Chinese
萨瓦是：外道常恒之方，堕入色界之边。在此，略述莲花王上师意之任运成就之三摩地。我如此认为：首先，法界所证之胜义谛，远离一切边，非是心识之行境，因为远离一切因缘，故不可修亦不可证。入此门之瑜伽士，因未真知法界，为欲知之，需以各别自证智分析衡量，从可修之角度而言，是可以修的。所见之胜义界，远离一切名言，从无所缘之角度而言，是不可修的。然对此无所缘之义，为使不熟练者熟练，为使意识之残余灭尽，为使不散乱，断除喧嚣与散乱，需恒常安住，故是可以修的。于所修之义，了知既非境亦非有境，觉性离境而入于心之自性，故不可修。心之自性光明，于如来虽任运成就，然因瑜伽士之业所生之习气残余，故从有入定与未入定之角度而言，是可以修的。即使入定，从觉性离境而于法界中显现之角度而言，亦不可修。如是，觉性离境而于法界中显现，虽已证得甚深十大意义，然于殊胜广大遍布之法界中，直至意识之残余未尽之间，因有散乱，故有禅定之障碍，为使不为五毒所趁，断除喧嚣与散乱，为使远离戏论，是可以修的。证得广大十大意义，融入法界，身体之残余消失，显有融入法界，意识之残余灭尽，轮回涅槃成为一体之时，一切任运成就，故不可修。五智圆满，二智显现，显现色身，事业任运成就，获得觉性之自在时，一切有无任运成就。
English
Sāva is: the side of the eternalist heretics, falling into the realm of form. Here, a brief description of the spontaneously accomplished samādhi of the intention of the master Padmarāja. I think of it this way: First, the ultimate truth to be realized in the dharmadhātu is free from all extremes and is not the object of mental cognition, because it is free from all causes and conditions, so it cannot be meditated upon or attained. Yogis who enter this gate, because they do not truly know the dharmadhātu, in order to know it, they must analyze and measure it with discriminating wisdom. From the perspective of what can be meditated upon, it can be meditated upon. The ultimate realm of what is seen is free from all terms, and from the perspective of having no object of focus, it cannot be meditated upon. However, for that meaning of having no object of focus, in order to familiarize the unfamiliar, in order to exhaust the residue of consciousness, and in order to not be distracted, cut off the noise and distraction, and one must remain constantly, so it can be meditated upon. In the meaning of meditation, knowing is not merely object and subject, because awareness is separate from the object and enters into the nature of the mind, so it cannot be meditated upon. The clear light of the nature of the mind, although spontaneously accomplished in the Tathāgata, because of the residual habitual tendencies produced by the actions of the yogi, from the perspective of having entered into samādhi and not having entered into samādhi, it can be meditated upon. Even if one has entered into samādhi, from the perspective of awareness being separate from the object and appearing in the dharmadhātu, it cannot be meditated upon. Thus, awareness is separate from the object and appears in the dharmadhātu. Although one has attained the meaning of the ten great depths, in the supreme, vast, and pervasive dharmadhātu, until the residue of consciousness is exhausted, because there is distraction, there is an obstacle to meditation. In order to prevent being seized by the five poisons, cut off the noise and distraction, and in order to be free from elaboration, it can be meditated upon. The meaning of the ten great confidences becomes the expanse. The residue of the body disappears. Appearance and existence dissolve into the dharmadhātu. The residue of consciousness is exhausted. At the time when saṃsāra and nirvāṇa become one taste, everything is spontaneously accomplished, so it cannot be meditated upon. When the five wisdoms are perfected, the two knowledges arise, the form body is manifested, the activity is spontaneously accomplished, and at the time when one gains mastery over awareness, all existence and non-existence are spontaneously accomplished.
Chinese
是土。第四，关于有无过失和障碍的辨别，这也有两种方式：一是总括，二是分别。其中，从总括的角度来看，所有的过失和障碍都是法界，所以没有过失之处和障碍，因为一切都融入了广大的法界之中。因此，地位低下的三恶道，见解低下的外道常断见，行为低下的屠夫和妓女，以及见解高超的圆满正等觉佛陀，地位高超的梵天世界，行为高超的声闻和阿罗汉们，没有分别地在法界中合一，那么哪里会有过失之处呢？过失之处也融入了法界。障碍也是法界，自性光明，远离了障碍者，哪里会有所障碍呢？障碍本身也是法界。经中也说：哪里会有过失和障碍？过失之处本身就是菩提心。这样说的。从分别的角度来说，虽然法界没有分别，但所有陷入其中的思辨都是过失和障碍。也就是说，就像与法性不同的他人一样，产生执着性的思辨，这被称为偏离法性。由于思辨的力量，法界的自性，那光明，没有显现出来，这被称为障碍。过失和障碍的思辨是十六种有边之法，五种烦恼和三十七道品。这些是自性的过失和障碍。阻碍中间的过失和障碍是，即使证悟了法界的自性，但对于禅定的明晰、熟悉、习惯和究竟存在障碍。如果被这些过失和障碍所阻碍，即使证悟法界，具有见解的把握，但由于不习惯禅定，法界不会成为把握，也无法完全断绝轮回，从而继续流转。神通等功德，也无法稍微显现。这些的过失和障碍是，阻碍中间的十六种法，禅定的十种障碍，六种突发性的过患，五种大的疑惑之想，共三十七种。这些是思辨的
English
It is earth. Fourth, the discernment of whether there are faults and obscurations. There are two aspects to this: summarizing and distinguishing. In terms of summarizing, all faults and obscurations are the dharmadhatu, so there is no place of fault or obscuration. Since all are gathered into the great expanse of the dharmadhatu, the three lower realms, which are inferior in terms of status, the eternalist and annihilationist views of the non-Buddhists, which are inferior in terms of view, butchers and prostitutes, who are inferior in terms of conduct, and the fully enlightened Buddhas, who are superior in terms of view, the world of Brahma, which is superior in terms of status, and the Shravakas and Arhats, who are superior in terms of conduct, are unified in the dharmadhatu without distinction. Where, then, is there a place of fault? The place of fault is also within the dharmadhatu. Obscuration is also the dharmadhatu, which is naturally clear light. Since it is free from obscuration, where is there anything to be obscured? Obscuration itself is also the dharmadhatu. As the scripture says, "Where are there faults and obscurations? The place of fault itself is bodhicitta." This is what was said. In terms of distinguishing, although there is no distinction in the dharmadhatu, all conceptual thoughts that arise are faults and obscurations. That is, just as with someone other than dharmata, conceptual thoughts of attachment arise, which are called deviation from dharmata. Due to the power of conceptual thought, the nature of the dharmadhatu, that clear light, is not directly realized, which is called obscuration. The conceptual thoughts of faults and obscurations are the sixteen conditioned dharmas, the five afflictions, and the thirty-seven factors of enlightenment. These are the faults and obscurations of nature. The faults and obscurations that interrupt the middle are that, even if the nature of the dharmadhatu is realized, there are obscurations to the clarity, familiarity, habituation, and completion of samadhi. If one is interrupted by these faults and obscurations, even if one has realized the dharmadhatu and has confidence in the view, due to not being accustomed to samadhi, the dharmadhatu will not become a source of confidence, and one will not be able to completely exhaust samsara, and thus will continue to wander. Qualities such as clairvoyance will also not be able to arise even slightly. The faults and obscurations of these are the sixteen dharmas that interrupt the middle, the ten obscurations of samadhi, the six adventitious faults, and the five great thoughts of doubt, totaling thirty-seven. These are the meditative
Chinese
辨认歧途与障碍。 общей сложности，关于区分歧途与障碍有三点：歧途之处、障碍以及脱离歧途与障碍的果实。其中，歧途之处有十六处：六道众生的六处歧途，外道的常见与断见两种，四禅定，四生处，共十六处。障碍有十六种：执着于仅证悟了无我的一面，并以此为依据的情况。这包括声闻乘的经部宗和分别说部两种，独觉乘共三种，唯识宗的真识和假识两种，中观宗主张分别念为智慧、智慧如幻、不住于任何事物、瑜伽行中观派以及顿悟的黑暗，共五种，加起来共十种。外续三部，内道两种，共十五种。大圆满的自性若也被执着，则共十六种。简而言之，歧途和险地二者意义相同，即未证悟法性胜义谛的真相，由于分别念的差别，导致一切过患产生的地方，就被认为是歧途。一切未证悟法性的部分，都被认为是障碍。断除歧途与障碍的果实是：任运成就的禅定，即自性证悟法界远离一切边际，在无有能障所障的法界中显现，这被称为无有障碍。一切歧途也都是从法界的自性中，误认为有其他事物存在，从而知晓一切皆不离菩提心之精髓，因此成为禅定之王。如经中所说：‘菩提心为精髓，当下生起禅定王。’这就是区分歧途与障碍。任运成就的果实有三点：果实自身的体性、获得的方式以及未获得的过失。其中，果实自身的体性有三点：法身、色身和悲心事业。其中，法身是：智慧任运圆满，在自性解脱之时，轮回与涅槃的一切都成为广大无边的法身，圆满而无有边际。从轮回与涅槃的一切法，其体性无二无别的角度而言，被称为法身。如经中所说：‘任运而住’
English
Identifying Paths of Error and Obscurations. In general, there are three aspects to distinguishing between paths of error and obscurations: the places of error, the obscurations, and the result of being free from error and obscurations. There are sixteen places of error: the six places of error of the six realms of beings, the two extremes of eternalism and nihilism held by non-Buddhists, the four concentrations, and the four formless realms, making sixteen in total. There are sixteen obscurations: clinging to a state where one has realized only one aspect of selflessness and taking it as definitive. This includes the two schools of the Hearers, the Sutra School and the Vaibhashika, making three with the Pratyekabuddhas. Then there are the two schools of Mind-Only, those who assert true aspects and those who assert false aspects. In the Madhyamaka, there are those who assert conceptual thought as wisdom, those who assert wisdom as like an illusion, those who do not abide anywhere, the Madhyamaka of Yogic Insight, and the darkness of suddenness, making five, totaling ten. The three outer tantras and the two inner tantras make fifteen. Even the very nature of Dzogchen can be clung to, making sixteen in total. In short, paths of error and dangerous places are the same in meaning. Not realizing the truth of the ultimate reality of the nature of phenomena, all faults arise due to the distinctions of conceptualization, and this is considered a path of error. All aspects of not realizing the nature of phenomena are considered obscurations. The result of abandoning paths of error and obscurations is spontaneously accomplished samadhi, which is realizing the nature of reality, free from all extremes, and the arising of the nature of reality in which there is no object to be obscured or obscurer, which is called being without obscurations. All paths of error are also from the nature of reality, mistaking something else as existing, and thus knowing that everything is none other than the essence of bodhichitta, one becomes the great king of samadhi. As the scripture says: 'Bodhichitta is the essence, immediately the king of samadhi arises.' This is the distinction between paths of error and obscurations. There are three aspects to the spontaneously accomplished result: the nature of the result itself, the manner of obtaining it, and showing the faults of not obtaining it. There are three aspects to the nature of the result itself: the Dharmakaya, the Rupakaya, and compassionate activity. The Dharmakaya is: wisdom spontaneously perfected. At the time of liberation in one's own place, all of samsara and nirvana become the great expanse of the Dharmakaya, perfected without beginning or end. From the perspective that all phenomena of samsara and nirvana are of one indivisible essence, it is called the Dharmakaya. As the scripture says: 'Spontaneously abiding.'