English
Because of enumerating aspects of 'one,' deviations and obscurations arise. Because of proceeding where there is no passage, deviations occur. Because of looking and thinking about the objectless, obscurations of view arise. Therefore, because it appears to be the path but is not, the deviation does not allow one to see the higher meaning, hence it is an obscuration. The second is deviation and obscuration. The former is the deviation of view, the deviation of meditation, the deviation of conduct, and the deviation of result. In general, deviations include the nine doors of falling, and so on. The deviation of view is deviating into the view of non-Buddhists, or deviating into incidental non-Buddhists, or showing the deviations of lower and lower vehicles as the path to higher and higher vehicles. Non-Buddhists are as previously explained. Incidental ones are generally as explained in the context of Madhyamaka, and especially taking the result of Secret Mantra as the path, and that it is mind, and that it is the great self, and so on. In these texts, taking only a portion that is similar, but misunderstanding the meaning, and deviating in accordance with the tenets of the Samkhya non-Buddhists, the Ishvara non-Buddhists, and the secret-speaking sects of the Vedas, and so on, one should recognize these aims and cut off the deviations. In short, there are four ways of deviating and straying from the extremes of established tenets: all dharmas are taught as self-liberated in the four extremes by necessity and intention, but by taking only one aspect due to desire and deviating, namely: emptiness being too extreme and deviating into annihilationism; nature being too extreme and becoming substantial; the two truths being too extreme and becoming grasper and grasped; and non-duality being too extreme and reaching the extreme of dullness. The first is that all dharmas are taught as emptiness and without inherent existence by necessity and intention. The necessity is to liberate the clinging and self-grasping of the six realms, and the intention is that all dharmas are mind itself, self-appearing, and without separation by entities and characteristics. If one does not understand this and thinks that it is completely empty and nothing, then one has deviated into the extreme of annihilationist non-Buddhists. As explained in the context of Madhyamaka, in the Akashagarbha, it says: 'Contemplating emptiness is mistaken in meaning, it is like seeing annihilationist non-Buddhists, there is a difference in words but no difference in meaning.' And in the Sutra, it says: 'If one goes to the extreme of annihilation in emptiness, it will become the great realm of annihilation. Then again, by moving again, the path of liberation will become annihilation.'
Chinese
在《ང་ཐིག་》中说：“一切从初始就是清净的，因此不是意识的对境。那是断灭的边，没有解脱。”以及“什么也没有，无论说什么都是虚构的。事物的自性什么也没有。什么都没有，无生，是胡说八道。”等等，许多教言传承都说那样会误入歧途并堕入地狱。因为写不完，所以就在那里看吧。第二，目的是为了，以及意图是，一切法本来就是佛，以及显现本身就是法性等等。目的是为了纠正从其他地方寻找佛的错误，并介绍显现和心识无二无别的法身。意图是，一切法本来就是自生智慧的佛，并且无论显现什么都是法性自显现。如果不区分迷乱和解脱的界限，像执着二元的自以为是的人一样，认为这就是佛，等等，只看重字句，执为殊胜，并贬低其他修习其他乘的人，说他们的见解低下，进行诽谤。在《གསང་ཐིག་》中说：“法和心识不分开，那是常边的，没有解脱。”以及在《ནམ་མཁའ་ཀློང་ཡངས་》中说：“认为自心是恒常的，承认有我，与外道一样，语言上有差别，意义上没有差别。”以及在《ཡེ་ཤེས་གསང་བ་》中说：“具有邪见邪行的我慢者，沉溺于未经矫饰的自显现，以及执着于分别念的分别。不区分差别，以愚昧的心，像把石头当成金子一样。把光明自成自显现，与分别的执着混合在一起说。没有未经矫饰的觉性的把握，认为见解非常高超，随意行事，享受五欲是错误的。那些时代的人，像坠入悬崖的吊桥一样，坠入金刚地狱，与菩提心的种子分离。”这样说。第三，目的是为了，以及意图是，说为二谛。目的是为了解开执着于我和我所的结，从而了悟无我或空性的意义。意图是，从把这个显现执着为我和我所的角度来说是世俗谛，而从它本身空无我或我所，无有偏颇的自显现的角度来说是胜义谛。
English
In the "Nga Thik," it says, "Everything is pure from the beginning, therefore it is not an object of consciousness. That is the extreme of annihilation, there is no liberation." And, "There is nothing at all, whatever is said is fabrication. The nature of things is nothing at all. Nothing, unborn, is utter nonsense." And so on, many oral transmission lineages say that such a view leads astray and goes to hell. Because it cannot be written exhaustively, look there. Second, the purpose and intention are to show that all phenomena are enlightened from the beginning, and that appearance itself is the nature of reality, and so on. The purpose is to correct the mistake of seeking enlightenment from elsewhere, and to introduce the non-duality of appearance and mind as the great Dharmakaya. The intention is that all phenomena are enlightened from the beginning as self-arisen wisdom, and whatever appears is the self-appearance of the nature of reality. Without distinguishing the boundary between delusion and liberation, like those who are attached to duality and self-conceit, thinking that this alone is enlightenment, and so on, only valuing the words and holding them as supreme, and denigrating those who practice other vehicles, saying that their view is inferior, and making accusations. In the "Gsang Thik," it says, "If Dharma and mind are not separated, that is the extreme of permanence, there is no liberation." And in the "Namkhai Long Yang," it says, "Thinking that one's own mind is eternally permanent, admitting to a self, is the same as the tirthikas, there is a difference in words, but no difference in meaning." And in the "Yeshe Sangwa," it says, "Those with pride in wrong views and wrong conduct, indulging in uncorrected self-appearance, and the discriminations of attachment to conceptual thoughts. Without distinguishing the differences, with a mind of ignorance, like holding a stone as gold. Mixing the self-arisen luminosity with the attachment of discrimination and speaking. Without the confidence of uncorrected awareness, wanting the view to be very high, acting arbitrarily, enjoying the five desires is wrong. Those people of that time, like a swaying bridge falling into a ravine, falling into the vajra hell, separated from the lineage of bodhicitta." Thus it is said. Third, the purpose and intention are to speak of the two truths. The purpose is to untie the knots of attachment to self and what belongs to self, thereby realizing the meaning of selflessness or emptiness. The intention is that from the aspect of clinging to this appearance as self and what belongs to self, it is the conventional truth, and from the aspect of its emptiness of self or what belongs to self, the unbiased self-appearance, it is the ultimate truth.
Chinese
如是说。如是不了悟，此显现本身并非胜义谛，而此之自性是胜义谛等等，将此与此之自性区分开来，执着为是与非。密滴中说：于能取所取二无之法性，稍微之细微即是考察，以假立之宗派一切，不能如实证悟。如是说。经部中说：何法于心之自性中，以二与边而观待，由无明之错乱而颠倒。如是说。辩答中说：胜义世俗二者区分后，胜义谛之异名，无生与，二无，思绝，言说与名言离等，彼一切皆为心之境，乃菩提之障碍。如是说。第四是：宣说一切法必要与意趣二者无别与无异等等。必要是：遮止能取所取与取舍等等之错谬处，且证悟境心二者无二。意趣是：意指一切法心性自显现，于能取所取等等的是与非无有简择。如是不了悟，即是现空与善恶等等混合为一后，执着为无，且执着未混合之显现为错乱。密滴中说：自他有无等等之，念头于何处亦不生，于不生亦无有希求。非有非无常断。如是说。经部中说：于一切不混合不了解，于贤善之语而信赖后，自许为一切贤善者，堕入黑暗之士夫。如是说。辩答中说：二一二无作后彼即二，何故二与二无作与行生，所作之二无彼亦错乱之识，故无共同之二无者，密咒如是金刚萨埵所说。如是说。下滴下滴上滴上滴之道阶与错谬处显示有二，即错谬处与，道阶。前者进入上乘之道后，于下乘之见未了悟，自诩为上乘者，乃是于上乘之遮障且于下乘之错谬。经部中说：地与解脱等等，一切法菩提清净之方，成为极大之错谬遮障。如是说。经道次第中说：黑暗
English
Thus it is said. Not understanding in this way, this very appearance is not the ultimate truth, and that its nature is the ultimate truth, etc., separating this and its nature, clinging to it as being either true or false. In the Secret Drop it says: In the nature of reality where there is no duality of grasping and being grasped, even the slightest examination is contemplation. By all the fabricated tenets, one will not achieve perfect realization. Thus it is said. In the Sutra it says: Whatever dharma, from the very nature of the mind, views as two or as extremes, is inverted by the delusion of ignorance. Thus it is said. In Debate it says: Having separated the two, ultimate and conventional, the names of the ultimate, such as unborn, non-duality, beyond thought, beyond expression and designation, etc., all of these are objects of the mind, and are obstacles to enlightenment. Thus it is said. The fourth is: It is said that all dharmas are without separation or difference between purpose and intention. The purpose is: to refute the errors of grasping and being grasped, accepting and rejecting, etc., and to realize that the object and mind are non-dual. The intention is: to refer to the fact that all dharmas, the self-appearance of the mind itself, have no distinction between grasping and being grasped, etc., as being either true or false. Not understanding in this way, mixing appearance and emptiness, good and bad, etc., into one, clinging to it as non-existent, and clinging to the unmixed appearance as delusion. In the Secret Drop it says: Thoughts of self, other, existence, non-existence, etc., do not arise anywhere, and there is no desire for non-arising either. Neither existence nor non-existence, permanence nor annihilation. Thus it is said. In the Sutra it says: Without mixing and not understanding, relying on the words of the good, claiming to be all good, one falls into the state of a dark person. Thus it is said. In Debate it says: Having made two into one, and non-duality, then that itself is two. Why do two and non-duality, action and agent, arise? That non-duality that is made is also a deluded mind. Therefore, the non-duality that is not common, is called Secret Mantra, as spoken by Vajrasattva. Thus it is said. The lower drop, lower drop, the upper drop, upper drop, showing the path and the error, there are two: the error and the path. The former, having entered the path of the higher vehicle, without understanding the view of the lower vehicle, boasting of being higher, is an obscuration to the higher and an error in the lower. In the Sutra it says: Grounds and liberations, etc., all dharmas are on the side of pure enlightenment, and become a great error and obscuration. Thus it is said. In the Sutra Path Gradation it says: Darkness
Chinese
具有“的”之识与邪见，孩童之识与偏颇之识，区分边与中的知识，会变成殊胜者自身的歧途。如是说。于《菩提心》中说：于上者生起心，于下者行慈悲，对于下者，于下者的道中误入歧途。如是等等，相对于上乘，所有噶举派都说下乘是歧途。第二，在下乘上下功夫，逐渐对上乘生起信心并进入，这被说是走向道阶。如《名称赞》中说：于三乘之解脱中，以一乘而安住于果。如是说。于《秘密藏》中说：诸地的差别安置，也是走向秘密藏之路。如是说。于《道次第》中说：于四乘之解脱中，以一乘而安住于果，道阶显现而圆满结合。如是。修行的歧途是：随顺邪见的修行，无见的邪修，下乘的修行是上乘的歧途，以及走向道阶，应如前述情况了解。第一，是随顺外道和附庸等的邪见而修行，应如前述那样认识目标。第二，由于没有领悟见解无我等等的意义，禅定体验有四种颠倒：忆念断绝、无意识的修行，显现增长、心意分别的修行，乐明执着、四禅的修行，以及一无所有、空修、四生处的修行。第一，在《虚空广阔》中说：不忆苦乐的舍受，是寂止无明愚痴，因为任何心都没有进入，所以不记为善恶。如是说。于《秘密滴》中说：不领悟二取，修无念无分别，必定会生于无想之中。如是说。第二，在《辩驳答复》中说：如果证悟到自与显现无有分别，智慧之境没有穷尽，以我执为智慧之境，一切修持都将束缚自身。如是说。于《道次第》中说：如果没有如前领悟意义，恶慧平等地挖空，不领悟而懒惰懈怠，不成就此，将堕入恶趣。如是说。在没有见到不可思议之前，无思之轮