English
As it says, like the five such as wrong view and the collection of destructibles, and from holding to the side of existence and non-existence. As clarified, the base, the two extremes of permanence and annihilation, etc., appear as mountains of views, numerous in number and diverse in form. The two schools that hold to the side of existence as permanence and the side of non-existence as annihilation are the basis of views, so this is the root itself. The annihilationist school asserts that this life arises suddenly and ends. The school that views as permanent proves the nature that exists in the center of the heart with five or four reasons. With "karma" as the meaning of origin, these two are the root of all views. Because the base is divided into five from that, what are the five wrong view schools? As previously said: 'Where the blind enter the path, measuring the extent of familiarity with the mind, like running on a dangerous path, mainly holding to mere estimation.' Also, what is it like? 'In the past, those who came before, those who were seized by darkness, the five schools that hold asceticism as supreme.' It is also measured here. With what destroys what, because there is a cause of destruction, there is the view of the collection of the five aggregates of destruction; holding to either permanence or annihilation, but ultimately not realizing the truth, so there is the view of holding to extremes; considering what is not true, such as the absence of the Buddha, as true, so there is the view of holding to wrong views; clinging to these three as special views, belittling the truth, so holding with pride, this is holding to the supreme of views; holding to the conduct of dogs and pigs, serving five fires, holding a three-pronged staff, etc., holding one's own discipline and conduct as supreme, these are it. This, known as the five schools of different types of views, without being transformed by conditions, from the beginning, it naturally turned into a wrong school, so it is a wrong view like a blind person. These, in the thirty-seventh chapter, are called those who deviate from secrecy and become those with wrong desires who speak wrongly. The second part has four: brief explanation, detailed explanation, very detailed explanation, and conclusion. The first part, from "other-caused wrong view" to "only holding to basis and signs," shows that: being aroused by other causes such as bad friends and turning into wrong views, these views are either pure or impure, or good or evil mixed, and practice subtle conduct.
Chinese
不依赖于正确无误的教理智慧和口诀，而是依赖于佛教教理的片面之词或错误的教理；以错误的皈依处或错误的解脱为依靠；这就是因为依靠错误的皈依处而导致的偏离正道和戒律败坏。即使处于错误的境地，也持有秘密的词语和秘密的物品，或者仅仅持有如法衣等佛教的象征，这是第四种情况。 第二种是，从“虚伪的行为”到“被称为四种断法”之间所阐述的内容。其中，总共有六个分支，即与邪教派别相符的两种偏离正道的类别。实际上有六种形态。第一点是，对于错误的行为，自认为是正确的，从而进行虚伪的行为；或者依赖于不真实的理论，自己没有与意义相符的道理，却随意胡说八道。后者又可以分为四种胡说八道之类。这一点在下文会详细说明，与偏离正道相符。第二点是，依赖于佛教教理的片面之词，从而偏离了三藏；或者依赖于错误的教理而偏离正道，这两种情况实际上变成了一种错误的意义。第三点是，对于真假不加区分地进行言说，这是偏离正道的行为；以及通过错误的教导方法导致戒律败坏这两种情况。第四点是，仅仅依靠正确道路的秘密的片面之词，就执着于自我，从而进行错误的断法。即下文将要提到的外道、正道、密宗和伟大的密宗，总共有四种附带的类别。 第三种有三种情况：隐秘的行为、错误的教理和仅仅持有象征。第一种有两种情况：虚伪的行为和胡说八道。第一种是，从“虚伪的行为来自其他”到“不散乱地观看”之间所阐述的内容。后面的部分是对前面部分的扩展解释。首先，以外道的虚伪行为来行事也有两种情况：要么是来自于其他六位导师或自生者，要么仅仅是来自于密宗或自性。也就是说，来自于其他分支的邪见是：执着于错误的地方，执着于罪恶的眷属，执着于错误的器具，以及执着于轮回的财富。
English
Not relying on the unerring wisdom and instructions of the scriptures, but relying on only a partial aspect of the Buddhist scriptures or on erroneous scriptures; taking refuge in a false refuge or relying on a false liberation; this is deviating from the path and violating precepts due to relying on a false refuge. Even if one dwells in a false state, holding secret words and secret substances, or merely holding Buddhist symbols such as robes, this is the fourth case. The second is explained from "acting falsely" to "known as the four severances." There are generally six branches: two categories of deviating that are in accordance with heretical sects. Actually, there are six aspects. The first point is that one falsely acts, presuming that erroneous conduct is correct, or relies on untrue theories and speaks nonsense without having any reasoning that accords with the meaning. The latter can be divided into four categories of nonsense. This will be explained in detail below and is in accordance with deviating from the path. The second point is that one relies on only a partial aspect of the Buddhist scriptures and deviates from the Tripitaka, or deviates by relying on erroneous scriptures, these two situations actually becoming one erroneous meaning. The third point is that one speaks without regard for truth or falsehood, which is deviating from the path, and violating precepts through erroneous methods of instruction. The fourth point is that one clings to a partial aspect of the secret of the correct path and clings to self, thereby making erroneous severances. That is, the outsiders, the correct path, the tantric practitioners, and the great tantric practitioners, which will be mentioned below, are known as four incidental categories. The third has three aspects: subtle conduct, erroneous scriptures, and merely holding symbols. The first has two aspects: acting falsely and speaking nonsense. The first is explained from "false actions from others" to "not distracted." The latter part is an expanded explanation of the former part. First, acting with the false actions of non-Buddhists also has two aspects: either arising from the other six teachers or the self-created ones, or arising only from tantra or self-nature. That is, the wrong views arising from other branches are: clinging to erroneous places, clinging to sinful retinues, clinging to erroneous implements, and clinging to the wealth of samsara.
Chinese
具有执着和享用差别的五种我执的见解者，事物本身也必定成就异于他者的根本名称。由于由此转变，忆念先前所作，因此，恒常观察忆念之心，并依赖和执着于它。由于尘埃、黑暗和勇气等一切产生的因素转变为我，因此，视其为自性常有的因。由于视其为因并不依赖于恒常的忆念，因此，了知一切法和因果不存在，认为一次显现是无边的。并且，自己也了知是无边的，视其为空性。依靠于我见，通过修习显现而不分别等，不从一切方面散乱，不领悟意义，约束感官，一心一意地观察，如外道的禅定，安住于七种结合，前两种和最后一种是常见的分支，中间两种是断见的分支。第二是，从“在哪里了知”到“此生灭度”之间所显示的，四种胡言乱语也必定成就说不真实的宗义之名。也就是，在哪里说有识，作为无有对治的常有之物而存在，并且观察它，如识无边处。说：我常有而心识变异，从这个世界到彼岸，蕴的相续连接也如陶器破碎鸟儿飞走一般，常有的拇指大小的芥子，被称为我的那个东西接受。同样，从识也未成立为实物的方面观察，具有说什么也没有的见解，如无所有处。现在此生的好坏显现的一切，都无处可依，从这个常有的自性产生和转变，如空无边处。这些事物在哪里存在或不存在的观点，如果有就常有，如果没有就断灭，因此，认为意识既非存在也非不存在，如非有非非有处等，八种有例子的见解。并且，我的现在此生存在，死后乃至来世都不存在的见解而行事。
English
Those who hold views with five kinds of self-grasping regarding the differences of clinging and enjoyment, the very thing itself will surely accomplish the fundamental name that is different from others. Because of the transformation from this, remembering what was done in the previous self, therefore, constantly observing the mind of remembrance, and relying on and clinging to it. Because the factors of all arising, such as dust, darkness, and courage, are transformed into self, therefore, regarding it as the cause of the constant nature. Because regarding it as a cause does not depend on constant remembrance, therefore, knowing that all phenomena and cause and effect do not exist, believing that a single appearance is limitless. And also, knowing that oneself is limitless, viewing it as emptiness alone. Relying on the view of self, through meditating on appearance without discrimination, etc., without being distracted from all aspects, without realizing the meaning, restraining the senses, and observing with one-pointedness, like the samadhi of non-Buddhists, abiding in the sevenfold combination, the first two and the last one are branches of the view of permanence, and the middle two are branches of the view of annihilation. The second is, from "Where is it known?" to "This life is Nirvana," which shows that the four kinds of nonsensical speech will surely accomplish the name of speaking untrue tenets. That is, where it is said that consciousness exists as a permanent substance without an antidote, and observing it, such as the sphere of infinite consciousness. Saying: I am permanent, but the mind changes, from this world to the other shore, the connection of aggregates is also like a broken pot and a flying bird, the permanent thumb-sized mustard seed, that which is called self receives. Similarly, observing from the aspect that consciousness is not established as a substance, having the view of saying that there is nothing, such as the sphere of nothingness. All the good and bad that appear in this present life arise and transform from this permanent nature without any basis, such as the sphere of infinite space. The view of where these things exist or do not exist, if they exist, they are permanent, and if they do not exist, they are annihilated, therefore, believing that consciousness is neither existent nor non-existent, such as the sphere of neither existence nor non-existence, etc., eight kinds of views with examples. And, acting with the view that my present life exists, but after death, there is no future life.
Chinese
所有这些地方都希望从悲伤中解脱，不再转生。这与第三个方面相同。因此，在论述中说：“胡言乱语者属于四类。”因此，在这里考察其意义非常重要。第二，从“凡在此处略微”到“非是之是”之间所阐述的内容是：无论何种邪谬之论，也仅仅是依赖于佛陀教言的少许部分，而心中却认为什么都不是。凡是存在的也不是，凡是不存在的也不是，甚至认为什么都不是的本身也不是真实存在的，而执着于这样的“我”。正如《宝藏交付》中所说：“有些人仅仅依赖少许教言，就认为一切都不是，甚至认为非不是。这难以翻译且非常危险，是欺骗性道路的幻影。”第三部分有三个方面：误入歧途，破戒，断绝依赖。第一，关于误入歧途，从“误入歧途”到“强烈的依赖”之间所阐述的内容是：由于所依赖的皈依处和见解的方向完全错误，从而误入歧途，被邪见所控制，这也符合其定义。其中，阐述其观点也有两种：一种是认为六师是见解不同的宗派，或者是阐述见解的六个宗派的各个不同分支；另一种是认为无论如何了解和认识外道的见解都没有过错，因为他们认为这样可以获得解脱的果实。对于他们所承认的六个宗派的实体是：在视为因的宗派中，也有将作者视为因的，将时间视为因的，将自性视为因的，将本性视为因的，将自在天视为因的，以及将微尘视为因的六种。这里指的是将作者视为因的第一种。第二种是认为仅仅通过沐浴和清洁的行为就可以获得清净。第三种是认为通过食用精美的食物或仅仅食用纯净的肉类就可以获得清净或解脱。第四种是认为通过在所有时间里改变服饰来修行就可以获得解脱，其中也包括通过改变和修饰鞋子和衣服的颜色来获得清净。这里也记载着：“修饰鞋子和衣服作为装饰。”第五种是认为通过裸体、修剪和剃除头发和胡须，或者结成发髻来修行就可以获得清净，简而言之就是裸体派和修饰者。第六种是认为通过仙人的苦行就可以获得清净。这些都是误入歧途的强烈依赖。第二，关于破戒，从“破戒”到“他们自己”之间所阐述的内容是：破坏别解脱戒、菩萨戒和密宗戒这三种戒律。首先，破坏别解脱戒是指：由于贪欲等过失的影响而放弃戒律，或者不守护细微的戒律，而是喜欢和执着于世俗的事务，从而使戒律衰退；以及比丘尼们将戒律分为两种，即受了比丘尼戒后不守护戒律，而是放弃后又受了其他的戒律，从而使戒律分为两种；或者比丘尼自己受了比丘戒，从而使戒律分为两种，即在拥有比丘尼戒的同时又受了比丘戒，从而使戒律分为两种；或者比丘尼们受了其他的戒律，从而使戒律分为两种，即在拥有比丘尼戒的同时又受了其他的戒律，从而使戒律分为两种。破坏菩萨戒是指：放弃了为了所有众生的利益而获得佛果的发心；或者认为伤害某个众生就可以获得佛果，从而伤害众生；或者认为利益某个众生就可以获得佛果，从而利益众生。这些都是破坏菩萨戒的行为。破坏密宗戒是指：破坏了所受的誓言和戒律。他们自己就是这样。第三，关于断绝依赖，从“断绝依赖”到“教法衰败”之间所阐述的内容是：断绝依赖于自己的宗派，即不尊敬、不友善地对待自己的上师、善知识和殊胜的道友，不听从他们的教诲和训诫，轻视和不尊重他们，与他们作对和怀恨在心，伤害他们，忘记和不忆念他们的功德，不报答他们的恩情，说他们的坏话和诽谤他们，不喜欢和憎恨他们，对他们产生害心，不喜欢和不信奉他们的教法，诽谤他们的教法，憎恨他们的教法，对他们的教法产生害心。这些都是由于断绝依赖而导致教法衰败的原因。