Chinese
由于怀有傲慢之心，没有精通三种智慧，就对教义的意义进行思辨，这不是真俗二谛所表达的意义。对于深奥的意义产生执着和偏见，出现了很多诸如崇拜吠陀和过度行为之类的邪说。因此，善逝光护的教法衰败后，出现了持有教法虚假形象，脱离常断二边的外道导师六师十八，以及由此衍生的见解和持有宗派的三百六十种。那些持有教法虚假形象的外道徒和依赖邪道的邪恶外道徒，被称为佛教衰败时期，内部不按规矩行事，外部却伪装庄严的人。如今，化身释迦狮子的教法衰败，接近毁灭，五浊兴盛的当今时代，仅仅持有表相的佛教徒在佛教内部非常多。如《楞伽经》所说：‘我的教法被破坏，身着袈裟之人，宣说有果和无果，出现孩童形象的自性。’以宣说无果的邪见，使众多众生毁灭。此外，法王丹巴仁波切说：‘释迦狮子的教法衰败，如今已是五浊恶世，仅仅持有表相的众生，如今在佛教内部非常多。’因此，他们仅仅持有善逝所说三藏中的续部四部的细微部分，并被指出是陷入常断二边的九种外道徒。从表面上看，他们与佛教的九乘有些相似，但本质上，他们的见解和意义都已谬误，陷入了自己所希望的错误道路，并因此傲慢自满，难以回头。此外，对于那些持有经文片段的外道徒，经文中也有四种
English
Due to harboring arrogance, without mastering the three wisdoms, they speculate on the meaning of the teachings, which is not the meaning expressed by the two truths. They develop attachment and prejudice towards profound meanings, and many heresies arise, such as worshiping the Vedas and excessive behaviors. Therefore, after the teachings of the Tathagata Kashyapa declined, there appeared six teachers and eighteen heretics who held false images of the teachings, deviating from the two extremes of permanence and annihilation, as well as three hundred and sixty views and sectarian adherents derived from them. Those heretics who hold false images of the teachings and the evil heretics who rely on perverse paths are called those who, in the declining period of Buddhism, do not act according to the rules internally but pretend to be solemn externally. Now, the teachings of the incarnate Shakya Simha are declining and nearing destruction, and in this present age when the five degenerations are rampant, there are said to be very many Buddhists within Buddhism who merely hold the outward signs. As the Lankavatara Sutra says: 'My teachings are undermined, those who wear the robes, speaking of fruit and no fruit, beings with the form of children will arise.' With the evil view of speaking of no fruit, they cause many beings to perish. Furthermore, Dharma Lord Dampa Rinpoche said: 'The teachings of Shakya Simha are declining, and now it is the age of the five degenerations, beings who merely hold the outward signs, are now very many within Buddhism.' Therefore, they only hold a small part of the tantras, the third of the three baskets spoken by the Sugata, and they are pointed out as nine types of heretics who have fallen into the extremes of permanence and annihilation. Outwardly, they are somewhat similar to the nine vehicles of Buddhism, but in essence, their views and meanings are erroneous, having fallen into the mistaken path they desire, and are therefore arrogant and self-satisfied, making it difficult to turn back. Furthermore, for those heretics who hold fragments of scriptures, there are four categories in the sutras: namely, those who deviate from the Shravakas and Pratyekabuddhas, the authentic ones who deviate from the Bodhisattvas, the secret mantra practitioners who deviate from the outer three tantras, and the great secret mantra practitioners who deviate from the inner three parts. Each of these is further divided into three, thus there are nine types of heretics who deviate from the nine vehicles. They are the Vaibhashika of the Shravaka school and
Chinese
经部和，缘觉的见解所误入的各别外道，和立名者，和自显现唯一边者，这有三种。第一种是，毗婆沙师认为三时实有，所取微尘和，能取刹那的细微部分是存在的，对此产生错误，认为我是常恒的，觉识的士夫是常恒的。立名者是，如声闻经部一样，对于能量和所量的量之关系进行论证时产生错误，认为所取的对境是微尘积聚的自性，如同书本的线缝一样，不接触而是常恒的。内在的心是，如同毗婆沙师一样，因为我是清净的，所以识不使用对境，而是执持心。自显现唯一边者是，从自生的见解中产生错误，不对外境进行依凭观察，安住于断灭之中，内在执持的心，成立为明觉的实体，认为是白色而闪耀，油润而凝聚为一体。独自住在寂静处。真实者是，因为认为胜过上述的外道们，所以称为真实者，有外道微细者和，深奥者和，广大宽阔者三种。从何处错谬呢？从唯识真实现象和，虚假现象和，大中观中，见解产生错谬，行为仅仅进入相似的方面，见解以相似的部分产生错谬。微细者是从真实现象中产生错谬，认为心内在的我是常恒的，对境的作者和所作者的体性是真实的。此外，还论证显现为对境的四大是有心的。深奥者是从虚假现象中产生错谬，外境的虚假现象落入断见之中，内在执持的心是自知自明，白色闪耀油润凝聚，大小的尺度和自己的身体相结合而存在。广大宽阔者是从大中观的见解中产生错谬，所有有情的心识相续都是一个大我，而且明觉是无边无际的，从有实无实中解脱，对一切众生无二地遍布的常恒大我，显现为心识相续各异，是由于迷乱于众多生命身体的缘故，执持我和他人是各异的。例如，普遍的虚空显现在不同的容器中一样，最终认为是一体的。而且，对有情生起慈爱和，稍微修持悲心。
English
The Sautrāntikas and, those who have strayed from the view of the Pratyekabuddhas, the distinct Tirthikas, and the Nominalists, and the Self-Appearing One-Sided ones, these are three. The first is: having erred from the Vaibhāṣikas' belief that the three times are substantially existent, and that the apprehended atom and, the apprehending moment's minute part exist, they believe that the self is permanent, and the conscious person is permanent. The Nominalists are: having erred as the Śrāvakā-Sautrāntikas establish the relationship of valid cognition between the object to be measured and the measuring subject, they believe that the object to be apprehended is the nature of aggregated atoms, like the seams of a book, not touching but permanent. The inner mind is: like the Vaibhāṣikas, because the self is pure, consciousness does not engage with objects, but rather holds onto the mind. The Self-Appearing One-Sided ones are: having erred from the view of the self-arisen, without relying on external objects for analysis, they abide in annihilation, and the inner apprehending mind, established as the substance of awareness, they believe to be white and radiant, oily and cohesive, as one. They dwell alone in solitude. The True Ones are: because they consider themselves superior to the aforementioned outsiders, they are called True Ones, and there are three types of Tirthikas: the subtle, the profound, and the vast and expansive. From what do they err? From the Mind-Only's true appearance and, false appearance and, the Great Madhyamaka, their views have gone astray, their conduct merely enters into similar aspects, and their views have gone astray with similar elements. The subtle ones have erred from the true appearance, believing that the inner self of the mind is permanent, and that the nature of the object's agent and the act is true. Furthermore, they prove that the four elements appearing as objects are sentient. The profound ones have erred from the false appearance, the false appearance of external objects falls into nihilistic views, the inner apprehending mind is self-knowing and self-illuminating, white, radiant, oily, and cohesive, with a measure of size related to one's own body. The vast and expansive ones have erred from the view of the Great Madhyamaka, all sentient beings' consciousness streams are one great self, and that awareness is limitless and liberated from existence and non-existence, pervading all beings indivisibly as one permanent great self, and the appearance of distinct consciousness streams is due to confusion with many lives and bodies, grasping self and others as distinct. For example, just as the general great space appears in different containers, they ultimately believe it to be one. Moreover, they generate love for sentient beings and, cultivate a little compassion.
Chinese
因为断除了对他人的损害，所以在脚上佩戴铃铛。他们没有断除我执和二执的方法。从外续三部中相似地偏离，脱离了密宗，被称为密宗行者。他们有三种：明行者、行持者和明结合者。主要行持见地、行持和禅定的行为瑜伽、行瑜伽和无上瑜伽三者也偏离了。首先，明行者偏离了由克里亚六尊神所生的观点，他们认为世界的创造者不是由因缘所生，而是本来就存在的常恒大梵天所化现，这是常常见的差别。行持者偏离了行续，他们认为这个世界是由遍入天所创造，创造者是唯一常恒的。他们认为遍入天的化身由十个化身所化现。明结合者的观点是，认为器情世界是由脱离因缘的本来成就的大自在天或独一自在天所造，因此必须获得他的果位。他们念诵明行的经典，进行沐浴和清洁，并努力进行苦行。脱离了密宗内道的三种外道是：十六大念诵行者、胜论派和胜生派。从何处错乱呢？从生起次第玛哈瑜伽（Mahāyoga），圆满次第阿努瑜伽（Anuyoga），大圆满阿底瑜伽（Atiyoga）中偏离。如何偏离呢？从见地、行持、禅定三者相似地偏离。首先，大念诵行者认为，常恒本来成就的大自在天是父母，他们是器情世界的创造者。所有显现为男性的都是父亲所加持，所有显现为女性的都是母亲所加持。四生众生都是两者的加持。他们认为父母是永恒不灭的。从行持上来说，年长的儿子们显现为大神，中等的显现为行星和星星，年幼的显现为盐和大蒜等有能力的物体。这些执持者是从常恒的大自在天所生，因此也是常恒的。他们的行持是：结合的供养是许多男女一起进行，救度的供养是杀死许多众生的生命，用血肉来供养大自在天。禅定是将三脉的风融入四轮中
English
Because of abandoning harm to others, they wear bells on their feet. They have no way to abandon self-grasping and dualistic grasping. Deviating similarly from the three outer tantras, they stray from the Secret Mantra, and are called Mantrins. They have three: the Vidyā-doers, the Conduct-doers, and the Vidyā-unifiers. The three, Action Tantra, Performance Tantra, and Yoga Tantra, which mainly practice view, conduct, and meditation, also deviate. First, the Vidyā-doers deviate from the view generated by the six Kriya deities, believing that the creator of the world is not generated by causes and conditions, but is manifested by the eternal Great Brahman who exists from the beginning, which is a distinction of eternalism. The Conduct-doers deviate from the Conduct Tantra, believing that this world is made by Vishnu, and the creator is the only eternal one. They believe that the incarnations of Vishnu are manifested by ten incarnations. The view of the Vidyā-unifiers is that they believe that the vessel and essence of the world are made by the Great Self-existing One or the One Almighty, who is free from causes and conditions, and therefore it is necessary to attain his state. They recite the texts of Vidyā, perform bathing and cleansing, and strive for asceticism. The three non-Buddhist schools that deviate from the three Inner Buddhist Tantras are: the Sixteen Great Recitation Practitioners, the Vaiśeṣika, and the Sāṃkhya. From what do they err? They deviate from the Generation Stage Mahāyoga, the Completion Stage Anuyoga, and the Great Perfection Atiyoga. How do they deviate? They deviate similarly from the three: view, conduct, and meditation. First, the Great Recitation Practitioners believe that the eternal, self-existing Great Almighty is the father and mother, and they are the creators of the vessel and essence of the world. All that appears as male is blessed by the father, and all that appears as female is blessed by the mother. The sentient beings of the four births are blessed by both. They believe that the father and mother are eternal and never cease. In terms of conduct, the elder sons appear as great gods, the middle ones as planets and stars, and the younger ones as potent objects such as salt and garlic. These holders are born from the eternal Great Almighty, so they are also eternal. Their conduct is: the offering of union is performed by many men and women together, and the offering of liberation is to kill the lives of many sentient beings and offer the flesh and blood to the Great Almighty. The meditation is to integrate the winds of the three channels into the four chakras.
Chinese
我观想明点为自性，显现常我，获得微小的共同成就，希望投生为大自在天的眷属。这些行为，不但不能获得天界，反而会浪费自己和他人的传承，多数会堕入三恶道。第二种是外道国王的推测：只是稍微混淆了阿努瑜伽。阿努的见解是法界如虚空般无边无际，以此为依据，认为“主”是物质世界和精神世界的创造者。将内在的自生智慧误认为内在的“士夫”，认为知识和觉性是常、稳、不变的，主享用主所化现的色、声等，主和士夫无二无别，虽然以深奥细微的方式宣说，但因未证悟无我之义，所以在轮回中流转，这种错误的例子过去有，将来也会有很多，必须从丹巴仁波切的教法总集中确定。第三种是外道国王的手段：只是在阿底瑜伽的见、修、行三方面混淆为一。错误地认为二谛，秘密地说我。此派的见解是：虽然说世俗是幻象，但它却成了自性。世俗的所依，缘起被认为是自性凡庸的。正如大圆满中所说，偏离了“当下未作就是那个”的意义。胜义谛没有世俗的所依，胜义谛中也什么都没有，成了断灭空。在每个人的自心中，有一个叫做我的东西，有六个。续部第四十七品中，根的支分是论基。分的支分是论兴起和二是续部第八品所说。释论必要之支分是续部第四十九品所说。引导词的支分是续部第五十品所说。决定的支分是续部第五十一品所说。结合的支分是续部第五十二品所说。解脱的四句是续部第五十三品所说。出的三根本中，象征例子的根本是续部第五十四品所说。不顺品的根本是续部第五十五品所说。如是之性决定的根本是第五十六品所说。续部六门分为二门。