Chinese
那四种被称为放逸者、怯懦者、具信者，显现为播种的田地。分别是：无法从欲望的对象中摆脱贪恋，被今生的世俗事务分散精力，为了权势财富不惜作恶，以及舍弃十不善业而信奉解脱之类的人。第二，关于颠倒的理解，分为含义和分类两种。第一，含义是：作为所依的补特伽罗被颠倒的宗派改变了心意。第二，在（分类）中，从内道转变为外道的昔日外道导师们认为有五种论理学派，其中常论派的四派之首数论派是：在众生寿命为两万岁时，仙人迦毗罗通过外道的苦行获得了成就，创作了许多论典，因此出现了两位持有该宗派的弟子：婆罗堕遮和水沉之子。婆罗堕遮追随认为一切所知都是二十五数的观点，被称为数论派；水沉之子认为这二十五数的体性也是空性，因此被称为僧佉派。在《智慧精要总集》中说：数论派宣说自性（ गुण ，guṇa，功德），僧佉派认为空性。因此，数论派又被称为僧佉派、三德派。第二，自在天派是：自在天神的续部被广泛宣说，因此出现了两位获得成就的弟子：足目和食穗。足目所著的依赖于理性的观点被称为理性派，食穗所著的《差别显明》所依赖的被称为差别派。他们认为一切众生的束缚和解脱都是自在天所为，如云：这些众生是否有知觉？我自己的苦乐我没有自主权。自在天所遣，或堕悬崖，或升天界。因此，自在天派又被称为猫头鹰派、六句义派。第三，遍入天派是：遍入天创作了十万种吠陀论典，从肚脐莲花的生处中生出了四面梵天，他幻化了一切器情世界，并回忆起诗歌、格言、治国、祭祀这四大吠陀，并加以阐述，后来仙人们
English
The four who are called the negligent, the timid, and the faithful, appear as fields for sowing seeds. They are: those who cannot separate attachment from the object of desire, those who are distracted by the affairs of this life, those who are willing to do evil for power and wealth, and those who abandon the ten non-virtuous deeds and believe in liberation. Second, regarding the reversed understanding, there are two aspects: meaning and classification. First, the meaning is: the individual who is the basis is transformed in mind by a reversed philosophical system. Second, in the (classification), the former non-Buddhist teachers who have turned from the inner path to the outer path consider there to be five schools of logic, of which the first of the four eternalist schools is the Samkhya school: When beings had a lifespan of 20,000 years, the sage Kapila attained accomplishment through the asceticism of the non-Buddhists and composed many treatises. Thus, two disciples holding this philosophical system appeared: Bharadvaja and the son of Culunka. Bharadvaja followed the view that all knowable things are twenty-five in number, and was called the Samkhya school; the son of Culunka considered that the nature of these twenty-five was also emptiness, and was therefore called the Serkya school. In the Compendium of the Essence of Wisdom, it says: The Samkhyas speak of qualities (गुण ，guṇa，virtue), the Serkyas consider emptiness. Therefore, the Samkhya is also called the Serkya school, the Three Qualities school. Second, the Ishvara school is: Many tantras of the god Ishvara were widely taught, and thus two disciples who attained accomplishment appeared: Foot-Eye and Grain-Eater. The one composed by Foot-Eye, which relies on the view of reason, is called the Rationalist, and the one composed by Grain-Eater, which relies on the "Distinction Made Clear", is called the Particularist. They believe that all the bondage and liberation of sentient beings is done by Ishvara, as it is said: Do these beings have consciousness or not? I have no autonomy over my own happiness and suffering. Sent by Ishvara, one either falls into a precipice or goes to the heavens. Therefore, the Ishvara school is also called the Owl school, the Six Meanings school. Third, the Vishnu school is: Vishnu composed a hundred thousand Vedic treatises, and the four-faced Brahma was born from the birthplace of the navel lotus. He emanated all the vessel and essence worlds, and remembered and explained the four great Vedas: poetry, aphorisms, governance, and sacrifice. Later, the sages
Chinese
这就是所谓的“现在者”。四种未理解和错误理解的观点，都是从无明中产生的，因此是世俗的观点。《观点鬘》中说：在世间界，众生颠倒的观点无数，归纳为四种：邪见者、断见者、常断见者和外道。从“这些是无明的观点”之间这样说到。其中，两种未理解的观点虽然不是宗派的观点，但为了概括心的状态，所以将它们归为一类。两种错误理解的观点虽然是被宗派改变了观念的观点，但因为执着于远离法性之边的增益和损减之边，所以不是从轮回中解脱的方法。不仅宗派论者中最差的是常断见者，而且外道也因为执着于我，而被束缚于轮回的根本——我执。正如《释量论》中所说：只要对我有强烈的执着，那就会变成轮回。以及《菩提道次第论》中说：无论谁的观念执着于常断二边，都被称为偏离了意义的精髓。因此，这里没有写各自的观点等，如果想了解，请参考其他地方。这里有些人说，在解释佛陀教言的分类时，解释外道宗派等是非常不合理的，但这是没有过失的。如果以外道自续派的角度来看，因为有必要认识到道路的堕落之处和应舍弃之物，从而使超越的乘不偏离自己的道路。正如黑汝嘎嘎拉瓦中说：如果彻底确定了外道乘，为了舍弃不应行之事，我为你讲述。又从化身的角度来看，不仅具备了以前的必要性，而且这些也被称为是随应调伏的佛陀事业。正如菩提萨埵金刚法所著的《乐集》的慈悲垂绳处之教言中所说：以各种慈悲的进入，随应如何调伏而调伏，对于外道行者们，宣说显现于彼等。虽然如此，但断见常断见者的观点是非常可怕的邪见，因此生起这样的观点是佛陀的
English
This is called "Now-ness." The four views of non-understanding and misunderstanding arise solely from ignorance, and are therefore worldly views. As stated in the Garland of Views: In the world realm, the countless inverted views of sentient beings are condensed into four types: nihilists, eternalists, materialists, and non-Buddhists. From "These are the views of ignorance" up to that point. Among them, the two views of non-understanding are not philosophical views, but they are explained in the same category in order to summarize the state of mind. The two views of misunderstanding are views that have been transformed by philosophical tenets, but because they cling to the extremes of exaggeration and denigration, which are far from the nature of reality, they are not methods for liberation from samsara. Not only are the materialists the worst among those who propound philosophical tenets, but also the non-Buddhists are bound by self-grasping, the root of samsara, because they desire a self. As it is said in the Commentary on Valid Cognition: As long as there is strong attachment to self, that will become samsara. And as it is said in the Stages of the Path: Whoever's mind clings to either eternalism or nihilism, is said to have strayed from the very essence of meaning. Therefore, the tenets of each are not written here; if you wish to know, look elsewhere. Here, some say that it is very unreasonable to explain non-Buddhist philosophical tenets when explaining the divisions of the Buddha's teachings. But there is no fault in this, because if one considers it from the perspective of an independent non-Buddhist, there is a need to recognize the pitfalls of the path and what should be abandoned, so that the transcendent vehicle does not stray from its own path. As it is said in Heruka Galpo: If you are certain about the non-Buddhist vehicle, I will explain it to you in order to abandon what should not be practiced. Also, from the perspective of an emanation, not only does it have the previous necessity, but it is also said that these are the activities of the Buddha who tames according to what is appropriate. As it is said in the lineage of the Place of the Compassionate Hanging Rope of the Bliss Gathering composed by Bodhisattva Vajra Dharma: With various entrances of compassion, tame according to what is appropriate; to the groups of non-Buddhist practitioners, he speaks by showing appearances to them. Although that is so, the view of the materialist who holds to nihilism is a very terrible wrong view, so generating such a view is the Buddha's
Chinese
嘎巴，有漏皆苦，诸法无我，涅槃寂静。学习三学，即增上戒学、心学和慧学，通过闻、思、修三门来学习，则初、中、末皆善。如《光明经》云：“三学善示导，与三印相应，初中末皆善，智者知佛语。”成果能超越有顶，如勇士云：“汝之教法随行者，虽未得禅定正体，如魔之眼翳渐除，能令诸有皆回转。”其次，广释其自性，有二：如学士瓦苏班度说：“导师之圣法有二，即经与证悟之体性。”如是所说，即所说之证悟之法，与能说之经之法。初、证悟之法亦有二：圣者们所往之处，即灭谛，超越思议之境，大涅槃，一切二取之相皆息灭于法界中，由等入而获得之证悟功德，此为何者？以及以何而往之道谛，自性清净之光明藏，各自以自证智所应知之行境，成为遮蔽之对治，无漏之智慧及其眷属，成为证悟之本体。前者乃四圣心续中断除所断之尽无生智，即离贪之体性；后者乃以何断除贪著之对治智慧之自性。如圣者无垢友云：“离思无二无分别，净明对治之方所，何者以何离贪著，二谛体性彼即法，离贪即是灭谛，彼等摄于道谛中。”如是所说。其次，能说之经之法亦有二：善说之佛语，及其解释彼义之论典。初者以三者解释：体性、声义、分类。初、佛语之体性者，乃显示自之不共主因，依于佛陀而生起之四种功德
English
Ga pa. All conditioned things are suffering. All phenomena are without self. Nirvana is peace. To study the three trainings is to study the higher discipline, mind, and wisdom. By studying through the three doors of hearing, thinking, and meditating, it is virtuous in the beginning, middle, and end. As the "Radiant One" says: "The three trainings are well shown, and are truly endowed with the three seals. Good in the beginning, middle, and end. The wise understand it as the Buddha's word." The fruit is able to transcend the peak of existence. As the Hero says: "Those who follow your teachings, even if they have not attained the actual basis of meditation, like the rust being removed from the demon's eye-cover, they cause all existences to turn back." Secondly, there are two ways to extensively explain its nature: As the teacher Vasubandhu said: "The Teacher's sacred Dharma is of two kinds: scripture and realization." As it is said, it is the Dharma of realization that is spoken about, and the Dharma of scripture that speaks. First, there are also two types of Dharma of realization: Where the noble ones go, which is the truth of cessation, the great Nirvana that transcends the realm of thought and expression, where all signs of duality subside into the sphere of reality, and which is attained through the merit of realization; and the truth of the path by which they go, the essence of luminosity that is naturally pure, the object of practice to be known by each individual's own awareness, which becomes the antidote to obscurations, the stainless wisdom and its retinue, which becomes the essence of realization. The former is the wisdom of exhaustion and non-arising, which is the abandonment of what is to be abandoned in the mind-streams of the four noble ones, and is the nature of detachment; the latter is the nature of the antidote wisdom that abandons and causes detachment from attachment. As the noble Vimalamitra said: "Without thought, without duality, without concept, in the direction of pure, clear antidote, that which is detached from attachment by what, that is the Dharma, the nature of the two truths. Detachment itself is the truth of cessation, and they are included in the truth of the path." As it is said. Secondly, there are also two types of Dharma of scripture that speaks: the well-spoken words of the Buddha, and the treatises that explain their meaning. The first is explained by three: definition, sound and meaning, and division. First, the definition of the Buddha's words is the four qualities that arise from relying on the Buddha, showing one's own unique and uncommon cause.
Chinese
无论是何种佛陀的教言，存在于经部或续部中，它与圣教法轮意义相同，只是名称不同而已。其四种特点是：所诠释的内容具有意义，能诠释的语言文字没有瑕疵，作用是舍弃三界的烦恼，结果是显示寂静的利益。正如《发心经》中所说。在《宝性论》中说：凡是具有意义，与正法紧密相连，能够舍弃三界一切烦恼，能够显示寂静利益的，那就是圣者的教言，与此相反的就不是。又说，所诠释的是三学，能诠释的语言文字没有瑕疵，能成立的是具有三种量，结果是初、中、后三时都善妙。如是宣说四种特点：诠释三学，语言文字没有瑕疵，具有三种量，初、中、后都善妙，这就是伟大者所说的佛语，与此相反的，应当知晓是其他的论典。因为这样说的缘故。第二，佛语的词义是，来源于“苏婆瑟多(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”这个词。“苏”有五种含义，即美好、漂亮、安乐、殊胜、良好，这里取良好的意思。“婆瑟多”是说，所以，良好地说就是佛语。如果问怎样才是良好地说呢？有十种方式。在《释量论》中说：怎样才是良好地说呢？有十种方式，即：以真实发起，以自在，以进入，以善妙显示，以善妙分别，以所依，以铠甲，以安立，以时，以完全受持功德。是这样说的。第三，佛语的分类有五种，从自因的角度，从时间角度，从部类的角度，从对治的角度，从根基的角度来分类。第一，从自因的角度来分，有从口中说出的，有加持的，有允许的佛语三种。第一种，从口中说出的也有两种，佛陀从前面迎接而说的，比如《摄颂》，此后，为了让世尊使四众弟子真实欢喜，又宣说了这部般若波罗蜜多，当时立誓