Chinese
想要。这也是执着的过失。阿雅提婆的口诀中说：从无二大乐菩提中，没有搅动心，没有颤抖，没有取舍，没有赞叹隐瞒，没有灰尘生起，没有毛发竖立。这样说得很清楚。另一种是因次第而误入歧途。将五蕴、十二处、十八界观想为本尊，说是遍计所执的颠倒。最初生起分别念，执着于正确的进入，不对其安住，这就是误入歧途的咒语之相。如《虚空藏经》中说：三有中的结合，也只是显现为幻象之名。转轮王的广大处所，也是幻象结合的处所。又如《虚空王经》中说：彩虹幻化，圣者的化身，即使生起福德，也不执着为实有。在清净的大道上自然成就，即使没有福德也说成就，佛陀如是说。因此，大手印瑜伽不依赖福德而得以阐明。误入咒语的真如，大手印瑜伽行者认为一切法都是自证的智慧，三时平等的大乐。如果对真如生起信解和修习，却不知道大自在者无所作为。如《虚空王经》中说：对于无为法，如果不断除贪着，三时平等性也会有生起和消逝。这样说是错误的。那里阐明的是，在这里不思念自生大本身，所以没有生起和消逝，这是大解脱。该经中也说：不依赖自生智慧力，希望和疑惑的边际都会寂灭。误入阿努瑜伽，大手印瑜伽是特别造作的，而从那之上殊胜显明的阿努瑜伽，也只是安住在舍弃，口中说着无所作为，但相对于前者，仍然有分别父续母续，有颜色数量的勤作，有意义的考察，有内外门的分别，在无所缘的状态中，刹那间生起无数本尊并成办事业，执着于此而误入歧途。在这里，观修方法等等，以及没有任何分别，在观视的场合中所开示的即是清净。这些是误入歧途之处。还有一种是误入歧途的三种情况：置之不理，无意义的闲聊，以及执
English
want. That is also the fault of clinging. As it says in the oral instructions of Āryadeva: From the non-dual great bliss awakening, there is no stirring of the heart, no trembling, no taking and rejecting, no praising and concealing, no arising of dust, no bristling of hair. This is clearly stated. Another is straying gradually by generating in one way. Tu. Meditating on the aggregates, elements, and sense bases as deities, saying it is a perverted imputation. When the first thought arises, clinging to the correct entry. Not remaining in that either, that is straying into the characteristic of mantra. Moreover, as it says in the Great Sky: Even union in the three realms is merely appearing as an illusion in name. Even the great place of the wheel-turner is a dwelling place of union by illusion. And as it says in the King of the Sky: Even the rainbow illusion, the lineage of the noble ones, even if it generates merit, does not conceive of it as real. On the pure great path, spontaneously accomplished, even without merit, it is said to be accomplished by the Victorious Ones. Therefore, it is clear that Mahāyoga does not rely on merit. Straying into the suchness of mantra: Mahāyoga practitioners consider all dharmas to be self-aware wisdom, the great equality of the three times. If there is faith and practice in suchness, they do not know that the great self is without action. As it says in the King of the Sky: If attachment to that which is without action is not abandoned, the equality of the three times will also have arising and ceasing. This is a fault. What is clear there is that here, without thinking of the great self-born itself, there is no arising and ceasing, that is great liberation. From that very same text: Not relying on the power of self-born wisdom, all extremes of hope and doubt are completely pacified. Straying into Anuyoga: Mahāyoga is deliberately doing something. Even Anuyoga, which is clearly superior to that, is also placed in equanimity. Even if it is said that there is nothing to do deliberately, in relation to the former, there is still the separation of father and mother, the effort of color and number, the investigation of meaning, and the separation of inner and outer doors. In a state of non-objectification, in an instant, countless deities are generated and accomplish activities, clinging to that is seen as straying. Here, the methods of meditation and so on, and the fact that there is no separation, are purified by the teaching in the context of seeing. Those are the places of straying. Again, there are three ways of straying: neglecting, meaningless chatter, and clinging.
Chinese
是唯一。瑜伽成就之教言中说：何处有退失之邪见者，迷乱散乱，执着唯一。何处以见解而自满，依赖于我而成就边见，无有迷醉，自以为无有轮回。彼即刻堕入恶趣。如是说，彼等即是堕入外道者。又，以十种过失遮止禅定。生起四种，即：懒惰，此等以自之义而清净。以及，事务繁多，无有散乱与不散乱。以及，心掉举。智慧于玛哈与阿努之义以下皆能作意，虽阿底之义不明晰亦作意之散乱。为六种散乱所胜。以及，心昏沉。以及，欲求见解之禅定明晰。以及，嗜睡。以及，希求果。以及，知晓无有错谬之路、堕落与散乱。于此疑惑。以及，以犹豫不定之定解。以及，心无有向内执持而清净。作意。以及，于境向外散乱，由外境之念而清净。欲行持众多之佛法行持。以及，欲从利益有情之事中生起。以及，喜好喧嚣。彼亦以平等之决断，无有作为与思虑本身即不充足。又，何者遮止入于此，懒惰事务多掉举，散乱昏沉欲求与，睡眠希求疑虑犹豫，行住坐卧与生喜。彼亦自性如是性。如是说。又，十二种障碍是：心不摇动，于自然不摇动上，作障碍。以及，于一义自性中，从根本上无法明晰，欲求明晰。以及，心乐二无，于无法体验上，喜好。以及，于无法堪能，已然成就之本初清明上，以疑惑之痛苦。以及，于无法思虑分别之本然上，生起众多。以及，于明晰之本觉中，从自明中混合，于本初圆满中明晰上，欲求。以及，于无法显现神通之伟大上，欲求。以及，于此之外无有，如是于法性无有自性上，执着于确定，心想可以。以及，于他者无有自他上，于见解上轻蔑。以及，于自之见解上，无有我执而自满。以及，于无有生灭上，从心之境中生起，从修习中生起智慧。
English
It is unique. In the teachings of Yoga accomplishment, it says: "Wherever there is a fallen one with wrong views, confused and scattered, clinging to the one. Wherever one is satisfied with views, relying on self to accomplish extremes, without intoxication, thinking there is no rebirth. That one immediately falls into the lower realms." Thus it is said, those are the ones who have fallen into externalism. Furthermore, the ten faults of meditation are obstructed. Four arise, namely: laziness, these are purified by their own meaning. And, many activities, without distraction or non-distraction. And, mental agitation. Wisdom can contemplate the meaning of Maha and Anu, even if the meaning of Ati is unclear, it is the distraction of contemplating. Being overcome by the six distractions. And, mental dullness. And, desiring clarity in the view of Samadhi. And, excessive sleep. And, hoping for results. And, knowing there is no mistaken path, falling, or distraction. Doubting this. And, with the certainty of hesitation. And, the mind is pure without holding inward. Contemplating. And, scattering outward to objects, purified by the notion of external objects. Desiring to practice many Dharma practices. And, desiring to arise from benefiting sentient beings. And, delighting in noise. That is also not sufficient by the equal determination, without action or thought itself. Furthermore, what obstructs entering into this: laziness, many activities, agitation, distraction, dullness, desire, sleep, hope, doubt, hesitation, walking, staying, sitting, and delighting in arising. That is also the nature of suchness itself. Thus it is said. Furthermore, the twelve obscurations are: the mind does not move, obstructing the natural non-movement. And, in the nature of one meaning, it cannot be fundamentally clarified, desiring clarification. And, the mind is blissful and non-dual, delighting in the inability to experience it. And, in the inability to be serviceable, in the primordially clear accomplishment, the suffering of doubt. And, in the natural state of being beyond thought and analysis, many arise. And, in the clear self-awareness, mixing from self-illumination, desiring clarity in the primordial perfection. And, desiring to manifest the greatness of miraculous powers, which cannot be extracted. And, there is nothing beyond this, thus clinging to certainty in the Dharma nature without essence, thinking it is permissible. And, in the absence of other self and other, despising the view. And, in one's own view, being without self-grasping and complacent. And, in the absence of arising and ceasing, arising from the objects of the mind, wisdom arises from practice.
Chinese
我，就像念头寂静般自然解脱，如果说那是欲望，那么后两者是造作的，认为是自生自灭。然而，确定有十种过失，之前已经说过。特别是傲慢，是不需要向他人展示顶峰，贬低他人的观点，并且普遍地相信自己的观点是正确的，因为在这里反复地从口诀中引用，所以是产生极大信心的原因。出于偶然：密咒自在的大地位，由于对外内秘密的意义和愚痴的控制没有谨慎，将记忆和温暖置于高位，以强迫的傲慢，认为没有比自己更好、更优秀的人，想要贬低他人，即使将自己观想为神，也因为违背了平等之王的意义，见解和行为的差异会变成魔鬼的事业。如是说。修心法中说：使自己的知识成为神圣，胜过一切，因此而傲慢，生起贪欲和嗔恨，发生争论，是愚痴，看不到意义。如是说。这些是一般的理由。还有，什么是遮蔽神圣意义的？不动、清晰、安乐、痛苦，以及清晰地显现生起，确定和傲慢，自灭。流动、自性。寂静的自性。如是说。如果生起那些在生起次第大瑜伽士的场合中所说的，那么那本身就是无法改变的自性。那也是，如《古姆琼》中所说：如果像流动一样没有心，那么谁是不住、不缘的作者呢？特意使天空不从自身安住，说是不安住。禅修是没有意义的。如是说。修心法中说：升起和不升起，不要特意放弃，心不依赖，不是显现。不是文殊菩萨，即使是微尘的动摇，那本身就是，它就在那里，不住在那里。如是说。成就瑜伽的经文中说：一切都是心的自性，如果以无言的见解来决定，因为不造作、不散乱，能够胜过散乱，平等。哪里会有努力、修行、希望和恐惧呢？不需要修不共的对治。如是说。所以，没有离散乱。又，对于生起五毒等一切，在三时中都看不到念头和相状。又，自生自灭，即是如是。如是说。第六义中说：无论生起什么样的念头相状，念头本身就是法性。
English
I, like the pacification of thoughts, naturally liberated, if it is said to be desire, then the latter two are fabricated, considering it to be self-arisen and self-pacified. However, it is certain to have ten faults, as previously stated. Especially arrogance, which does not need to show the peak to others, disparages the views of others, and generally believes that one's own view is correct, because it is repeatedly quoted here from the oral instructions, so it is a great cause for generating great confidence. Out of chance: In this great position of the Lord of Secret Mantras, due to the lack of caution regarding the meaning of outer and inner secrets and the control of ignorance, placing memory and warmth in a high position, with forced arrogance, thinking that there is no one better or more excellent than oneself, wanting to belittle others, even if one visualizes oneself as a deity, because it violates the meaning of the King of Equality, the difference in views and actions will become the work of demons. So it is said. In Mind Training it says: Make one's own knowledge sacred, surpassing all, therefore being arrogant, generating desire and hatred, causing disputes, being ignorant, not seeing the meaning. So it is said. These are the general reasons. Also, what obscures the sacred meaning? Immovable, clear, happiness, suffering, and clearly manifesting arising, certainty and arrogance, self-extinction. Flowing, self-nature. The nature of peace. So it is said. If those spoken of in the context of the great yogi of the generation stage arise, then that itself is an unchangeable self-nature. That is also, as stated in Gumchung: If there is no mind like flowing, then who is the author of non-abiding, non-objectifying? Intentionally making the sky not abide from itself, saying it is non-abiding. Meditation is meaningless. So it is said. In Mind Training it says: Rising and not rising, do not intentionally abandon, the mind does not rely, it is not manifest. Not Manjushri, even the movement of a mote, that itself is, it is there, it does not abide there. So it is said. In the scriptures of accomplished yoga it says: Everything is the nature of mind, if it is decided by wordless view, because it is uncreated, unscattered, able to overcome scattering, equality. Where would there be effort, practice, hope and fear? There is no need to practice uncommon antidotes. So it is said. Therefore, there is no separation from scattering. Also, for the arising of all such as the five poisons, there is no way to see thoughts and signs in the three times. Also, self-arisen and self-pacified, is just as it is. So it is said. In the Sixth Meaning it says: Whatever sign of thought arises, the thought itself is the nature of reality.