Chinese
一旦感受到，就不会再执着于之前的状态，要这样去衡量它的本质。像这样长期衡量，心变得迟钝，产生障碍的分别念的过患是，过于关注外在。专注于事物的法性，以及执着于确定性本身也是刻意造成的过患，即错误的执着。正如《集一切》中所说：菩提也不可执着，无论说什么“不住”，执着于住和执着于目标，能取和所取就从中产生。然而，这也是一种过患，更不用说关注外在了。之前的过患以及其他过患也应该通过它来了解。这也出自同一来源，即：如果阻止了记忆的生起和动摇，它们就会变成止息。没有记忆的愚人，会陷入外道黑暗的道路。如果心中抓住一个“这是”，那就是期待着名相的分别。如果没有任何先后地断绝，那就是走向虚无断灭的极端。也就是说，在禅修时，如果生起了分别念的记忆，追随它就是凡夫俗子。 对身体和享乐的执着是止观的障碍，没有听闻圣者的佛法，没有获得佛法的满足感，是胜观无法达到极致的障碍。安住在喧嚣之处，以及执着于稍微听闻佛法，是两者的障碍。掉举和后悔是止观的障碍。昏沉、睡眠和怀疑是胜观的障碍。贪欲和嗔恨是两者的障碍。此外，如果止观强大而没有胜观，那就是错误的过患，就像人进入黑暗中一样，会沉没而无法显现，与无想定的灭尽和寂静成为一体。会堕入灭尽定等极端。如果胜观强大而没有止观，就像风吹动的火焰一样，内外之境，乃至微尘都会散乱摇动，成为过患。如果阻止它，那就是声闻的灭尽。如果没有任何觉知，事物也不清晰，如果沉没，分别念无法运作，事物也不清晰，就会变成常和断两种极端。如果执着于事物的确定性，这种执着就会变成常
English
Once felt, one will no longer cling to the previous state; one should measure its essence in this way. Measuring like this for a long time, the mind becomes dull, and the fault of conceptual thoughts that cause obstacles is that one focuses too much on the external. Focusing on the Dharma nature of things, and clinging to certainty itself, is also a fault deliberately created, namely, wrong clinging. As it says in the Compendium: Bodhi is also not to be clung to; whatever is said to be "non-abiding," clinging to abiding and clinging to an object, the grasper and the grasped arise from that. However, that is also a fault; needless to say, focusing on the external. The previous faults and other faults should also be understood through it. This also comes from the same source, namely: If the arising and wavering of memory are stopped, they will become cessation. A fool without memory will fall into the dark path of the heretics. If one grasps a "this" in the mind, that is expecting the conceptualization of names. If there is no before or after and it is cut off, that is going to the extreme of nihilistic annihilation. That is to say, when meditating, if the memory of conceptual thoughts arises, following it is an ordinary being. Attachment to the body and enjoyment is an obstacle to śamatha; not hearing the Dharma of the noble ones, and not obtaining satisfaction from the Dharma, is an obstacle to vipaśyanā not reaching its ultimate. Abiding in noisy places, and clinging to hearing a little Dharma, is an obstacle to both. Agitation and regret are obstacles to śamatha. Drowsiness, sleep, and doubt are obstacles to vipaśyanā. Desire and hatred are obstacles to both. Furthermore, if śamatha is strong and there is no vipaśyanā, that is the fault of error; like a person entering the darkness, one will sink and not be able to appear, and will become one with the cessation and tranquility of non-conceptualization. One will fall into extremes such as the samādhi of cessation. If vipaśyanā is strong and there is no śamatha, like a flame moved by the wind, the objects of inner and outer, even a mote of dust, will be scattered and agitated, becoming a fault. If one stops it, that is the cessation of the śrāvakas. If there is no awareness at all, and things are not clear, if one sinks, conceptual thoughts cannot function, and things are not clear, one will become both the extreme of permanence and annihilation. If one clings to the certainty of things, that clinging will become permanence.
Chinese
如果心生起而急于断除，就会变成断灭，这是过失。不要追随那些先前的念头。不要认为这是过失。也不要预先思考后来出现的驳斥之义。要做到清晰而不执着。不要执取任何事物，也不要急于断除。此外，还会出现五种阻碍修行的魔。如《金刚句》中所说：瑜伽士在精进修行时，会出现五种阻碍修行的魔。分别是：充满分别念的魔，以及同样地，放任自流、懒惰的魔，享受、喧嚣、散乱的魔，粗暴的言语、锋利的武器的魔，愤怒、暴躁、心胸狭窄、冲突的魔。这五种阻碍瑜伽士修行的魔，会遮蔽瑜伽士的修行之义。通过对治之法，以殊胜的菩提心，在寂静大乐的境界中遣除。因此，无论生起什么、出现什么、被什么所控制，仅仅忆念那不执着于如是的意义，不舍弃，自然就会寂灭。此外，还会出现四种瑜伽的敌人。那又是什么呢？秘密增多，就会出现伴随呵斥的敌人；如果见解低下而行为粗暴，由于邪道，就会出现障碍的敌人；如果根本和支分的誓言破损，就会出现重大惩罚的敌人；如果精进微小，由于懒惰，就会出现摧毁果实的敌人。不要被那些所控制。此外，还有二十种作意上的过失：心下沉，心散乱于外境，贪执禅定的滋味，对分别念的过失感到厌恶，为了特别的体验而修行，执着于一个确定的意义，期望禅定变得清晰，怀疑是否走偏，将常执视为过失，心意没有显现，停滞和消失，追随感受的生起，骄傲于自己的见解，喜欢修正分别念的过失，想要停留在某种状态，特别地设定目标，不能使意义明显，将散乱的心收摄于内，执着于真实存在，以及无意义的闲聊。如果生起这二十种过失，如果视这些为空性，经部中说空性是不可言说的，因为什么都不显现。中观派认为这是走偏了。认为空性是一种概念，这是恶劣的心。即使指出对治之法，也不能一下子就进入。
English
If the mind arises and is hastily cut off, it becomes annihilation, which is a fault. Do not follow those previous thoughts. Do not consider it a fault. Nor should you pre-think the meaning of refutation that arises later. One should be clear and non-attached. Do not grasp anything, nor should you be hasty in cutting off. Furthermore, five obstructing demons arise. As it says in the Vajra Arrangement: From the yogi's determined practice, five obstructing demons arise: The demon of clinging to conceptual thoughts, and likewise, the demon of indifference and laziness, the demon of enjoyment, busyness, and distraction, the demon of harsh words and sharp weapons, the demon of anger, violence, impatience, and conflict. These five demons that obstruct the practice of yoga obscure the meaning of yoga practice. Through the antidote, with the supreme Bodhicitta, dispel them in the state of great peace and bliss. Therefore, whatever arises, whatever occurs, whatever is controlled by what, merely remembering the meaning of non-attachment to suchness, without abandoning it, will naturally be pacified. Furthermore, four enemies of yoga arise. What are they? If secrets increase, enemies accompanied by reprimands will arise; if the view is inferior and the conduct is coarse, due to the wrong path, enemies of obstacles will arise; if the root and branch vows are broken, enemies of great punishment will arise; if diligence is small, due to laziness, enemies that destroy the fruit will arise. Do not let yourself be controlled by those. Furthermore, there are twenty faults in attention: the mind sinking, the mind wandering to external objects, attachment to the taste of samadhi, aversion to the faults of conceptual thought, practicing for the sake of special experiences, clinging to a fixed meaning, hoping for samadhi to become clear, doubting whether one has gone astray, considering permanence a fault, the mind not manifesting meaning, stagnating and disappearing, following the arising of feelings, being proud of one's own view, enjoying correcting the faults of conceptual thought, wanting to remain in a certain state, specifically setting a goal, not making the meaning clear, gathering the scattered mind inward, clinging to true existence, and meaningless chatter. If these twenty faults arise, if one sees these as emptiness, the Sutras say that emptiness is inexpressible, because nothing appears. The Madhyamikas consider this to be straying. Thinking that emptiness is a concept is a base mind. Even if the antidote is pointed out, one cannot enter all at once.
Chinese
我说，如果在这里矫正就是错误。因为心是无法矫正的，不作分别而显现，所以要去除。一切法从原始的母体就是如是性。因为个别的境和识是无二的缘故。以分别的智慧要观察什么呢？谁能显现意义呢？如果意义无法显现，那又何必矫正分别的过失呢？不需要的。在这里，对于证悟大平等，不矫正而安住于证悟，是不够的，自寂才是伟大的矫正。例如，虽然显现虚空的幻化，但因为不矫正，所以就像虚空自寂一样。八十颂中说：如同孩子不逞强，安住于诸多的行为中，以诸多的行为而无我，从定中掌握自在，压制在无相平等的法界中。金刚庄严经中说：在二元中，自性因的分别没有成立，因为没有生起见解的缘故。在二元中，无论生起什么概念，自生寂静是不可阻挡的法。从原始以来不矫正，意义自然明了。又说：生起、感觉、动摇、止息，所有的一切，都是自性生起，自然寂灭。总之，无论如何假设思量，因为变化，所以一切都显现为自性。在不矫正、无有动摇的自性中，各种各样的因缘生起没有损害，幻化不可阻挡，没有衰损。因此说，在什么也不执着的时候，无论生起什么样的分别的行径，因为没有恐惧，所以不需要遮止和辩驳。矫正多少就是错误，仅仅因为那样就无法见到无二，这叫做错乱。因为还会执着于心，因此无法见到意义。所以，在这里什么也不遮止，行径是要去感觉。在感觉的时候，那本身就是法性，所以没有行径。像那样，观想其他意义的自性，即使没有见到自性，也不会舍弃自己的。例如，瓶子里的灯火，谁也没有看见却很明亮，又像猫的爪子，从柔软的毛中不显现地伸出来做事一样。然而，在那里面说：瑜伽士具有智慧的自性，如同瓶子里的光明一样。虽然具有智慧宝藏的财富，却像动物小偷的爪子一样，从里面隐藏地显示意义，愚笨的人们什么也看不见。例如，这就像一种方式，身体里怀着宝藏的人一样。
English
I say, if correcting here is a mistake. Because the mind cannot be corrected, it manifests without differentiation, so it should be removed. All dharmas from the original matrix are suchness. Because the individual objects and consciousness are non-dual. What is there to examine with discriminating wisdom? Who can manifest the meaning? If the meaning cannot be manifested, then why correct the faults of discrimination? It is not necessary. Here, for the realization of great equality, not correcting and abiding in realization is not enough; self-pacification is the great correction. For example, although the illusion of the sky appears, because it is not corrected, it is like the sky being self-pacified. The Eighty Verses say: Just as a child does not exert force, but abides in many activities, and through many activities is selfless, mastering freedom from samadhi, suppressing it in the realm of signless equality. The Vajra Arrangement Sutra says: In duality, the discrimination of the nature of reason is not established, because the view has not arisen. In duality, whatever concept arises, self-arisen peace is an unstoppable dharma. From the beginning, without correction, the meaning is naturally clear. It also says: Arising, feeling, movement, cessation, all of these arise from their own nature and naturally subside. In short, however one postulates and thinks, because of change, everything appears as its essence. In the uncorrected, unwavering state, various causes arise without harm, illusions are unstoppable, and there is no decay. Therefore, it is said that when one does not fixate on anything, no matter what kind of discriminating actions arise, because there is no fear, there is no need to prohibit or refute them. How much one corrects is a mistake, because just by that one cannot see non-duality, which is called delusion. Because one still clings to the mind, one cannot see the meaning. Therefore, here one should not prohibit anything; the action is to feel. When feeling, that itself is the nature of dharma, so there is no action. Like that, contemplating the self of other meanings, even if one does not see the self, one will not abandon one's own. For example, the lamp inside a vase is bright even though no one sees it, and like a cat's claw, it extends invisibly from the soft fur to do its work. However, it says there: The yogi has the nature of wisdom, like the light inside a vase. Although possessing the wealth of a treasury of wisdom, like the claws of an animal thief, he secretly reveals the meaning from within, which foolish people cannot see at all. For example, this is like one way, like a person carrying a treasure in his body.
Chinese
是这样的。变成穷人的人们，交往也如同两人一样，没有差别。如是说。那么，产生过失的原因是什么呢？回答说：例如，执持虚空，边缘产生云朵。如果不对虚空进行分别，那么也不会看到云朵产生。 像这样，如果不执持仅仅是法性，那么又怎么会产生依赖于它的证悟呢？如果将一切法都看作是如是性，那么也会产生不相符的分别。然而，这就是原因。八十品中说：执持虚空，会被云朵覆盖。谁知道没有虚空呢？云朵生起并覆盖是不可能的。这样说。这里什么也不执持，所以分别不会产生。那么，在不可否认的显密经文中也有出现，也就是：因为没有什么要否定的，所以现在什么也不否定。因此，没有什么可以否定的。以及，您说没有落在头上。等等很多出现，这难道一样吗？回答说：在他的境界中，因为不显现分别，所以也祈请成为舍弃的锐利根器。认为生起的感觉是未产生的空性，所以安立为不可舍弃，这是下劣的心，已经说过了没有触及二元对立。༈。观修大瑜伽的体验也分为三种，禅定增长的次第有四种，即动摇、获得、习惯、稳固四种，这样说是合理的。即动摇的体验、获得的体验和稳固的体验。其中，动摇的体验就像瀑布一样，不稳定，也会产生分别的过失。在那里稍微靠近一些。刚刚获得时，就像河流一样，心虽然流动，但缓慢地产生，在不执著的自性中，以方便的意念进入心性时，要观察体验，脸色不好，从口鼻流出长长的水吗？头是伸展还是弯曲？是抬起还是倾斜？根识颠倒，这些仰卧、俯卧、端正，哪一种出现，也是寂静和沉没的征兆。还有，根识血丝多吗？或者反复出现骚动吗？是散乱还是安住？如果活动多，则稍微粗犷，胜观更强。如果活动少，则容光焕发，则是平衡。生起。不知道分别的起因和过程