English
Jomo asked: If these three wrong paths are not cut off, there is no meaning, how should these three be practiced? The master replied: TsoGyal, the essence of awareness is emptiness, which is not fabricated by anyone, without cause, without condition, it has existed from the very beginning. Do not make any modifications to it, just let it exist naturally, and in this way, one will become a Buddha in the state of original purity without wrong paths. Similarly, this self-luminous nature is spontaneously accomplished from the very beginning, inseparable from emptiness. Its play, unceasing compassion, whatever arises, is without inherent existence, so you should know that all three are inseparable, the great union. In this way, one will become a Buddha in the inseparability of the three bodies. Jomo asked again: What are the wrong paths of view, meditation, and action? The master replied: Listen, TsoGyal! First, there are five wrong paths of view: the first is the wrong path of view itself, the second is the wrong path of place, the third is the wrong path of companions, the fourth is the wrong path of afflictions, and the fifth is the wrong path of clinging to sides. First, the wrong path of view itself is: the general Buddhist view considers emptiness to be free from extremes, but here, the Nyingthig (Heart Essence) yogi considers appearance to be naked. If these two are truly realized as the ultimate truth, there is no difference; if they are not realized, the general view, with the view of conceptual thought and words, cannot make the meaning fall on oneself, this is the fundamental view of the wrong path. Not believing in the view of appearance, but taking the view of conceptual thought and words as the ultimate truth, saying that everything is without support, without action, is free from extremes, and thus all good and evil are mixed and practiced, there is no good or bad in karma, doing good has no benefit, doing evil has no harm, saying that everything is equal emptiness, and thus living like ordinary people. This is called the view of the black-mouthed demon, which is the root of the wrong paths of all views. TsoGyal, if you want to avoid falling into it, the self-luminous view of the non-duality of appearance and emptiness, and the practice of the profound union of cause and effect, are very important. Second, the wrong path of place is: generally speaking, the temporary view can make the individual who has realized it a vessel for realizing the ultimate view, so it is necessary to go to quiet and pure places, such as mountain retreats or cemeteries. If one has a temporary view, but does not go to a mountain retreat to protect it, then a bad place will cause the view to fall into a wrong path.
Chinese
如果想要不迷失于措嘉（མཚོ་རྒྱལ།），就请在寂静处修持暂时的见解，这样说。第三，朋友的迷失之处是：一般来说，具有暂时见解的人，应该与符合佛法、不增长烦恼的朋友交往，这样说。如果与恶友交往，不可能不沾染恶行。那样会受此生牵引，不让你修持见解，增长烦恼，是迷失的根本。如果想要不迷失于措嘉（མཚོ་རྒྱལ།），就断绝无关的朋友，独自居住，这样说。第四，烦恼的迷失之处是：具有暂时见解的人，如果不发起降伏烦恼的道路，无论外在的任何因缘都会生起烦恼。在那里，即使是一瞬间也会造作恶业等。如果长久下去，就会行于恶业，以六根的显现，用五毒各自积攒恶业。而且，暂时和究竟都会产生那些果报，所以无论生起什么烦恼，都要在一瞬间用正念抓住，放松觉知，对由那个烦恼所形成的众生修持慈爱和悲悯。祈请加持，将那个烦恼转化为道用。这样向喇嘛祈祷。将那个烦恼的种子用咒语调伏，观想为本尊。在那之后，在见解的境界中放松，做回向和发愿。那样转化为道用，功德就是获得暂时和究竟的那些果报。那样不转化为道用，就会陷入烦恼的泥潭，见解不会转为法身，是最大的迷失之根本。如果想要不迷失于措嘉（མཚོ་རྒྱལ།），无论生起什么烦恼，都要依靠对治，转化为道用，这样说。第五，偏执的迷失之处是：所有具有暂时见解的人，也都完全迷失于自宗的见解，护持宗派，分出我他、高低、派系和好坏，用个人的心量和把握来衡量佛陀的无边见解，是迷失的根本。如果想要不迷失于措嘉（མཚོ་རྒྱལ།），就要了知见解是解脱边际的广大虚空，这样说。第二，关于修行的迷失之处也有五种：修行的本体的迷失之处，处所和朋友的
English
If you want not to be lost in Tsogyal, please cultivate the temporary view in a solitary place, so it is said. Third, the place of straying of friends is: In general, that person who has a temporary view should associate with friends who are in accordance with the Dharma and do not increase disturbing emotions, so it is said. If you associate with bad friends, it is impossible not to be infected with bad behavior. That will lead you in this life and will not allow you to cultivate the view, increasing disturbing emotions, which is the root of straying. If you want not to be lost in Tsogyal, cut off unrelated friends and stay alone, so it is said. Fourth, the place of straying of disturbing emotions is: That person who has a temporary view, if he does not initiate the path to subdue disturbing emotions, then whatever external conditions will arouse disturbing emotions. There, even for a moment, one will create bad karma, etc. If it lasts for a long time, one will engage in bad karma, and with the appearance of the six aggregates, one will accumulate bad karma separately with the five poisons. Moreover, temporarily and ultimately, those results will occur, so whatever disturbing emotion arises, hold it with mindfulness in an instant and relax awareness, and cultivate love and compassion for all sentient beings formed from that disturbing emotion. Pray for blessings to transform that disturbing emotion into the path. Thus, pray to the lama. Meditate on that seed of disturbing emotion as a deity by combining it with mantra. After that, relax in the state of view and do dedication and aspiration. If you transform it into the path in that way, the qualities are that you will obtain the fruits of those temporary and ultimate states. If you do not transform it into the path in that way, you will go into the swamp of disturbing emotions, and the view will not turn into dharmakaya, which is the greatest root of straying. If you want not to be lost in Tsogyal, whatever disturbing emotion arises, rely on the antidote and transform it into the path, so it is said. Fifth, the place of straying of bias is: All those who have a temporary view are also completely lost in the view of their own doctrine, protecting the doctrine, and dividing into self and other, high and low, factions and good and bad, using personal mind and grasp to measure the Buddha's great non-dual view, which is the root of straying. If you want not to be lost in Tsogyal, you must know that the view is the vast expanse of space that liberates from extremes, so it is said. Second, there are also five places of straying in meditation: the place of straying of the essence of meditation, the place and friends of
Chinese
歧途啊！禅修过失的歧途啊！烦恼的歧途啊！首先，禅修之体性的歧途是，上师明明赤裸地指出了，但弟子却不明白，体性、自性、大悲三者没有融合，没有认识到明空无别而误入歧途。再者，按照上师的诀窍修行，如果执着于身心稍微产生的安乐，就会误入欲界天人；如果执着于心中什么也不思，就会误入色界天人；如果执着于光明而没有思念，就会误入净居天；如果执着于安乐而不思念，就会误入欲界天；如果执着于空性而不思念，就会误入无色界天。这些就是误入三界。如果根识的对境中断，就会误入空无边处；如果像睡得很熟一样，感觉中断，就会误入无所有处；如果知觉是清晰的，而显现中断，就会误入识无边处；如果清晰是安乐的，显现是微弱的，而什么也没有持续产生，就会误入非有非无处。这些被称为堕入止修一边，从这里死亡转移后，就会在三界和六道中轮回。措嘉（措嘉佛母）说，如果不知道断除禅修的歧途，愚蠢的禅修除了颠倒错乱之外毫无用处。此外，如果想要像境和心各自的生灵所见一样，就会误入凡夫俗子的自续；如果执着于有无的某一边，就会误入外道的常断见；如果认为境独立于心之外，就会误入声闻缘觉；如果认为显现是心，就会误入唯识；如果认为器情是天神，就会误入密咒。措嘉佛母说，不了解断除歧途的禅修有什么用？于是我问道：那么，请您传授一个断除歧途的方法吧！ 莲师（咕噜仁波切）说道：措嘉，如果你想不误入歧途，首先要广闻博学，中间要使认识诀窍切中要害，最后在修持的时候，上面的那些歧途都是对禅定执着和贪恋，譬如兔子在杂草丛中睡觉，如同弓箭手的禅定一样，无法解脱。对于修持的觉受显现，无论显现什么，都不要在显现之上进行改造、期望、怀疑、否定、肯定，就在那显现之上放松，不要执着于任何显现。
English
Mistakes! Mistakes in meditation! Mistakes of afflictions! First, the mistake in the essence of meditation is that even though the lama directly and nakedly points it out, the student does not understand. The three, essence, nature, and compassion, are not integrated, and one does not recognize the indivisibility of clarity and emptiness, thus going astray. Furthermore, if one practices according to the lama's instructions and clings to the slight bliss that arises in body and mind, one will stray into the gods and humans of the desire realm. If one clings to not thinking about anything in the mind, one will stray into the gods of the form realm. If one clings to clarity without thought, one will stray into the pure abodes. If one clings to bliss without thought, one will stray into the desire realm. If one clings to emptiness without thought, one will stray into the formless realm. These are straying into the three realms. If the flow of sense objects ceases, one will stray into the sphere of infinite space. If one experiences a cessation of sensation as if falling into a deep sleep, one will stray into the sphere of nothingness. If the nature of awareness is clear but the nature of appearance ceases, one will stray into the sphere of infinite consciousness. If the nature of clarity is a slight bliss and the nature of appearance is nothing, continuously arising, one will stray into the sphere of neither existence nor non-existence. These are called falling into one side of shamatha. From here, after death and transference, one will wander in the three realms and six realms. Tsogyal said, "If you do not know how to cut off the mistakes of meditation, foolish meditation will only lead to confusion and is of no use." Furthermore, if one wants to see things as they are seen by the beings of each object and mind, one will stray into the ordinary self-stream. If one clings to one side of existence or non-existence, one will stray into the eternalist or nihilist views of the tirthikas. If one believes that objects are separate from the mind, one will stray into the shravakas and pratyekabuddhas. If one believes that appearances are the mind, one will stray into the mind-only school. If one believes that the environment and beings are deities, one will stray into mantra. Tsogyal said, "What is the use of meditation without understanding how to cut off the extremes of mistakes?" Then I asked, "Please teach me a method for cutting off mistakes!" Guru said, "Tsogyal, if you want to avoid straying, first expand your learning, then make sure that the pointing-out instructions hit the mark, and finally, when practicing, those mistakes mentioned above are all clinging and attachment to meditation. For example, it is like a rabbit sleeping in a thicket, or like the meditation of an archer, there is no liberation. Whatever arises in the experience of practice, without any modification, expectation, doubt, negation, or affirmation on top of whatever arises, relax and leave it as it is, and do not cling to whatever arises."