English
Also, it is not understood to be existent like the eternalist view. It is also not understood to be non-existent like the annihilationist view, and the mind does not engage anywhere. Only this life is taken as the cause and effect of benefit and merit, and kept in the heart. Strength is seen as being powerful in speech because of having many relatives. Wealth is seen as having great enjoyment because of having much wealth. Power is seen as seeing one's own face and having great benefit. Strength is seen as being capable and having great skill. Accomplishment is for the sake of desiring those fruits of liberation, that is, the secret words of worldly gods, such as secret mantras with leaves, such as the evil mantras of Garsha. Divination and Bon, suppressing ghosts, offering to earth lords and attracting wealth, etc. If one knows how to do it oneself, one does it; if one does not know, one entrusts it to others, and thus relies on them to accomplish the higher fruits. 'Mur thug' means that the previous two are not understood, but here it is a wrong view. In the previous casual case, the mind did not engage in whether cause and effect existed or not, but here it is said that all dharmas, that is, virtue and vice, samsara and nirvana, are viewed as completely non-existent, that from virtuous causes come the fruits of higher realms, and from non-virtuous causes come evil destinies, samsara, and nirvana. It is called 'mur thug' like digging a well and hitting rock. It is believed that all dharmas that are used in this life arise suddenly without cause or condition, and also dissolve suddenly after death, and that there is no future life, which is annihilationism. Therefore, it is said, 'A good woman lives happily until she dies. After death, her enjoyment is gone. The body also disappears like ashes, how can there be rebirth?' Therefore, it is said that rebirth is like mushrooms sprouting on the grass and bubbles in the water, arising suddenly and naturally. It is also believed that taking rebirth later is false and not believed. Saying that one takes rebirth later is like cutting off the footprints of a wolf on a large plain, saying that it has reached the root and is gone. Therefore, Mangtonpa said, 'What Mangtonpa said is like cutting off the footprints of a wolf.' 'Mutegpa' means that one clings to the evil views established by oneself, and uses that as a path to achieve fruits. Or, one clings to views and sets up steps for behavior, and the essence of this is also to believe in the existence of self. 'Rangbzhin' is to see the correct meaning in a reversed way. 'Mtshan nyid' is to believe that I am permanent, the dharma is me, the body is clean, and feeling is happiness.
Chinese
有四种。缘是远离善知识，恶友们随心所欲地进入佛的教诲，并以分别心任意妄为。对于此，了知高低善恶、前后世的取舍，也有随心所欲的修行。视一切法为常一不变的“我”。也就是说，虽然器情世间的一切法都没有实体，却以自己的邪分别念妄加揣测，视法与人我二者为恒常不变，此乃普遍共通之处。其中又有三种。视有因而无果，所谓“视”，因是指众生具有清净明澈的人我，犹如明镜的两个面，大如拇指，小如芥子，粗如铁柄，细如马尾。境是指视事物为恒常的自性。因此，一切众生皆具尘、暗、勇三者。三者均衡则我清净，若不均衡，则无法清净，复显现为三界众生：勇猛者多堕地狱，黑暗者多堕旁生，尘埃者多堕饿鬼。若二者中尘埃少，则显现为人；勇猛者少，则显现为天；黑暗者少，则显现为非天，轮回由此显现。若三者均衡，则人我清净，果的体性融入主要物质，因无知而无所显现，称为物质。视无实体如虚空般清澈为果的体性，认为由尘、暗、勇三者的业所生的众生是实有的。而由此产生的果，因融入主要物质而无实体，无法再生，故称“有因而无果”。在此，外道有漏的意识者认为，二界死后生于无色界，二界依身而成为现识的对境。因未见无色界的四蕴，故称“有因而无果”。又，视暂时的有因而无果，在三种主张因的说法中，作者主张因，即
English
There are four. The condition is being separated from virtuous friends, and evil friends arbitrarily entering the Buddha's teachings and acting willfully with discriminating minds. Regarding this, there is also the practice of achieving what one desires after knowing the acceptance and rejection of high and low, good and evil, and past and future lives. Viewing all dharmas as having a permanent, singular "self." That is, although all phenomena of the container and its contents lack substance, they are speculated upon with one's own distorted thoughts, viewing the two selves of dharma and person as constant and unchanging in the three times, which is common to all. Among these, there are three. Viewing there being a cause but no effect, the so-called "view" is that the cause is that sentient beings have a pure and clear person-self, like the two sides of a mirror, large as a thumb, small as a mustard seed, thick as an iron handle, thin as a horse's tail. The object is to view things as having a constant self-nature. Therefore, all beings possess dust, darkness, and courage. If these three are balanced, the self is pure; if they are not balanced, they cannot be purified, and they reappear as sentient beings in the three realms: those with more courage fall into hell, those with more darkness fall into animals, and those with more dust fall into hungry ghosts. If dust is less in the two, they appear as humans; if courage is less, they appear as gods; if darkness is less, they appear as asuras, and samsara appears. If these three are balanced, the person-self is pure, and the nature of the result merges into the main substance, and because of ignorance, it does not appear anywhere and is called matter. Viewing that which has no substance, like the clarity of the sky, as the nature of the result, and believing that sentient beings born from the actions of dust, darkness, and courage are real. And the result arising from this, because it merges into the main substance and has no substance, cannot be reborn elsewhere, hence it is called "cause exists, but there is no result." Here, non-Buddhists with contaminated consciousnesses see that after the two realms die, they are born in the formless realm, and the two realms rely on the body and become the object of manifest consciousness. Because the four aggregates of the formless realm are not seen, it is called "cause exists, but there is no result." Also, viewing the temporary cause as existing but there being no result, among the three claims of cause, the agent claims the cause, that is,
Chinese
我具有与上述相同的自性。由它所产生的果报，不存在天堂和地狱。先前生于天堂和天人者，之后也只会生于彼处。先前生于地狱者，之后也只会生于彼处。无法转换或改变生处。如大麦生大麦，小麦生小麦，大麦无法变成小麦一样。因此，天堂和地狱并非由善恶业所造。譬如陶器破碎，鸟儿飞翔一般。无因而有果，是因为上述的补特伽罗的自性，那清净者和三者平等地融入了作为主体的物质中。仅仅依赖树叶、树皮和树干，安住于山岩之中。仅仅依赖善的因和密语来修行，以清净的禅定力使心安住，以身体的洁净力使神通突然显现，从而从地狱转移到天堂，从天堂转移到地狱。仅仅看到这种转移，却不理解这是业力的牵引。他们认为狗等众生有些去往天堂，有些去往地狱等，这些都有一个造作者。根据传说，他们说自在天（Śiva）是造作者。询问年长者，世间谁最有权势？他们也说是自在天、梵天、帝释天。他们认为这些人是普遍的造作者。他们认为对上述诸神的信仰是至上的。由于修行，偶然地，住在七座山顶上的天子们降临到赡部洲观看。有些人看到骑着大象、孔雀、迦陵频伽、马、天鹅等，就认为这些是我所修行的神。他们认为骑大象的是帝释天，骑孔雀的是梵天等，并以信仰和渴望安住。那些天子们在海中游泳、潜入水中、不需要食物、不住在有屋顶的地方、住在树下等行为，他们误以为是各自的神所传授的窍诀。有些人效仿在玛旁雍错和恒河中飞行、住在树下、断食等苦行，他们认为这些就像为了得到大麦而播撒大量种子一样，为了得到天堂而积累各种不善业。
English
I have the same self-nature as mentioned above. The result produced by it is that there is no such thing as heaven and hell. Those who were born in heaven and as gods and humans before will only be born there later. Those who were born in hell before will only be born there later. It is impossible to transform or change the place of birth. Just as barley begets barley, and wheat begets wheat, barley cannot become wheat. Therefore, heaven and hell are not created by good and evil deeds. It is like a broken pottery and a flying bird. The reason why there is a result without a cause is that the self-nature of the above-mentioned person, that pure one, and the three are equally integrated into the material as the main body. They rely only on leaves, bark, and tree trunks, and dwell in the mountains and rocks. They rely only on the cause of goodness and secret mantras to practice, and with the power of pure meditation, they stabilize their minds, and with the power of bodily purity, they suddenly manifest clairvoyance, thus transferring from hell to heaven, and from heaven to hell. Merely seeing this transfer, they do not understand that it is the pull of karma. They think that some beings such as dogs go to heaven, and some go to hell, etc., and that there is a creator for all of these. According to legends, they say that Śiva is the creator. When asked to the elders, who is the most powerful in the world? They also said that it is Śiva, Brahma, and Indra. They think that these are the universal creators. They think that faith in the above-mentioned gods is supreme. Due to practice, by chance, the sons of the gods living on the seven mountain peaks descended to Jambudvipa to watch. Some people see those riding elephants, peacocks, kalaviṅkas, horses, swans, etc., and think that these are the gods I practice. They consider the one riding the elephant to be Indra, and the one riding the peacock to be Brahma, etc., and abide by faith and desire. The actions of those sons of gods, such as swimming in the sea, diving into the water, not needing food, not living in a place with a roof, and living under a tree, etc., they mistakenly believe to be the essential instructions taught by their respective gods. Some people imitate the ascetic practices of flying in Lake Manasarovar and the Ganges, living under trees, fasting, etc. They think that these are like sowing a lot of seeds in order to get barley, and accumulating various non-virtuous deeds in order to get heaven.
Chinese
由于没有积累功德，所以认为果报是由福佑和自在天所创造的。此外，他们以神通见到无色界的众生死后会投生到那两个界，因此也认为没有因也有果。顺便说一句，他们被称为主张自性为因，即没有善恶之因，却有投生到善趣和恶趣的果报，声称自性、天降或随心所欲能产生一切。所谓颠倒的因果观，是指想要获得善趣的果报，却造作恶因，进行杀生祭祀、三杖和跳崖等邪见。想要获得解脱的果报，却执著于法和补特伽罗二者为因。想要获得寂灭的果报，却修持世间神，这些都是颠倒的见解。总之，他们希求因果，却不明白因果的道理，心中怀着邪见，做出各种邪见的行为。又说自在天是因，即投生到善趣和恶趣，不是由善恶业所造作，而是由自在天或福佑，或是天降，或是造作者或安排者所安排。如果他们高兴，就让人投生到善趣，如果不高兴，就让人投生到恶趣，为了让他们高兴，就进行宰杀牛等牲畜的祭祀。因此，这是不了解善恶业的邪见。经中也说：‘生者没有知觉，在此，苦乐没有自主。自在天所遣，或堕善趣，或堕恶趣。’总结以上内容：这些是不明事理的见解。上面所说的四种见解，是不清净的邪见，是执著颠倒的意识。它们是从与因俱生的无明中产生的，有时也会遮蔽正见，所以是无明。执著于此，与无执著相违背，是愚痴者的邪见。在此宣说正道的场合，为什么要宣说这些无明的见解呢？例如，不吃苦味的食物，就无法感受到甜味一样，通过揭示这些恶见，才能认识到
English
Because merit has not been accumulated, it is viewed that the result is done by phya and dbang phyug. Also, with his clairvoyance, he sees formless sentient beings dying and being born in both realms, so he also posits that there is a result without a cause. Incidentally, they are called those who speak of nature as the cause, that is, without good or bad causes, there is the result of being born in higher realms and lower realms, saying that nature, or heaven-sent, or arbitrary causes do the births. The view that is perverse in cause and effect means that wanting to obtain the result of higher realms, one accomplishes non-virtue as the cause, doing life sacrifices, holding perverse views such as the three sticks and jumping off cliffs. Wanting the result of liberation, one grasps dharma and the person as the two causes. Wanting the result of cessation, one cultivates worldly gods as the cause, thus viewing perversely. In short, cause and effect are desired. Without understanding the meaning of cause and effect, having internalized perverse views, one does various behaviors of perverse views and corrupt asceticism. Also, it is called viewing dbang phyug as the cause, that is, being born in higher realms and lower realms, not accomplished by virtuous or non-virtuous actions, but appointed by dbang phyug or phya, or heaven-sent, or the maker or appointer. If they are pleased, they cause birth in higher realms, and if they are not pleased, they cause birth in lower realms, so in order to please them, one does life sacrifices of cows and so on. Therefore, this is a perverse view of not knowing the real good and bad actions. Also from the scriptures: 'The one who is born does not have knowledge, here there is no independence of happiness and suffering. Sent by dbang phyug, one will fall either into higher realms or into lower realms.' To summarize that: These are views of ignorance. These four views mentioned above are impure, perverse views, consciousness that is the inversion of grasping and clinging. They arise from ignorance that is co-emergent with the cause, and sometimes they obscure the correct, so it is ignorance. Holding to that, being separated from non-grasping, is the perverse view of the deluded. In this occasion of showing the correct path, what is the purpose of showing those views of ignorance? For example, it is like not tasting bitter food, one does not feel the sweet, by showing these bad views, one recognizes the correct