Chinese
完全通达诸相。如我般了知平等，其他一切亦完全了知平等。如是等等生起。如是长时安住于平等中，有时生起觉悟之过患，彼亦有三：俱生分别烦恼之过患，因缘所生立即心散乱之过患，以及希求特别作为等等之过患。彼等乃是扰乱心之方法。对治之方法有三：以对治力遣除，以显现分别而遣除，以及不显现分别而遣除。此乃以先前二者遣除。何为先前二者？过患总共有七种：目标、意义与业，遗忘，懈怠二者，以及沉没三者，掉举三者，疑惑、犹豫、怀疑一切，不勤作最初，以及如实勤作处。断除彼等之方便有八：忆念，精进，欲乐与极度调柔，正知，觉悟，勤作，以及不勤作。若忘失目标，则依止忆念。若生起懈怠，则以精进、欲乐与极度调柔断除。心的沉没与掉举，应以正知的观察觉察。如是觉察后，若沉没，则应观察胜观之沉没自身为何，沉没者为何，并显现意义而遣除。对治是提升心，对众多功德生起欢喜。若掉举，则以忆念之绳索系缚，不投入歧途而收摄。疑惑有六种：此处，世间凡夫，外道常断，声闻，独觉，唯识，以及中观本身。以觉悟作为彼等之对治。于彼之下方宣说。于禅定不清晰时，若不勤作，则应放松。清晰时，若勤作，则有无法安住之过患，故应置于舍。彼等是以对治力遣除。以显现分别而遣除是：无论生起何种过患，皆以个别了知之心，对心不间断地进行分别，以心的任何显现皆不可见之智慧，对彼进行观察分析，则自性不成立。彼之意义是，于如实性中，觉性如何显现
English
One thoroughly understands all aspects. Just as I understand equality, so too does one thoroughly understand all others as equal. Thus and so forth arise. Having remained in equality for a long time, sometimes the fault of realization arises, and there are three of these: the fault of co-emergent conceptual afflictions, the fault of the mind immediately scattering due to instigation by conditions, and the fault of hoping for special actions, and so forth. These are the methods for correcting the mind. The methods of counteracting them are three: counteracting with an antidote, counteracting by manifesting discrimination, and counteracting by not manifesting discrimination. The first two counteract this. What are the first two? Generally, there are only seven faults: object, meaning, and action; forgetting; laziness, two; sinking, three; excitement, three; doubt, hesitation, all obscurations; non-effort initially; and acting according to the place of effort. There are eight activities for abandoning these: mindfulness, diligence, desire and extreme pliancy, vigilance, realization, effort, and non-effort. If the object is forgotten, then rely on mindfulness. If laziness arises, then abandon it with diligence, desire, and extreme pliancy. Sinking and excitement of the mind should be perceived by the watchfulness of vigilance. Having perceived it in this way, if sinking occurs, then investigate what the sinking of higher vision itself is, who the sinker is, and eliminate it by manifesting the meaning. The antidote is to uplift the mind and generate joy in many qualities. If excitement occurs, then bind it with the rope of mindfulness, and restrain it without letting it stray into wrong paths. There are six kinds of doubt: here, ordinary worldlings, eternalist and annihilationist non-Buddhists, Hearers, Solitary Realizers, Mind-Only, and Madhyamaka itself. Rely on realization as the antidote to these. It will be explained below. If one does not exert effort when the samadhi is unclear, then relax. If one exerts effort when it is clear, there is the fault of not being able to remain still, so leave it in equanimity. These are counteracted with an antidote. Counteracting by manifesting discrimination is: whatever fault arises, constantly discriminate the mind with individual knowing minds, and with the wisdom of not seeing any appearance of the mind, examine and analyze it, so that the nature is not established. Its meaning is, in suchness, how does awareness appear?
Chinese
仅凭精进便可消除。其中，以证悟消除疑惑的宗义是，即使在凡夫俗子的境界中，也有六种疑惑。如《分别品》中所说：若寻正道，当舍五种分别之过。粗分别如山，相续如商贾，生觉五过当舍弃。分别复有二：显现粗细相。如是相有大小二，相续有长短二，如是觉受有明不明，生觉显现为二，即迅速与迟缓。此乃遮蔽实义，乃大分别之大处。为何不见彼义？如黑暗、浓厚、普遍昏暗、云团、雾气般遮蔽，故不能见真实所缘。此亦有二种差别：黑暗与大黑暗，如普遍昏暗般，普遍浓厚与遮蔽，浓厚有大小二。大云昏暗与朦胧，雾气弥漫与昏沉。三有之境与人之境，色界与无色界，声闻缘觉堕入其境。堕落之大过患乃六种相之散乱。于自性境散乱，如是五境。外境散乱与内功德，以及总示之相之散乱。作意与恶趣。此等当极力断除。断除后，于义作等持时，遮蔽等持之义者，有五种显现，如下所示：由生觉之力而散乱，由沉没昏睡之故而昏暗，由执着贪恋之故而阻碍，由真实之故而分别，由轻蔑之故而无有。此乃等持之过患。如是说，从世间人到无色界以下有二十种过患。何为二十种？即未来未有之分别，乃由分别骏马所生。其中粗细二者，乃黑暗之一。黑暗之二。大黑暗如普遍昏暗般，乃地狱饿鬼畜生之堕落因。相之三。相之大小四者，乃由因分别所生之因相。彼乃普遍浓厚与遮蔽。
English
It is eliminated by diligence itself. Among them, the tenet of eliminating doubts through realization is that even in the realm of ordinary people, there are six doubts. As stated in the "Distinctions Chapter": If seeking the true path, one should abandon the five faults of discrimination. Coarse discrimination is like a mountain, continuity is like a merchant, and the five faults of arising awareness should be abandoned. Discrimination also has two aspects: appearing coarse and subtle. Likewise, there are two types of characteristics, large and small. Continuity has two types, long and short. Similarly, feelings have clear and unclear aspects. Arising awareness also appears as two, namely, quick and slow. This obscures the true meaning and is the great place of great discrimination. Why is that meaning not seen? Obscured by darkness, thickness, universal dimness, cloud masses, and fog, one cannot see the true object of focus. This also has two distinctions: darkness and great darkness, like universal dimness, universal thickness and obscuration, thickness having two sizes, large and small. Great cloud dimness and haziness, fog filling and drowsiness. The realm of the three existences and the realm of humans, the form realm and the formless realm, the Hearers and Solitary Realizers fall into that realm. The great fault that causes falling is the sixfold distraction of characteristics. Distraction in the nature of objects, likewise the five objects. External distraction and internal qualities, as well as the general indication of characteristics. Attention and evil destinies. These should be thoroughly eliminated. After eliminating them, when one establishes equanimity on the meaning, what obscures the meaning of equanimity is that five aspects appear, as follows: Distraction due to the power of arising awareness, dimness due to sinking and drowsiness, obstruction due to clinging and attachment, discrimination due to reality, and non-existence due to contempt. This is the fault of equanimity. Thus it is said that there are twenty faults from worldly people to below the formless realm. What are the twenty? That is, discrimination that does not exist in the future is born from the discrimination horse. Among them, the two, coarse and subtle, are one darkness. Two darknesses. Great darkness is like universal dimness, which is the cause of falling into hells, hungry ghosts, and animals. Three characteristics. The four, large and small, of characteristics are the causal characteristics arising from causal discrimination. That is universal thickness and obscuration.
Chinese
比如，如果它产生，就会堕落到四大部洲的人中。原因是由于忆念而产生。五种原因，六种长短，是从前世产生的。这就像浓密的大小一样，如果它产生，就会堕落到欲界的第一天神中。七种感觉，八种明与不明。明是从生起的感觉中产生的，它就像浓密的大云和模糊不清一样。因此，会堕落到欲界的第二天。九种生起的感觉，十种快慢，是心。它就像充满雾气和昏暗一样。如果它们被生死所控制，就会堕落到欲界的第十一，第三天。如果心产生，就会堕落到欲界的第四天神中，就像这样有十一种。在此之上，是第一禅的一个：寻伺。第二禅没有寻，有伺和喜的第二个。第三禅没有伺，有喜和舍的第三个。第四禅没有喜的舍和第四个。无想定的沉没和第五个。五个。虚空无边处和第六个。识无边处和第七个。以及，无所有处和第八个。非想非非想处和十一和二十，九个。当修习这些时产生，在那些三摩地的白净的势力中，在三界中，通过迷路或堕落来认识。如果产生有无的执着，就会有堕入常断的过失。如果阻碍原因，就是声闻。如果走向寂静的一方，就是独觉。如果迷惑，仅仅是显现，就会迷失到唯识中。如果使分别念空，就会迷失到经部中。因此，这是对分别念过失的识别，有不迷失于此的必要。那么，在此次第进入的阶段，从何处产生证悟清晰的意旨？方法是什么呢？为了遣除，会出现许多教言。如《金刚鬘》中说：如果寻找真实意义的金子，即使抓住想要证悟的猴子，也像系上偷东西的猫一样，堵住所有的金矿和白矿，拆毁空荡荡的房屋，打开国王的宝库，那些总是佛。因此，遣除分别念后修习就能成就。那么，如何遣除分别念呢？用自己分别证悟的智慧
English
For example, if it arises, one will fall into being born as a human in the four continents. The cause is also arising from mindfulness. Five causes, six lengths, arise from past lives. This is like the density of large and small; if it arises, one will fall into the first god of the desire realm. Seven feelings, eight clear and unclear. Clear arises from the arising feeling, which is like a dense great cloud and indistinct. Therefore, one will fall into the second realm of desire. Nine arising feelings, ten fast and slow, are the mind. It is like being filled with fog and darkness. If they are controlled by birth and death, one will fall into the eleventh, third heaven of the desire realm. If the mind arises, one will fall into the fourth god of the desire realm; like that, there are eleven. On top of that, there is one of the first dhyana: investigation and analysis. The second dhyana has no investigation, but has analysis and joy, the second. The third dhyana has no analysis, but has joy and equanimity, the third. The fourth dhyana has equanimity without joy, and the fourth. The sinking of non-perception and the fifth. Five. The sphere of infinite space and the sixth. The sphere of infinite consciousness and the seventh. And, the sphere of nothingness and the eighth. The sphere of neither perception nor non-perception and eleven and twenty, nine. When these are cultivated and arise, in the white power of those samadhis, in the three realms, one should recognize through straying or falling. If clinging to existence and non-existence arises, there will be the fault of falling into permanence and annihilation. If one obstructs the cause, it is a Shravaka. If one goes to one side of peace, it is a Pratyekabuddha. If one is confused, merely the appearance, one will stray into Mind-Only. If one makes conceptual thought empty, one will stray into the Sutra school. Therefore, this is the identification of the fault of conceptual thought; there is a need to not stray into it. Then, in this stage of gradual entry, from where does the intention of clear realization arise? What is the method? To dispel it, many instructions will appear. As it says in the Vajra Garland: If you seek the gold of true meaning, even if you seize the monkey who wants to realize, like tying up a thieving cat, blocking all the gold mines and white mines, demolishing the empty houses, and opening the king's treasury, those are always Buddhas. Therefore, if one cultivates after dispelling conceptual thought, it will be accomplished. Then, how should one dispel conceptual thought? With the wisdom that one individually realizes.
Chinese
由于习惯于专注，在念头生起的那一刹那忆起智慧，如果考察念头本身，也会变得无所指，在任何地方心不散乱，因此清净。对此，我无需进行解脱，经文中已明确指出。经中说：具备三种量度的智慧，断除了分别念的痕迹，存在与不存在的显现觉悟从何而来？经过考察，念头是从念头中产生的。如果彻底了解念头如幻，念头的山峰将会寂静。因此不会堕入三种恶趣。如果问念头从何而来？是从相的法中产生的。如果彻底了解相如幻，相的诸法将会寂静。这是欲界的终结。如果问相从何而来？是从念头流转中产生的。如果认识到念头是过患，就能消除流转的过患。凭借这种力量，不会堕入第二个欲界。如果问流转从何而来？如果认识到感受如幻，是从感受中产生的。能消除过患的感受，不会堕入第三个欲界。如果问感受从何而来？是从内外感受中产生的。如果认识到这是过患，就不会在那里产生否定。像这样凭借了解的力量，不会堕入第四个欲界。产生感受是从何而来的呢？如果彻底了解心性如幻，心的诸法将会寂静。五蕴如影像，心如海市蜃楼。从有无二边中解脱。像这样了解的瑜伽士，不会堕入第五个欲界。不要认为心性是存在的，也不要认为心性是不存在的，这样就不会堕入外道。由于没有陷入昏沉，就不会堕入无想。由于没有追随念头，就不会在有情之处轮回。由于习惯于一切事物的意义，就不会堕入声闻之地。由于不将空性视为寂灭，就不会堕入独觉的见地。由于不将分别念分析为空性，就不会堕入菩萨行。对于平等空性的意义，不分别执着，因此不会堕入地的次第，也不会逐渐修习和增长。经中说：如果不动摇平等的意义，就不会堕入色界之处。如果不执着于平等性。