English
Holding it as supreme, they cast the blame of inferior views on those who practice other vehicles. In the Secret Bindu it says: If Dharma and mind-essence are not separate, then there is no liberation from the bondage of permanence. And in the Vast Expanse of Sky it says: One considers one's own mind to be constantly permanent. The words of "I" and the assertions of the Tirthikas, differ in words but not in meaning. In Yeshe Sangwa it says: Those who are arrogant with wrong views and conduct, delight in the uncorrected self-appearance, and think they have realized through clinging to conceptual thoughts. Undifferentiated and ignorant minds, are like mistaking a stone for gold. They mix the self-appearance of spontaneously accomplished luminosity with the clinging to permanence and speak of it. Without the confidence of uncorrected awareness, they think their view is the highest, and go astray by practicing like a libertine. People of that time, are like monkeys falling into a cliff, falling into the three vajra realms, and separated from the lineage of Bodhicitta. Thus it is said. The third is, dividing the purpose and the basis into two truths. The purpose is: to untie the knot of self and self-grasping, and to be realized by the emptiness of selflessness, the ultimate truth. The basis is: this appearance, the part that is grasped as self and belonging to self is the conventional truth. That itself, being empty of self or belonging to self, the part of unbiased self-appearance is called the ultimate truth. Thus it is said. Thus, it is not, this ultimate truth is not the ultimate truth, the nature of this is the ultimate truth, and so on, separating this and the nature of this and considering it to be yes and no. In the Secret Bindu it says: In the nature of Dharma, where the grasped and the grasper are non-dual, even a subtle clinging is permanence. All the tenets of permanence, will not be able to realize correctly. And in the Sutra it says: Whatever Dharma, from the very nature of the mind, is seen as either of the two extremes, is due to the delusion of ignorance, and so on. In the Refutation and Reply it says: Separating the ultimate truth and the conventional truth, the holy epithets unborn and, non-dual, inconceivable, inexpressible, free from terms, etc., all of these are objects of the mind, and are obstacles to enlightenment. Thus it is said. The fourth is, it is wrong to say that all Dharmas, the purpose and the basis of the purpose, are non-dual and inseparable. The purpose is to prevent the faults of grasping and being grasped, taking and rejecting, etc., and to make the object and mind non-dual. The intention is that all Dharmas are self-
Chinese
因为没有区分显现是执着还是颠倒，所以是密意。像这样认识到，将显现空性和好坏等混为一谈，认为不存在，并且认为没有混合的显现是错误的。在《秘密精义》中说：“自他有无等等，任何概念都不产生，不产生也没有意愿，非有非无常断见。”又如经部中说：“对于完全不混合不了解，对于善良的言辞加以指责，完全承诺忍受，会堕入黑暗的生处。”又如《辩驳答复》中说：“如果将二作一，二无，那本身就是二。一即是二，二无，能作所作产生。所作的二无也是错误的意识。从那以后，就是不共的二无，金刚萨埵说是密咒。”这样说了。第二，指出低劣乘和殊胜乘的道相歧途，分为两种：歧途和道相。前者是：进入殊胜乘的道，却不了解低劣乘的见解，自认为是殊胜乘，这会遮蔽殊胜乘，并且是低劣乘的歧途。如经部中说：“地和解脱等等，一切法都是菩提白净道的殊胜方向，一切都是不可思议的，会变成巨大的歧途和遮蔽。”又如《经部道次第》中说：“黑暗的知识和邪见，以及孩童的知识和医术知识，区分边和中间的知识等，会被殊胜者认为是歧途。”又如《菩萨》中说：“在殊胜乘中生起心，在低劣乘中生起慈悲，对于低劣乘退失，会成为低劣乘的歧途。”像这样，地等等相对于殊胜乘来说，所有低劣乘都被认为是歧途，这是所有教言传承中都说的。第二是：将低劣乘与低劣乘结合，逐渐倾向并进入殊胜乘，这被说是走向道阶梯。如《名称赞》中说：“以三乘决定出离，以一乘安住果位。”又如《秘密藏》中说：“安置地位的差别，也是秘密的精髓，是行走的道路。”又如《道次第》中说：“对于四乘的决定出离，以一乘安住果位，将道阶梯显现圆满结合。”这样说了。第二，毗瓦派的歧途是：追随邪见的毗瓦派，以及无见的世间毗瓦派，还有低劣乘
English
Because there is no distinction between whether appearances are grasping or mistaken, it is the intention. Having realized this, mixing appearances and emptiness, good and bad, etc., considering them non-existent, and considering appearances that are not mixed as mistaken. In the Guhyatantratilaka it says: "Self, other, existence, non-existence, etc., no concept arises at all, there is no desire for non-arising, neither existence nor non-existence, constant or annihilation." Also, in the Sutra it says: "Without understanding complete non-mixture, criticizing the words of the virtuous, completely accepting endurance, one falls into the very source of darkness." Also, in the Refutation and Response it says: "If two are made one, two are non-existent, that itself is two. One is two, and two are non-existent, agent and action arise. The non-existence of action is also a mistaken mind. From then on, it is the uncommon non-duality, Vajrasattva said it is mantra." Thus it is said. Secondly, pointing out the mistaken path signs of lower and higher vehicles, there are two: mistaken paths and path signs. The former is: entering the path of the higher vehicle, but not understanding the view of the lower vehicle, considering oneself as the higher vehicle, this obscures the higher vehicle and is a mistaken path of the lower vehicle. As the Sutra says: "Earth and liberation, etc., all dharmas are the supreme direction of the white path of enlightenment, all are inconceivable, it becomes a great mistaken path and obscuration." Also, in the Sutra Lamrim it says: "Dark knowledge and wrong desire, as well as the knowledge of children and medical knowledge, the knowledge that distinguishes between extremes and the middle, etc., are considered mistaken by the noble ones." Also, in the Bodhisattva it says: "Generating the mind in the higher vehicle, generating compassion in the lower vehicle, degenerating in the lower vehicle, it becomes a mistaken path of the lower vehicle." Like this, earth, etc., in relation to the higher vehicle, all lower vehicles are considered mistaken paths, this is said in all the oral transmission lineages. The second is: combining lower vehicles with lower vehicles, gradually inclining towards and entering the higher vehicle, this is said to be going to the path staircase. As the Manjushrinamasamgiti says: "With three vehicles, definite renunciation, with one vehicle, the fruit abides." Also, in the Guhyagarbha it says: "The arrangement of the distinctions of the grounds, is also the essence of secrecy, the path of going." Also, in the Lamrim it says: "For the definite renunciation of the four vehicles, with one vehicle the fruit abides, manifestly combining the path staircase to perfection." Thus it is said. Secondly, the mistaken path of the Bhairava is: the Bhairava who follows wrong views, and the worldly Bhairava without views, and the lower vehicle
Chinese
关于“玛”的歧途之处和进入歧途之路，应如前文所述了解。第一种是：外道和随行者等，是追随邪见的歧途者，应如前文所述了解。第二种是：由于没有领悟到无我等见解的意义，而在禅定等持中误入歧途，有四种：忆念中断、无意识的歧途者；显现增长、心行之识的歧途者；乐明执着、四禅的歧途者；以及一无所有、空性歧途、四无色定的歧途者。第一种是：如《虚空广阔》中所说：“不忆苦乐的舍受，是地基、是名言、是愚痴，因为心识没有进入，所以对善恶不作授记。”以及《秘密明点》中所说：“没有领悟二无，在无忆念中入歧途，必定会在无意识中产生。”第二种是：如《辩驳取舍》中所说：“各自显现存在无有分别，领悟后心识不穷尽，将自身作为心识的对境，一切修习皆束缚自身。”以及《道次第》中所说：“如前文之义没有领悟，从恶劣心识中挖掘根源，不领悟而懒惰懈怠，不成就意义而堕恶趣。”以及：“由于不了解不可思议，进入无思之坛城，愚昧昏聩迷惑之人，将前往盲人的大城市。”因此，是前文所述的见解歧途者。第三种是：如业和歧途在禅定章节中所述，如《虚空广阔》中所说：“不领悟自心而努力，以对境生起而收摄心识，寻求明空等持之义，五毒歧途之人，是沉掉、掉举的悬崖守望者。不了解见解是愚痴，不明了明是贪欲歧途，执着于乐是傲慢者，以舍弃烦恼的嗔恨，从脉和明点方便歧途，成为缘于对境的方便歧途者。”如是说。第四种是：如《秘密明点》中所说：“如虚空般的诸法是无边歧途，想要无边即是虚空无边生。”以及：“此歧途不定，不离一和多，无歧途，心识在任何地方都不产生。”以及：“一切是心，无论显现与否，六识之聚无处安住。”
English
The pitfalls of "Ma" and the ways to enter the pitfalls should be understood as described in the previous section. The first is: non-Buddhists and their followers, etc., are those who follow wrong views and fall into pitfalls, which should be understood as described above. The second is: because the meaning of views such as selflessness is not understood, there are four ways to go astray in meditation and equipoise: the pitfall of interrupted mindfulness and unconsciousness; the pitfall of expanding appearances and mental consciousness; the pitfall of bliss-clarity attachment and the four meditations; and the pitfall of nothingness, emptiness, and the four formless realms. The first is: as stated in "Vastness of Space": "The equanimity of not remembering pleasure and pain is the ground, the designation, and ignorance, because consciousness does not enter, so there is no prediction of good or evil." And as stated in "Secret Bindu": "Not realizing non-duality, falling into the pitfall of non-remembrance, it will surely arise in unconsciousness." The second is: as stated in "Refutation and Acceptance": "One's own appearances and existence are inseparable, after realization, if consciousness is not exhausted, taking oneself as the object of consciousness, all practices bind oneself." And as stated in "The Path to Enlightenment": "If the meaning of the previous section is not understood, drawing the source from evil consciousness, not understanding and being lazy and negligent, one will fall into the lower realms without accomplishing the meaning." And: "Because the inconceivable is not understood, entering the mandala of non-thought, the foolish, ignorant, and deluded person will go to the great city of the blind." Therefore, they are the pitfall-goers of the aforementioned wrong views. The third is: as the actions and pitfalls are described in the chapter on meditation, as stated in "Vastness of Space": "Not realizing one's own mind and striving, gathering consciousness from the arising of objects, seeking the meaning of clarity-emptiness equipoise, the person of the five poisons pitfall is the cliff watcher of sinking and excitement. Not understanding the view is ignorance, not understanding clarity is the pitfall of desire, attachment to bliss is arrogance, with the hatred of abandoning afflictions, from the pitfall of channels and bindu methods, becoming the pitfall of methods focused on objects." Thus it is said. The fourth is: as stated in "Secret Bindu": "Phenomena like space are the pitfall of boundlessness, wanting boundlessness is the infinity of space arising." And: "This pitfall is uncertain, inseparable from one and many, without pitfall, consciousness does not arise anywhere." And: "Everything is mind, whether it appears or not, the collection of six consciousnesses does not abide anywhere."
Chinese
必定在那无边际之处出生。像这样，对于自己和他人是否存在等等，任何概念都不会产生，但也不是想要不产生。既非存在也非不存在，而是常断。像这样，从许多续部、教言和口诀中都已宣说。第三是行持：是跟随错误的见解而行持，以及误入下乘的行持。第一种是：误入外道的行持，以及误入附带产生的错误行持。前者是与前文混杂。误入下乘的行持分为共同和分别。从最初开始，从共同方面来说，就是将因果关系视为不同，从而善恶混杂地行持；被世间八法所驱使，认为世俗的法是好的；想要放弃精进，却束缚自己并伤害他人；以及不分时节地进行疯狂的行为等等。第二，分别有两种：行为偏离了法统，以及传承偏离了口传。第一种有四种：将显密二者混为一谈地讲解，将仪轨、名声视为证悟的标志，将注释、注解视为最终的定论，以及将口耳传承视为随意的谈资。前者是指：由于没有法性的传承，因此将一方视为神圣，并诽谤与自己不合的人，说他们没有佛法，这会导致堕入舍弃佛法的恶趣。在《瑜伽真实行持续》中说：对于乘法持有偏见而进行诅咒，将会衰败并堕入无间地狱。就像这样，《狮子吼》中说：对于诸佛的无偏教言，如果不能理解而持有偏见，即使只对一方面进行因果的修持，由于不了解无偏的因果，从而诽谤甚深的因果，并且诋毁和舍弃诸佛的教言，即使在劫中进行苦行，那苦行也是没有意义的，最终会在轮回中漂泊。像这样宣说了。第二种是指：在没有教言和口诀经验的情况下，凭借个人的觉悟和行为来判断是非，并且傲慢地将自己的观点掺杂在经文中。如经部中说：如果将如同虚空的佛法，执着为不同的观点，那么，对于是与非的执着，难道不会增长争论吗？当被问及此事时，（他们会说）愚蠢的人们会争论菩萨是存在还是不存在。