English
Having obtained the oral instructions of secret mantra, abandoning all the realms of cyclic existence, and going to a monastery, by settling the meaning in reality, the supreme fruit naturally dawns. In order to please the guru, the victorious ones, the followers should also practice without hesitation. Furthermore, beginning with "From then on, the excellent leader!", since the conduct of the Buddhas of the three times is like that, the yogis of the present time, until they meet with the confidence of the true meaning, should not be separated from the guru like body and shadow, protect the guru, and through the three doors of body, speech, and mind, extensively please the guru in a hundred and eight ways. Then, having requested the secret meaning of the holy ones, the disciple himself will also become an expert in secret mantra and become an excellent teacher. Like "Like the reflection of a mirror!" etc., are examples of teaching liberation through hearing the tantras, and should be understood literally. And "Those lords of Lanka!" etc., are revealing the essence of the meaning and combining it with the realization of the retinue. This is the explanation of the chapter on the supreme of excellent offerings, the sixty-seventh. Then, the lord of secrets again spoke to the bodhisattvas of inferior bodies. These are the teachings of the expounder to the retinue, comparing from all aspects with a tiger-like attitude, showing the third teaching. Like "The thusness of suchness, in its own nature is definite," this means that the nature of secret mantra, the suchness of all dharmas, is truly unerring and unchanging, and is naturally abiding in its own nature, which is the basis for the arising of various different views. In order to realize that suchness here without the abyss of straying and obscuration, therefore, the impure and pure views are explained separately, what does this mean? Like "Through the aspects of knowledge and ignorance, knowing and practicing all, and completely deluded, in the appearance of two aspects, it transforms into many differences," this means that through previous practice, and through conditions, the true and unerring realization of all dharmas; and being deluded by many conceptual thoughts, not seeing the true meaning due to attachment, and thus not realizing it, with the high and low of views, thereby knowing all the suchness of the wise dharmas and practicing, are the vehicles that transcend the world, and the practice of complete delusion and ignorance, are worldly dharmas, in the appearance of two aspects, also due to internal differences, it transforms into many differences.
Chinese
也分成了许多支派。那么，从世俗中分离出来的又是什么呢？就是对任何事物被任何因缘所遮蔽而不知晓，显现出两种愚昧：不了解和错误理解。不了解分为虚无主义和远见主义两种。错误理解分为顽固主义和外道。他们都具有执着和贪恋邪见的特点，被称为世俗之人。外道有自性邪见和外缘邪见两种。据说这些都是由业力造成的。这些在经部的广略论述中，可以分为五个层次来解释。也就是说，世俗无明的观点分为不理解和错误理解两种。不理解又分为虚无主义和远见主义两种。错误理解又分为顽固主义和外道两种。其中，虚无主义是指既没有因果，也没有智慧，对善恶业及其果报完全无知的观点，并对此产生执着。远见主义则依赖于世间的秘密教义，贪恋于追求今生的安乐、权势和力量的邪见。顽固主义是断见。外道是常见，即错误的观点。其中，错误的产生方式也有两种：一种是自性错误，如天生盲人；另一种是外缘错误，如突然失明。这些也被称为由业力或口业所导致的三种邪见。不了解的这两种又显现为四种：低劣种姓和不定种姓，以及断种姓和有知觉者。这些都是完全被黑暗所笼罩的。也就是说，不理解的虚无主义和远见主义又分为两种，总共四种。虚无主义又分为两种：一种是低劣的知识，被无明所蒙蔽；另一种是对任何邪见都没有确定，依赖于因缘。远见主义也有两种：一种是断绝了菩提之苗的根，另一种是有知觉者。由于他们无法看到正确的意义，因此表明他们已经变成了之前所说的完全被黑暗所笼罩的状态。有知觉者分为四种：贪恋者、散乱者、可怜者和有信仰者。也就是说，远见主义中的第二种有知觉者又可以分为四种：对今生的生活、享受和力量等有很大贪欲的人；为了事业、贸易和享受而散乱于现象的人；
English
It also branched out into many sub-sects. So, what is it that separates from the worldly? It is not knowing what is obscured by any cause, manifesting two kinds of ignorance: not understanding and misunderstanding. Not understanding is divided into nihilism and distant-seeing. Misunderstanding is divided into stubbornness and non-Buddhist. They all have the characteristics of attachment and craving for wrong views, and are called worldly people. Non-Buddhists have two kinds of wrong views: self-nature wrong views and external-cause wrong views. It is said that these are all caused by karma. These can be explained in five levels in the extensive and concise discussions of the Sutras. That is to say, the view of worldly ignorance is divided into two kinds: not understanding and misunderstanding. Not understanding is divided into nihilism and distant-seeing. Misunderstanding is divided into stubbornness and non-Buddhist. Among them, nihilism refers to the view that there is neither cause and effect nor wisdom, and is completely ignorant of good and evil deeds and their consequences, and is attached to it. Distant-seeing relies on the secret teachings of the world and craves the wrong view of pursuing happiness, power, and strength in this life alone. Stubbornness is annihilationism. Non-Buddhist is eternalism, that is, a wrong view. Among them, there are two ways in which errors occur: one is self-nature error, such as a person born blind; the other is external-cause error, such as sudden blindness. These are also called three wrong views caused by karma or verbal karma. These two kinds of not understanding also appear as four kinds: inferior lineage and uncertain lineage, as well as broken lineage and sentient beings. These are all completely shrouded in darkness. That is to say, the nihilism and distant-seeing of not understanding are divided into two kinds, a total of four kinds. Nihilism is divided into two kinds: one is inferior knowledge, which is blinded by ignorance; the other is uncertain about any wrong view and depends on conditions. Distant-seeing also has two kinds: one is that the root of the sprout of Bodhi is burned, and the other is sentient beings. Because they cannot see the correct meaning, it shows that they have become the state of being completely shrouded in darkness as mentioned before. Sentient beings are divided into four kinds: those who are attached, those who are distracted, those who are pitiful, and those who have faith. That is to say, the second kind of sentient beings in distant-seeing can be divided into four kinds: people who have great greed for life, enjoyment, and power in this life; people who are distracted by phenomena for the sake of career, trade, and enjoyment;
Chinese
具有像乌鸦爪子一样的行为，为了生命的主宰和眷属，不依赖因果而为了此处的特殊性造作罪业，即使自己的观点完全颠倒，也对成佛者非常倾慕，如经教中所说的那样，并非完全断绝了种姓。因为具有如来之因，如果遇到缘分，就有解脱的所依。因此，会在胜者的刹土娑婆世界出现，通过传承，也能获得一次解脱。这些是种姓断绝和远离，以及六种邪见部派的传承。在书中也见到了。为了显示自性颠倒者，这种颠倒的思辨真是奇妙。三百和六十二，二十或十五个部派中，显现出多种不同的形态。所说的常断见和外道的观点，自性就是颠倒的。对此也有很多内部派别分歧，也有具有奇妙神通者。什么呢？三百种观点和六十二种观点，即对前际的思辨四十二种，和对后际的思辨十八种，共六十种。以前外道生起神通的历史所显示的和，根本的常断两种，就是六十二种。二十种邪见山是：五蕴中的色蕴，仅仅对色蕴就执着为色是我，我所，我在色中，色在我中四种。同样，五组各有四种，就是二十种。这样，对三时的蕴执着，也会变成六十种。六位导师的观点部派，不相同，依赖于细微的行为和教理等十种，以及五种邪见，坏聚见和边执见等，以及根本不同的常断两种等，以多种不同的形态显现的那些。从执着有和无的方面来说，这两个部派就是根本。断见中，中等的哈斯巴派认为此生是突然产生的，并论证为终结。常见中，认为存在于心脏中心的本体，用五个或四个理由来论证。业力生起之源的意义，是所有根本观点的根本，因为是从那之前分出来的。坏聚见和边执见，邪见和观点差别。
English
Having actions like a crow's claw, and for the sake of the lord of life and retinue, without relying on cause and effect, committing sins for the sake of this particularity, and even if one's own views are completely inverted, being extremely devoted to those who become Buddhas, as it is said in the scriptures, it is not that the lineage is completely cut off. Because having the cause of the Thus-Gone One, if encountering conditions, there is a basis for liberation. Therefore, they will appear in this world of the Victorious Ones, and through the lineage, they will also obtain liberation once. These are the cutting off of lineage and alienation, and the transmission of the six heretical sects that are spoken of. It is also found in the book. In order to show those who are inverted by nature, this inverted speculation is truly wonderful. Three hundred and sixty-two, in twenty or fifteen groups, appear in many different forms. The views of the eternalists and annihilationists and the non-Buddhists, whose nature is inverted. There are also many internal divisions in this, and there are also those who have wonderful supernormal powers. What are they? Three hundred views and sixty-two views, that is, forty-two speculations on the past extreme, and eighteen speculations on the future extreme, which are sixty. As shown by the history of the arising of supernormal powers by non-Buddhists in the past, and the two fundamental eternalist and annihilationist views, there are sixty-two. The twenty mountains of wrong views are: in the five aggregates, only in the form aggregate, clinging to form as self, mine, I am in form, form is in me, four kinds. Similarly, five sets of four each, which are twenty. Thus, clinging to the aggregates of the three times will also become sixty. The differing views of the six teachers, relying on subtle behaviors and doctrines, etc., ten kinds, and five wrong views, destructive views, and extreme clinging views, etc., and the two fundamentally different eternalist and annihilationist views, etc., those that appear in many different forms. From the aspect of clinging to existence and non-existence, these two groups are the root. In the annihilationist view, the moderate Haspa school believes that this life arises suddenly and argues that it ends. In the eternalist view, the essence that exists in the center of the heart is argued with five or four reasons. The meaning of the source of arising from karma is the root of all fundamental views, because it is separated from that before. Destructive views and extreme clinging views, wrong views and differences in views.
Chinese
那，自己的苦行视为至上，被称为五种不同的派别。自性颠倒即是颠倒。所谓的五种邪见派别是什么呢？就是所说的以苦行为至上的五部派。在这里也能见到，什么以什么毁灭，就是毁灭，因为有毁灭的原因，以毁灭而毁灭的就是宗派。观察五蕴的坏灭集合，执着于常断冰川，无论抓住什么都是边见，因为不明白而执着于边。执着于边见，对于非真实的事物执着于真实。邪见，所谓见解颠倒，就是否定真实，执持我慢，视为至上。持守狗、猪、火五种戒律，棍杖三支等，以及将苦行视为至上。这五种见解不同的派别，不是被外缘所改变，而是从一开始就自性颠倒的派别，如同盲人一样，这有六种见解的根本。其他的因缘颠倒，行微细行，依靠身体和仅仅执持表相。意思是说，由于外缘的玷污而变成邪见，见解也混杂，善恶之业混杂而行。依靠没有颠倒的经文智慧和没有掌握诀窍的片面之词，以及依靠错误的依处和皈依处，仅仅执持佛教徒的表相，如法衣等，还有持有秘密的词语和秘密的物品等四种。其中，总共有六个分支，虚伪行事和妄语，仅仅依靠经文的片面之词，走向邪道和违犯戒律，以及断绝片面之见，被称为四种。所谓的两种名相，实际上是六种事物，如同声音一样。第一个有两种，第二个有一种，第三个有两种，第四种解释为四种。被其他的虚伪所改变，以及由此而改变的只有两种。意思是说，将后面的部分解释为广大的分支，首先，对于外道的虚伪行事也有两种，被其他的我所改变的和自我所改变的。住所和眷属以及用具财物，具备五种受用，从其他所改变。意思是说，自身的支分从其他所改变的恶见是，对于住所执着为我所有，对于眷属执着为我所有，对于用具执着为我所有，对于财物执着为我所有