English
and knowing things in reverse. This is explained by the preceding passage. So, what is the difference that separates from worldly people? Not knowing something that is obscured by causal words is due to relying on the ignorance of worldly people, and two kinds of delusion appear. Even without encountering conditions, not knowing because of not examining cause and effect is non-comprehension. Encountering conditions and examining them, but knowing them in reverse, is reversed comprehension. These are explained in the earlier and later sutras in five stages. The second is, not knowing wandering. This is explained from "not knowing wandering" to "it is also said to be arising." That is, even if the wisdom that realizes selflessness has not arisen, and the characteristics of karma, cause, and effect have not been realized, there is also, in not knowing, the wandering and rejection of those who are attached to the self and objects; and in thinking of the object to be known by holding the reversed edge, there are also those who reach the extreme of annihilation and those who stand on the extreme of permanence. Among them, wandering refers to attachment to the view of being completely ignorant of cause and effect without correct conditions and wisdom; rejection refers to craving for the wrong view of relying on worldly secret words and accomplishing benefit and happiness only through the power and strength of this life. Reaching the extreme refers to relying on the reversed view of reaching the extreme of annihilation because they do not accept previous and future lives other than this world; heretics refer to those who accept previous and future lives but acknowledge that nature and the agent are permanent, so they are called those who stand on the extreme of permanence with wrong views. For that heretic, there are two types: one who is naturally reversed like a blind person, and one who is reversed by other conditions like suddenly becoming blind, so there are five in total. For those wrong conceptions, it is also said that there are two views of permanence and annihilation, and wrong views arising from the side of the vehicle or arising from the mouth, and it has also been taught as three. The third part has two parts: explaining not knowing, and showing reversed knowing. The first part has two parts: briefly showing, and explaining in detail. The first part is: these two not knowing appear as four. This is explained by saying: what is it that not knowing or not comprehending, wandering and rejection, each of which has two, thus appearing as divided into four categories of non-comprehension?
Chinese
就像这样。第二部分分为两部分：揭示了平庸，解释了远投。第一部分是：下等种姓和不定种姓。这表明，首先，对于平庸者来说，下等种姓的知识被无明蒙蔽，无法进入任何事物；其次，对于正确和错误的观点，由于种姓不定，依赖于因缘而变化。第二部分是：种姓断绝的观念。从“执着的领域显现”之间表明，第二种远投也分为两种：种姓断绝者，菩提的幼苗从根部枯萎；以及有观念者。这两者都不能显现佛法本性的真实意义，因此表明，由于先前入口不清晰，它们已经变成了完全被黑暗笼罩的状态。第二种远投，有观念者，又可以分为四种：贪恋今生的生活、享受、力量和青春等观念的强烈欲望者；为了妇女、苯教事务、贸易和享受等，依赖于世间学术等名相散乱的观念者；为了自己和眷属，依赖于业果，为了今生的特殊利益而行可憎的罪恶，进行牲畜祭祀等的观念者；以及自己的观点错误地纠缠，对于舍弃罪恶和他人行善等非常信奉佛教者，这被称为噶举派中著名的四种观念者。这些并非完全断绝了智慧，而是持有善逝之因的菩提心种子，因此如果遇到错误的因缘就会被束缚，如果遇到正确的因缘就会有解脱的依凭，因此在胜者的净土娑婆世界中显现和出现，并通过传承最终获得一次解脱。这六种，即种姓断绝者和远投者，是所说的六种邪见传承。这也适用于此。这是大疏的观点，先前在第三十七章中所说的是法王的笔记的观点。第二部分分为两部分：揭示了自性颠倒，解释了他缘颠倒。第一部分是：这种颠倒的分别。
English
It is like this. The second part is divided into two: revealing the mediocre, and explaining the far-reaching. The first part is: "Inferior class and uncertain class." This shows that, firstly, for the mediocre, the knowledge of the inferior class is obscured by ignorance and cannot enter into anything; secondly, for correct and incorrect views, because the class is uncertain, it depends on conditions and is changeable. The second part is: "The concept of severed lineage." From "appearing in the field of clinging" in between, it shows that the second far-reaching is also divided into two: those who have severed lineage, whose sprouts of Bodhi wither from the root; and those who have concepts. These two cannot reveal the true meaning of Dharma nature, so it is shown that because the previous entrance is not clear, they have become a state of being completely enveloped in darkness. The second far-reaching, those with concepts, can also be divided into four types: those with strong desires for clinging to this life's livelihood, enjoyment, power, and youth, etc.; those who rely on the concept of worldly scholarship and other nominal distractions for the sake of women, Bon affairs, trade, and enjoyment, etc.; those who rely on karma and its effects for the sake of themselves and their retinue, and who practice hateful sins for the special benefits of this life, performing animal sacrifices, etc.; and those whose own views are wrongly entangled, and who are very devoted to Buddhism, such as abandoning sins and others doing good deeds, which are known as the four types of conceptualizers famous in the Kagyu lineage. These are not completely cut off from wisdom, but hold only the seed of Bodhicitta, the cause of the Sugata, so if they encounter wrong conditions they will be bound, but if they encounter right conditions they will have a basis for liberation, so they appear and arise in this very Saha world, the pure land of the Victorious Ones, and through transmission, they will eventually obtain liberation once. These six, namely those who have severed lineage and those who are far-reaching, are the transmission of the six sects of wrong views that have been spoken of. This also applies here. This is the view of the Great Commentary itself, and what was previously said in chapter thirty-seven is the view of the Dharma Lord's notes. The second part is divided into two: revealing the perversion of self-nature, and explaining the perversion of other conditions. The first part is: "This perverse thought."
Chinese
至，以“邪即是邪”之间的话语来指示。为了指示自性颠倒的那些，从认为弥留之际和外道的见解自性颠倒之中，分出多种类别。对此，也有通过奉承之词，依赖惊异或奇异的现量而妄加臆测者。那些是什么呢？“三百六十二，或二十。”这些是从下往上数。六十种邪见，由六位导师说成六十种，因此是三百六十。过去的五蕴有二十，现在的五蕴有二十，未来的五蕴有二十，共六十，以及根本的常断二见。或者，三百是将每个五蕴分成十个部分，因此是五十。外道的六位导师将结果说成五十种，因此是三百。六十种见解是：对前际的思辨有四十二种，对后际的思辨有十八种。之前，外道通过现量产生的历史来指示的那些，以及根本的常断二见，共六十二种。二十种邪山是：五蕴中的色蕴，仅仅就色蕴本身，就认为色是自性，色是我的，色住于我中，色与我相应，这样思辨，同样，对每个其余的四蕴也各自有四种思辨，因此五个四种思辨共有二十种。这些被称为三时颠倒的二十种山，由于对三时的蕴进行思辨，也变为六十种，与前述相同。这样区分，或者，又是六位导师所说的见解的类别不一致，从下面开始，“虚伪行事与妄语，仅仅依赖经文的一面，邪见谬误与戒律邪，宗派偏执四种著称。”因此，宗派偏执有六个分支。那本身也有微细的行事。如“依赖经文和仅仅执持相”，那样，有微细的行事，依赖佛教或外道的经文，依赖错误的解脱，以及仅仅执持相四种。这样说了十三种见解的类别不一致，以及“坏灭之集合与执持边，邪见执持与见差别，自之苦行最上执，种类不一致分为五类
English
To, indicated by the words "evil is evil." In order to indicate those who are inherently perverse, from among those who perceive the views of the dying and the heretics as inherently perverse, many kinds are divided. In this regard, there are also those who, through flattering words, rely on the direct perception of wonder or strangeness and make false speculations. What are those? "Three hundred and sixty-two, or twenty." These are counted from bottom to top. The sixty evil views are explained as sixty by the six teachers, so there are three hundred and sixty. The past five aggregates have twenty, the present five aggregates have twenty, and the future five aggregates have twenty, totaling sixty, plus the two fundamental views of permanence and annihilation. Alternatively, three hundred is dividing each of the five aggregates into ten parts, so there are fifty. The six heretical teachers explain the results as fifty kinds, so there are three hundred. The sixty views are: there are forty-two speculations on the past extreme, and eighteen speculations on the future extreme. Previously, those indicated by the heretics through the history of the arising of direct perception, and the fundamental views of permanence and annihilation, totaling sixty-two. The twenty perverse mountains are: the form aggregate among the five aggregates, just for the form aggregate itself, one thinks that form is self-nature, form is mine, form dwells in me, form is in accordance with me, so speculate, similarly, each of the remaining four aggregates also has four speculations, so the five four speculations have twenty kinds. These are called the twenty mountains of the three times of perversion, because of speculating on the aggregates of the three times, it also becomes sixty kinds, which is the same as the foregoing. Distinguishing in this way, or again, the categories of views spoken by the six teachers are inconsistent, starting from below, "Hypocritical behavior and lying, only relying on one side of the scriptures, perverse views, errors, and precepts, sectarian prejudices are known as four kinds." Therefore, sectarian prejudices have six branches. That itself also has subtle behavior. As "relying on scriptures and only holding signs," there are subtle behaviors, relying on Buddhist or heretical scriptures, relying on wrong liberation, and only holding signs, four kinds. Thus, thirteen categories of inconsistent views are spoken, as well as "the collection of destruction and holding to extremes, holding to perverse views and differences in views, holding one's own asceticism as supreme, inconsistent kinds are divided into five categories.
Chinese
如是，如“邪见与坏聚等五者，以及有与无之执着”所明示，基之常断二边等，显现为见解之山，数量各异且形态不一的诸多现象。执着于有边的常边与无边的断边之二派，乃是见解的基础，故此为根本。断见派主张此生为突发而有终结；常见派则以五种或四种理由论证存在于心间的自性。以“业”作为起源之意，此二者乃一切见解之根本。由于基由此分为五种，何为五种邪见派？如前所述：‘盲人误入歧途，以习惯之心揣测，如奔赴险途，仅凭臆测而执着。’又如：‘过去时中，先有者，为黑暗所笼罩者，持戒为上之五部。’此处亦可衡量。以何物毁灭何物，因有毁灭之因，故有五蕴之坏聚见；执着于常断任何一边，然终未悟真实，故有边执见；认为无佛等非真实者为真实，故有邪见；执着于此三者为殊胜见解，轻视真实，故以我慢执持，此为见解之胜执；持狗猪之行，事火五堆，持杖三尖等，执持自之戒律与行为为殊胜，此等即是。此被称为五种不同见解之派别，未经外缘转变，从一开始即自性转为邪派，故如盲人般的邪见。此等在第三十七章中，被称为偏离秘密，成为说邪语之邪欲者。第二部分有四：略示、广说、极广说、总结。第一部分，从“他缘邪见”至“仅执依与相”之间，所示为：由恶友等他缘引发而转为邪见，此等见解或清净或不清净，或善或恶混杂，而行微细之行。