Chinese
过失有六种：因嫉妒心强而产生的害人之心过失；因傲慢自大而产生的骄傲自满过失；因极度愚痴而产生的蒙昧无知过失；因执着己见而产生的自负顽固过失。还有许多错谬：认为没有，即认为现在的法仅仅是突然产生的，没有来世等等，也没有异熟果，也没有转生，如此执着而看。陷入断灭边的错谬是：外道持断灭见。这是因为菩提心安乐大乐的境界中，各自以自己的觉性智慧来看，没有不清楚的，并且觉性智慧是明晰的，所以消除了落入断灭边的错谬。散乱掉举的错谬是：因为什么都不懂而没有目标。这是远离世间的菩提心，不随有无和相状而转，所以消除了散乱掉举的错谬。唯一不明白意义的错谬是：显现为常恒的“我”，却想要不作分别，因此不明白真正的意义。这是因为菩提大乐成为觉性的自在，从智慧的大光明中，显现出任何不执着的光明。正如《顶生王经》中所说：“若心执着于常断二边，则偏离了所欲之义的精髓。”所以，认识到过失了。如果追随因缘相状，就会落入世俗凡夫。对此，如果认识到自明觉性并非任何事物，并且没有忆念和分别，就能明白。如果愚昧无知，没有任何忆念产生，那就是无意识的错谬。这是因为认识到大智慧无偏袒地自明自显，所以能明白。四禅的错谬，前面已经说过了。这里也略微提示一下。《瑜伽成就法》中说：“若于一切少欲者，见无我之所依。于所欲及罪恶六聚，遮止分别者，有。无行者，一。唯是初禅。于一切空性中，安住。无分别而有行者，二。唯是二禅。于空性中，心。决定。安住者，无喜第三禅。以自或他力所依，于无过失心平等舍。不动住第四禅。”这里觉性没有行境
English
There are six faults: the fault of harmful thoughts arising from great jealousy; the fault of great pride and arrogance; the fault of great ignorance and delusion; and the fault of clinging to one's own views, arrogance, and stubbornness. There are also many errors: believing that there is nothing, that the present dharma arises suddenly and that there is no future life, no ripening of karma, and no rebirth, clinging to such views. The error of falling into the extreme of nihilism is to hold the view of annihilationism. This is because, in the state of bodhicitta, great bliss, each person's own awareness and wisdom are clear, and there is nothing unclear, and because awareness and wisdom are clear, the error of falling into the extreme of nihilism is eliminated. The error of distraction and agitation is to have no aim because one does not understand anything. This is the bodhicitta that transcends the world, not following after existence or non-existence or characteristics, so the error of distraction and agitation is eliminated. The error of not understanding the meaning of oneness is to appear as a permanent "self" but to want to not discriminate, thus not understanding the true meaning. This is because the great bliss of bodhi becomes the freedom of awareness, and from the great light of wisdom, whatever light arises from itself is clear without any clinging. As it says in the Sutra of King Topknot, "If the mind clings to either extreme of permanence or annihilation, it deviates from the essence of the desired meaning." Therefore, the fault is recognized. If one follows after conditioned characteristics, one will fall into ordinary worldliness. In this regard, if one realizes that self-awareness is not anything, and that there is no memory or discrimination, one can understand. If one is ignorant and no memory arises, that is the error of unconsciousness. This is because one realizes that great wisdom is impartially self-illuminating, so one can understand. The errors of the four dhyanas have already been explained. Here, too, a brief indication is given. In the Yoga Accomplishment Dharma, it says: "If all those with little desire see the basis of no-self, in the six aggregates of desire and sin, those who prevent discrimination have. Those without practice are one. Only the first dhyana. In all emptiness, abiding. Those who have practice without discrimination are two. Only the second dhyana. In emptiness itself, the mind. Definitely. Those who abide are the third dhyana without joy. Relying on the power of self or others, in faultlessness, the mind desires equanimity. The fourth immovable dhyana." Here, awareness has no object of experience.
Chinese
因此，从无为而作的状态中，既没有可供思辨的事物，也没有对味道的执着和喜悦，以及没有保持中舍，这样才能清净。此外，如果阻止和寂静分别念的生起，就会堕入声闻乘，因为这里阻断了六根的集合。没有见闻本身就是自性。正如经中所说：“六者的行境是相，因为相显现为实物，随意安立也无法阻止。”又如经中所说：“六者的相无论生起什么，都是未加修饰的自然本性。因为没有生起，所以无法阻止，自然生起，自然寂灭，随意安立。”如果觉悟停止并执着于寂静的味道，那么就与寂灭涅槃的边见相同，这是自生佛的歧途。如《名号金刚》中所说：“因为想要现前获得，所以总是修习因。执着于修习的安乐，不会从中产生衰退的意义。”又如《虚空之王》中所说：“执着于禅定的安乐味道，安住不动，不依于因，是法性。因此，对于执着之处的禅定，寂静之地不会超越涅槃。”因此，在这种二者不二的状态中，谁会执着于什么而品尝味道呢？因此，《不思议经》中说：“只要心意动摇，从习气流动的粗细来看，如果执着于相，那么这就是魔的行境。习气流动的粗细，不是心的运行，没有从其他地方成立的事物。无缘智慧的忆念生起，深深沉浸在无念的法界中，不追随生起的感受，不被昏沉和掉举所控制，不执着于禅定的味道，在不思议中修习不思议，因为永远没有常断四边，所以不会堕入外道的见解。因为秘密的智慧显现，所以不会堕入断灭的见解。深深安住在心要的意义上，不追随一和二，所以不会堕入自生佛的见解。心要的意义上，无碍的智慧清晰，不会被昏沉和掉举所改变。”认为事物本来就在大乐的状态中，而错觉显现，以及对于二无的智慧，有世俗的清净，和一瞬间看待无分别念的智慧，是唯识宗。
English
Therefore, in the state of being free from action, there is neither anything to speculate about, nor attachment to taste and joy, nor maintaining equanimity, and only then is it pure. Furthermore, if one obstructs and pacifies the arising of conceptual thoughts, one will fall into the Hearer Vehicle, because here the gathering of the six senses is blocked. The absence of seeing and hearing itself is the nature. As it is said in the same text: "The realm of the six is the sign, because the sign appears as a real thing, and it cannot be reversed by arbitrary establishment." And as it is said in the same text: "Whatever sign of the six arises, it is the uncorrected, natural suchness. Because it is unborn, it cannot be reversed. Naturally arising, naturally pacified, arbitrarily established." If realization ceases and one becomes attached to the taste of peace, then it is the same as the one-sided peace of Nirvana, which is the wrong path of the Pratyekabuddha. As it is said in 'The Great Garuda Name': "Because one wants to attain manifest attainment, one always meditates on the cause. Attachment to the bliss of meditation does not produce the meaning of decline from it." And as it is said in 'The King of Space': "Attached to the taste of the bliss of Samadhi, abiding immovably, not relying on the cause, is the nature of Dharma. Therefore, for the Samadhi in the place of attachment, that peaceful place does not transcend Nirvana." Therefore, in this state of non-duality, who would be attached to what and taste the flavor? Therefore, it is said in the 'Inconceivable Sutra': "As long as the mind is agitated, from the coarse and subtle flow of habits, if one clings to the sign, then that is the realm of Mara. The coarse and subtle flow of habits is not the movement of the mind, and there is nothing established from elsewhere. When the memory of objectless wisdom arises, deeply immersed in the realm of non-thought, not following the arising feelings, not being controlled by dullness and agitation, not being attached to the taste of Samadhi, meditating on the inconceivable in the inconceivable, because there are never the four extremes of permanence and annihilation, one will not fall into the view of the Tirthikas. Because secret wisdom manifests, one will not fall into the view of cessation. Deeply abiding in the meaning of the essence, not following one and two, one will not fall into the view of the Pratyekabuddha. In the meaning of the essence, unobstructed wisdom is clear, and it will not be changed by dullness and agitation." Believing that things are originally in the state of great bliss, and that delusion appears, and that for the wisdom of non-duality, there is worldly purity, and that looking at the wisdom of non-conceptualization in an instant, is Mind-Only.
Chinese
这是陷入歧途。在《修心》中说：“清楚地认识到，认为从佛法中产生错误本身就是错误。”《大虚空》中说：“显现的和背后产生的，那也是显现的过失。”由此可知，这里将三千大千世界扩展为大乐，因为没有行境，所以显现为错觉，以及二元智慧，因为没有刹那，所以被排除。在《修心》中说：“法界金刚顶，因为没有方向，所以不是刹那。清净的善根没有形象，所以不是世间智慧。”从一开始就将没有边际的意义视为世俗的幻象，如果从胜义谛的角度来看待未生，那就是陷入了经部。《虚空王》中说：“这无相的伟大自性，即使在法界中幻化舞蹈，也不会被胜者赞叹为幻化的道路。”一切法皆是自性空，身语意三门的一切过失也都是空性，因此身体空寂，语和意也空寂，住在三寂静处。如果认为这样就成就了，那就是陷入了空暗。《大虚空》中说：“因为给微细的门命名，所以以心的寂静寻找道路，在寂静的传承中执着寂静，如果考察，那本身就是分别念，担心会变成那样，所以要禅修。”这里也是，在大智慧的境界中，本来就无法将分别念变成空性，因此是清净的。《大鹏》中说：“没有行为的境界不住留，无法用对治来修正。”《阿杂拉三种口诀》中说：“放松身体是，像虚空一样，没有特意放松身体。如果像放松一样打开，因为没有自性，一切都融入菩提心中，法性没有打开。”陷入密咒是指，在这里，在如实的那样，在真如的虚空中，本来就无法执着为自性，陷入菩提心圆满次第的歧途，如果执着于光明和明点的自性是常有的，并以此禅修，希望身体颤抖并产生快乐，如果出现障碍等，那就是陷入了密咒。《大虚空》中说：“对于这个，没有用猛烈的行为来作为住所的名称。如果阿和嘎是圆满的，就会产生流动的快乐
English
This is falling into error. In "Mind Training" it says, "Clearly recognize that seeing error arising from the Dharma itself is an error." In "Great Sky" it says, "What is manifest and what arises from behind, that too is a fault of appearance." It is evident that here, expanding the three thousand great thousand worlds into great bliss, because there is no object of experience, it appears as illusion, and dualistic wisdom, because there is no instant, is eliminated. In "Mind Training" it says, "The Vajra Peak of Dharmadhatu, because it has no direction, is not an instant. Pure roots of virtue have no form, so it is not worldly wisdom." From the beginning, viewing the meaning of being without limit as merely conventional illusion, if one views the unborn from the ultimate perspective, that is falling into the Sutra Pitaka. In "King of Space" it says, "This great nature without characteristics, even if it dances illusion-like in the Dharmadhatu, it is not praised by the Victorious Ones as the path of illusion." All dharmas are emptiness of self-nature, and all faults of body, speech, and mind are also emptiness, therefore the body is empty and solitary, and speech and mind are also empty and solitary, dwelling in the three solitudes. If one thinks that this is accomplishment, that is falling into emptiness and darkness. In "Great Sky" it says, "Because a name is given to the subtle door, seeking the path through the solitude of mind, holding onto solitude in the lineage of solitude, if examined, that itself is conceptual thought, fearing it will become that, therefore meditate." Here also, in the state of great wisdom, it is impossible to make conceptual thought empty, therefore it is pure. In "Great Garuda" it says, "The realm without action does not abide, and cannot be corrected by antidotes." In the "Instructions of the Three Acaryas" it says, "Relaxing the body is, like the sky, there is no deliberate relaxing of the body. If it opens like relaxing, because there is no self-nature, everything merges into Bodhicitta, there is no opening of Dharmata." Falling into mantra means that here, as it is, in the expanse of Suchness, although it is impossible to grasp as essence, falling into the error of the completion stage of Bodhicitta, if one clings to the nature of light and bindus as permanent, and meditates on this, hoping that the body will tremble and pleasure will arise, if obstacles and so on occur, that is falling into mantra. In "Great Sky" it says, "For this, there is no name for dwelling with fierce asceticism. If A and Par are complete, flowing bliss will arise