Chinese
世间和出世间的两种乘。༈。首先，对于业因果，有无的思辨介入，未被宗派转变和未转变的智慧分为两种。如《意集经》所说：对于业果愚昧的见解显现为两种，即不思辨业果而不知，以及思辨却最终堕落而邪知。༈。不知者中，庸才是对一切法有无因果都不明了。称为断见者，是为了今生的利益，或者是不明了前世后世，依靠密语来成办今生的权势财富和威力。说是两种。༈。邪知者中，外道自性邪知如同瞎子，其他因缘暂时致盲如同盲人，同样的邪见也说是从内道的九乘中产生。༈。关于这些的差别，从观世音苦行中说：一百二十种，以三时来分，则有三百六十二种邪见。色是我的，属于我的，安住在我的，与我具有。同样，其余四蕴也如此配对。二十种邪见山。执持坏聚见等边见。邪见。见等。执持戒律和苦行为殊胜，以及五部。对于前际的思辨，一切都思辨为常的四种。有些人思辨为常的四种。无因论者两种。对于后际的思辨四种，即有想的思辨十六种，无想的思辨八种，非有想非无想的八种。断见七种，边见五种。四十四种后际。六十二种视为真实。如是说。༈。四。《意集经》中说：什么是断除边见的呢？外道（各别，其他，自宗，微细，深奥，广大，明智，（11）分别。行（1），结合（1））和，正见者，密咒者和，大密（苦行，王位，王政）者。总的来说有四种，每一种又有三种，总共有十二种等等，细说则无法穷尽，也都可以归纳为常断两种。也就是在拉善中说：智慧自性邪知和他缘分相似而误入歧途的两个根本中，以上
English
There are two vehicles: mundane and supramundane. ༈. Firstly, regarding karma and its result, those who engage in speculative inquiry into existence and non-existence are divided into two
Chinese
而且教法的各种支分也归纳为二，哪两个呢？如是说。在《意集经》中说：由于邪分别而穷尽边际，由于不能到达彼岸而陷入绝境，被称为依附于流入涅槃大海之路的水流之边。外道二。这样就显现了。 其中，断见是指：意义增益的论师，陷入绝境的断见有三种：不承认前世后世和业因果，认为只有今生是偶然由命运突然产生的。也不承认除了人和畜生之外的其他有情。有些人只承认前后世，但认为有情众生是烦恼三毒的自性，因此从中解脱的解脱涅槃是不合理的，因为如果有三毒和心识二者，则认为一同断灭则一同断灭，如同经中所说显现为四句，并且宣说分离是相同的。仅仅抓住分离方面的状态，舍弃一切承认，认为不是也不是。这些观点难以分离，难以纳入真实的意义。因此，对于信仰佛教但行为上混合掺杂的人，要警惕断见的过患。对于将心识置于普遍状态，要用论理量、现量、比量三种方式进行驳斥，用多种方法将其纳入佛教，如勇士交付宝藏一样宣说。 如是说。此外，行为上的苦行是没有的。因为金刚乘所生的身体坏灭，身体和心识就融入四大的习气中而存在。因为从那时起，对于有利有害的法就没有必要了。所以，不需要身心痛苦的苦行的努力。如是说。 结果是：与他们自己的意愿不符，只会堕入恶趣，这是果报的归宿。因为想要断见，所以想要脱离身体。状态是不稳定的堕落之处。如是说。 常见是指：意义增益的邪知，说常有的事物是指：神我（藏文：རིག་པ་，梵文：ātman，梵文天城体：आत्मन्，梵文罗马拟音：ātman，汉语字面意思：神我），微尘（藏文：རྡུལ་，梵文：paramāṇu，梵文天城体：परमाणु，梵文罗马拟音：paramāṇu，汉语字面意思：极微），三德的自性（藏文：ཡོན་ཏན་གསུམ་གྱི་རང་བཞིན་，梵文：triguṇa，梵文天城体：त्रिगुण，梵文罗马拟音：triguṇa，汉语字面意思：三 गुण），自在天（藏文：དབང་ཕྱུག་，梵文：īśvara，梵文天城体：ईश्वर，梵文罗马拟音：īśvara，汉语字面意思：自在）。这些都是常有的，唯一获得安乐自在的。认为从这些因产生的以及由这些作者所做的果报，由于变化而无常，并且被不净的垢染所染污。如是说。 此外，他们也错误地看待因和果，看待的次第也是
English
And the various branches of the teachings are also summarized into two. What are they? It says. In the Gongdü it says: Because of wrong conceptualization, the limit is exhausted, and because one cannot reach the other shore, one falls into the dead end. It is said to rely on the edge of the stream of water that flows into the ocean of Nirvana. Two heretics. This is how it appears. Among them, nihilistic view is: The meaning-exaggerating logicians, the nihilistic view that leads to a dead end, has three types: not accepting past and future lives and the cause and effect of karma, believing that only this life arises suddenly by chance. They also do not accept beings other than humans and animals. Some only accept past and future lives, but believe that sentient beings are of the nature of the three poisons of afflictions, so liberation from them, Nirvana, is not reasonable, because if there are three poisons and two minds, they believe that if they are cut off together, they will be cut off together, just as the scriptures say that they appear in four possibilities, and it is said that separation is the same. Merely grasping the state of separation, abandoning all acceptance, they believe that it is neither this nor that. These views are difficult to separate and difficult to incorporate into the true meaning. Therefore, those who have faith in Buddhism but whose actions are mixed and mingled should be warned of the dangers of nihilistic views. For those who place their minds in a general state, they should be refuted by the three means of logic, perception, and inference, and they should be incorporated into Buddhism by various means, as the hero said to entrust treasures. It is said. Furthermore, there is no asceticism in practice. Because the body born from the Vajra lineage perishes, the body and mind dissolve into the habits of the four elements and remain. Because from that time on, there is no need for beneficial or harmful dharmas. Therefore, there is no need for the effort of asceticism that causes physical and mental suffering. It is said. The result is: Contrary to their own wishes, they will only fall into the lower realms, which is the destination of the result. Because they want nihilistic views, they want to be separated from the body. The state is an unstable place of falling. It is said. The view of permanence is: The wrong knowledge that exaggerates meaning, saying that permanent things are: the self (Tibetan: རིག་པ་，梵文：ātman，梵文天城体：आत्मन्，梵文罗马拟音：ātman，English literal meaning: self), atoms (Tibetan: རྡུལ་，梵文：paramāṇu，梵文天城体：परमाणु，梵文罗马拟音：paramāṇu，English literal meaning: atom), the nature of the three qualities (Tibetan: ཡོན་ཏན་གསུམ་གྱི་རང་བཞིན་，梵文：triguṇa，梵文天城体：त्रिगुण，梵文罗马拟音：triguṇa，English literal meaning: three गुण), Ishvara (Tibetan: དབང་ཕྱུག་，梵文：īśvara，梵文天城体：ईश्वर，梵文罗马拟音：īśvara，English literal meaning: lord). These are all permanent, the only ones who have attained happiness and freedom. They believe that the results arising from these causes and done by these agents are impermanent due to change and are stained by the impurity of uncleanness. It is said. Furthermore, they also wrongly view cause and effect, and the order of viewing is also
Chinese
认为无为因，认为自性为因，自在天为因，认为自性为因，认为微尘为因，认为作者为因，这些都是错误的观点。这是关于此的说明。行为方面：包括在《意集经》中，将这些对因的错误见解应用于沐浴和清洁，认为这样可以获得永恒的自我清净。或者，认为保持生活清洁，内心保持纯洁，比佛教徒更清净。在时间的流逝中，改变鞋子的款式和衣服的颜色，剃头发和胡须或做成发辫，身体涂灰或佩戴头骨装饰品，以及持有三根棍杖等，都自诩为正直，苦行。为了使自己清净，他们改变了以前的行为方式，模仿狗和鸟的行为，这些无意义的行为是错误的宗教行为。这是关于此的说明。结果方面：持错误见解的裸体外道认为，大自在天拥有像白色伞盖形状的身体。梵天和遍入天则认为是大神的身躯。胜论派认为，由微尘组成的，位于心脏中心的自我，是无垢的身体。数论派认为，当个体融入自性时，个体自我以独立的形式存在，这是大解脱的身体。吠陀派认为，知识的实体是永恒、唯一和快乐的，独立存在，像水晶一样清净的身体。这些也被认为是色界天人的一部分，实际上是存在于无色界四处的众生。虽然他们认为自己已经超越，但由于仍然执着于自我，所以实际上仍然是世俗之人。以上是相关内容。此外，对于那些不将梵天和遍入天等大神视为圣人的观点，他们通过自己的禅定体验来证明。即使通过微细的、带有烦恼的现量，以及瑜伽的现量和不可见的标志来确定，也是不合理的。如果你们所认为的常恒之物在成办自他利益时，无论是次第还是同时进行，都是不合理的，应该认识到这是错误的。如是说。这些世俗之人与出世间之人的区别在于，诸如天王、善逝和智者等认为，根本在于是否堕入常断二边的见解，而支分三者则是世间的。
English
Those who claim that the unconditioned is the cause, those who believe that nature is the cause, those who believe that Ishvara is the cause, those who claim that essence is the cause, those who believe that atoms are the cause, and those who believe that the agent is the cause are mistaken. This is the explanation of that. In terms of conduct: Included in the Gongdü, those who hold these wrong views of cause apply them to bathing and cleansing, believing that they can attain purity of the eternal self. Alternatively, they believe that keeping life clean and maintaining inner purity is purer than Buddhists. In the course of time, they change the style of shoes and the color of clothes, shave their hair and beards or make braids, smear their bodies with ashes or wear skull ornaments, and hold three staffs, etc., claiming to be upright ascetics. To purify themselves, they change their previous behavior, imitating the behavior of dogs and birds, these meaningless actions are wrong religious practices. This is the explanation of that. In terms of results: The naked ascetics who hold wrong views believe that the great Ishvara has a body like the shape of a white umbrella. Brahma and Vishnu believe that it is the body of a great god. The Vaisheshikas believe that the self in the center of the heart, composed of atoms, is a stainless body. The Samkhyas believe that when the individual merges into nature, the individual self exists in an independent form, which is the body of great liberation. The Vedists believe that the entity of knowledge is eternal, unique, and blissful, existing independently, a pure body like crystal. These are also considered to be part of the gods of the form realm, and are actually beings existing in the four formless realms. Although they think they have transcended, because they still cling to self, they are actually still worldly people. The above is the relevant content. Furthermore, for those views that do not regard great gods such as Brahma and Vishnu as holy persons, they prove it through their own meditative experiences. Even if determined by subtle, afflicted direct perception, as well as yogic direct perception and invisible signs, it is unreasonable. If the permanent entity that you believe in, in accomplishing the benefit of self and others, whether it is done sequentially or simultaneously, is unreasonable, you should recognize that it is a mistake. Thus it is said. The difference between these worldly people and the transcendent ones is that those such as the king of gods, the Sugata, and the wise believe that the root lies in whether or not one has fallen into the extreme of eternalism or nihilism, while the three branches are worldly.
Chinese
是否皈依佛法僧三宝？是否信仰本尊？是否行持邪法？修行者是否能超越三界？《光明灯》中说，果位已经变得非常殊胜。总的来说，尼阿里巴的宗派见解的特点是：在《摄类学》中说：就像执着于人我一样，所有烦恼都显示为轮回。如果心不执着于我，境不执着于我所，完全清净就是涅槃。是这样说的。所依补特伽罗的特点是：有三种次第。没有自主，具有生老病死的四种痛苦，所以称为世间人。以及，《宝性论》中说：圣者从根本上断除了死亡（1）、疾病（1）和衰老（1）的痛苦（111）。虽然由于业和烦恼的存在，会产生出生的痛苦，但因为圣者没有业和烦恼，所以没有出生。这是他们的区别。此外，超越的乘也有两种数量上的差别，即自共相不混淆的教法之乘，是具有道和果的。自性金刚乘。第一种，虽然在主要显示体性上是相似的，但由于根器、意乐和能力的不同，分为三种：在获得果位时，也要听闻善知识的教诲，因为听闻的果报是向他人宣说，所以是听闻宣说之乘。为了自己的利益而修持果位佛陀之乘。果位菩提是为了他人的利益而获得的，所以是菩萨乘或教法乘。此外，第一种有五种，即立宗、见、修、行、果、理证经。通过这些来驳斥见、修、行、果。此外，第一种见解是：极微（1）和刹那没有方位（1）和时间（1）的部分，因为不会被破坏，所以成立为胜义谛。显现为粗大和常有的，是世俗谛。也就是说，四种意义，仅仅执取法的心，极微（1）和刹那不会被破坏，所以成立为胜义谛。因为能被理智破坏，能被对治所摧毁，所以粗大和常有的是世俗谛。是这样说的。此外，随顺毗婆沙宗的《大毗婆沙论》和乘
English
Whether or not to take refuge in the Triple Gem? Whether or not to have faith in the deity? Whether or not to practice wrong Dharma? Whether or not the practitioner transcends the three realms? It is said in the "Lamp of Clarity" that the fruit has become extremely special. In short, the characteristic of Nyaripa's sectarian view is: In the "Compendium," it is said: Just as clinging to the self of a person, all afflictions are shown as samsara. If the mind does not cling to self and the environment does not cling to what belongs to self, complete purification is nirvana. That's what it says. The characteristic of the dependent person is: There are three stages. Without autonomy, possessing the four sufferings of birth, old age, sickness, and death, it is called a worldly person. And, in the "Ratnagotravibhāga" it says: The noble ones have completely abandoned the suffering (111) of death (1), disease (1), and old age (1) from the root. Although the suffering of birth arises due to the existence of karma and afflictions, since the noble ones do not have karma and afflictions, there is no birth. This is their difference. Furthermore, the transcendent vehicle also has two numerical differences, namely the teaching vehicle that does not confuse self and common characteristics, which has the path and the fruit. The Vajra Vehicle of Self-Nature. The first, although similar in mainly showing the essence, is divided into three due to differences in capacity, inclination, and ability: When obtaining the fruit, one must also listen to the teachings of the spiritual friend, because the fruit of listening is to proclaim to others, so it is the vehicle of hearing and proclaiming. The vehicle of practicing the fruit of the Buddha for one's own benefit. The fruit of Bodhi is obtained for the benefit of others, so it is the Bodhisattva Vehicle or the Teaching Vehicle. Furthermore, the first has five, namely the proposition, view, meditation, conduct, fruit, and logical scripture. Through these, the view, meditation, conduct, and fruit are refuted. Furthermore, the first view is: The atom (1) and the moment do not have parts of direction (1) and time (1), because they will not be destroyed, so they are established as the ultimate truth. What appears as coarse and constant is the conventional truth. That is, the four meanings, the mind that only grasps the Dharma, the atom (1) and the moment will not be destroyed, so they are established as the ultimate truth. Because it can be destroyed by reason and destroyed by the antidote, what is coarse and constant is the conventional truth. That's what it says. Furthermore, following the "Great Commentary" of the Vaibhashika school and the vehicle