English
There is no other view than that of equality between the guru and oneself, which prevents degeneration. In general, there are countless wrong ideas that hold what is not that to be that, but the basis is inherently in the nature of reality, it has been there from the beginning and is not at all self-made. Because of the habits of each sentient being's mistaken grasping and fixation, they are obscured by the net of outer grasping and inner fixation. Mind itself has no partiality whatsoever, but in wrong views, partiality appears in every way, deviating from the basis of the heart of enlightenment. Just like this, merely by clinging to grasping and fixation that are not true, they do not disappear, and therefore one is not liberated, because one is bound to samsara by vows. Because one is destroyed by enemies at the time of birth, old age, sickness, and death, because one is deceived by what is untrue, because one is impermanent and changing, because one is separated from the path of the noble ones, and because one is trapped in the prison of samsara. Suffering does not cease, but one is distracted by the power of suffering, and therefore one is deluded by nine reasons. Therefore, because of not realizing equality, by indulging in the five poisons, beings wander in the six realms, revolving through the five paths. Abandoning non-virtue, mainly taking up the ten virtues. Because of virtue, one goes to higher realms, and because of non-virtue, one goes to lower realms, so the cause and effect of virtue and non-virtue are not equal. The desire realm is the birthplace of gods and humans. Because of not realizing the meaning of non-duality and equality, one wanders in the desire realm. Not realizing that all phenomena are the meaning of self-appearance equality and selflessness, clinging to the object of self, compassion arises. Thereupon, focusing on compassion as the object, immeasurable compassion, loving-kindness, joy, and equanimity arise, and abiding in bliss-clarity non-conceptuality. In the first dhyana, there is investigation like fire, in the second, there is joy and bliss like water, in the third, it is like breath, and in the fourth, there is no investigation. Clinging to the unwavering state, and clinging to the four dhyanas. In the first dhyana, in the state of bliss-clarity, there is samadhi with both awareness and investigation, and in the second, there is activity, but no awareness. In the third, there is no awareness, but there is investigation. In the fourth, there is neither awareness nor investigation, abiding unwaveringly. In this way, gradually clinging to each stage of the four dhyanas. All forms, etc.
Chinese
执着于我，并认为是我所拥有的。这是指通过次第修习四禅而生于梵天等处。其中，在初禅有梵众、梵1众、梵2，如果想往生，则有梵3天、大梵天。在二禅有少光天、无量光天、极光净天。在三禅有少善天、无量善天、遍净天。在四禅有异生之三处，圣者之五处。第一是无云、福生、广果天。第二是不大、无热、善现、善见、色究竟天。没有领悟到法性平等性的意义，以及是无色轮回之法。没有了知四名蕴——受、想、行、识——的自性本空。安住于空无边处、识无边处、非有想非无想处这四处。最终将生于有顶天之顶。外道的见解执着于常断二边，他们没有领悟到实相的精髓，偏离了无上菩提。如经中所说，外道常见是无中生有，认为在心间有一个常我的自性，洁白而闪耀，圆润而凝聚，与众生的身体结合，如同豆子、芥子等，与身体的尺度相合。或者认为有一个不可言说的常我存在，或者认为自性是常恒的，或者认为本体是因，或者认为是常恒的作者等等，都属于执着于我见和实有。断见是否定存在的事物，认为四大聚合终将坏灭，身体坏灭时心也随之空无。他们认为在相对层面因果是存在的，但在究竟层面，没有遍知一切的佛陀。他们认为最终的空性是断灭空。欲界、色界四禅、无色界四处，即九地清净的智慧，就是法性平等性。不舍弃九地，即是调伏于法性平等性之中。对于没有领悟二谛无别、自显现之义的一切众生，他们认为四圣谛的实有存在，即苦谛、集谛、道谛、灭谛。苦
English
Clinging to "I" and perceiving it as "mine." This refers to sequentially cultivating the four dhyanas and being born in places like Brahma realms. Among them, in the first dhyana, there are Brahma Company, Brahma 1 Company, Brahma 2; if one wishes to be born there, there are Brahma 3, Great Brahma. In the second dhyana, there are Limited Light, Immeasurable Light, and Radiant Light. In the third dhyana, there are Limited Virtue, Immeasurable Virtue, and Universal Virtue. In the fourth dhyana, there are three abodes of ordinary beings and five abodes of noble ones. The first is Cloudless, Merit-born, Great Fruit. The second is Non-great, Non-afflicted, Manifest, Well-seen, Akanistha. Without realizing the meaning of the equality of dharmata and that it is the dharma of formless samsara. Without understanding that the four names—feeling, perception, formation, and consciousness—are empty of inherent existence. Abiding in the sphere of infinite space, the sphere of infinite consciousness, the sphere of neither perception nor non-perception. Eventually, one will be born at the peak of the summit of existence. The views of the tirthikas cling to the two extremes of permanence and annihilation. They do not realize the essence of reality and deviate from unsurpassed bodhi. As stated in the scriptures, the tirthika's view of permanence is to fabricate something from nothing, believing that there is a permanent self in the heart, white and shining, round and condensed, combined with the bodies of sentient beings, like beans, mustard seeds, etc., matching the size of the body. Or they believe that there is an inexpressible permanent self, or they believe that nature is permanent, or they believe that the essence is the cause, or they believe that the agent is permanent, etc., all of which belong to clinging to the view of self and substantiality. The view of annihilation is to deny what exists, believing that the aggregation of the four elements will eventually perish, and when the body perishes, the mind also becomes empty. They believe that cause and effect exist on the relative level, but on the ultimate level, there is no Buddha who knows all aspects. They believe that the ultimate emptiness is annihilation. The desire realm, the four dhyanas of the form realm, the four formless spheres, that is, the wisdom of the nine pure grounds, is the equality of dharmata. Without abandoning the nine grounds, it is said to be subdued within the equality of dharmata. For all beings who have not realized the non-duality of the two truths and the meaning of self-appearance, they believe that the four noble truths exist substantially, that is, the truth of suffering, the truth of origin, the truth of the path, and the truth of cessation. Suffering
Chinese
苦谛是确定轮回的体性或自性，它有四种：无常、痛苦、空、无我。无常是：时间不会停留在第二个刹那，而是无常的生灭。痛苦是：被三种或八种痛苦所折磨。空是：能取所取的显现是空性的。集谛显示了轮回的因果。因是集起，缘的相，完全产生。因是无明烦恼，是产生轮回的因。集起是从因缘和合而产生果。缘是业和习气的力量增长，是产生轮回的缘。完全产生是迷惑的果实成熟，享受先前的果实，并产生后来的果实。道是舍弃轮回并努力修持，它有四种：道、智慧、修持、决定生起。道是超越凡夫，走向涅槃之地。智慧是作为对治迷惑的量。修持是如实地领受和修持正确的意义。决定生起是舍弃颠倒，决定生起自己的安乐果。灭谛是通过道来断除见断、修断等，并证得果。它有四种：灭、寂静、殊胜、决定生起。灭是通过修持道来断除遍计所执的执着。寂静是烦恼之火熄灭。殊胜是功德显现。决定生起是果决定究竟圆满和阿罗汉。同样，应当了知道的见断和修断所缘。如果舍弃轮回的因，而不舍弃寂灭的因，这就是声闻乘。对于一切法，如因果等，以及一切业和烦恼，不了解平等的意义。如果以独觉乘的方式执着缘起和因果实有，这就是独觉的果位。获得了。因此，外缘起十二支，内缘起也是十二支。外是与因相关的六支，与果相关的六支。前者是地
English
The truth of suffering is to ascertain the nature or essence of samsara, which has four aspects: impermanence, suffering, emptiness, and selflessness. Impermanence is: time does not stay for a second moment, but is impermanent with arising and ceasing. Suffering is: being afflicted by three or eight kinds of suffering. Emptiness is: the appearance of grasping and being grasped is emptiness. The truth of origin shows the cause and effect of samsara. The cause is the arising, the aspect of conditions, and complete arising. The cause is ignorance and afflictions, which are the cause of generating samsara. Arising is the arising of the result from the combination of causes and conditions. The condition is the increase of the power of karma and habitual tendencies, which is the condition for generating samsara. Complete arising is the ripening of the fruit of delusion, enjoying the previous fruit and generating the later fruit. The path is to abandon samsara and strive to practice, which has four aspects: path, wisdom, practice, and definite arising. The path is to transcend ordinary beings and go to the place of nirvana. Wisdom is established as a valid means to counteract delusion. Practice is to truly receive and practice the correct meaning. Definite arising is to abandon perversion and definitely bring forth one's own blissful fruit. The truth of cessation is to eliminate what is to be abandoned by seeing, what is to be abandoned by meditation, etc., through the path, and to realize the fruit. It has four aspects: cessation, peace, excellence, and definite arising. Cessation is to eliminate the attachment to conceptual constructs by practicing the path. Peace is the extinguishing of the fire of afflictions. Excellence is the manifestation of qualities. Definite arising is the definite and ultimate completion of the fruit and the Arhat. Similarly, one should understand the objects of abandonment by seeing and abandonment by meditation on the path. If one abandons the cause of samsara but does not abandon the cause of cessation, this is the Hearer Vehicle. For all phenomena, such as cause and effect, and all karma and afflictions, one does not understand the meaning of equality. If one clings to dependent arising and cause and effect as truly existent in the manner of the Solitary Realizer Vehicle, this is the level of the Solitary Buddha. It is attained. Therefore, the twelve links of external dependent arising, and the twelve links of internal dependent arising. The external are the six links related to the cause and the six links related to the result. The former is earth.
Chinese
水聚集，火成熟，风摇动，天空开阔，这是时节的变化。 第二是种子、树苗、树枝、花朵，最终是果实。 因此，要认识到缘起之理，从顺逆两个方面都不能成立。 内在的认识是依靠尸体坟场的骨骸，即无明、行、识、色、六处、触、受、爱、取、有、生、老死。 同样，也要认识到执着于缘起之理的顺逆，是没有自性的，并且与声闻的刹那自明相符。 不了解因果等一切法平等性的意义。 将世俗谛和胜义谛区分开来。 执着于法的自性，并且将法与人，能取与所取，粗显的显现视为胜义谛。 如果通过如此认识无我而行道。 这就是菩提萨埵，获得了十一地，即普光地。 在无上瑜伽密法中，外道认为。 胜义中，法界智慧是无别的，清净的，远离四边垢染的。 世俗中，对于一切法。 执着于清净的佛身和智慧，以及不清净的五蕴、十二处和十八界。而且，秘密真言方便的乘也是伟大的摩诃衍。 完全清净的涅槃与痛苦的轮回。 在世俗中也是无别的。 只是下部与见解高低的差别而已。 内道方便的见解和伟大的行为是。 超越无上瑜伽的。 胜义中，七财是自性的因，因此殊胜。世俗中，法身智慧是幻化的自性，与本尊和佛母平等且圆满。 通达无别真实义的殊胜圣者。 胜义和世俗无别。 在真实性中，无别地深深证悟于心的深处。 从证悟等性之意的状态中不移动，同时显现空性。 行为不间断，示现方便的大手印。 如果行为是方便，见解是智慧，二者无别且完全清净，那么是否意味着已经完全偏向于断灭一边呢？