English
The merits of views and. Worldly views are flawed, because individual views differ, being spoken of as different, and not as views. Neither negating the faults of the lower, nor accepting the merits of the higher. Second, the special features of erroneous wisdom are two. First, the basis of straying. Generally, these countless thoughts of mistaken conceptions that hold reality to be other than it is. They are not inherently present on the ground from the beginning. If they are not, then from where do they arise? Because the external objects of grasping and clinging appearances of each sentient being's habits of conceptualization, the net of inner clinging obscures the meaning. Since the nature of mind is without any partiality, but from the mind's conceptualization, anything appears. From the foundational meaning of the essence of enlightenment, the Sugata-garbha, one strays because one does not recognize oneself. Second, the nature of straying itself has two aspects. Worldly views and, straying into the transcendent vehicle. The first has three aspects: ordinary beings and, straying into the views of non-Buddhists and, incidentally, repetition. The first also has three aspects. First, the reason for proving delusion is that this deluded appearance is a phenomenon. It is not established as true because it is not liberated from grasping and clinging. Bound by karma and afflictions, and destroyed by the enemies of the four times of birth, old age, sickness, and death, because it is untrue and deceptive, and because it is impermanent and changing, and because it lacks the wisdom of the means of the noble path, and because it is difficult to liberate and is caught in the efforts of samsara, even though suffering is experienced, it is not destroyed by the antidote, because there are nine reasons and logic for being mistaken. One example appears. Note. The word nine is used for all plurals, so it is mistaken. Second, the general teaching of straying into the five paths. Therefore, because one has not realized even a little of the meaning of equality of all phenomena of samsara and nirvana. The five poisons of affliction are mixed in one's own continuum, so beings wander in the five paths. Third, the specific explanation of straying into the gods and humans of the three realms has three aspects. First, straying into the gods and humans of the desire realm. Abandoning the ten non-virtuous actions, mainly accepting and practicing the ten virtuous actions. By virtue, one goes to higher realms, and by non-virtue, one goes to lower realms, and the cause and effect of virtue and vice are not equal. Therefore, abandoning non-virtue and practicing the ten virtues, one is born in the birthplaces of the desire gods and humans. Because one has not realized the meaning of equality, one wanders in the desire realm. Second, straying into the form realm.
Chinese
未能领悟轮涅无别平等之义，于色界十地之上修慈悲喜舍四无量心及四禅定，初禅如火，有寻有伺，唯行无伺，感受喜乐、舍，二禅如水，感受喜乐，三禅如出入呼吸之风，四禅远离八过失之寂止清澈。如是次第各自修习禅定，却未脱离我执，于各自所缘之明相上修习禅定，皆执著诸禅定体验为我或我所，此乃次第生于梵天等十七地之因。三者，误入无色界。未能领悟轮涅平等性及无色乃轮回之法，于受想行识四蕴分上未能了知无我，若心安住于空无边处、识无边处、无所有处、非想非非想处四无色定，则彼等修习有顶，即修习无念阿赖耶识，将生于四无色处。二者，误入外道见。外道常见者，谓数论派执著自性常恒，梵天派执著觉性常恒，自在天派执著作者常恒，遍入天派执著作者常恒，胜论派执著极微常恒，此为四种常见。断见者，谓不承认前后世及业果。佛陀宣说，凡夫于常断二见中执著，彼等皆已背离一切法之精要、心要、根本义菩提。三者，顺便略摄。欲界一，色界四，无色界四，此九地之执著，以清净二取之智慧，于不舍九地显现中，清净或接受于法性平等性之位。二者，误入出世间乘，有二，误入因乘及外密乘。初者有三，初者误入声闻乘。未能领悟轮涅或四谛无二之义之声闻，于一切轮涅之法中，执著轮回之果为痛苦，原因为集，涅槃之果为灭。
English
Without realizing the meaning of the inseparability and equality of samsara and nirvana, and cultivating the four immeasurables of loving-kindness, compassion, joy, and equanimity on the ten grounds of the form realm, as well as the four concentrations, the first dhyana is like fire, with investigation and analysis; with investigation and analysis; only acting without investigation; feeling joy and happiness, equanimity; the second dhyana is like water, feeling joy and happiness; the third is like the wind of exhaling and inhaling; the fourth is the clear stillness free from eight faults. Thus, by meditating on samadhi separately in sequence, one is not separated from the clinging to self. Meditating on samadhi on the clear appearance of one's own form, all experiences of samadhi are thought of and clung to as 'I' or 'mine.' This is the cause of gradually being born in the seventeen abodes such as the Brahma abode. Third, straying into the formless realm. Without realizing that the equality of samsara and nirvana and the formless are dharmas of samsara, and without understanding the absence of self in the aggregates of the four names—feeling, perception, volition, and consciousness—if the mind dwells in the four formless concentrations of infinite space, infinite consciousness, nothingness, and neither existence nor non-existence, then those who cultivate the peak of existence, that is, cultivate the non-conceptual alaya consciousness, will be born in the realm of the four formless absorptions. Second, straying into the views of the tirthikas. The eternalist views of the tirthikas are: the Samkhya school, which believes that nature is eternal; the Brahma school, which believes that awareness is eternal; the Ishvara school, which believes that the creator is eternal; the Vishnu school, which believes that the creator is eternal; and the Vaisheshika school, which believes that atoms are eternal. These are the four eternalist views. The annihilationist view is the belief that there is no cause and effect from previous and future lives. Buddha declared that those who cling to the two views of eternalism and annihilationism have deviated from the essence, heart, and fundamental meaning of all dharmas, which is bodhi. Third, a brief summary. The desire realm is one, the form realm is four, and the formless realm is four. The clinging to these nine grounds is purified by the wisdom of non-duality, without abandoning the appearance of the nine grounds, purifying or accepting the state of the equality of dharmata. Second, straying into the transcendent vehicle, there are two: straying into the causal vehicle and the outer mantra vehicle. The first has three: first, straying into the vehicle of the shravakas. Shravakas who do not realize the meaning of the non-duality of samsara and nirvana or the four truths, in all dharmas of samsara and nirvana, cling to the result of samsara as suffering, the cause as arising, and the result of nirvana as cessation.
Chinese
观察认为，道谛等四谛的事物是实有的，并且舍弃轮回的因果，不舍弃过去的因果而接受，像这样就误入了听闻四谛的声闻地。二是误入独觉乘，对于善恶舍受等三种以及五毒的缘起之法，不认识如同密咒般法性平等的重大意义，内在十二缘起是：无明、行、识、名色、六入、触、受、爱、取、有、生、老死。外在十二因果：与因相关的六个，地为所依，水为聚集，火为成熟，风为动摇，虚空为开解，时为变化。与果相关的六个，种子、苗芽、树干、枝条、花朵，由此结果。像这样执着缘起顺逆二种，像这样的补特伽罗就误入了独觉的地位。三是误入菩萨乘，分为两种。第一，菩萨自己的宗义，不认识二谛无别平等的法性之义。也就是世俗谛，凡夫颠倒显现的世俗谛，圣者随顺显现的真实世俗谛两种。第一种又分，有作用的有能力的正世俗谛，无作用的颠倒世俗谛。胜义谛也分两种，以理智识所观察的胜义谛，成为圣者等持智慧之境。像这样分别二谛，也就是认为胜义谛微细的法无我和粗大的人无我二者都不存在，像这样就误入了菩萨地。第二，从那之中特别超胜密咒方便乘，分为两种，二谛差别的超胜方式，以及见行无别的超胜方式。第一种又分两种，第一，菩萨的世俗谛的宗义，从声闻缘觉超胜的无上乘中，大乘菩提心是，法性胜义谛空性的自性中，有无等以前的一切法都
English
Observing that the Four Noble Truths, such as the Truth of the Path, are truly existent, and abandoning the cause and effect of samsara, and accepting without abandoning the past cause and effect, like this, one has strayed into the Hearer's stage of listening to the Four Noble Truths. Secondly, straying into the Pratyekabuddha Vehicle, one does not recognize the great meaning of the equality of Dharma-nature, like secret mantras, in all the interdependent dharmas of the three types of equanimity of good and evil, and the five poisons. The twelve internal links of dependent origination are: ignorance, formation, consciousness, name and form, the six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death. The twelve external causes and effects: six related to the cause: earth as the basis, water as the collection, fire as the ripening, wind as the movement, space as the opening, time as the change. Six related to the fruit: seed, sprout, stem, branch, flower, and from that, the fruit. Thus, holding that there are two types of dependent origination, arising and ceasing, such a person has strayed into the stage of the Pratyekabuddha Vehicle. Thirdly, straying into the Bodhisattva Vehicle, there are two types. First, the Bodhisattva's own tenets, not recognizing the meaning of the inseparability and equality of the Two Truths, the Dharma-nature. That is, the conventional truth, the conventional truth of the reversed appearance of ordinary beings, and the correct conventional truth of the subsequent appearance of noble ones. The first is further divided into the correct conventional truth that has effective function and ability, and the reversed conventional truth that has no effective function. The ultimate truth is also divided into two: the ultimate truth examined by intellectual knowledge, and that which has become the object of the wisdom of the noble ones' meditative equipoise. Thus, distinguishing the Two Truths as different, that is, believing that neither the subtle selflessness of phenomena of the ultimate truth nor the coarse selflessness of persons exists, thus, this has strayed into what is called the Bodhisattva stage. Secondly, from that, especially surpassing the Secret Mantra skillful means Vehicle, there are two types: the way of surpassing the difference of the Two Truths, and the way of surpassing the inseparability of view and conduct. The first is further divided into two: first, the tenets of the Bodhisattva's conventional truth, from the unsurpassed Vehicle that surpasses the Hearers and Solitary Realizers, the Great Vehicle Bodhicitta is, in the nature of the emptiness of the Dharma-nature ultimate truth, all the previous dharmas such as existence and non-existence are
Chinese
所有显现为虚幻不实的世俗，都执着于有作用的正世俗和无作用的不净世俗。第二，宣说密咒二谛殊胜之处。不以烦恼为束缚的密咒方便善巧乘，即大瑜伽的宗义是：清净的涅槃和完全被烦恼染污的痛苦轮回之法，在胜义中是七圣财，在世俗中，蕴、界、处也是与智慧无别的自性，这菩提心和大瑜伽二者，只是见解高低的差别而已。第二，宣说见行无别的殊胜之处分二：第一，略说。内道以方便殊胜的密咒见解，和不可分离的行为二者，是与他者相异的伟大之处，胜过无上乘菩提心，如何胜过呢？第二，广说分三：第一，见解通达诸法无别现量的差别。菩提心宗的中观胜义是空性一边，而大瑜伽以一切殊胜具足，在胜义中胜过七圣财，仅在世俗中，大瑜伽将蕴、界、处一切都平等为身和智慧，果位无余圆满而殊胜。如是通达无别真实义的殊胜或高尚之人，将所知胜义和世俗二者，词虽不同，但义无差别，以不错谬的真实性，以智慧彻底领悟，因此胜过菩提心的二谛。第二，行为不离平等性且示现一切。在不离真谛无别平等性的状态中，以行为的差别，以无碍的方便，不离其义的印，示现超越取舍的大手印而殊胜。第三，宣说见行无二大清净分二：第一，宣说方便智慧无二清净。行为是方便，见解是智慧，二者无别且清净，因此胜过下乘。第二，重申彼性无二大清净。蕴、界等一切法称为清净，那也不是以舍弃、遮止、修习显现之事物的方法而清净。