Chinese
当专注时，一切皆空。外在显现的事物，如土、石、山、岩等，所有器情世间都变得空虚，自然消逝，并与虚空融为一体。观想自己的身体也如虚空般消逝。一切都像天空中的云彩消散一样，内外毫无阻碍，心无所求，无所不求，安住于空旷之中。此时，自然生起一种如无边天空般的见解，这被称为原始清净法尽的见解。如《普作续》所说：“瑜伽士安住于虚空的行境。”以及《摄集经》所说：“此义为何？当于清净虚空中寻之。”通过这种方法修习的体验如下：如此修习会产生四种体验。无论显现什么，都空荡荡的，没有粗重的概念。日夜不离无念的状态。五毒自然平息，心相续变得柔和。一切法都如虚空般生起体验。修习放松、专注和净化三者，从中脉和觉性本质的体验中，无论显现什么，都清晰、透彻、空荡荡地融为一体，没有粗重的概念。日夜安住于无分别念中。烦恼似乎没有产生的机会。对任何境缘都没有好坏的执着，因此心性变得柔和。证悟一切法如虚空般无生的实相，没有造作的念头。功德是：如此习惯于三种无念，就能成就天眼、神通和三摩地等功德。通过方便和智慧、止观双运，能圆满成就暂时和究竟的二利。习惯于第三种方便，就能成就三摩地，获得天眼和神通，以及前所未有的三摩地。通过方便和智慧双运，以及止观双运之道，能成就暂时和究竟的道位和功德。以上讲述了如何修习正行的次第。第三个要点是，为了帮助实修正行，需要后续的盔甲。现在讲述如下：第三，后续之法有四种：体验、增进、证悟和果。简要说明后，详细解释分为四部分。首先，体验分为两种，无过患的已在前面讲述，现在讲述有过患的。
English
When focusing, everything becomes empty. External phenomena, such as earth, stones, mountains, and rocks, all containers and contents of the world become empty, naturally disappearing and merging with space. Imagine your own body also disappearing like space. Everything is like clouds dissolving in the sky, without any obstruction inside or out, the mind without seeking or rejecting, abiding in emptiness. At this time, a view like the boundless sky naturally arises, which is called the view of primordial purity and the exhaustion of phenomena. As the *All-Creating King* says, "Yogis abide in the realm of activity of the sky." And as the *Compendium Sutra* says, "What is the meaning of this? Seek it in the pure sky." The experience of meditating through this method is as follows: Meditating in this way will produce four kinds of experiences. Whatever appears is empty, without any coarse concepts. Day and night, one cannot be separated from the state of non-thought. The five poisons naturally subside, and the mind stream becomes gentle. All phenomena arise as experiences like the sky. From meditating on the three aspects of relaxation, focus, and purification, from the experience of the central channel and the essence of awareness, whatever appears is known as clear, transparent, empty, and unified, without any coarse concepts. Day and night, one abides in non-conceptual thought. Afflictions seem to have no chance to arise. There is no attachment to good or bad in any circumstance, so the mind becomes gentle. Realizing the suchness of all phenomena as unborn like the sky, there is no thought of fabrication. The qualities are: By becoming accustomed to these three non-thoughts, one can accomplish qualities such as the divine eye, clairvoyance, and samadhi. Through the union of skillful means and wisdom, and the union of calm abiding and insight, one can perfectly accomplish the two benefits of temporary and ultimate goals. By becoming accustomed to the third skillful means, samadhi is accomplished, and one obtains the divine eye and clairvoyance, as well as unprecedented samadhi. Through the union of skillful means and wisdom, and the path of the union of calm abiding and insight, one can accomplish the temporary and ultimate paths and qualities. The above has explained the order of how to meditate on the main practice. The third point is that, in order to help with the actual practice, one needs the armor of subsequent support. Now, this will be explained: Third, subsequent phenomena have four aspects: experience, enhancement, realization, and fruition. After a brief explanation, a detailed explanation is divided into four parts. First, experience is divided into two types, the faultless ones have been explained earlier, and now the faulty ones will be explained separately.
Chinese
由执着而生起。 乐执、明执、无念执着， 以及执着颠倒与毒混合的三种。 乐倒，明点漏失，贪欲自生， 内心不悦，以及昏沉偏重， 明倒，气粗暴，嗔恨自生， 分别粗大，掉举散乱偏重。 无念颠倒，愚痴自生， 心昏沉，睡眠沉重，以及无意识。 如是顺和颠倒的过患等， 无论发生什么，都要认识并用对治来纠正。 对此熟悉后，将会生起体验，那又可归纳为好体验和坏体验两种。好的体验前面已经讲过了。坏体验虽然无量，但如果归纳，就是由乐、明、无念三种的执着颠倒所产生的。第一种是，在修乐的时候，执着于乐的自性，认为心性安住于乐空之中，并且认为除此之外没有其他的正道，以及执着于此，并且没有觉察到乐与贪欲的毒混合在一起。这是由对治所产生的五种。乐倒，是明点的障碍，即漏失，贪欲任其自生，并且确定于诸根，由于漏失，内心不悦，由于混浊，觉知变得昏沉，以及对境作意的贪欲，这是由应断之法所产生的。第二种是，在修气的时候，执着于明亮的自性，认为心性执着于明空之中，并且舍弃其他的道，以及对此执着，并且没有觉察到明与嗔恨的毒混合在一起。这是由对治所产生的五种。明倒，是气的障碍，即气非常粗暴，嗔恨任其自然流露，分别念过于粗大，气散乱，心神不定，不愿安住于一处。这是由应断之法所产生的五种。第三种是，在修无念的时候，执着于无念的自性，认为心性执着于空无之中，并且舍弃其他的道，以及执着于空性，并且没有觉察到愚痴的毒混合在一起，这是由对治所产生的五种。空倒，是无念的障碍，即觉知无记，愚痴自生，没有清澈，所以昏沉，没有显现，所以沉重，由于没有融入自明赤裸之中，所以空虚，在无记空性中
English
Arising from clinging. Clinging to bliss, clinging to clarity, clinging to non-thought, And three types of clinging to extremes mixed with poison. Bliss reversed, seminal loss, desire arising spontaneously, Unhappy mind, and predominantly dullness, Clarity reversed, agitated wind, anger arising spontaneously, Gross conceptualization, and predominantly agitation and distraction. Non-thought reversed, ignorance arising spontaneously, Mental dullness, heavy sleepiness, and unconsciousness. Thus, all those with faults of accordance and reversal, Whatever arises, recognize it and correct it with antidotes. When accustomed to this, experiences will arise; these can be categorized into good experiences and bad experiences. Good experiences have already been explained. Although bad experiences are immeasurable, if summarized, they are caused by the reversal of clinging to the three: bliss, clarity, and non-thought. The first is, when meditating on bliss, clinging to the nature of bliss, thinking that the mind-nature abides in bliss-emptiness, and thinking that there is no other correct path besides this, and clinging to this, and not being aware that bliss is mixed with the poison of desire. These are the five arising from antidotes. Bliss reversed is an obstacle to bindus, i.e., loss, desire arises spontaneously and is fixed in the senses, due to loss, the mind is unhappy, due to turbidity, awareness becomes dull, and desire that focuses on objects, these are the ones arising from what should be abandoned. The second is, when meditating on wind, clinging to the nature of clarity, thinking that the mind-nature clings to clarity-emptiness, and abandoning other paths, and clinging to this, and not being aware that clarity is mixed with the poison of anger. These are the five arising from antidotes. Clarity reversed is an obstacle to wind, i.e., the wind is very agitated, anger flows out spontaneously, conceptual thoughts are too gross, the wind is scattered, the mind is restless, and unwilling to abide in one place. These are the five arising from what should be abandoned. The third is, when meditating on non-thought, clinging to the nature of non-thought, thinking that the mind-nature clings to emptiness-cessation, and abandoning other paths, and clinging to emptiness, and not being aware that the poison of ignorance is mixed in, these are the five arising from antidotes. Emptiness reversed is an obstacle to non-thought, i.e., awareness is neutral, ignorance arises spontaneously, there is no clarity, so there is dullness, there is no manifestation, so there is heaviness, because it has not merged into self-luminous nakedness, so it is empty, in the state of unconscious emptiness.
Chinese
当意识的流转停止时，就是从舍弃处所产生的五种。总共加起来三十种情况都是修持中的过失。共同的对治方法是分别识别，然后依靠最强大的对治方法，就容易理解了。非共同的对治方法是仅仅通过认识觉性自性的要点来纠正。无论出现什么障碍，都要识别它。通过对上师的虔诚和祈祷，进行强烈的加持。然后，考察障碍从何而来，在哪里，谁在作祟。如果没有找到这些，觉性就是赤裸的。当它清醒时，一切都解脱为觉性的自性光明。这样的人被称为将障碍转化为成就的瑜伽士。无论是出现什么，发生什么，变成好是坏，一切都不过是觉性的游戏。快乐是觉性，痛苦也是觉性，生病是觉性，快乐也是觉性。除了它之外，什么也没有。理解了这个要点，就会非常快乐。我通过在此消除所有障碍而感到非常快乐。当出现障碍和不悦时，瑜伽士需要将一切转化为善行。如果不是这样，而是使用其他方法，那将被称为痛苦，就像哑巴说话一样。无论发生什么，都要使内在的分别念与觉性相结合，不要试图通过寻找来发现障碍。这是从自性大圆满的关键要点中提取出来，并像实践指导一样分享的。第二个要点是提高禅定的力量的方法，分为修复未衰退的和提升的两种。这里展示的是修复有缺陷的次第：提升力量，修复衰退的方法，以及进一步提升。修复衰退也分为三种：最好的是通过见地来修复，所有法都像是虚构的幻觉，没有可识别的自性。完全像天空一样，没有骄傲，自身空虚。在没有执着的状态中练习。迷失和障碍消失，伟大的实相显现。障碍是善的推动者，坏的境遇是觉悟的助伴。在安乐的基础上，保持快乐，永不间断。无偏颇，显现如天空般的证悟。最好的瑜伽士通过像幻觉一样认识到一切事物没有自性，从而解脱障碍的基础，并显现法性的证悟。也就是说，轮回和涅槃的所有法都具有幻
English
When the flow of consciousness ceases, it is the five that arise from the place of abandonment. All together, the thirty situations are faults in practice. The common remedy is to identify them separately, and then relying on the most powerful remedy, it is easy to understand. The uncommon remedy is to correct it with the single key point of recognizing the nature of awareness itself. Whatever obstacles arise, identify them. Through devotion to the guru and prayers, perform a strong blessing. Then, examine where the obstacle came from, where it is, and who is harming. If these are not found, awareness is naked. When it is clear, everything is liberated into the self-luminous nature of awareness. Such a person is called a yogi who knows obstacles as accomplishments. Whatever arises, whatever happens, whether it turns into good or bad, everything is nothing other than the play of awareness. Happiness is awareness, suffering is awareness, sickness is awareness, joy is awareness. There is nothing other than it. If you understand this key point, you will be very happy. I have become very happy by eliminating all obstacles here. When obstacles and unpleasantness arise, a yogi needs to transform everything into virtuous deeds. If it is not like that, but other methods are used, it will be called suffering, like a mute person speaking. Whatever happens, combine the inner discriminations with awareness, and do not try to discover obstacles by searching. This is extracted from the key points of the Great Perfection of Naturalness and shared as a practice guide. The second point is the method of increasing the power of meditation, divided into repairing the undiminished and enhancing. What is shown here is the order of repairing the flawed: enhancing power, repairing the method of decline, and further enhancing. Repairing decline is also divided into three: the best is to repair through view, all phenomena are like fabricated illusions, without an identifiable self. Completely like the sky, without pride, empty in itself. Practice in a state without clinging. Loss and obscurations disappear, and the great reality manifests. Obstacles are promoters of good, bad circumstances are companions of enlightenment. On the basis of ease, maintain happiness, never ceasing. Impartial, the realization like the sky manifests. The best yogi liberates the basis of obstacles by realizing that all things are without self-nature like illusions, and the realization of the nature of reality manifests. That is, all the phenomena of samsara and nirvana have a nature of illusion.