Chinese
阿底（藏文），即是：于五种广大的知见如实证悟成佛，无有丝毫未断证，即是阿底。详细内容在各自的章节中会清楚地阐述。误入歧途有四种情况：诋毁阿底的过患；误入空洞的言辞之见；误入无念的禅修；以及相对于阿底而言，误入阿努及以下。第一种情况是：大圆满教法犹如虚空，是所有乘的顶峰，是所有教法的心髓。心胸狭隘、持有偏见的人们诋毁它，因此，据说他们会堕入地狱直到虚空存在。如《虚空界平等》中所说：何人于秘密殊胜语，舍弃诽谤造罪业，舍弃胜者之妙语，永离解脱之觉心。又如《智慧深处圆满续》中所说：若说大圆满心髓义，声闻缘觉菩萨众惊恐，续部经论瑜伽士，妄加诽谤与嘲讽，伪善宗派嗔怒盛，嫉妒之心油然生，于此真实义生邪念，罪恶众生定堕狱，可悲可叹实堪怜。又如《虚空广阔》中所说：示义刹那即当下，续部经论佛陀惊且恨，声闻经部昏厥倒地，天人非天罗刹众，凡是妄加诽谤者，永堕大地狱之中。又如《意护》中所说：汝勿向他传此法，若彼传法之人，诋毁普贤之密意，则于虚空存在间，死后堕入金刚地狱。又如《险隘》中所说：末法时期教法衰，烦恼痛苦甚剧烈，厌离轮回诸有法，入于教门亦修法，然因教衰邪见故，于法执着生派系，邪思妄念争端起，烦恼嫉妒心所使，修法人作舍法事，未悟离边平等性，幼稚凡夫愚昧者，执持律经与论典，自赞己法毁他宗，教法之
English
Ati (Tibetan), which is: having realized Buddhahood in the five great ways of knowing as they are, without any remaining to be abandoned, is Ati. The details will be clearly explained in their respective chapters. There are four ways to go astray: the fault of denigrating Ati; going astray into the view of empty words; going astray into non-conceptual meditation; and relative to Ati, going astray into Anu and below. The first case is: the Great Perfection teaching is like the sky, the pinnacle of all vehicles, the heart essence of all teachings. Those with narrow minds and prejudices denigrate it, therefore, it is said that they will fall into hell until the sky exists. As it says in "The Equality of the Sky Realm": Whoever abandons and slanders the supreme secret word, By abandoning the supreme word of the Victorious Ones, Will be forever separated from the mind of liberation. And as it says in "The Root Perfected from the Depths of Wisdom Tantra": When explaining the meaning of the heart essence of the Great Perfection, Hearers, solitary realizers, and Bodhisattvas are frightened. Tantras, scriptures, and yogis falsely accuse and mock. Hypocritical sects are filled with anger, and jealousy arises. Those sinful ones who have wrong thoughts about this definitive meaning Will surely go to hell, forever pitiful and lamentable. And as it says in "The Vast Expanse of the Sky": At the moment of showing the meaning, Tantras, scriptures, and Buddhas are frightened and hate it. Hearers and Sutras faint and fall to the ground. Gods, demigods, and hordes of demons, All those who falsely accuse, Will fall into the great hell forever. And as it says in "Mind Protector": You should not spread this to others. If that person, Reviles this intention of Samantabhadra, Then for as long as the sky exists, After death, they will go to the Vajra Hell. And as it also says in "The Narrow Pass": In the degenerate age of the teachings, When suffering from afflictions is severe, Disgusted with the phenomena of samsara, Entering the gate of the teachings and practicing Dharma, But because of the decline of the teachings and evil views, They become attached to factions and sects in the Dharma, False thoughts and disputes increase, Driven by afflictions and jealousy, Dharma practitioners engage in abandoning the Dharma, Without realizing the equality of non-attachment, Foolish ordinary people are ignorant, Holding onto the Vinaya and Sutras, Praising their own Dharma and denigrating others, The teachings of
Chinese
对于心髓秘密真言，加以诽谤、揭露过失、横加罪名。像这样以及其他舍弃佛法的人，末法时代的修行者，如同谷物的秕糠口朝下，将头朝下地堕入金刚地狱和无间地狱等恶趣的泥潭中。诸如此类，在续、经、口诀中都有广泛的论述。第二种是，一切法皆为自生智慧显现，本来就是佛。对于智慧高超的人，将当下的显现，不加改造、不加修饰地，以轮回自解脱或二取不存的自显现的方式来指示，二取执着自然解脱。显现世间万象皆为法身显现，无需经历道与地的次第和勤作即可成佛。对于那些不如此领悟，没有区分迷乱与解脱的差别，沉溺于空洞言辞的见解，说“当下的显现就是佛”，这样直接地断言，是误入歧途的说法。如《虚空无边续》所说： 犹如无缘的雷声般行事，将变成堕入恶趣的歧途。由于自己的分别念不一致，对于自明、二取的智慧，执着于“是”与“不是”，争论只会增加。如《虚空广阔续》所说： 羽翼未丰无法飞翔，不经实修，只凭空谈，无法压制贪嗔，会将众生引入自私的歧途。如《智慧深处圆满续》所说： 没有真正意义的见解的把握，从言辞或经典中摘取佛法的片段，放弃无为法的傲慢，以粗俗的语言和行为来修行佛法，即使是佛也无法从轮回中救度，无疑会遭受痛苦的果报。如《自生安乐轮》所说： 例如鸟毛被风吹走一样，将希望寄托在不确定的基础上，无论如何努力修行，也无法解脱，五毒反而会增长。如《智慧秘密》所说： 具有邪见和邪行的傲慢者，沉溺于不加改造的自显现，以分别念和执着来衡量，不区分差别，愚昧无知，如同将石头视为黄金。将光明、任运成就的自显现，与执着的分别念混淆在一起。没有不加改造的觉性的把握，想要高谈阔论见解，放纵五欲，误入歧途。那个时代的人
English
Those who slander the heart essence secret mantra, expose faults, and falsely accuse it. Like this and others who abandon the Dharma, the practitioners of the degenerate age, like husks of grain turned upside down, will fall headfirst into the mud of evil destinies such as the Vajra Hell and the Avici Hell. Such things are widely discussed in the tantras, agamas, and instructions. The second is that all dharmas are the manifest appearance of self-arisen wisdom, and are inherently Buddha. For those of great intelligence, this present appearance is shown as the self-liberation of samsara without modification or adornment, or as the self-appearance of non-duality, so that dualistic clinging is naturally liberated. When the appearance of existence arises as the Dharmakaya, it is said that one becomes a Buddha without the effort of counting the stages and paths. Those who do not understand this, who do not distinguish between confusion and liberation, and who are overly attached to views based on empty words, saying, "This very appearance is Buddha," are said to be straying into error. As it says in the Equal to the End of Space: Acting like a thunderclap without cause will become a stray path to evil destinies. Because one's own thoughts are inconsistent, clinging to "is" and "is not" regarding self-luminous, non-dual wisdom, arguments will only increase. As it says in the Vast Expanse of Space: Without fully grown wings, one cannot fly. Without practice, mere words cannot subdue attachment and aversion, leading beings astray into selfishness. As it says in the Fully Perfected Depth of Wisdom: Without confidence in the view of true meaning, extracting fragments of Dharma from words or scriptures, abandoning the pride of non-action, practicing Dharma with coarse language and behavior, even the Buddha cannot save one from samsara, and there is no doubt that one will suffer a terrible result. As it says in the Wheel of Self-Arisen Bliss: For example, like a bird feather carried by the wind, placing hope on an uncertain foundation, no matter how hard one tries to practice, one cannot be liberated, and the five poisons will only increase. As it says in the Secret of Wisdom: Those with pride in wrong views and wrong conduct, indulging in unmodified self-appearance, judging with discrimination and attachment, not distinguishing differences, with ignorant minds, like mistaking a stone for gold. Mixing the self-appearance of luminous, spontaneously accomplished, with the attachment of discrimination. Without confidence in unmodified awareness, wanting to speak highly of views, indulging in the five desires, straying into error. The person of that time
Chinese
如同交配的动物坠入悬崖，又如金刚落入针中，远离了菩提心的种子。如《玉塘》所说：没有慈悲心的人们，如今这个时代出现了很多，口中只说普贤王如来的名号，却没有伟大的意义。如同破烂的猪皮袋子，装满了粗糙的食物，对因果的意义感到厌倦，只依赖于空洞的言辞，行为放荡且没有信心。无论经历多少劫的苦修，也无法与真正的精华相遇。如《显现十七》所说：没有信心却渴望高深的见解，以此来满足自己的傲慢，就像大山压住动物一样，永远无法获得解脱的机会。诸如此类，在续部、教言和口诀中都有广泛的论述。第三，如果不理解意义就修行，不仅无法解脱，还会误入歧途。如《虚空广阔》所说：春天不播种，秋天却想收获，不理解自心的真实意义，却盲目地修行，真是可悲。如同没有学会游泳就跳入水中，同样，不理解就修行，不会产生任何结果，只是魔的事业。如果不确定目标和误入歧途的地方，无论如何修行，都毫无意义，只能在轮回中徘徊。如《辩答》所说：如果不理解自我和显现世界无二无别，没有穷尽思维的领域，却以自我的思维作为目标，所有的修行都会束缚自己。如《真实义总集续》所说：用不了义的法不会成佛，无花果不会结果。不理解佛法，无论如何修行，都不会获得解脱。如《智慧深奥》所说：因此，如果不理解自心，即使行善，也像没有种子就不会有果实一样。即使在数千劫中积累资粮、净化罪障，也不会获得色身的果位，无法成佛。如经部所说：如果没有见到不可思议的境界，就进入无思的状态，这个孩子就是个愚人，会堕入黑暗的深渊。如《道次第》所说：如果没有见到不可思议的境界，就进入无思的坛城，这个愚蠢、被黑暗蒙蔽的人，会走向盲人的大城市。诸如此类都有所阐述。第四，相对于阿底瑜伽，阿努瑜伽以下
English
Like mating animals falling off a cliff, or a vajra falling into a needle, one becomes separated from the lineage of bodhicitta. As stated in "Yu Thang": Those without compassion, who appear in this day and age, merely utter the words 'Samantabhadra,' without possessing great meaning. Like a tattered pigskin bag filled with coarse food, they become weary of the meaning of cause and effect, relying only on empty words, behaving dissolutely and without faith. No matter how much hardship they endure for kalpas, they will not encounter the true essence. As stated in "Seventeen Appearances": Lacking confidence but desiring high views, they indulge their own pride. Like a mountain crushing an animal, they will never have the opportunity for liberation. Such things are extensively discussed in tantras, instructions, and oral teachings. Thirdly, it is said that even if one meditates without understanding the meaning, one will not be liberated and will go astray. As stated in "Vast Expanse of Space": If one does not sow in spring, yet expects to harvest in autumn, it is pitiable to meditate without understanding the true meaning of one's own mind. Like entering water without learning to swim, similarly, meditating without understanding will not produce any result, but is merely the work of demons. If one does not determine the goal and the place of straying, no matter how one meditates, it is meaningless and one will only wander in samsara. As stated in "Refutation": If one does not understand that oneself and the phenomenal world are inseparable, and does not exhaust the realm of thought, but takes one's own thought as the goal, all practice will bind oneself. As stated in "Definitive Meaning Gathering Tantra": One will not attain Buddhahood through provisional teachings, and a fig tree will not bear fruit. No matter how one practices without understanding the Dharma, one will not be liberated. As stated in "Profound Wisdom": Therefore, if one does good without understanding one's own mind, it is like a seedless fruit. Even if one accumulates merit and purifies obscurations for thousands of kalpas, one will not attain the fruit of the form body, and Buddhahood will not arise. As stated in the Sutra: If one does not see the inconceivable realm, and enters into a state of non-thought, that child is a fool and will fall into the abyss of darkness. As stated in "Lamrim": If one does not see the inconceivable realm, and enters into the mandala of non-thought, that foolish, darkness-veiled mind will go to the great city of the blind. Such things have been explained. Fourthly, in relation to Ati Yoga, Anu Yoga and below
Chinese
据说这是错误的。也就是说，所有法皆为自生之智慧，自然显现，本来就在未造作之智慧中成佛，但声闻缘觉却执为过失，加以舍弃和禁止，这是错误的。中观和唯识将二谛执为二，加以修习，这是错误的。克里亚瑜伽和内密二者进行改造和控制，对自生智慧进行改造，据说这是错误的。《普作续》中说：“若非此等同等之因果大乘，以舍弃、禁止、修习之各种加持，遮蔽和迷失自心法性，舍弃自身而向远处寻觅，接受无为安乐之勤作，没有比这更大的断绝之疾病，不要散乱，这是禅定的橛，本来就在，没有散乱和失去，不要散乱，以禅定希望的欺骗者，是因果大乘正直的预言。”《十部经》中说：“经部与克里亚瑜伽，以及邬波瑜伽和瑜伽，玛哈瑜伽阿努六，是大圆满的错处。”《智慧秘密》中说：“六道执着自圆满，外道自思邪僻，八者以自欲观法界，内外二者进行好乐和收摄，对自性进行执着，以因造作自生，对未造作的任何事物，以执着的想法进行观察，对不可行之果任运成就，以八道行持而混淆不可行，以不思议之义进行思议，则成为非理邪念执着之见。”《真实义总集续》中说：“邪见外道有两种，外道真实密咒，大密调伏之理我将说，谛听。”《虚空广阔续》中说：“观待续部、教言、窍诀之境，因此并非所有无误之法。”《智慧深奥究竟续》中说：“自心不对境进行思虑，安住于意义之中，仅此而已即是法身安乐之界，不需行于道，法性智慧身，若观待地与道，则是菩提之障碍。”《玉塘》中说：“彼等各自于各自之时，因执着于天神而耗尽，因堕落之故是错处，因此错处和障碍共同转变。”等等如是说。 总义三：大圆满之功德或殊胜