature of the all-creating self, the self-born wisdom of Dharma-nature, is beyond thought, because it is a nature that cannot be thought and meditated upon. In the world, the arising of fruit from cause is in accordance with conditioned dharmas, prophesying that the fruit of Buddhahood arises from the path of diligent practice of cause. In particular, the prophecies of how to meditate on the paths of the various vehicles will be explained below, thus showing them separately. The second part is the detailed explanation, divided into five aspects: the faults abandoned by the Shravakas and Pratyekabuddhas; the faults purified by the Bodhisattvas; the faults blessed and meditated upon by Kriya Yoga; the faults sought and practiced by the two inner schools; the faults of abandoning one's own mind no matter how diligently one practices. The first part is: So, what are these cause-and-effect vehicles? Like this, all dharmas are the nature of Dharma-nature Bodhicitta, the single essence of self-born wisdom, but the Shravakas and Pratyekabuddhas, with the four noble truths of suffering, origin, cessation, and path, or from the four noble truths, regard the two truths of cessation and path as to be taken, and the two truths of suffering and origin as to be abandoned, thus striving to take and abandon. That is, regarding the five aggregates of contaminated fruit as the truth of suffering, and all the parts that are the cause as the truth of origin, saying that they are the cause and effect of samsara and the lower realms, and in order to counteract it, relying on meditating on the selflessness of the individual, thereby wanting to realize the fruit of eliminating suffering together with its cause, that is, the state of Arhat of the Shravakas and Pratyekabuddhas. But in reality, what appears as the two truths of suffering and origin is precisely the nature of Dharma-nature Bodhicitta, because they do not understand this and abandon it. Therefore, the person who abides on such a path does not see the meaning of the Dharma-nature Bodhicitta without taking and abandoning, and abandons the essence of self-born wisdom, which is the path of the Great Perfection.
Chinese
那是偏离了其他地方。第二，像这样，法性菩提心的体性，没有世俗和胜义的差别，是二谛无别的大法身，唯一明点的自性。名相菩提萨埵的乘，将空性视为胜义谛的实相，将显现的诸法视为世俗谛，以此二谛的方式确立见解。修道的方式也是，胜义中以不分别三轮为主，世俗中以舍弃七种贪著，以及具备四种功德等方式，行布施、持戒等十度。首先，通过从极喜地开始的十地，以及资粮道、加行道、见道、修道、无学道这五道，次第修习烦恼障和所知障这二障，从而使地道越来越高。最终，认为获得十一地普光地，那也是因为没有见到应断的诸障，是法性菩提心的自性，远离基，超出执著，是断证无别的大义，而是通过修习两种无我作为对治，安住在法性无生之境，因此被说成是偏离了普作菩提心无修无证的意义。第三，同样，法性菩提心的体性，对轮回和涅槃、我和神、应取和应舍等好坏二法没有任何差别，是无二平等的大自性。克里亚瑜伽三部的乘人没有这样认识，而是通过舍弃星曜、星宿、时辰等恶劣之物，接受善良之物的方式。以五种现证菩提和四种大神变，将显现的诸法都加持为清净天神的身体、语言和意，不向其他目标散乱，以专注一境的等持来观修天神的身体，最终认为获得自己道的果，那也是因为自己的心性超越了所有目标相戏论的境界，没有能修和所修二者之别，没有见到那个意义
English
That is deviating to other places. Secondly, like this, the essence of Dharmata Bodhicitta, without the distinction of conventional and ultimate, is the great Dharmakaya inseparable from the two truths, the nature of a single Bindu. The vehicles of nominal Bodhisattvas establish the view in the manner of the two truths, taking emptiness as the ultimate truth and all phenomena as the conventional truth. The way of practicing the path is also mainly based on non-conceptualizing the three circles in the ultimate sense, and in the conventional sense, abandoning the seven attachments, and giving charity and keeping precepts through the four qualities, etc., and practicing the ten perfections. First, by gradually practicing the two obscurations of afflictive and cognitive obscurations on the ten bhumis starting from the Joyful One, and the five paths of accumulation, junction, seeing, meditation, and no learning, the ground and path are advanced from above. In the end, it is believed that the eleventh ground, the ground of all-illuminating light, is attained, but it is also because all the obscurations to be abandoned are not seen as the nature of Dharmata Bodhicitta, which is beyond the basis and beyond identification, and is the meaning of the great inseparability of abandonment and antidote. Instead, by meditating on the two kinds of selflessness as an antidote, one abides in the state of Dharmata without birth, so it is said to be deviating from the meaning of Samantabhadra Bodhicitta without practice and attainment. Third, similarly, the essence of Dharmata Bodhicitta has no difference between Samsara and Nirvana, self and God, what should be taken and what should be abandoned, etc., and is the great nature of non-duality and equality. The practitioners of the three divisions of Kriya Yoga did not realize this, but by abandoning evil things such as planets, stars, and times, and accepting good things. With the five Abhisambodhis and the four great miracles, all the phenomena that appear in this way are blessed as the nature of the pure deity's body, speech, and mind, and without distracting to other objects, by meditating on the deity's body with one-pointed Samadhi, it is ultimately believed that the fruit of one's own path is attained, but that is also because one's own mind is beyond all the realms of objective appearance and play, and there is no difference between the meditator and the meditated, and the meaning is not seen.
Chinese
因此，它表明了与无为大圆满本来安住之义相违背的过失。第四，一切法的自性，法身唯一明点，觉性菩提心的体性，本来就是无勤无造作，本来就是大自在的佛性。虽然玛哈和阿努二者在状态上如此证悟，但在显现上，将八识及其对境视为所净化的轮回之法，为了显现净化的果位——身和智慧，而勤奋于作为净化手段的生起圆满次第之道，并且为了与果位的住持方式相符，观修本尊坛城的方式，也是以大空性如是之定的等持等三种等持来填充，或者通过生起次第的金刚行法四种或三种，以及四种或五种现证菩提（此处以五种代表），各自宣说了净化四生处习气的生起次第。或者，此处所说的五种行法，如《幻化经》所说：“五行已圆满，五支亦具足，圆满五密支，不懈怠精进。”像这样，通过五种行法，将自相续的五蕴安住于本来清净的自性，具足三座的坛城中，本尊与五蕴无别，对金刚蕴进行念诵、近念诵、修持和四种大修持。也就是，获得灌顶并守护誓言，学习本尊观修方式的诀窍，是念诵的支分；真实观修本尊，是近念诵的支分；获得禅定的稳固，是修持的支分；最终圆满，是大修持的支分。像这样，通过将一切蕴、界、处观想为本尊的坛城，并且与圆满次第的智慧双运，将显现而无自性的明空如水月般的方式进行观修，这也是通过生起圆满次第的禅定来寻求和修持，从而将自心本具的智慧改造为本尊的道。因此，像这样有勤作的道，反而会再次遮蔽无勤本来成佛的意义，使其无法显现。
English
Therefore, it shows the fault of contradicting the meaning of the Great Perfection of effortless, naturally abiding as it is. Fourth, the nature of all dharmas, the sole bindu of the Dharmakaya, the essence of awareness, bodhicitta, is naturally without effort or fabrication, originally the nature of the Great Self-Buddha. Although the two, Maha and Anu, realize this state in this way, in appearance, they regard the eight consciousnesses and their objects as samsaric dharmas to be purified. In order to manifest the purified result—body and wisdom—they diligently practice the path of generation and completion stages as a means of purification. To accord with the way the result abides, the method of meditating on the mandala of deities is also filled with the three samadhis, such as the samadhi of the great emptiness of Suchness. Or, through the four or three vajra rituals of the generation stage, and the four or five Abhisambodhis (here, the five represent), each of which separately explains the generation stage for purifying the habitual tendencies of the four birth places. Alternatively, the five rituals mentioned here, as stated in the *Magical Illusion Sutra*: "The five rituals are completed, the five branches are fully possessed, the five mantra branches are complete, and one strives diligently without deterioration." Like this, through the five rituals, the five aggregates of one's own continuum abide in the mandala that is the nature of original purity, complete with the three seats, and the deity and the aggregates are inseparable. Thus, there are the four types of recitation, close recitation, accomplishment, and great accomplishment of the vajra aggregates. That is, receiving empowerment and keeping vows, and learning the essential instructions on how to meditate on the deity, are branches of recitation. Actually meditating on the deity is a branch of close recitation. Gaining stability in samadhi is a branch of accomplishment. Final completion is said to be a branch of great accomplishment. Like this, by meditating on all aggregates, elements, and sense bases as the mandala of the deity, and uniting it with the wisdom of the completion stage, one meditates on the appearance of emptiness, like a water moon without inherent existence. This is also the path of seeking and accomplishing through the samadhi of the generation and completion stages, thereby transforming one's own naturally arising wisdom into a deity. Therefore, such a path with effort obscures the meaning of effortless original Buddhahood, making it invisible.
Chinese
因此，據說安住於此道之人，若未見自心本來無作之義，則非安住於勤作之道。第五，如是因果乘之行者，以勤作故，未見遍作菩提心之法不可尋之義，故自性心要菩提心，即遍作王，亦為勝者三身之導師之導師，然自心本來無作，本來成佛，已解脫法性離戲之自性，故無有斷除、遮止、淨治、轉變等一切，故不需任何修習。因此，未曾開示於輪迴之初三身之導師三者修習之教言。若以修習尋求之，則未悟自心不可尋之義，是為捨棄。如是說。如是，於心要義續中亦云：一明點為二取分別所縛，一真諦為謬誤之教所測度，一無思為邪思憶念所思，一自生義為因緣所聚，一無見義為邪見力所見，一無行道為分別執著所行，一無取平等為顛倒所取，不淨觀為清淨觀，清淨轉為垢染，分別手印縛，智慧手印解，不可說智慧語王說而衰，有相壇城修，智慧壇城捨，捨置空性修，勝樂手印離，執著於相詞，墮於邊見。如是，分別心所作之修習勤作，皆為法性離作之歧途。第三、善示如實心性離諸修飾之安住法： 嗟！大心士！ 如前所說之理由，若欲成就自心本來之自性，則以無有希冀、疑慮、勤作之欲求而成就，故以分別為過失，若修無分別平等性，然此亦為取捨微細之境
English
Therefore, it is said that the person who abides in this path, if he does not see the meaning of his own mind being originally without effort, then he is not abiding in the path of effort. Fifth, thus, because the practitioners of the Vehicle of Cause and Effect exert effort, they do not see the meaning that the Dharma of the All-Creating Bodhicitta is not to be sought. Therefore, the essence of one's own nature, the Bodhicitta, is the All-Creating King, who is also the teacher of the three Kayas of the Victorious Ones, and the teacher of the teachers. However, one's own mind is originally without effort, originally enlightened, and has already been liberated into the nature of Dharmata, free from extremes of elaboration. Therefore, there is no need for any abandonment, cessation, purification, or transformation. Therefore, there is no instruction to meditate on or practice the three teachers of the three Kayas at the beginning of the cycle. If one seeks through meditation and practice, then one has not realized the meaning that one's own mind is not to be sought, and this is abandonment. Thus it is said. In this way, in the Essence Meaning Tantra, it is also said: 'One bindu is bound by the dualistic concept; one truth is measured by erroneous teachings; one non-thought is thought by wrong thought and memory; one self-born meaning is gathered by causes and conditions; one unseen meaning is seen by the power of wrong view; one un-traversed path is traversed by clinging to conceptual thought; one ungraspable equality is grasped in a reversed way; impure is seen as pure, purity turns into defilement; the mudra of conceptual thought binds, the mudra of wisdom is broken; the supreme speech of unspoken wisdom declines by speaking; the mandala of signs is meditated upon, the mandala of wisdom is abandoned; equanimity and emptiness are meditated upon, the supreme bliss mudra is torn; clinging to signs and words, one falls into extreme views.' Thus, all the meditation and effort done by the conceptual mind is said to be a wrong path away from the effortlessness of Dharmata. Third, the excellent teaching of how to rest the mind, which is the nature of suchness, free from fabrication and adulteration: O Great Hearted One! For the very reason stated above, if you wish to accomplish the original nature of your own mind as it is, then it is accomplished by the absence of hope, doubt, and the desire for effort. Therefore, if you regard conceptual thought as a fault and meditate on the nature of non-conceptual equality, even that itself is an object of subtle acceptance and rejection.