English
Therefore, by practicing the ten virtues, one is born in the realms of gods and humans in the desire realm. Because one has not realized the meaning of equality, one revolves in the desire realm. Since even gods cannot attain the result of practicing the ten virtues, isn't it contradictory that the *Great Elephant Rampage Tantra* says that eliminating the fault of killing can master life and attain the ten wrathful deities such as Wrathful Humkara? It is not contradictory because the difference lies in whether or not it is grasped by the view of realizing selflessness, so it is not contradictory. Second, straying into the form realm. To speak directly, without realizing the meaning of the great equality of the inseparability of samsara and nirvana, and on top of the ten virtues, adding the four immeasurables of loving-kindness, compassion, joy, and equanimity, as well as the samadhi of the first dhyana, practicing the method of meditating on joy and bliss, like observing with intellect; the second dhyana is like the water of joy and bliss; the third dhyana is like the wind of breathing in and out; the fourth dhyana is like the clear part of tranquil abiding, free from eight faults. In this way, practicing separately in their respective samadhis in sequence, but without being separated from the ego. For all the samadhi experiences on top of their respective bright appearances, all are grasped and thought to be me or mine, and this will gradually be born in the seventeen birthplaces of the four dhyanas, such as the Brahma realm. Among them, the first dhyana has three: Brahma host, Brahma assistant, and Great Brahma; the second dhyana has three: limited light, immeasurable light, and radiant light; the third dhyana has three: limited virtue, immeasurable virtue, and pervasive virtue; the fourth dhyana has three places for ordinary beings, and five other places for noble ones. The first group is: cloudless, merit-born, and great fruit. The second group is: no vexation, no heat, well-appearing, well-seeing, and not light. Third, straying into the formless realm. To speak directly, without realizing the equality of samsara and nirvana, and that formlessness is a dharma of samsara, without knowing that the four aggregates of feeling, perception, formation, and consciousness are selfless, thinking that all dharmas are like space, therefore, the four emptiness dhyanas of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither existence nor non-existence, are the samadhi of equipoise on top of the intellect, those are the peak of existence.
Chinese
以俱生无念的禅修，生于四空处地。二是误入外道见，正直。外道常见是误入证悟显现之方，其有四：认为自性常有者，如数论派；认为觉性常有者，如梵天派；认为作者常有者，如自在天和遍入天；认为微尘常有者，如胜论派。断见是误入清净空性之方，其有四：认为无有前后世；认为无有业果；认为无有不见之行处；认为无有遍知之佛陀。如是，无论何人执着于常断二见，彼等皆被佛陀宣说为偏离了法性之义、精要之精华、根本之义、菩提之自性。三是顺便复述。正直。三界之地为欲界一地。色界之四禅为四。无色界四空处为四，此九者之执着，清净之无二智慧，于九地之显现未舍弃，于无二智慧之状态中显现或清净，故称摧毁。二是误入出世间乘，其有二：误入因乘，误入外密。初者有三：计数。初者误入声闻乘，正直。未证悟四谛无二之义之声闻，视轮回与涅槃之诸法，轮回之果为痛苦，因是集谛，涅槃之果为灭谛，因是道谛，此四者实有。舍弃轮回之因果，不舍弃涅槃之因果而受持，因此，如是之人，听闻四谛，并将所闻之义宣说于他人，故误入名为闻说声闻之乘之士夫。又，为了确立所知之四谛，有十六刹那之知者。初者，苦谛之四者为：无常、痛苦、空性、无我。又，大圆满，道之界中说：由缘而生，无有自主，无常。为三或八所害，是为痛苦。我之见
English
Through the meditation of the innate non-thought, one is born in the realm of the four formless abodes. Secondly, straying into the views of non-Buddhists, straightforward. The eternalist view of non-Buddhists is straying into the direction of the appearance of enlightenment. There are four types of them: those who believe that nature is eternal, such as the Samkhya school; those who believe that awareness is eternal, such as the Brahma school; those who believe that the creator is eternal, such as Ishvara and Vishnu; and those who believe that atoms are eternal, such as the Vaisheshika school. The nihilistic view is straying into the direction of purification and emptiness. There are four types of them: those who believe that there is no past or future life; those who believe that there is no cause and effect of karma; those who believe that there are no unseen realms of existence; and those who believe that there is no all-knowing Buddha. Thus, whichever person clings to either eternalism or nihilism, the Buddha has said that they have strayed from the meaning of the nature of reality, the essence of the quintessence, the fundamental meaning, and the very nature of enlightenment. Thirdly, repeating incidentally. Straightforward. The realms of the three worlds are one realm of desire. The four dhyanas of the form realm are four. The four formless abodes are four, and the non-dual wisdom that purifies the clinging to these nine is said to be 'destroyed' because the appearance of the nine grounds is not abandoned, but is clear or pure in the state of non-dual wisdom. Secondly, straying into the transcendent vehicle, there are two: straying into the causal vehicle and straying into the outer tantras. The first has three: enumeration. First, straying into the Hearer's Vehicle, straightforward. The Hearer who has not realized the meaning of the non-duality of the Four Noble Truths regards all phenomena of samsara and nirvana as having the result of suffering, the cause of origin, the result of cessation, and the truth of the path as truly existing. Because they abandon the cause and effect of samsara and accept the cause and effect of nirvana, such a person listens to the Four Noble Truths and proclaims the meaning of what they have heard to others. Therefore, they have strayed into what is called the ground of the Hearer's Vehicle who proclaims what they have heard. Furthermore, in order to establish the knowable Four Noble Truths, there are sixteen moments of knowing. First, the four of the truth of suffering are: impermanence, suffering, emptiness, and selflessness. Also, in the Great Perfection, in the expanse of the path, it says: 'Born from conditions, without autonomy, impermanent. Suffering is harmed by three or eight. The view of self.'
Chinese
与不合之敌对立为空，五蕴视作无我亦为空性。如是说。二者为集谛之四相：因、集、缘，乃指诸法生起之相。彼经云：如是因生烦恼蕴之种子，彼生六因三界。习气增长，成为成熟之缘，因缘和合，三界得以生起。如是说。三者为灭谛之四相：灭、寂静、殊胜、决断。彼经云：因缘分离，蕴界坏灭故为灭。无痛苦故，三界不生寂静住。其后三界离苦得殊胜，安乐而行，决断诸过失。如是说。四者为道谛之四相：道、理、修、出离。彼经云：入圣位，涅槃之道。对治迷惑，成为量故为理。舍弃颠倒，获得正见故为修。不生轮回，出离于灭故为出离。如是说。二者为缘觉乘之歧途，即正直，以三业及五烦恼于一切缘起之法，不识如密咒般平等大义。内十二缘起支为：无明、行、识、名色、六处、触、受、爱、取、有、生、老死。外十二因果中，与因相关之六者为：地持、水聚、火熟、风动、空开、时变。与果相关之六者为：种子、苗芽、茎干、枝条、花朵，以及果实。如是执持内外缘起之顺逆二相，且以顺生为应断，逆转为应成，如是之人则误入缘觉乘之境地。三者为菩萨乘之歧途，分为二：计数。初者，菩萨自诩其宗义，正直，不以二谛无别平等之义为见。于世俗谛中，凡夫之显现为倒世俗，圣者后得位之显现
English
Emptiness is opposed to the incompatible. The five aggregates are viewed as selfless, also emptiness. Thus it is said. The second is the four aspects of arising: cause, arising, condition, the manner of phenomena arising. From that very [text]: Like a seed of affliction aggregates from that cause, from that the six causes and three realms arise. Habits increase, becoming the condition for maturation. Cause and condition connect, and the three realms arise. Thus it is said. The third is the four aspects of cessation: cessation, pacification, excellence, and definite emergence. From that very [text]: Because cause and condition are separated, the aggregates and elements are destroyed, therefore cessation. Because there is no suffering, the three do not arise, abiding in peace. Afterwards, the three realms are free from suffering, excellent. Having gone to bliss, there is definite emergence from faults. Thus it is said. The fourth is the four aspects of the path: path, understanding, practice, and definite issuing. From that very [text]: Entering the noble ground, the path to nirvana. The antidote to confusion, because it becomes a measure, therefore understanding. Abandoning perversion, obtaining correctness, therefore practice. Not being born in samsara, definitely issuing into cessation. Thus it is said. The second is straying into the vehicle of the Pratyekabuddha, and being upright, not recognizing the meaning of great equality like secret mantras in all interdependent dharmas due to the three actions and five afflictions. The twelve internal links of dependent origination are: ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death. Among the twelve external causes and results, the six related to causes are: earth supports, water gathers, fire ripens, wind moves, space opens, time changes. The six related to results are: seed, sprout, stalk, branch, flower, and fruit. Thus, holding onto the two aspects of arising and ceasing of external and internal dependent origination, and considering arising as something to be negated and ceasing as something to be accomplished, such a person strays into what is called the ground of the Pratyekabuddha vehicle. The third is straying into the vehicle of the Bodhisattva, which is twofold: Enumeration. The first is the Bodhisattva's own desired tenets, and being upright, not understanding the meaning of the inseparability and equality of the two truths. In the relative truth, the appearance of ordinary beings is false relative, and the appearance of noble ones in the subsequent attainment
Chinese
世俗谛分为两种。第一种又分为两种：显现为根并且能起作用的真实世俗谛，以及显现但不能起作用的虚假世俗谛。胜义谛也有两种：通过理智认识所假立的胜义谛，以及成为圣者等持智慧之境的自性胜义谛。像这样区分二谛，是因为他们认为胜义谛中既没有微细的法我，也没有粗大的补特伽罗我。因此，持有这种观点的人会被认为是堕入了菩萨道。第二，从那之中区分密咒方便乘的差别，这又分为两种：区分二谛差别的方式，以及区分见行无别的方式。第一种又分为两种：陈述。第一，菩萨的世俗谛宗义。阐述。从小乘声闻、独觉中超胜的无上大乘中，菩萨在法性胜义中，于无生空性的状态中，一切有无等法都不可区分，因此是无别的，在世俗中，对于仅仅显现为因的一切，既执着于显现为实有且能起作用的真实世俗谛，也执着于显现但不能起作用的不清净虚假世俗谛。第二，密咒的二谛宗义的衡量方式。阐述。虽然显现为享用烦恼，但通过见修的力量而不受束缚的密咒方便善巧乘，即大瑜伽的宗义是：完全清净的涅槃，以及完全被烦恼染污的痛苦轮回之法，更不用说在胜义中是无别于七宝的了。蕴、界、处等世俗之法，也认为仅仅是明觉智慧幻化之身和智慧坛城，因此是无别的。这样看来，菩萨和玛哈瑜伽二者在见解上的高低差别仅在于此。因此，这是区分密咒方便乘的差别。第二，以见行无别的方式来衡量，这又分为两种：陈述。第一，简略地指示，以及阐述。内道方便乘密咒的见解，以及与之不可分离的行为二者，与其他不同。