English
If one reaches the end of the path of the peak of existence. Those also come from the extensive explanation. Practicing the four immeasurables, practicing unwavering meditation, is the cause of being born in the Brahma heavens and so on. Thus it is said. Regarding the result, there are also two types: form and formless. The first is that from meditating on the actual basis of the first dhyana as small, medium, and large, one is born in the three realms of Brahma and so on. It corresponds to the twelve abodes of ordinary beings, and if the fourth [dhyana] develops the uncontaminated wisdom of the noble ones and meditates in five stages, one is born in the five pure abodes such as the Aviha. However, since one has not obtained detachment from form and is attached to the taste of meditation, one revolves [in samsara]. As the Lamrim says: The four immeasurables and the four dhyanas, gradually grasping at self individually, apprehending all forms as self, this is born in the Brahma heavens in order. Thus it is said. The second is that due to the absence of the wisdom of higher seeing, one grasps as self the samadhi endowed with the four names, and thus is born as a formless god. Therefore, from that it says: Not realizing equality and formlessness, not knowing the absence of the four names, if one dwells in the four realms, one is born as a god at the peak of existence. Thus it is said. The second is explained in general and in particular. The first is from this very [text] which says: "Unrealized and wrongly realized." Regarding the meaning of this, the previous teachers had different opinions. Teacher Nyima Oser Senge considered the three types of non-realization to be scattered, distant, and dense, and wrong realization to be non-Buddhist. Teacher Geg Dorje considered non-realization to be scattered, and wrong realization to be the two extremes of eternalism and nihilism of the non-Buddhists. Vimala's view is that in the Smaller Commentary it says: "The general is non-realization, scattered and distant, and wrong realization is dense and non-Buddhist." This is also how it appears in the Great Teacher Padmasambhava's Instruction Garland of Views. Omniscient Chöje considered non-realization to be the tradition of abiding as it is, and wrong realization to be the non-Buddhist tradition. Even so, in most of the precepts of our own and other traditions, the views of the Smaller Commentary and the Garland of Views are favored, so here too we will explain it in the same way. The second is divided into two: non-realization and wrong realization. The first is divided into two: understanding and division. The first is: an ordinary person whose mind has not been transformed by philosophical tenets. The second is divided into two: actual and incidental. Actual
Chinese
真正的未领悟是世俗之人。对此，有体性、词义、分类三种。体性是：完全不领悟业因果的愚昧。词义是：因为不运用、不取舍依赖缘起因果之法，所以称为世俗之人。《སྤར་ཁབ་》中说：“什么都不领悟就是世俗之人。”分类有：低劣种姓和种姓不定两种。第一种是：对获得功德没有信心的低劣心智。第二种有善恶两种，将在下文阐述。第二种由附带产生的未领悟是：弃远者。对此也有三种。体性是：不领悟前世后世的有无，只追求今生的些许利益安乐的心智者。词义是：向外抛弃，因为依赖今生的权势财富和威力等世俗的秘密咒语、占卜等来成办，所以称为弃远者。分类有：断种姓和有知觉者两种。第一种又分自性和因缘断绝两种。第一种是：持有大乘宗义者不应追求的，将在下文详细阐述。有知觉者有四种。《མདོ་ཆེན་པོ་》中说：“有知觉四贪执，于何散乱及畏惧，具信者称四者，显现执持种子田。”这些依次是：对所欲之境贪恋不舍，被今生的人事所扰乱，以权势财富与罪恶相勾结来成办，以及舍弃十不善而信奉解脱的种姓者。第二种颠倒领悟，有意义和分类两种。第一种是：所依补特伽罗被颠倒的宗义转变心智。第二种有：断见论者和常见外道。第一种是：因为法性什么体性也不成立而作为错乱的基础，所以认为没有前世后世和业因果，认为今生的一切法无因突然产生且有终结。第二种是：因为法性不变而作为错乱的基础，所以认为一切法都有我，即所谓的常一自在的我，认为五蕴相续中有能食者和作者的自性，且在胜义中存在。
English
The actual non-realization is the mundane person. Regarding this, there are three aspects: essence, definition, and classification. The essence is: the complete ignorance of not realizing the cause and effect of karma. The definition is: because one does not practice or adopt/reject the teachings of dependent origination and cause and effect, it is called a mundane person. As stated in the Spar Khab: "Not realizing anything is the mundane person." The classification includes: inferior lineage and uncertain lineage. The first is: the inferior mind that lacks the intention to attain qualities. The second has two types: good and bad, which will be explained below. The second type of non-realization that arises incidentally is: the one who casts away (rejects far away). Regarding this, there are also three aspects. The essence is: the mind that does not realize whether there are past and future lives, and only seeks a little benefit and happiness in this life. The definition is: casting away outwards, because one relies on worldly secrets, such as divination and astrology, to accomplish power, wealth, and strength in this life, it is called the one who casts away. The classification includes: those with severed lineage and those with awareness. The first has two types: severed by nature and severed by conditions. The first is: not desirable for those who hold the tenets of the Mahayana, and will be explained in detail below. Those with awareness have four types. As stated in the Great Sutra: "The four with awareness are attachment, distraction, fear, and faith; they appear as fields holding seeds." These are, in order: those who cannot bear to be separated from attachment and desire for objects, those who are distracted by worldly affairs in this life, those who accomplish power and wealth by colluding with sin, and those of the lineage who abandon the ten non-virtues and have faith in liberation. The second, mistaken realization, has two aspects: meaning and classification. The first is: the individual who is transformed in mind by a mistaken philosophical view. The second includes: annihilationist and eternalist. The first is: because the nature of phenomena is not established in any way, it is taken as a basis for confusion, so one believes that there are no past and future lives or cause and effect of karma, and that all phenomena in this life arise suddenly without cause and are finite. The second is: because the nature of phenomena is unchanging, it is taken as a basis for confusion, so one believes that all phenomena have a self, that is, the so-called permanent, singular self, believing that there is a truly existent, single entity with the nature of an eater and doer in the continuum of the five aggregates.
Chinese
此外，还有
English
Furthermore, there are divisions: the Samkhya, the Vaisheshika, the Charvaka, and the Nirgrantha, these four. Adding the view of annihilationism to these four, they are known as the five Tirthika schools. Here, if "Murstugpa" is not distinguished in pronunciation from "Mustigpa," it can be used as a general name for outsiders. As it is said in the Sutra Requested by Light Protector: "Light Protector, my doctrine cannot be destroyed by ninety-six Murstugs, but it will be destroyed by my monks who are like me." Thus it is said. These four views of non-understanding and misunderstanding arise solely from ignorance, and are therefore worldly views. As it is said in the Garland of Views: "In the realm of the world, the inverted views of sentient beings are gathered into countless four forms: the vulgar, the hedonistic, the Murstug, and the Tirthika." From "These are the views of ignorance" to that point it is said. Among them, the two views of non-understanding are not philosophical views, but for the sake of summarizing the state of mind, they are discussed along with them. The two views of misunderstanding are views that transform the mind through philosophical systems, but because the nature of reality is free from extremes, they cling to the extremes of exaggeration and denigration, and are therefore a wrong transformation. Therefore, they are not a method of liberation from samsara. Not only is the Murstug the worst among the philosophical proponents, but the Tirthikas are also bound by the root of samsara, self-grasping, because they desire a self. As it is said in the Commentary on Valid Cognition: "As long as there is attachment to a self, one will continue to wander in samsara." Therefore, in the Stages of the Path it is said: "Whichever of the two extremes, permanence or annihilation, the mind clings to, it is said to deviate from the essence of meaning." Therefore, here the tenets of the path and result, etc., are not written. Here, some say that it is very inappropriate to explain the philosophical systems of outsiders when explaining the divisions of the Buddha's teachings. But there is no fault, because if one takes the perspective of the Tirthika Svatantrika, there is a need not to deviate from one's own path in the vehicle that has passed beyond the places of downfall, what should be abandoned, and recognition of the path. As it is said in the Heruka Galpo: "If you are very certain about the Tirthika vehicle, I will explain it to you in order to abandon what should not be practiced." Also, if one takes the perspective of an emanation body, not only does it possess the previous necessity, but also these
Chinese
因为据说那是调伏一切的佛陀的事业。由菩萨金刚法所作的《集密意》的慈悲悬索处的经文中说：以各种慈悲的进入，如其所应地调伏，对外道各部，示现彼彼之相而说。是这样的，然而，断见顽固的见解是非常可怕的邪见，如果认为生起那样的见解怎么会是佛陀的善巧方便呢？那也是合理的，因为顽固也承认多种道理。当遇到能见到经典或者能写出清净应成派论证的论敌时，首先产生怀疑，之后见到反方的清净论证，从而产生正确的量，因此，比完全没有进入宗派的愚人更接近于产生正确的见解。又，什么是从人天乘展开来说的呢？说是由于人与天的二乘所行走的所依补特伽罗内外都有。就外道而言，勇士说：不倾向于您的教法，被无明遮蔽的众生，即使到达有顶，也证实痛苦还会产生。就内道而言，是指以信乐对三宝行事的方式而皈依，却没有希求解脱的心，安住于世间道的情况。在《宝性论》中说：以作三事，作意信乐者，安立三皈依。第二是出世间的乘，如《宝鬘论》所说：善行人类的宗教，前往天界不遥远，在天与人的阶梯上，攀登则解脱在近处。如是，从攀登增上生的阶梯，称为所行走的决定胜或解脱之乘。关于它的解说，有胜于外道的方式，各自差别的详细解说，以及对九乘见解次第的诤论的止息。第一是，以三宝为皈依处，承认见解是四法印，或者属于其范畴，并且修学正确的三个学处，果
English
Because it is said that it is the activity of the Buddhas who subdue all. In the scripture of the Compassionate Hanging Rope Place of the Hevajra Tantra composed by Bodhisattva Vajradharma, it says: With various entrances of compassion, subduing as is appropriate, to the groups of outsiders, showing that and that appearance, it is said. It is like that, however, the view of annihilationism is a very terrible wrong view, if it is thought how could generating such a view be the skillful means of the Buddhas? That is also reasonable, because annihilationism also admits many reasons. When encountering an opponent who can see the scriptures or who can write pure Prasangika arguments, first doubt arises, and then after seeing the pure arguments of the opposing side, a correct valid cognition arises, therefore, it is closer to generating a correct view than a fool who has not entered a philosophical system at all. Also, what is it that is explained by elaborating from the vehicle of gods and humans? It is said because the individual who is the basis for traveling by the two vehicles of gods and humans exists both internally and externally. As for the outsiders, the Hero says: Those beings who do not incline towards your teachings, who are blinded by ignorance, even if they go to the peak of existence, they prove that suffering will still arise. As for the insiders, it refers to the situation of taking refuge by way of having faith in performing actions towards the Three Jewels, but without a mind seeking liberation, abiding in the worldly path itself. In the Uttaratantra it says: By making three actions, making the power of faith, the three refuges are established. The second is the transcendental vehicle, as the Ratnavali says: If human religion is well practiced, going to the heavenly realm is not far, on the ladder of gods and humans, if one climbs, liberation is near. Thus, from climbing the ladder of higher realms, it is called the vehicle of definite goodness or liberation to be traveled. Regarding its explanation, there is the way of being superior to outsiders, the detailed explanation of each difference, and the cessation of disputes over the order of views of the nine vehicles. The first is, by taking the Three Jewels as refuge, acknowledging the view as the four seals of the Dharma, or belonging to its category, and training in the correct three trainings, the result