English
Wandering in the place of samsara. Many kinds of wrong paths have appeared before. Quote. From the differences in this view, many views that have been transformed more deeply have arisen. It is now also shown in some Buddhist meditators. Quote. Moreover, the heretics who hold the view of the Vaiśeṣika school are probably very numerous among the yogis and meditators of today. The Vaiśeṣika school has three aspects: the basis of the wrong path, the view, and the result. The first is: Quote. Who is mistaken? The heretical Vaiśeṣika school is mistaken. From where is it mistaken? From Ati Yoga, that is, Atiyoga. In what way is it mistaken? It is only similar to the view, meditation, and conduct of Atiyoga, but it is mistaken in one aspect, that is, there are three aspects in the view. Enumeration. It mistakenly thinks of the two truths and says that the self is hidden. Quote. The view of all those heretical Vaiśeṣikas is like this: Although they say that the conventional is an illusion, it has become self-sustaining. They think that the dependent origination of the conventional is a self-sustaining ordinary thing. In Dzogchen it says: The unaltered Soma is those. It is mistaken from the meaning of what is said. In the ultimate, there is no basis for the conventional. The ultimate also has no self-nature to rely on, and it has become nihilistic emptiness. In the nature of each person's mind, there is something called self, but it has not yet manifested. There is no admission that this self is what it is. For the nature of the mind, color, shape, and form are not established, and this is the basis of the mistake. From this, it is inferred that all three realms are like this. Quote. All sentient beings in these three realms, the conventional and the ultimate, the dependent and the depended upon, do not exist. They think as above. In the nature of everyone's mind, there is a self, but it has not manifested, so they say that the self is hidden. The way of thinking about the ripening of karma. Quote. If you think there is a ripening of good and bad karma, then there is. If you don't think there is, then there isn't. This is because if Dzogchen clings, then the cause and effect of karma is true. From the purification of clinging, the basis of the mistake arises from the saying that there is no cause and effect of karma. There are two kinds of results: mistakenly thinking of the result Dharmakaya. Quote. The nature of a person's mind, called self, is like the space in a vase. When the vase is formed, the space in the vase merges into the great space. The final result manifests
Chinese
在获得之时，因为没有觉性，所以也没有智慧。因为没有实体，所以清净，也就是断灭的空性。例如，就像无髓的虚空清澈一样，如果变成那样就说是法身。这是对大悲和色身的错误理解。接下来，善逝大悲的事业，也是因为没有内在的觉性，所以也没有大悲。显现自性类似于幻化的人，例如，一千个幻化的人比不上现在的一个人。大多数情况下，似乎是调伏对象自己进行观察。像这样的见解的主张，果的主张，业的黑白有无的主张等等，这些见解的差别，很多都出现了与大圆满部分相似的错误见解。偏离禅定的，具有果的有三种：邪见的种类，偏离禅定的具有果，以及经续中讲述的许多外道宗派，这里包括了具有论证的。第一，邪见的种类有五种：计数，种类，接下来，也就是断见，认为没有前世后世，认为没有业因果，认为没有未见到的其他众生，以及说没有一切智的佛，这四种。常见有四种：认为自性或觉性是常的数论派，认为作者是常的自在派等五种，认为微尘是常的胜论派，以及认为觉性是常的四种，如梵天等。也就是说，断见的种类是：没有前世，现在突然显现，这是对持续的主张，认为因本身断灭的理解。前世的业有果，现在的业没有果，这是对因的一部分断灭的理解。空性融入空性，或者像无髓的虚空清澈一样，这是对果断灭的理解。这就像上面所说的国王统治者的主张。佛有获得法身的可能，但没有获得智慧和色身的可能，这是对果的一部分断灭的理解。业因果，以及前世后世和善趣恶趣什么都没有，这是对因果全部断灭的理解。这些都是断见。
English
At the time of attainment, because there is no awareness, there is also no wisdom. Because there is no substance, it is pure, that is, a nihilistic emptiness. For example, like the clear, marrowless sky, if it becomes like that, it is said to be the Dharmakaya. This is a mistaken understanding of compassion and the Rupakaya. Next, the deeds of the Sugata's compassion, also because there is no inner awareness, there is also no compassion. The nature of appearance is similar to a magical person, for example, a thousand magical people are not equal to one person of today. For the most part, it seems that the trainees themselves are observing. Such views, the assertion of results, the assertion of the existence or non-existence of black and white karma, and so on, many of these differences in views have arisen as wrong views that are partially similar to Dzogchen. There are three kinds of deviations from meditation that have results: the categories of wrong views, deviations from meditation that have results, and many non-Buddhist tenets explained in the sutras and tantras, which are included here with reasoning. First, there are five types of wrong views: counting, types, next, that is, nihilism, believing that there is no past or future life, believing that there is no cause and effect of karma, believing that there are no other unseen beings, and saying that there is no omniscient Buddha, these four. There are four kinds of eternalism: the Samkhya school, which believes that nature or awareness is eternal, the Ishvara school, which believes that the creator is eternal, and so on, five kinds, the Vaisheshika school, which believes that atoms are eternal, and the four kinds that believe that awareness is eternal, such as Brahma and others. That is, the categories of nihilistic views are: there is no past life, it suddenly appears now, this is an understanding of the continuous assertion, believing that the cause itself is cut off. There is a result for the karma of the past life, but there is no result for the karma of the present life, this is an understanding of the cutting off of one aspect of the cause. Emptiness dissolves into emptiness, or like the clear, marrowless sky, this is an understanding of the cutting off of the result. This is like the assertion of the king ruler mentioned above. It is possible for a Buddha to attain the Dharmakaya, but it is not possible to attain wisdom and the Rupakaya, this is an understanding of the cutting off of one aspect of the result. There is no cause and effect of karma, and there is no past or future life, and there is no good or bad realm, this is an understanding of the complete cutting off of cause and effect. These are all nihilistic views.
Chinese
是观点的种类。常常见的种类是：例如，主、我和微尘是常恒的。外面的世界自然而然地产生，如太阳升起，河流向下流淌，豆子是圆的，荆棘是长而尖锐的，孔雀羽毛的形状等等，一切事物都不是谁创造的，而是自然产生的。像这样就是认为因是常恒的。例如，主和我是常恒的，变化的事物是无常的。这是认为因的一部分是常恒的。法身是物质的，报身是形象等等，化身是福和自在等等，不变化的果是常恒的。例如，前世的业有果，现在的业没有果。或者说，法身不明显，所以没有形象，报身和化身是常恒的，这是认为果的一部分是常恒的。人死了变成人，马死了变成马等等，这是执着于常见，一切因果永远不变，认为因果都是常恒的。这些是常见的种类。邪见的根源和，例如，常和断的差别是外道的邪见种类。这些是背离无上乘的。显示内道也有邪见是，例如，上述观点的差别，这些外道现在末法时代自称是密宗瑜伽士，没有学习闻思智慧的禅修者中很多。这些邪见即使伪装得很深奥，也无法脱离轮回。例如，即使说深奥的邪见非常深奥，也没有用，因为没有舍弃执着的二边，所以像水车一样在有生之处反复轮回。与果一起的禅定错误和，例如，上面已经讲了观点的错误，现在讲禅修的错误。禅定的种类有四种不同的，即业的禅定，错误的禅定，道阶的禅定和道体性的禅定。其中一种错误的禅定是这样
English
These are types of views. The types of eternalism are: For example, the chief, the self, and atoms are permanent. The external world arises naturally, like the sun rising, rivers flowing downwards, beans being round, thorns being long and sharp, the shapes of peacock feathers, etc. All things are not created by anyone, but arise naturally. This is like thinking that the cause is permanent. For example, the chief and the self are permanent, and changing things are impermanent. This is thinking that one aspect of the cause is permanent. The Dharmakaya is material, the Sambhogakaya is form, etc., the Nirmanakaya is fortune and power, etc., the unchanging result is permanent. For example, past actions have results, but present actions have no results. Or, the Dharmakaya is not clear, so it has no form, and the Sambhogakaya and Nirmanakaya are permanent. This is thinking that one aspect of the result is permanent. People die and become people, horses die and become horses, etc. This is clinging to eternalism, all causes and results never change, and thinking that all causes and results are permanent. These are the types of eternalism. The basis of wrong views and, for example, the differences between eternalism and nihilism are types of non-Buddhist wrong views. These are contrary to the unsurpassed vehicle. Showing that there are also wrong views in Buddhism is, for example, the above-mentioned differences in views. These non-Buddhists, who in this degenerate age claim to be tantric yogis, are numerous among meditators who have not studied the wisdom of listening and thinking. Even if these wrong views are disguised as profound, they cannot escape samsara. For example, even if profound wrong views are said to be very profound, they are useless, because they have not abandoned clinging to the two extremes, so they repeatedly revolve in the place of existence like a water wheel. Errors in meditation together with results and, for example, above we have discussed the errors in views, now we will discuss the errors in meditation. There are four different types of meditation, namely, meditation of action, meditation of error, meditation of the path stage, and meditation of the nature of the path. One type of erroneous meditation is like this
Chinese
说：进入断灭想受的等持，以及偏离胜观的四无色处是：什么呢？空无边处是：心想如同虚空般空旷的微细意识。又，认为这是心的修法，是偏离识无边处。认为心的体性什么也没有而修习，是偏离无所有处。像这样，即使粗大的部分已经断除，但在微细的阶段，认为既非有也非无的修法，是偏离非有非无处的。等等的“等”字，总摄了色界十七处的禅定偏离止观的情况。 “生于”是指偏离胜观和止观的那些，会转生到上面的二界。那为什么呢？因为先前没有依止精通他人心续程度和根器高低的具德上师化身，没有善巧地将诀窍运用到心上，所以对于细微的等持差别，以及暖相等等，特别是对于断灭想受的等持生起贪执，以为了果法身就是它而生起真实的慢心。先前没有证悟心无根基，所以业的习气没有穷尽。因此，当对于这些中间的等持的贪执，在它的能力耗尽时，产生死亡的念头，就显得获得阿罗汉是虚假的。心想获得阿罗汉是不真实的，因而诽谤三宝。诽谤说佛不真实，因为获得阿罗汉是不真实的；法不真实，因为修法变得没有意义；僧不真实，因为上师僧众的指引变得没有意义。因为这个原因，死后堕入无间地狱的情况也很多。堕入无间地狱的原因是，没有证悟心无根基，譬如冬天烧草，到了春天降雨的时候，又会从枯萎的草根中长出新芽一样。如经中所说：即使以禅定的火焰，一次又一次地，焚烧烦恼的巢穴，但是，由于没有舍弃我执的牢固根基，雨水会使之湿润。
English
It is said: Entering the samadhi of cessation of perception and feeling, and deviating from vipassana, are the four formless realms: What are they? The sphere of infinite space is: the subtle consciousness that the mind is like the empty sky. Also, the meditation that thinks this is the mind is a deviation into the sphere of infinite consciousness. Meditating while thinking that the nature of that mind is nothing at all is a deviation into the sphere of nothingness. In this way, even if the gross part has been cut off, in the subtle stage, the meditation that thinks it is neither existent nor non-existent is a deviation into the sphere of neither existence nor non-existence. The word "etc." gathers together the cases of the seventeen realms of the form realm deviating from samatha and vipassana. "Born from" refers to those who have deviated from vipassana and samatha, and will be born in the two higher realms. Why is that? Because previously, one did not rely on a qualified lama, an emanation of an accomplished bodhisattva, who is skilled at applying the instructions to the mind according to the measure of others' minds and the differences in their faculties, so one becomes attached to the subtle differences in samadhi, and to the signs of heat, etc., and especially to the samadhi of cessation of perception and feeling, and one abides with the pride of truly believing that the result, the dharmakaya, is it. Because one has not previously realized that the mind has no basis, the karmic imprints have not been exhausted. Therefore, when the power of attachment to those intermediate samadhis is exhausted, the thought of dying arises, and it appears that the attainment of arhatship is false. Thinking that the attainment of arhatship is not true, one slanders the Three Jewels. One slanders by saying that the Buddha is not true because the attainment of arhatship is not true; the Dharma is not true because the practice of the Dharma becomes meaningless; and the Sangha is not true because the guidance of the lama Sangha becomes meaningless. Because of this, many fall into the Naraka realm after death. The cause of falling into Naraka is that one has not realized that the mind has no basis. For example, if grass is burned in winter, new shoots will sprout from the withered roots when the spring rain falls. As it says in the sutra: Even if the nest of afflictions is burned again and again with the fire of samadhi, because the firm root of self-grasping has not been abandoned, the rain will moisten it.