English
The knowledge of "of" and wrong views, the knowledge of children and biased knowledge, the knowledge of distinguishing between extremes and the middle, will become a deviation for the noble ones themselves. Thus it is said. In the Bodhicitta, it says: Generate the mind in the higher, practice compassion in the lower. For the lower, one goes astray on the path of the lower. Thus and so on, in relation to the higher vehicle, all the Kagyu lineages have said that the lower vehicles are deviations. Secondly, it is said that studying the lower and lower vehicles, and gradually developing faith and entering the higher and higher vehicles, is to go to the path stage. As it says in the "Nomenclature": In the liberation of the three vehicles, one abides in the fruit with one vehicle. Thus it is said. In the "Secret Essence", it says: The special arrangement of the grounds is also the path to the secret essence. Thus it is said. In the "Stages of the Path", it says: In the liberation of the four vehicles, one abides in the fruit with one vehicle, and the path stage is manifested and completely combined. Thus it is. The deviations of meditation are: meditating following wrong views, wrong meditation without views, the meditation of the lower vehicle is the deviation of the higher vehicle, and going to the path stage, it should be understood as in the previous cases. Firstly, it is meditating following the wrong views of non-Buddhists and hangers-on, etc. One should recognize the object as before. Secondly, because one has not realized the meaning of the view of selflessness, etc., there are four inversions in the experience of meditation: the meditation of cessation of memory and unconsciousness, the meditation of expanding appearances and mental discrimination, the meditation of bliss-clarity attachment and the four dhyanas, and the meditation of nothingness, emptiness, and the four realms of rebirth. Firstly, in the "Vast Expanse of Space", it says: Indifference without remembering pleasure and pain is the samatha of ignorance and delusion, because no mind has entered, it is not recorded as good or evil. Thus it is said. In the "Secret Drop", it says: Not realizing duality, meditating without thought or discrimination, one will surely be born in the realm of non-thought. Thus it is said. Secondly, in the "Refutation and Response", it says: If one realizes that self and phenomena are inseparable, and the realm of wisdom is not exhausted, by making the realm of wisdom the object of self-grasping, all practices will bind oneself. Thus it is said. In the "Stages of the Path", it says: If one does not realize the meaning as before, and foolishly digs a hole equally, and is lazy and indolent without realization, one will fall into the lower realms without accomplishing this. Thus it is said. Before seeing the inconceivable, the wheel of non-thought
Chinese
进入轮回。愚笨、黑暗化身的智者，前往盲人的大城市。如是说。以上是由于错误的见解而导致的修行。第三种是如业和错处的禅定中所说的那样。从广阔的虚空之中：自心不作意，努力，将对境的生起收摄于心，寻求明空双运的意义，那样修习五毒的人，是陷入沉掉和掉举的狭窄隘口中的守望者。不了解见解是愚痴，于明中不作意而修习贪欲，执着于乐受的傲慢者，以舍弃烦恼的嗔恨，修习脉和明点的方法，是对境的修习。如是说。第四种是，密续中说：如虚空般的诸法，修习离边。离边的欲望是边，即虚空生起无边。如是说。修习此法，无有定准，不离一和多。无修习，此法生起，心中一无所有。如是说。一切是心，无论显现与不显现，识无边处必定生起。如是说。对于自他有无等等的念头，任何都不会生起。不生起也不是所期望的，非有非无，一片混沌。如是说，等等，在众多的续部、经文和口诀中都有讲述。其分类如上。也应通过声音相同意义不同的方式来了解其差别。行持是追随与见解相悖的行持，以及错入下乘的行持。前者是错入外道的行持，以及错入随顺的错误行持。前者已在上文解释。第二种是，总的来说，不重视业果，行持中寻求善恶，被世间八法所驱使，以虚伪的姿态自认为善良和正直，实际上束缚自己，危害他人，做出与时机不符的疯狂行为等等。具体来说，是行为偏离了佛法传统，传承偏离了口耳相传的教言。前者有四种：将佛语断章取义地解释，将广为人知的视为臆造的集合，依赖注释和提注，以及讲述口耳相传的教言。
English
Entering into samsara. That foolish, dark-transformed wise one goes to the great city of the blind. Thus it is said. The above are the meditations that result from straying from the correct view. The third is as explained in the context of karma and the meditation on the place of straying. From the vast expanse of space: One's own mind, without contrivance, strives. The arising of objects is gathered into the mind. Seeking the meaning of clear emptiness in equipoise. That person who meditates on the five poisons. Is a watchman in the narrow pass of sinking and excitement. Not knowing the view is ignorance. Meditating on desire without conceptualizing clarity. Possessing pride in attachment to pleasure. With anger abandoning afflictions. Meditating on the method of channels and drops. Is meditation focused on objects. Thus it is said. The fourth is: From the Secret Drop: Meditate on phenomena like the sky, free from extremes. The desire for freedom from extremes is the extreme, that is, the sky gives rise to boundlessness. Thus it is said. Meditating on this, there is no certainty, not separate from one and many. Without meditation, this arises without any thought in the mind. Thus it is said. Everything is mind, whether appearing or not appearing. It is certain that it will arise in the realm of boundless consciousness. Thus it is said. Thoughts of self and other, existence and non-existence, etc. Do not arise anywhere. Not arising is also not desired. Neither existence nor non-existence, a complete cessation. Thus it is said, and so on, it is taught in many tantras, scriptures, and instructions. Its divisions are as above. The distinctions should also be understood through words that sound similar but have different meanings. Conduct is following conduct that is contrary to the view, and straying into the conduct of the lower vehicles. The former is straying into the conduct of non-Buddhists, and straying into incidental wrong conduct. The former has been explained above. The second is: In general, disregarding the law of cause and effect, engaging in seeking good and evil, being driven by the eight worldly concerns, pretending to be virtuous and considering oneself good and upright, but actually binding oneself and harming others, and engaging in crazy behavior that is out of time, and so on. Specifically, it is actions that deviate from the Dharma tradition, and a lineage that deviates from the oral transmission. The former has four aspects: explaining the Buddha's words in a fragmented way, considering what is widely known as a collection of fabrications, relying on commentaries and annotations, and teaching whispered lineages.
Chinese
诋毁与自己不一致的观点，认为它们不是佛法，这是舍弃佛法的行为，会导致堕入恶道。《瑜伽真实义续》中说，对宗派持有偏见并加以诽谤，会导致衰败并堕入无间地狱。《险道》中说：佛陀的教诲没有偏颇，不理解却持有宗派偏见，即使某一宗派的因果能够成立，因为不了解无偏的因果，所以诋毁甚深的因果，诽谤并舍弃佛陀的教诲。这样即使历经劫难勤苦修行，舍弃佛法也毫无意义，只能在轮回中漂泊。以上是第一种。 第二种是，没有经文、口诀和经验的滋养，仅凭个人的思辨来判断是非，将经文的佛法与思辨混淆。经中说：对于如同虚空的佛法，持有不同的信仰，执着于对错，难道不会导致争论增加吗？被问到这个问题时，回答说：心性是有还是没有，孩子们才会争论。智者从不争论，不说有无的思辨之词。又如《虚空等性经》中说：因为对佛法持有宗派偏见，会导致争论。《险道》中说：为了争论神圣的佛法而学习，只会增长傲慢和烦恼，以邪见来扩张，混淆思辨。以上是第二种。 第三种是，追逐文字表面，虽然了解许多经文的词句等，却没有证悟和经验的精髓。《辩答》中说：不了解续部的真实意义，只是空谈，如同风车转动；不了解经文的真实意义，经文就像泥潭。《经》中说：喜欢说辞藻华丽的言语，却无法揣测其中的含义。听闻许多词句的集合，不算真正的听闻；理解一个词句，才是听闻中的 श्रेष्ठ。以上是第三种。 第四种是，对于甚深的口诀，没有经验的验证，仅执着于文字表面，诽谤并舍弃佛陀的教诲和传承。《经》中说：这个奇妙的秘密精华，瑜伽自在的智者们，大多不住于暂时的境地，不了解的恶见者们，以邪见歪曲意义，舍弃经文，愚蠢地自我诋毁，并以此误导他人。
English
To denigrate views that differ from one's own, claiming they are not Dharma, is to abandon the Dharma, leading to downfall into the lower realms. The *Yoga Meaningful Tantra* states that holding sectarian biases and slandering other paths leads to decline and descent into the Avici hell. The *Dangerous Path* says: The Buddha's teachings are impartial, but those who do not understand hold sectarian biases. Even if the cause and effect of one sect are established, because they do not understand impartial cause and effect, they denigrate profound cause and effect, slandering and abandoning the Buddha's teachings. Thus, even if they practice diligently for eons, abandoning the teachings is meaningless, and they will wander in samsara. This is the first. The second is to judge right and wrong based on personal speculation without the nourishment of scripture, oral instructions, and experience, mixing scriptural Dharma with speculation. The sutra says: Regarding the Dharma, which is like the sky, holding different beliefs, clinging to right and wrong, will it not lead to increased disputes? When asked this, it was answered: Whether mind-nature exists or does not exist, only children argue. The wise are free from disputes and do not utter words of speculation about existence or non-existence. Also, the *Sky Equality Sutra* says: Because of holding sectarian biases towards the Dharma, it turns into a cause for disputes. The *Dangerous Path* says: Studying for the sake of arguing about the sacred Dharma only increases arrogance and afflictions, expanding with wrong views and mixing in speculation. This is the second. The third is to follow the surface of words, knowing many scriptural terms and phrases but lacking the essence of realization and experience. The *Debate and Response* says: Not understanding the true meaning of the tantras, one merely engages in empty talk, like turning a windmill; not understanding the true meaning of the scriptures, the scriptures are like a mud pit. The sutra says: Those who delight in eloquent speech cannot fathom its meaning. Hearing a collection of many words is not true hearing; understanding a single word is the best of hearing. This is the third. The fourth is to hold onto the mere words of profound instructions without the validation of experience, slandering and abandoning the Buddha's teachings and lineage. The sutra says: This wondrous secret essence, the authoritative yogic masters, mostly do not abide in temporary states. Those with unknowing and evil thoughts, with wrong views, distort the meaning, abandon the scriptures, foolishly denigrate themselves, and mislead others with this.
Chinese
说。自赞毁他乃邪道。那又是什么样的呢？在那样的劫时中，有个名为瑜伽勇施者，于义理上，智慧浅薄且誓言不全，不精于商议之方法，舍弃了智慧确定的正论，行持非法的法，对具有确定见解的其他人说：像这样不确定的见解，是我的见解，显露出极大的我慢。那是趋入邪道的路。不要行持那样的行为。如《瑜伽法生》中所说：于口诀之理上妄加评论，学习诗歌写作和歌曲。行持那些将会被焚烧于地狱。如《险道》中所说：对于没有确定口诀和暖相，说没有比我的教言更好的了。如此说着欺骗他人。如是说。第二种也有四种：连同造作消除，加持如雾般消散，障碍被魔所夺，将传承之源流引向他处。第一种是：对于没有从源头到源头传承的口诀之暖相，于文字游移上自己造作修改，说是甚深而欺骗他人。如《瑜伽实义行持续》中所说：对于如来之教言，如果造作、掺杂、删减和改变，无论做什么法都没有结果且会衰败。那是什么原因呢？对于佛陀的教言，不要说获得地的瑜伽士，即使是十地菩萨们，也不会加入文字的增损。如是说。如《险道》中所说：不了解邪道的善知识，对于不具足真实义，以造作而执持圣者的行为，显现虚假的形象，因为不具足圣者的宝藏管理者，不观察根器而随心所欲，通过抢夺秘密地对弟子们说：特别是我会让你成熟。以欺骗来诱惑，欺骗财物粮食，对于没有获得源头的灌顶和传承，当做商品来贩卖，对于贪图利益和权势，以及不是法器者，给予鸟施并纳入教言中。如是说。如《虚空广阔》中所说：对于没有理解秘密口诀，没有做过弟子的上师之辈，对于从源头传承的口诀，不认为是无误的，对于自己造作的夸大之词，却深信不疑。