English
It is said that if one does not understand, one will go astray. Among them, what is commonly seen by non-Buddhists is: believing that the essence of the base is unchanging, and through observation, one will see colors and shapes, practicing on the inverted evil path. Non-Buddhists who believe in annihilationism believe that nature has no color or shape, that there is no cause and effect, no dependence, and that it is emptiness, engaging in the mistaken actions of slander. The Hearers of the Inner Vehicle Lesser Vehicle regard appearances as coarse and subtle realms, and although they realize the absence of a self of the person, they fail to realize the absence of a self of phenomena, and are therefore confused, engaging in the appearance of inferior asceticism. The Solitary Realizer believes that there is nothing, and what appears, seeing it as the basis of ignorance and samsara, abandons the evil discriminations of dependent origination, arising, and ceasing. The Mind-Only school believes that the unceasing self-illumination sees appearances as mind, and therefore mistakenly believes that it is self-aware and self-illuminating. The Middle Way school believes that the nature of mind is unreal, and through logical analysis, sees it as emptiness, mistakenly believing that it is a place of birth where there is nothing. The Kriya Yoga believes in the pure Dharma nature, and because it does not understand that samsara and nirvana have no basis, it mistakenly believes that one can attain accomplishment through cleanliness. The Upa Yoga believes that the nature abides as it is, and that samsara and nirvana are non-dual, but perversely practices downwards and looks upwards. The Yoga believes that the abiding state is beyond objects, and clings to the two, arising and ceasing, and therefore mistakenly believes that one can attain the five kinds of enlightenment. The Maha Yoga believes that emptiness is inseparable, and visualizes the assembly of thoughts as deities, and therefore goes astray. The Anu Yoga believes that the basis of everything is space, and sees the realms and wisdom as inseparable, and both view and practice are extremely wrong. The Ati Yoga believes in impartiality and freedom from attachment, and believes that spontaneous accomplishment and original purity are indefinite, and speculates with discrimination, and the proliferation of words is all wrong. Thus, the order of each vehicle, from the three bodies born from me, for the nature of self-appearing samsara, combines the appropriate order to explain. Thus it is. All the delusions and obscurations of the unsurpassed view of Ati Yoga that have not manifested, if the mother and child of Dharma nature cannot meet, then the nature that arises from the heart essence wisdom realm will not be established, and if one does not repeatedly practice, then the view will not be washed away, and this is the cutting off of the delusions and obscurations of repeated practice. In the "Clear Light Vajra Dagger Tantra" it says: The heart essence of one's own mind is the Dharmakaya, the original heart essence is the mother, when the play of awareness manifests, the child and mother meet, the mother and child merge without separation, the ground of the unborn is realized, and sealed with the seal of the unchanging. When the heart essence manifests from space, for the view of the general yoga, if the intention of certainty does not arise, then it is said to be not an obscuration of Dzogchen. If one realizes the general yoga, then there is no difference between above and below.
Chinese
六邪行的障碍是，真俗二谛无法断定，心性的自性无法计算，自性了知则无有障碍，从能执与所执中解脱出来，就能领悟其意义而无邪行。了知能执与所执是二元对立的迷惑，若不加以算计则不会迷惑。所取与能取是迷惑之法，如是了知则无有障碍。若所取与能取、二元对立不生起，则宣说无有邪行与迷惑。心性的自性无谬显现，见解无邪行即是菩提心。若远离一切边际且不生起，则无有能执、所执的邪行、障碍、迷惑。任何事物皆无有分别，无有分别则无有邪行、障碍、迷惑。身语意三门无有勤作修持，因此无有作为、寻觅的邪行、障碍、迷惑。不从因生，是最殊胜的果。无有因果、作为、寻觅的邪行、障碍。若能了知心性的自性，对于见解等十者，哪里会有邪行、障碍、迷惑呢？了悟见解之后，即是无修之义，若无造作、平等的意义显现，则无有见解的邪行、障碍、迷惑。如是。从十个陷阱中失去本性空性。一是见解方面，觉性放下，赤裸裸地现前，以无戏论的指示而确定。二是落入空性增益，以及三是落入名言词句的执着。这二者是了知一切显现和心识皆是觉性的游舞，是无根的显空平等而确定的。此外，以心识觉知来区分空与色、执着相的陷阱三，以及落入庸常禅定的歧途三，要区分地和非地。修行的邪行之处是，总相和别相二者中，首先是九次第总相的邪行之处在于重复，以前没有从自地生起的，也因为在邪行之处重复而了知。这是依靠意义的口诀传承，非常容易理解。如同虚空广阔和见解精要传承二者一致，对于未触及轮涅的圆满大圆满，也无有邪行障碍地开示，若心中没有串习，则无有邪行之处。此外，谛听金刚萨埵，对于外境名言，执着于殊胜的先后执着念头，不随顺生起的感受，就不会落入世俗凡夫之地。自己心性的精要，以忆念、分别念的形态，也是为了了悟无我的意义，不在有无的境地中修习，就不会落入常断二边。
English
The obstacles of the six wrong practices are: the two truths, relative and ultimate, cannot be determined; the nature of the essence cannot be calculated; knowing the nature itself eliminates obstacles. Liberation from the duality of grasping and conception means understanding its meaning without wrong practices. Know that grasping and conception, the duality of mind, are delusions; without calculation, there is no delusion. The object of grasping and the act of grasping are the nature of delusion; knowing this way eliminates obstacles. If the object of grasping and the act of grasping, the duality of mind, do not arise, it is said that there are no wrong practices or delusions. The essence of mind's nature manifests without error; a view without wrong practices is bodhicitta. If completely free from all directions and unborn, there are no grasping, conceptions, wrong practices, obstacles, or delusions. There is no differentiation of any phenomena; without differentiation, there are no wrong practices, obstacles, or delusions. Since body, speech, and mind have no effort or accomplishment, there are no actions, searches, wrong practices, obstacles, or delusions. Not arising from causes, it is the supreme result; there are no causes, results, actions, searches, wrong practices, or obstacles. Once the essence of mind's nature is known, where are the wrong practices, obstacles, or delusions in the ten aspects, such as view? After realizing the view, it is the meaning of no meditation; if the meaning of non-action and equality dawns, there are no wrong practices, obstacles, or delusions in the view. Thus it is. From the ten traps, the nature of emptiness is lost. First, in terms of view, awareness is left as it is, nakedly present, and determined by the pointing out of non-conceptual instructions. Second, falling into the proliferation of emptiness, and third, falling into clinging to words and expressions. These two are determined by knowing that all appearances and mind are the play of awareness, the equality of groundless appearance and emptiness. Furthermore, distinguishing between emptiness and form by mind's awareness, the trap of clinging to characteristics three, and the wrong path three of falling into ordinary meditation, one must distinguish between ground and non-ground. The wrong places of meditation are: among the two, general and specific, first, the wrong places of the nine stages of the general are in repetition, because what did not arise from one's own ground before is also known by repeating in the wrong place. This is the oral transmission lineage that relies on meaning, which is very easy to understand. Just as the vast expanse of space and the essential lineage of view are in agreement, for the Great Perfection that does not touch samsara and nirvana, it is also taught without wrong practices or obstacles. If there is no familiarity in the mind, there is no place for wrong practices. Furthermore, listen, Vajrasattva, regarding the terms of external objects, clinging to the excellent, the earlier and later clinging thoughts, not following the arising feelings, one will not fall into the place of ordinary worldly people. The essence of one's own mind, in the form of memory and conceptual thoughts, is also for the sake of realizing the meaning of selflessness, not meditating in the realm of existence and non-existence, one will not fall into the extremes of permanence and annihilation.
Chinese
不迷失。（因为）依靠经文、理智和诀窍，已经领悟了甚深智慧的意义。因为通过闻思修而生起确信，已经领悟了甚深智慧的意义。因此不会迷失于经文中未曾指明之处。因为具有胜观智慧的把握，并且信任无所缘，通过遣除沉掉二者，不贪执止禅的滋味，因此不会迷失于心住禅定的境地。因为外境的显现，与自心、本元和智慧无二无别，六道众生的心识不会止息，因为与无念相连，五根的识不会被遮止，因此不会迷失于无念之中。因为自生自显的当下，以对治心的勤作，由于没有断除的分别念，未断除的分别念自然寂灭，因此不会迷失于声闻的灭尽。因为外境十二缘起，十二缘起没有处所，依靠心的流动，不修习断除分别的空性，因此不会迷失于独觉的心。因为无处所的心，显现不会收摄于心中，以分别念收摄，胜义自知的意义，不会修习刹那明晰的自证，因此不会迷失于唯识的见解。因为将此境视为世俗，以正理摧毁之后，不会区分二谛，不修习空性的相，因此不会迷失于中观二谛。因为希冀和恐惧的业的勤作，对于十善的核心，没有积累二资粮的勤作，不依赖因果缘起，因此不会迷失于有为法。因为自心精华的自性，不会被分别念的因缘所改变，不观察轮回和涅槃二者，因为善恶习气没有名称，没有善恶希冀恐惧的勤作，因此不会迷失于业的控制。因为显空在基上没有，没有显示差别的处所，对于扬弃和收摄的心的分别念，不视为过失和功德，因为没有不分别的寂静处所，因此不会迷失于微细道。因为基没有上下，不依赖发愿和趣入二者，不视为积累资粮为殊胜，因为没有次第修习五道，因此不会迷失于行进十地。因为我与智慧无二无别，从法性清净的自性中，不生起三部清净坛城之尊，不修习清净基的等持。
English
Not straying. (Because) relying on scripture, reason, and key instructions, the meaning of profound wisdom has been realized. Because of conviction arising from hearing, contemplating, and meditating, the meaning of profound wisdom has been realized. Therefore, one will not stray into what is not indicated in the scriptures. Because of having the confidence of insight wisdom, and trusting in the non-objective, through eliminating dullness and excitement, not being attached to the taste of calm abiding, therefore one will not stray into the state of mind-holding meditation. Because the appearance of external objects is non-dual with one's own mind, the original ground, and wisdom, the consciousness of the six realms of beings will not cease, because of connection with non-conceptuality, the consciousness of the five senses will not be blocked, therefore one will not stray into non-conceptuality. Because in this very self-arisen, self-appearing state, with the antidote of mental effort, since there is no abandoned conceptualization, unabandoned conceptualization naturally subsides, therefore one will not stray into the cessation of the Hearers. Because the external twelve links of dependent origination, the twelve links of dependent origination have no place, relying on the flow of mind, not meditating on emptiness that eliminates conceptualization, therefore one will not stray into the mind of the Solitary Realizer. Because in the mind without a place, appearance is not gathered into the mind, gathered by the mind, the meaning of the ultimate self-knowing, not meditating on the moment of clear self-awareness, therefore one will not stray into the view of Mind-Only. Because this realm is made by the mind as conventional, after destroying it with valid reasoning, not distinguishing between the two truths, not meditating on the characteristics as empty, therefore one will not stray into the Middle Way of the two truths. Because of the effort of karma of hope and fear, for the essence of the ten virtues, without the effort of accumulating the two accumulations, not relying on cause, effect, and conditions, therefore one will not stray into conditioned phenomena. Because the essence of one's own mind is self-nature, it will not be changed by the cause of conceptualization, not examining the two of samsara and nirvana, because good and bad habitual patterns have no name, without the effort of good and evil, hope and fear, therefore one will not stray into the control of karma. Because appearance and emptiness are not on the ground, there is no place to show differences, for the conceptualization of the mind of abandoning and gathering, not regarding it as fault and merit, because there is no place of non-conceptual solitude, therefore one will not stray into the subtle path. Because the ground has no above and below, not relying on aspiration and entry, not regarding accumulating merit as supreme, because the five paths have not been practiced in sequence, therefore one will not stray into traversing the ten grounds. Because self and wisdom are non-dual, from the nature of the purity of dharmata, not generating the deities of the mandala of the three pure families, not meditating on the samadhi of the pure ground.