English
All these places wish to be liberated from sorrow and not be reborn. This is the same as the third aspect. Therefore, it is said in the discourse: "Those who speak nonsense belong to four categories." Therefore, it is very important to examine its meaning here. Second, what is explained from "Whoever here slightly" to "Not being what is not" is: Whatever wrong view, it only relies on a small part of the Buddha's teachings, but in the mind, it thinks that nothing is. Whatever exists is not, and whatever does not exist is not, and even the very thing that is nothing is not considered to be real, but clings to such a "self." As it is said in "Entrusting the Treasure": "Some people only rely on a few teachings, and think that everything is nothing, and even think that not-being is not. This is difficult to translate and very dangerous, it is an illusion of a deceptive path." The third part has three aspects: going astray, breaking vows, and severing reliance. First, regarding going astray, what is explained from "Going astray" to "Strong reliance" is: Because the direction of the refuge and the view that are relied upon are completely wrong, one goes astray and is controlled by wrong views, which also fits its definition. Among them, there are also two ways to explain their views: one is to think that the six teachers are sects with different views, or the various different branches of the six sects that expound views; the other is to think that no matter how one understands and recognizes the views of non-Buddhists, there is no fault, because they think that this can obtain the fruit of liberation. The entities of the six sects that they acknowledge are: In the sects that regard cause, there are also six types: those who regard the author as the cause, those who regard time as the cause, those who regard nature as the cause, those who regard essence as the cause, those who regard Ishvara as the cause, and those who regard subtle particles as the cause. Here, it refers to the first type, which regards the author as the cause. The second is to think that one can attain purity simply by practicing bathing and cleansing. The third is to think that one can attain purity or liberation by eating exquisite food or only eating pure meat. The fourth is to think that one can attain liberation by changing one's attire at all times, which also includes attaining purity by changing and decorating the color of shoes and clothes. It is also recorded here: "Decorating shoes and clothes as ornaments." The fifth is to think that one can attain purity by practicing nakedness, trimming and shaving hair and beards, or making a bun, in short, naked people and decorators. The sixth is to think that one can attain purity through the asceticism of a sage. These are the strong reliance of going astray. Second, regarding breaking vows, what is explained from "Breaking vows" to "Themselves" is: Breaking the three vows of individual liberation, Bodhisattva, and tantra. First, breaking the vow of individual liberation means: abandoning the vows due to the influence of faults such as greed, or not guarding the subtle vows, but liking and clinging to worldly affairs, thereby causing the vows to decline; and the nuns divide the vows into two types, that is, after taking the vows of a nun, they do not guard the vows, but abandon them and take other vows, thereby dividing the vows into two types; or the nun herself takes the vows of a monk, thereby dividing the vows into two types, that is, while having the vows of a nun, she takes the vows of a monk, thereby dividing the vows into two types; or the nuns take other vows, thereby dividing the vows into two types, that is, while having the vows of a nun, they take other vows, thereby dividing the vows into two types. Breaking the Bodhisattva vow means: abandoning the mind of aspiring to attain Buddhahood for the benefit of all sentient beings; or harming sentient beings, thinking that harming a certain sentient being will lead to the attainment of Buddhahood; or benefiting sentient beings, thinking that benefiting a certain sentient being will lead to the attainment of Buddhahood. These are the actions of breaking the Bodhisattva vow. Breaking the tantric vow means: breaking the vows and commitments that have been taken. That's how they are themselves. Third, regarding severing reliance, what is explained from "Severing reliance" to "The decline of the Dharma" is: severing reliance on one's own sect, that is, not respecting and not being friendly to one's own guru, spiritual friend, and excellent companions, not listening to their teachings and instructions, despising and disrespecting them, opposing them and bearing grudges, harming them, forgetting and not remembering their merits, not repaying their kindness, speaking ill of them and slandering them, disliking and hating them, generating harmful thoughts towards them, disliking and not believing in their teachings, slandering their teachings, hating their teachings, and generating harmful thoughts towards their teachings. These are the reasons for the decline of the Dharma due to severing reliance.
Chinese
就像穿着头发做的衣服一样。身上佩戴着头盖骨和灰烬装饰的饰品，这是第五种。或者，将原因的观点分别组合起来，也有人认为这两种应该分开计数。依靠鸟、狗和五个人，抓住日月，不喝水等等，进行严酷的苦行。而这其中的作者，原因是所有观点的基础，实际上是另外六种。第二是，因玷污而堕落。从“因玷污而堕落”到“完全堕落”之间所展示的，是邪见的侵入，学习被玷污的邪恶教义，导致知识堕落，这有三种：将自在天视为原因，认为依靠自在天可以净化这个世界，认为依赖外在的自在天，认为他能将人送往天界或恶道。例如，认为“唯一微小的原因存在于出生地。它使这一切产生和毁灭。这个创造者没有知识。自在天送他去深渊，或者仅仅是天堂。”像这样认为。还有主张微尘是原因的。最初世界形成时，微尘的物质聚集在一起，形成了一个非常耀眼的梵天之卵，它成熟后，出现了拥有四张脸和头发的伟大梵天，他创造了一切世界。还有认为，通过守护身体和语言的七种不善之法，通过戒律可以获得天神的加持，获得吉祥的征兆。这三种都是因为对从轮回的恐惧中解脱的错误依赖，而导致学习完全堕落。第三种分为两种：简略地展示和详细地解释。第一是，从“切断方向的依赖”到“和伟大的秘密”之间所展示的，是稍微依赖于正确道路的方向，因为没有脱离我执，所以切断自己的错误宗派是什么呢？那就是，偏离了相宗的小乘的外道，偏离了大乘经部的正统，偏离了外续的密宗，以及偏离了内续的伟大的秘密。第二种分为四种：展示外道，解释正统，展示密宗，解释伟大的秘密。第一是，哪个外
English
Like wearing a garment made of hair. Adorned with ornaments of skull bones and ashes on the body, this is the fifth. Alternatively, combining the views of causes separately, some also consider that these two should be counted separately. Relying on birds, dogs, and five people, grasping the sun and moon, not drinking water, and so on, engaging in severe asceticism. And the agent in this, the cause is the basis of all views, in reality, there are six others. The second is, corrupted by defilement. From "corrupted by defilement" to "completely corrupted" is shown, the intrusion of wrong views, learning the defiled evil doctrines, leading to the corruption of knowledge, this has three aspects: viewing Ishvara as the cause, believing that relying on Ishvara can purify this world, thinking of relying on external Ishvara, believing that he can send people to heaven or hell. For example, believing that "the single subtle cause exists in the place of birth. It causes all this to arise and perish. This creator has no knowledge. Ishvara sends him to the abyss, or only to heaven." Thinking like this. There are also those who claim that atoms are the cause. Initially, when the world was formed, the substance of atoms gathered together, forming a very dazzling Brahma's egg, which matured, and from it emerged the great Brahma with four faces and hair, who created all the worlds. There are also those who believe that by guarding the seven non-virtuous deeds of body and speech, through discipline, one can obtain the blessings of the gods and obtain auspicious signs. These three are all due to the wrong reliance on liberation from the fear of samsara, which leads to the complete corruption of learning. The third is divided into two: briefly showing and explaining in detail. The first is, from "cutting off the dependence on direction" to "and the great secret" is shown, slightly relying on the direction of the correct path, because of not being separated from self-grasping, what is cutting off one's own wrong tenets? That is, the outsiders who deviate from the Hinayana of the characteristic school, the orthodox who deviate from the Mahayana Sutra, the tantric practitioners who deviate from the outer tantras, and the great secret who deviate from the inner tantras. The second is divided into four: showing the outsiders, explaining the orthodox, showing the tantric practitioners, and explaining the great secret. The first is, which outer
Chinese
从“拉”字开始，到“断绝一方”之间所表示的是：在此处，外道也有三种：超越了声闻部的毗婆沙宗，认为极微和三时是常恒的外道毗婆沙宗；超越了声闻部的经部，认为聚合的名言自性是各异的常恒的外道名言宗或经部；超越了独觉，认为无境之识是常恒的外道独觉宗，即断绝自身显现一方。他们的见解和基础相同，与执着自我没有分离的部分是相似的。第二是，从“真实微细”开始，到“广大即是”之间所表示的是：依赖而安立的真实外道也有三种：超越了唯识宗和瑜伽行中观宗，认为有相和无相的识二者都是常恒的，外道赞敏真实微细瑜伽行中观宗；超越了经部行中观宗，认为突发性的什么也不是的一个是常恒的，并且作意，外道赞敏甚深经部行中观宗；超越了后期的中观宗，因为什么也不住而自然作意，外道广大即是顿敏后期中观宗。与真实的三乘在见解上相似，因为执着于此为自我而结合了超越。第三是，从“圣咒明咒”开始，到“如法断绝”之间所表示的是：相似的外道密咒师也有三种：超越了克里亚，认为三族是常恒的外道明咒克里亚派；超越了行续，认为见行二者无二无别，或者认为见行各异是常恒的外道行部乌巴亚；超越了瑜伽，认为心是常恒的加持，显现为本尊也是常恒的，外道的族类结合颠倒，不以行为主，在短暂的共同时间里，以三摩地如法地断绝，并且主要实行。第四是，从“大密禁行”开始，到“者和国王之法”之间所表示的是：从外道密咒师中特别转变的大密宗也有三种：
English
From the letter "La," up to "cutting off one side," it indicates that here, there are also three types of non-Buddhists: Those who surpass the Vaibhashika of the Shravaka school, believing that atoms and the three times are permanent, are the non-Buddhist Vaibhashikas. Those who surpass the Sautrantika of the Shravaka school, believing that the nature of aggregated nominal designations is distinct and permanent, are the non-Buddhist nominalists or Sautrantikas. Those who surpass the Pratyekabuddhas, believing that consciousness without an object is permanent, are the non-Buddhist Pratyekabuddhas, who cut off one side of their own appearance. Their views and foundations are similar, and they share a commonality in not being separated from self-grasping. The second is, from "True Subtle," up to "Vastness Itself," it indicates that there are also three types of relatively designated true non-Buddhists: Those who surpass the Cittamatra and Yogachara-Madhyamaka schools, asserting that both consciousness with and without aspects are permanent, are the non-Buddhist Tsenmin True Subtle Yogachara-Madhyamikas. Those who surpass the Sutra-conduct Madhyamaka school, believing that one thing that is not anything accidental is permanent, and who engage in mental activity, are the non-Buddhist Tsenmin Profound Sutra-conduct Madhyamikas. Those who surpass the later Madhyamaka school, naturally engaging in mental activity because they do not abide in anything, are the non-Buddhist Vastness Itself Tonmin later Madhyamikas. They are combined with transcendence because they grasp as self that which is similar in view to the true three vehicles. The third is, from "Sound Mantra Vidyadhara," up to "Righteously Cut Off Dependence," it indicates that there are also three types of similar non-Buddhist mantra practitioners: Those who surpass Kriya, believing that the three families are permanent, are the non-Buddhist Vidyadhara Kriya practitioners. Those who surpass the Conduct Tantra, believing that view and conduct are non-dual, or believing that view and conduct are distinct and permanent, are the non-Buddhist Conduct Family Upaya practitioners. Those who surpass Yoga, believing that the blessings of a permanent mind, appearing as deities, are also permanent, are the non-Buddhist family combination fallacies, not prioritizing conduct, but righteously cutting off dependence in samadhi for a brief common moment, and mainly practicing that. The fourth is, from "Great Secret Vow," up to "the way of the Chakravartin and the king," it indicates that there are also three types of Great Secret practitioners who are particularly transformed from non-Buddhist mantra practitioners: