English
There should be vows, and there should be vows that do not violate the view of the nature of understanding the cause in this way, so it was taught. Furthermore, one should understand that which is separate from the meaning and words, so it was taught. To speak frankly, all phenomena of samsara and nirvana are determined without omission by reasoning, and the meaning of the tenets arises, and it is also expressed by words, and the meaning is not elsewhere. Then are words and meaning one? The sound of words itself is not the entity of meaning, because words are the object of mental consciousness, and meaning is not the object of mental consciousness. Then are sound and meaning different? The meaning to be expressed itself is also expressed by the sound of the reasoning that can express it, and there is nothing else besides that, because words express the meaning. In this way, initially, in order to realize that meaning, it is only necessary to express it with words, and finally, at the time of realization, the path of words must be completely cut off. Therefore, do not rely on the imputed name, and the words that express it, and the sound that is spoken, but in the depths of your own mind, understand that state that is separated from any aspect of meaning, like the sky, so it was taught. If this is understood, it is the abandonment of the scriptures, just as one abandons the boat when one reaches the other side of the river. Furthermore, the third is tenets, and the fourth is the common exposition of error and correctness, divided into two: brief exposition and extensive explanation. First is the brief exposition: the third is tenets, and on top of that, the fourth is added, which distinguishes between error and correctness, as it is called, the nature of these two is the meaning to be expressed. The meaning of the secret mantra supreme unsurpassed Mahayoga is: not clinging to all characteristics, in the state of equality of dharmata, knowing all phenomena, the phenomena of the vehicle of samsara and nirvana are all equality, therefore one should not hold and proclaim the merits of the transcendental view and the faults of the mundane view, that is, the respective views are different. Those unequal, lower views should be refuted, and the equal, higher views should be accepted from elsewhere, all of these are not necessary, one should realize that all are equality. Furthermore, the extensive explanation is divided into two: distinguishing error and correctness and making distinctions, and determining the meaning itself of the unerring tenets. First, into three: counting, generally determining the basis of error, and
English
. Right. In general, the reality is not like that, but with the wrong view of clinging to it, taking the non-manifest as manifest, and thinking with conceptual mind, since these have not been established on the ground of reality from the very beginning, they are not self-established. So, where does this confusion come from? It is due to the habits of the conceptual minds of the object-graspers and subject-graspers of each sentient being. The net of object-grasping and subject-grasping obscures the true meaning. In the ultimate sense, the nature of Dharma itself does not establish anything, but in the conventional sense, the appearance of conceptual mind appears as anything. Therefore, the reality of Bodhicitta or the Tathagatagarbha, being inseparable from the ground, is wrong. ༈ Not realizing this, the way of confusion is, Right. The realm of ordinary beings, this illusion, in terms of its nature, is not established as happiness, because the defilement of object-grasping and subject-grasping that clings to self has not been liberated, this is the first reason. Karma and afflictions bind one's own continuum, this is the second reason. The time of birth, old age, sickness, and death is destroyed by enemies, this is the third reason. Being deceived by the true meaning, this is the fourth reason. Impermanent, changing before and after, this is the fifth reason. Separated from the Noble Path, this is the sixth reason. That path must be cultivated, one must rely on the path of liberation, this is the seventh reason. The prison of Samsara is difficult to escape, being imprisoned like a prison or iron, this is the eighth reason. Although experiencing some of the eight sufferings and eleven sufferings, etc., there is no antidote that is fearless, this is the ninth reason. Therefore, due to these nine reasons, it is wrong and confused. Due to the confusion of these nine reasons, therefore, even a little bit of the meaning of the equality of Dharma-nature is not realized. Due to the action of dualistic grasping, the five poisons of afflictions are used confusedly in one's own continuum, therefore sentient beings wander in the five realms of Samsara. ༈ There are two distinctions of the object of error: the wrong views of worldly people, and the wrong views of the lower vehicles of Yoga and beyond. The first has three. Count. There are three errors in the views of the three realms. Count. Errors in the views of the gods and humans of the desire realm, Right. If this is combined with a confusion and explained, then the cause of the happy realms is the ten white karmas, and the cause of the bad realms is the ten black karmas. The cause and effect of good and bad karmas are not equal. The white karma of virtue, aroused by faith, the three of body, the four of speech, and the three of mind, all ten of these are considered good or primary, and are gladly accepted.
Chinese
舍弃十种不善业，其果报是生于欲界六天和四大洲人类的生处，但他们也没有领悟法性平等之义，仍然在欲界的天人和高处十地中轮回。 再者，迷失于色界的见解，正直，没有领悟法性无别大平等之义，在十善的基础上修持慈、悲、喜、舍这四种以所缘为目标的无量心，第一禅有觉有观，第二禅无觉有观，第三禅无观有觉，第四禅觉观皆无不动，如此对四禅依次修持各自的等持，却不离我执，对各自的所执之境都执着于我或视为我，像这样就会次第转生到梵天等四禅的十七处生处。在这些禅定的修习中，执着于前三禅的乐、明、无念，这是止的糟粕，而第四禅，要了知其已获得极其清净的禅定，是止的精华。这些都是偏离了资粮道大传承等持以下之道的。如果详细解释这些内容，修持禅定的十八种过患支分和十八种因，以及转生于彼的原因，等持自身的体性认知，还有色界十七处的区分等等，请从其他地方了解。这里因为担心文字过多所以没有写。总的来说，对于没有领悟密宗玛哈瑜伽平等性之实相的人来说，仅仅产生了下界和超世间的见解的过失和迷惑的分别之法，因此，不做知识辨析的区分。 再者，迷失于无色界的见解。正直，没有领悟法性平等之义，也没有领悟无色是轮回之法，对于受、想、行、识，没有了知这四种名蕴，认为一切法都如虚空一般，即虚空无边处，以及识无边处。
English
To abandon the ten non-virtuous deeds results in rebirth in the six desire realm heavens and the human realms of the four continents. However, without realizing the meaning of the equality of Dharma-nature, one continues to cycle through the desire realm gods and humans in the ten high abodes. Furthermore, straying into the view of the form realm, honestly, without realizing the meaning of the great equality of the indivisibility of Dharma-nature, and cultivating the four immeasurables—loving-kindness, compassion, joy, and equanimity—aimed at an object on top of the ten virtues; the first dhyana having both investigation and analysis, the second having analysis but no investigation, the third having investigation but no analysis, and the fourth having neither investigation nor analysis, being immovable—these are the dhyanas. By meditating on each of the four dhyanas in sequence with their respective samadhis, one does not separate from the clinging to self, and with the grasping and attachment to all of one's objects as "I" or "mine," one is born in sequence in the seventeen abodes of the four dhyanas, such as Brahma. Among these meditations, clinging to the first three dhyanas—bliss, clarity, and non-thought—as signs is the dross of calm abiding. As for the fourth dhyana, one should know that one has attained extremely pure dhyana and that it is the essence of clear calm abiding. All these are deviations from the samadhi below the accumulation path and the great Dharma lineage. If these meanings are explained in detail, the eighteen faults of dhyana and the eighteen causes for cultivating them, the reasons for being born there, the recognition of the nature of samadhi itself, and the distinctions of the seventeen abodes of the form realm should be understood elsewhere. Here, I have not written them for fear of too many words. In general, for those who have not realized the reality of equality in Secret Mantra Mahayoga, there arises only a distinction of faults and obscurations in the views of the lower world and the world beyond, so I will not elaborate on the distinctions of knowledge discrimination. Furthermore, straying into the view of the formless realm, honestly, without realizing the meaning of the equality of Dharma-nature and that formlessness is a Dharma of samsara, and without understanding that feeling, perception, formation, and consciousness—the four mental aggregates—are without existence, thinking that all phenomena are like space, such as the sphere of infinite space, and the sphere of infinite consciousness.
Chinese
我。（既）非有亦非无之四空处定，安住于此等四空处定者，名曰有顶，生于四空处地。于此等四空处定，若未能了知其义，则示从此道之界限迷失之理。此等四空处定，乃是迷失于加行道暖位以上之胜观，于加行之时，超离色之所缘，谓“虚空无边”；超离所取之所缘，谓“缘于虚空之识无边”；超离能取之所缘，谓“缘于虚空之识，一无所有”；超离无所有之所缘，先发无粗细想之欲乐，于事物之根本位，一心安住于彼等。其量唯有他知。误入外道之见，正直。外道之见，于常与断二者，无论何人以分别心执着，胜者皆说彼已迷失一切法义之精髓，即真实之法性。实则此等外道，以法性不变为迷失之基础，而生起常执；以法性与认知分离为迷失之基础，而生起断执。༈。于自性不迷而重述，正直。欲界一，色界四禅有四地，无色界四空处有四地，如是三界九地之执着，即九地之无垢智慧，不舍九地之显现，于法性平等性中证悟，故名曰摧坏。༈。误入下乘有二，误入因乘，及误入外道密咒。初者有三，计度。误入声闻乘，正直。未能证悟法性二无自性平等性，于一切法之细微能取所取，于胜义谛中，视苦、集、灭、道四谛之实有而存在，视苦、集二者为轮回之因果而断除，视灭、道二者为解脱之因果
English
I. Those who abide in the four meditations of the formless realms, which are neither existent nor non-existent, are called the peak of existence and are born in the realm of the four formless realms. If the meaning of these four formless realms is not understood, then the way of straying from this boundary of the path is shown. These four formless realms are straying from the experience of higher vision beyond the heat of the path of joining. At the time of joining, transcending the object of form, it is said, "Space is infinite." Transcending the object of the grasped, it is said, "Consciousness that focuses on space is infinite." Transcending the object of the grasper, it is said, "Consciousness that focuses on space is nothing." Transcending the object of nothingness, first generating the desire that there is neither coarse nor subtle thought, one-pointedly abiding in those at the time of the basis of things. The measure is known otherwise. Straying into the view of the tirthikas, straight. The view of the tirthikas, those who hold to permanence and those who hold to annihilation, whoever clings to either with their minds, the Victorious Ones have said that they have strayed from the essence of the meaning of all dharmas, the true nature of reality. In reality, these tirthikas, taking the unchanging nature of reality as the basis for straying, arise with the view of permanence, and taking the separation of the nature of reality from recognition as the basis for straying, arise with the view of annihilation. ༈. Repeating without straying from the nature of reality, straight. One desire realm. The four meditations of the form realm have four grounds. The four formless realms have four grounds, so the clinging to the nine grounds of the three realms is the unobstructed wisdom of the grounds. Without abandoning the appearance of the nine grounds, realizing the equality of the nature of reality, it is called destroyed. ༈. Straying from the lower vehicle has two aspects: straying from the causal vehicle and straying from the outer tantras. The first has three aspects: counting. Straying into the vehicle of the Hearers, straight. Not realizing the equality of the two non-self nature of reality, in the subtle grasping and holding of all dharmas, in the ultimate truth, seeing the four truths of suffering, origin, cessation, and path as established and existing, and taking suffering and origin as the cause and effect of samsara and abandoning them, and taking cessation and path as the cause and effect of liberation.