English
It is determined by... If it is so, it is just like that. Beginners do not like signs, they like the absence of signs. They do not like the mind wandering, they like gathering it in. They do not like wavering, they like not wavering. They say there is no thought, but they are thinking. They say they are detached from the field of action, but they are manifesting, so they do not see the meaning, and new feelings arise again. For example, fire and smoke are similar, when one is clear, the other diminishes. Water and turbidity are similar, when the waves stir, they rise, and when they do not stir, they do not rise. Rain and fog are similar, when it rains, the fog clears, and when the rain stops, the fog rises. Like this, the mind of a beginner, until the meaning is slightly clear, conceptual thoughts do not run, but when slightly released, they rise. In the Great Garuda it is said: 'The suchness of conceptual thought, therefore, constantly meditate.' Desiring great bliss is the disease of desire. If you do not find the confidence of the meaning of complete equality, even if you settle the mind, it will not waver even slightly, but due to the cause of not being decided, conceptual thoughts will later appear. Like putting a spoon into water with a fishy smell, the fishy smell will eventually separate, but as soon as the spoon is taken out, it will gather again, like covering the water. Therefore, one should follow the nature of reality, and if there is desire, it is only the cause of faults. In the teachings of accomplished yogis it is said: 'Merit arises from seeing equality.' Also, in that same text it says: 'From where does the demon arise? It arises from constant accomplishment. Why is it not accomplished, like that demon.' Such faults will arise. Therefore, if fortunate people practice such a part, the mind should not examine or discern anything, because it is not in the state of not examining or not discriminating. Thinking, what is in the mind is self-knowing and self-luminous, therefore, there is none. In meaning, the nature of reality itself is one's own mind, therefore, do not seek. In manifestation, it is originally self-knowing and manifest, therefore, do not create. In brightness, it is originally bright, therefore, immediately, do not desire. For the sake of the nature of reality, abandoning things, do not abandon. Do not discriminate anything. Focus. Among those, also not for the sake of anyone's meaning, therefore, do not grasp. Not intentionally. Effort and. Do not take separately, the nature of reality is one, with what does not waver, the nature of non-distraction, is meditation. Therefore, if the mind of effort enters, it is wrong because there is no effort. Wrong. If you think and analyze, realization will arise. Slaughter. Sign
Chinese
如果截断，则会变成执着的明咒。嘎擦。如果追随智慧的意义，就会变成有境。郭。如果智慧不从内部显现，就会受到二取的影响，堕入天魔。与佛为敌，会受到惩罚。朗。由于自己的分别念，行为的自我束缚会产生混乱。吉。一旦闭上眼睛冥想，证悟就会迟钝。又被分别念的风暴彻底切断，变成风。对于这种见解的意义，末世的人，拥有执着诀窍的人，说：我拥有印度的诀窍，几天或几个月就能成佛，你的这种见解毫无意义。这种邪说会出现，这表明他们自己没有显现出伟大的意义。这就像不了解土地的女性，没有塑造泥土的身体一样。用各种执着的方法来确定伟大的意义，就像那样。仅仅通过执着而证悟，是安住处的证悟，而不是圆满正等觉的证悟。如果你们有成佛的方法，我也不需要成佛，这已经很清楚了。因此，从超越大瑜伽的法门中，忆念上部续部无上瑜伽的意义，就像前面所说的那样就足够了。无误的超越诀窍也是如此。对于生与死，超越本身不被阻碍，也不被执着，不会受到任何相的业力的影响。太神奇了！未生奇妙菩提中，不会沾染烦恼业力的污垢。就像虚空大中说的那样：在任何方面都相同，业被称为分别。如果被业力所控制，就不会有自生智慧。其中说：善的一面和罪恶的业力等，甚至连名称都没有。正如普遍裁断中所说的那样，超越的诀窍也是如此。应该安住于这种独特的超越三摩地中。这是阿杂拉三传承的诀窍。此外，在诀窍安乐界中说：诀窍大秘密超越母，未造作明点是圆的，秘密的三藏位于中央，成为心之命脉的支柱，三尖在法界中延伸，由于深不可测而心胸宽广，就像清净珍宝的宝藏一样，位于菩提心的宫殿中。
English
If it is cut off, it will become a mantra of clinging. Gaca. If you follow the meaning of wisdom, it will become an object-possessor. Go. If wisdom does not arise from within, it will be influenced by dualistic grasping, falling into gods and demons. Being an enemy of the Buddha will bring punishment. Lang. Due to one's own conceptualization, the self-bondage of behavior will produce confusion. Jig. As soon as you close your eyes to meditate, realization will be dull. Again, the storm of conceptualization is completely cut off, turning into wind. Regarding the meaning of this view, people of later times, those with clinging instructions, say: I have the Indian instructions, and I can become a Buddha in a few days or months, your view is meaningless. Such heresies will arise, indicating that they themselves have not manifested the great meaning. It is like not understanding the female of the earth, not creating a body of clay. Determining the great meaning with various methods of clinging is like that. Merely becoming a Buddha through clinging is the enlightenment of the dwelling place, not the enlightenment of perfect complete enlightenment. If you have a method of becoming a Buddha, I don't need to become a Buddha either, it is clear. Therefore, from the vehicle that surpasses even the great yoga, it is enough to remember the meaning of the unsurpassed yoga of the upper tantra, as mentioned above. The unerring transcendence instruction is also the same. For birth and death, transcendence itself is not obstructed or clung to, and will not be influenced by any characteristic karma. It's amazing! In the unborn, wonderful Bodhi, the stains of afflictive karma will not change. As it says in the Great Space: In all respects the same, karma is called discrimination. If controlled by karma, there will be no self-born wisdom. It says: The side of virtue and sinful karma, etc., even the name does not exist. As it says in the general judgment, the transcendence instruction is also the same. One should abide in this unique transcendence samadhi. This is the instruction of the three lineages of Acara. Moreover, in the instruction of the Blissful Realm, it says: The instruction, the great secret, the transcendent mother, the unmade bindu is round, the three secret treasuries are placed in the center, becoming the pillar of the life force of the mind, the three tips extend in the Dharmadhatu, and because it is unfathomable, the heart is broad, like a pure treasure of jewels, located in the palace of Bodhicitta.
English
Having established the deathless life, showing the unerring path, in what precious palace adorned with various jewels, riding on the stallion of breath without rising or falling, riding the king of the fruit of life. Blessed by A and Ya, in the pure and boundless realm of Akanishta, in the boundless realm without hope or doubt, rejoicing with the joy of no birth or death. Just as a shape is revealed by pouring molten gold, if all phenomena appear in the mind, then self-nature is great. Meditation and non-meditation are two paths of words, if transformed into the realm of reality, then it is the king of meditation. Thus it is said. Its meaning is to offer even body and life with a mind that has abandoned miserliness, and to pray in the instructions of the Guru. Thus, when abiding in the meaning and meditating, just as clouds arise because there is sky, or like water and mud, even if the faults of thought arise, there is no special need to transform them with the three doors. These faults are similar to those of great yogis and commoners, but there is a difference in the method of transformation. Similarly, the fault of being born together is that the grasping and clinging to objects of perception, the deeply rooted cause and the temporary conditions, arise spontaneously without these. The fault arising from conditions is like the echo of a rock caused by sound, temporarily a sudden object arises. The fault of intentionally creating is the fault of temporarily transforming with the three doors, etc. The fault arising in experience is thinking that the meaning has become an object. The fault of natural appearance is like a mirror adorned with stars, rejoicing upon seeing it. The fundamental fault is meditating with ego as the basis. These faults do not arise simultaneously, but occur sequentially. Among them, first, one needs to diligently strive, and if one strives with abandonment, one can recognize the fault. If one is obscured by abandonment, it is a fault. Being obscured upon entering, the need for entering is also obscured first, so one needs to recognize it. Regarding this, the faults in general, starting from Tunzhon Me'nyan, below Ati Anu Yoga, and above Maha Yoga, what kind of faults are there. Common and, the fault of need is, uncommon, not seeing, many downfalls, therefore it is a special fault. Regarding this, sometimes in between, such faults arise, wanting to enter into the meaning, this is the fault of not being able to enter. Wanting to specifically reveal the meaning, thinking that only this is how it abides, merely thinking
Chinese
怠惰的过患是：显现，勤作，以及经历衰损的体验都会产生，总而言之，这些被称为扰乱的过患。例如，就像风吹动灯火一样，从无意义的风中衰退。然而，当这些如何被决断的意义瞬间忆起时，它们会自然显现，仿佛未曾做过。有些人陷入了见解的自信，即使没有可靠的决断，如果不修习，就会产生矛盾。如果说因为不能胜任修习而矛盾，那是因为有很多的征相，以及观的因，也就是智慧的思虑。如果有很多的念头不由自主地流动，即使在第五个阶段听闻和思虑了大乘，因为没有修习，不动的成分就很少。对此，内心稍微放松一些，因为在意义上没有作用，所以内心不要绷得太紧，无意义的精进。通过绷紧来安住，自然而然地稳定，什么也不想，也不阻止。从如实安住的状态中，对于不可思议的，这个能忍受的觉知，也要去做。对此，如果用小智慧执着于使之稳定的方法，其他的也不会停止，因为一切都是这个方法。此外，对于三摩地的六种魔，有过于懒惰且被许多事情阻碍的魔，有像风吹动灯火一样，心散乱放逸的阻碍的魔，有勤奋努力少且懒惰，睡眠多的阻碍的魔，有昏沉且欲望大的阻碍的魔，有跟随思虑而阻碍的魔，这六种魔是一体的。还有十种障碍是：智慧不清晰的昏沉的障碍，清晰的掉举的障碍，沉没的像人陷入黑暗洞穴一样的障碍，贪着禅定之乐的障碍，对于智慧生起知识的能取所取的障碍，能够具有神通的障碍，想要行神变的欲望没有断除的障碍，因为我的见解而傲慢，对知识进行我慢的障碍，这两种障碍，共十种。禅定的六种过患是：突然生起强烈的贪欲，是贪爱的过患；生起强烈的嗔恨，是恼害的
English
The faults of laziness are: manifestation, effort, and the experience of decline will arise, in short, these are called the faults of disturbance. For example, just like a lamp moved by the wind, it declines from meaningless wind. However, when the meaning of how these are decided is instantly remembered, they will naturally appear as if they had not been done. Some people fall into the confidence of view, even if there is no reliable decision, if they do not practice, contradictions will arise. If it is said that it is contradictory because one cannot be competent in practice, it is because there are many signs, and the cause of insight, which is the thought of wisdom. If many thoughts flow involuntarily, even if one has heard and thought about the Mahayana in the fifth stage, because one has not practiced, the component of immovability is small. To this, relax the mind a little, because it has no effect on the meaning, so do not tighten the mind too much, meaningless diligence. By tightening, abide and naturally stabilize, do not think anything, nor prevent anything. From the state of abiding as it is, for the inconceivable, this awareness that can endure, one must also do. To this, if one clings to the method of stabilizing it with small wisdom, others will not stop either, because everything is this method. Furthermore, for the six demons of samadhi, there is the demon of being too lazy and being hindered by many things, there is the demon of the mind being distracted and dissipated like a lamp moved by the wind, there is the demon of little diligent effort and laziness, and much sleep, there is the demon of being dull and having great desires, there is the demon of following thoughts and being hindered, these six demons are one. There are also ten obscurations: the obscuration of dullness where wisdom is not clear, the obscuration of agitation where clarity is scattered, the obscuration of sinking where one is like a person falling into a dark cave, the obscuration of attachment to the taste of the bliss of samadhi, the obscuration of grasping and fixation where knowledge arises in wisdom, the obscuration of being able to possess clairvoyance, the obscuration of not abandoning the desire to perform miracles, the obscuration of arrogance in knowledge due to my view, these two obscurations, a total of ten. The six faults of samadhi are: suddenly arising strong greed, which is the fault of craving; arising strong hatred, which is the