Chinese
因为密咒调伏的基础已奠定。其意乃瑜伽续，因为在那里，所有密咒的意旨都已奠定基础并被阐释。如同在此，所有身语意功德事业的庄严坛城，其根本皆已汇集，以瑜伽之理为主，密咒之精髓已被揭示。秘密乃大瑜伽之理，在那里，已成为非声闻所共之门，善巧方便的菩萨们的秘密行持已被阐释。自性秘密乃大圆满之理，在那里，一切法自性涅槃，本自现前圆满成佛，无需通过道来修证，也无需通过对治来改造，已被阐释。为了阐释这些，世间界中，众生颠倒的见解汇集为四种经，等等被提及。其中，世间指的是动与不动的事物。术语“लोक (loka)”指的是具有毁灭性质的事物，因此被称为世间。界（khams）的含义是类别。它也指原因、来源、执持和类别。在此，类别的含义被采纳，主要指容器世间。众生分为假设的和命名的两种。其中，假设的众生指的是那些认为存在一个恒常的实体，它会转移到另一个生命并接受它。还有一些属于声闻分别说部，如住子部等，他们认为众生存在，但不是恒常的。他们认为存在与蕴、自体既非相同也非不同的事物。命名的众生指的是大多数佛教徒认为，所谓的众生并不存在作为补特伽罗的实体，而是五蕴的相续，只是被心识未区分地命名为众生和补特伽罗。在此也应采纳这种观点。智慧和信仰的差别在于见解，它与无明相应，因此偏离了正确的意义，是颠倒的见解。无数指的是《梵网经》等经中所说的。
English
Because the basis for subduing with secret mantras has been established. The meaning is the Yoga Tantra, because there, the basis for all the meanings of secret mantras has been established and taught. As here, the essence of all the mandalas of adornment of body, speech, mind, qualities, and activities has been gathered, and with the principle of Yoga as the main focus, the heart of secret mantras has been revealed and taught. Secret is the principle of Mahayoga, because there, it has become the gate that is not common to the Shravakas, and the secret conduct of the Bodhisattvas who are skilled in means has been taught. Naturally secret is the principle of Atiyoga (Dzogchen), because there, all dharmas are naturally in Nirvana, primordially manifest, perfectly enlightened, and it has been taught that there is no need to accomplish through the path or to transform through antidotes. In order to teach these, in the world realm, the inverted views of sentient beings are gathered into four kinds of sutras, and so forth are mentioned. Among them, the world refers to moving and unmoving things. The term "लोक (loka)" refers to things that have the nature of destruction, hence it is called the world. The meaning of realm (khams) is category. It also refers to cause, source, holding, and category. Here, the meaning of category is adopted, mainly referring to the container world. Sentient beings are of two kinds: imputed and designated. Among them, imputed sentient beings refer to those who believe that there is a permanent entity that transfers to another life and receives it. There are also some belonging to the Sravaka-Vibhajyavada school, such as the Sthavira school, etc., who believe that sentient beings exist, but are not permanent. They believe that there exists something that is neither the same as nor different from the aggregates and the self. Designated sentient beings refer to most Buddhists who believe that the so-called sentient being does not exist as a substance of a person, but is the continuum of the five aggregates, which is merely designated as sentient being and person by undifferentiated mind. Here, this view should also be adopted. The difference between wisdom and faith is view, which is associated with ignorance, and therefore deviates from the correct meaning, and is an inverted view. Countless refers to what is said in the Brahma Net Sutra and other sutras.
Chinese
这是各种观点的集合。所谓的“四种”是指：这里的“种”字表示原因、区别、相似或现象，或者表示数字的后缀。在这里，它是数字的后缀。之所以说是四种，是因为它们可以被归纳为这四种：即庸俗者、顺世外道、常断论者和外道。其中，庸俗者指的是粗糙的观点，由于意识和智慧的部分不同，他们执着于原因和结果的事物，无法区分细节。这指的是六道众生中的大多数，他们执着于事物，并安住于坏聚见，但由于被粗糙的观点所压制，所以才这样称呼他们。如果尚未形成宗派，为何将其纳入观点之列呢？例如，一颗无价的珍宝位于一条大道上，有些人从远处看到它，有些人将这颗珍宝视为李子，有些人将其视为普通的宝石，有些人则如实地看到它。那些根本没有看到它的人，也像是在形成一种共同的观看方式。所谓的顺世外道，指的是“लोकयत”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。“लोक”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）指的是世间，即指现在显现出生的蕴。याति（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的意思是“只要”或“多少”，即被世间所束缚，无法超越它，只追求小利益。如果按照藏族的习惯，要给它起一个符合这个意思的名字，那就是过去世间所称的，专注于微小的事情，被这些事情所束缚，无法超越它们，远离了伟大的意义，被称为“有益”。例如，专注于行走被称为“对行走有益”，专注于吃被称为“对吃有益”。或者，在国王的宫殿周围，没有根本的目的，只是将衣服和器皿用于各种临时的、微小的事务，并称之为“对大众有益的饮料”、“对大众有益的器皿”。“རྒྱང་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）指的是过去所称的，将“ཡོར་ཡོར་པོ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）命名为“ཐོ་ཡོར་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），将“ཕྲེང་ཕྲེང་པོ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）命名为“རྒྱང་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），也可以称为绳索或线。因此，“རྒྱང་རིང་ཐུང་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或“ཐག་རིང་ཐུང་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或“རྒྱུ་དང་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的意思是相同的
English
These are the various viewpoints. The so-called "four kinds" are: The word "kind" here refers to cause, distinction, similarity or phenomenon, or it refers to numerical suffixes. Here, it is a numerical suffix. The reason for saying four is that they can be summarized into these four: namely, the vulgar, the Lokayata, the eternalists, and the non-Buddhists. Among them, the vulgar refers to a coarse view, because the parts of consciousness and wisdom are different, they are attached to the objects of cause and effect, and cannot distinguish details. This refers to most of the sentient beings in the six realms, who are attached to things and abide in the view of the aggregates of destruction, but because they are suppressed by coarse views, they are called that. If a sect has not yet been formed, why include it in the category of views? For example, an invaluable jewel is located on a great road, some people see it from a distance, some people regard this jewel as a plum, some people regard it as an ordinary gem, and some people see it as it is. Those who have not seen it at all are also like forming a common way of viewing. The so-called Lokayata refers to "लोकयत"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思). "लोक"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) refers to the world, that is, the aggregates that are now manifested at birth. याति(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means "as long as" or "how much", that is, being bound by the world, unable to transcend it, and only pursuing small benefits. If, according to Tibetan custom, a name that conforms to this meaning is to be given, it is what was called in the world in the past, focusing on small things, being bound by these things, unable to transcend them, and being far from great meaning, called "beneficial". For example, focusing on walking is called "beneficial to walking", and focusing on eating is called "beneficial to eating". Or, around the king's palace, without a fundamental purpose, just using clothes and utensils for various temporary and small affairs, and calling them "drinks beneficial to the masses" and "utensils beneficial to the masses". "རྒྱང་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) refers to what was called in the past, naming "ཡོར་ཡོར་པོ་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) as "ཐོ་ཡོར་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and naming "ཕྲེང་ཕྲེང་པོ་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) as "རྒྱང་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which can also be called rope or line. Therefore, "རྒྱང་རིང་ཐུང་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or "ཐག་རིང་ཐུང་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or "རྒྱུ་དང་"(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) have the same meaning.
Chinese
因此，如果总结名称，因为它对世间的连续不断有益，并且没有彻底推翻无法超越的重大意义，所以被称为“世间远投”。关于这个词语不确定的方面是，它也普遍适用于所有非佛教的外道。例如，《圆寂经》中说：“按照世尊的观点”或“按照世间远投的观点”。在某些情况下，它也适用于执着于某种特定的观点。因此，在这里解释四种观点时，应该将普遍的词语应用于特定。正如所说，将观点与某一方面结合起来。所谓“穷尽”，是指终结且未到达彼岸的名称。这个词语在不确定时也普遍适用于所有外道。例如，《持光请问经》中说：“持光，我的教法不能被九十六种穷尽所摧毁，但会被与我一样的我的比丘所摧毁。”因此，这里是确定词语的情况，所以应该将它应用于分支。所谓“外道”，是梵文的“提尔提卡”（藏文：ཏིཪྠི་ཀ་，梵文天城体：तीर्थिका，梵文罗马拟音：tīrthika，汉语字面意思：提尔提卡）。“提尔提”（藏文：ཏིཪྠི་，梵文天城体：तीर्थ，梵文罗马拟音：tīrtha，汉语字面意思：提尔提），因为被解释为在流入涅槃之海的道路的水流末端设置台阶并依靠，所以被称为外道。这适用于那些认为依靠追求解脱之路的人，例如将自在天视为原因，将作者视为原因。但不适用于那些不依靠解脱之路的人，例如将时间视为原因，将断灭视为原因。然而，它被用作分支名称普遍适用的标志。例如，“赡部洲”这个名称，虽然赡部树没有遍布所有地方，但在一个地方有赡部树，与此相关的洲被称为赡部洲。同样，与外道相关的观点被称为外道的观点。因此，这里是确定词语的情况，所以应该将分支的词语应用于分支本身，以及仅仅与它密切相关的方面。因此，在这里关于世间观点的讨论中，只展示了观点本身，而没有展示道路和结果，这仅仅是因为认为没有意义。
English
Therefore, if the name is summarized, it is called "Throwing to the World" because it benefits the continuous world and because it does not thoroughly overthrow the great meaning that cannot be transcended. Regarding the aspect of the word being indefinite, it also applies universally to all non-Buddhist outsiders. For example, in the Sutra of Complete Nirvana, it says, "According to the view of the Blessed One" or "According to the view of Throwing to the World." In some cases, it also applies to clinging to a particular view. Therefore, here, when explaining the four views, the general term should be applied to the specific. As it is said, combine the view with one aspect. The term "Exhaustive" refers to the name of something that is exhausted and has not reached the other shore. This term also applies universally to all outsiders when it is indefinite. For example, in the Sutra Requested by Light Protector, it says, "Light Protector, my teachings cannot be destroyed by the ninety-six Exhaustives, but they will be destroyed by my monks who are like me." Therefore, since this is a case of defining the term, it should be applied to the branch. The term "Tirthika" is the Sanskrit term *Tirthika* (藏文：ཏིཪྠི་ཀ་，梵文天城体：तीर्थिका，梵文罗马拟音：tīrthika，汉语字面意思：提尔提卡). *Tirthi* (藏文：ཏིཪྠི་，梵文天城体：तीर्थ，梵文罗马拟音：tīrtha，汉语字面意思：提尔提) is so named because it is explained as placing steps and relying on the edge of the stream of water on the path flowing into the ocean of Nirvana, and therefore it is called Tirthika. This applies to those who believe in relying on the path of seeking liberation, such as viewing Ishvara as the cause, or viewing the agent as the cause. However, it does not apply to those who do not rely on the path of liberation, such as viewing time as the cause or viewing annihilation as the cause. However, it is used as a sign that the name of the branch applies universally. For example, the name "Jambudvipa," although the Jambudvipa tree does not cover all directions, there is a Jambudvipa tree in one direction, and the continent associated with it is called Jambudvipa. Similarly, the view associated with Tirthikas is called the view of Tirthikas. Therefore, here, since it is a case of defining the term, the term of the branch should be applied to the branch itself and only to what is closely related to it. Therefore, in this discussion of worldly views, only the view itself is shown, and the path and the result are not shown, simply because it is considered meaningless.
Chinese
那么，所谓的“一切法”，这里指的是观察的对境，也就是指一切所知。那么，“法”这个词的词源是དྷརྨ་（藏文，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法），意思是“执持”。也就是，通过它来执持，或者它应该被执持，这是能作和所作。那么，当称一切所知为“法”时，因为执持自性而为法，能作和所作两者都适用。当称道路、胜义谛和福德等为“法”时，因为从堕落中执持而为法，这适用于能作。当称经藏、真实且确定以及对境法等为“法”时，因为执持智慧而为法，这适用于能作。当称界或因为执持果而为法，这适用于能作。当称生命为“法”时，因为执持身体而为法，这适用于能作。当称意识的对境为“法”时，因为包括了大多数法，以及有为法和无为法，所以这是将总的名称安立在部分上。当称力量和无畏等为果法时，是因为从法产生，以及从堕落中执持，并且是界的意义，因为主体广大所以称为法。当将法安立为法时，因为此执持而为法，这适用于所作。这样的法的词源应该在所有情况下都说明。提到“因”和“果”是因为，这些世俗的观点主要是与无明相应，这种无明使人对业因果感到迷惑。因此，有必要将因果的事物作为其对境，所以才指出了这些。世间的秘密语是指，没有转为解脱之门的秘密咒语，也就是世间人所说的，成办世间事业的那些。所谓“一生中所生的一切法也看作是突然产生且有终结的”，这是指，一些如布里哈斯提等的宗派认为：未死之前应享受快乐，死后便不再有享受之处。身体也如灰烬般消逝，哪里还会有再次出生的事呢？这些论典就是为了证实这一点。例如，堆积许多木柴，因缘和合而生火，燃烧时，只要木柴未尽，火就会一直燃烧。