Chinese
在认识到这一点之后，能取所取的相状自然消解，由于走在成佛之道的前面，被称为道体之禅定。禅定的体性是，生起乐明无分别的体验，内外显现如同他物。其中，从乐明的状态中，第一禅定时，寻伺如火；第二禅定时，喜乐如水；第三禅定时，动摇如风；第四禅定时，无寻无伺且不动摇。色界的分类是，四禅。第一禅有梵众、梵辅、大梵天三种。第二禅有少光、无量光、极光净三种。第三禅有少净、无量净、遍净三种。从第四禅开始，有异生之处三种，圣者之处五种。第一种是无云、福生、广果。第二种是不大、现见、善现、色究竟天。道次第中说：四无量和四禅，次第执着我，于一切色相中，执着为我，此为梵天次第生。关于无色界：没有证悟平等和无色之前，没有了知四名，于四处转生，生于有顶天。这是关于行与不行之差别，以及体性和分类。第一种是四种，如上所述应知。第二种是，没有色蕴，依靠四名蕴。第三种是，空无边处，识无边处，少分无所有处，非有想非无想处。基道果的意义所诠释的，普集智慧之灯中，讲述业和道的差别的章节，第九。
English
Having realized this, the characteristics of grasping and being grasped naturally dissolve, and because it goes before the path of Buddhahood, it is called the meditation of the nature of the path. The nature of meditation is the arising of the experience of bliss, clarity, and non-conceptuality, with inner and outer appearances being like other things. Moreover, from the state of bliss and clarity, in the first meditation, investigation is like fire; in the second meditation, joy and bliss are like water; in the third meditation, movement is like wind; in the fourth meditation, there is no investigation and no movement. The divisions of the form realm are the four meditations. In the first meditation, there are the three of Brahma's retinue, Brahma's assistant, and Great Brahma. In the second, there are the three of lesser light, immeasurable light, and clear light. In the third, there are the three of lesser virtue, immeasurable virtue, and extensive virtue. From the fourth onwards, there are three places of ordinary beings and five places of noble ones. The first are cloudless, merit-born, and great fruit. The second are not great, manifest, well-appearing, and Akanistha. In the Stages of the Path, it says: The four immeasurables and the four meditations, sequentially grasping at self, in all forms, grasping as self, this is the sequential birth in the Brahma realms. Regarding the formless: Without realizing equality and formlessness, without knowing the four names, transmigrating in the four places, one is born in the peak of existence. These are the distinctions of going and not going on the path, and the nature and classifications. The first is four, which should be known as above. The second is, without the form aggregate, relying on the four name aggregates. The third is, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing at all, and the sphere of neither perception nor non-perception. Representing the meaning of the ground, path, and fruit, in the Lamp of the Unified Wisdom, the chapter explaining the differences between karma and the path, the ninth. For the sake of attaining the transcendence of the world, which is the lineage of the path of liberation from suffering, there are two paths to be understood and accustomed to by transforming the mind with tenets: the wrong path of the externalist heretics, and the unerring path of the internalist Buddhists. The former is, as the sutra says: "Heretics who cling to wrong views," and it is also explained as "heretical, wrong, and caused by other conditions, arising incidentally." Therefore, denying existence is the view of annihilation, and not
Chinese
对某些事物附加夸张的说法，是常见的一种观点。对于任何事物都不了解，完全不承认的观点。这些观点的势力导致了附带的外道被认可。前者是：追随天神至上主义的顺世外道，或称为“世界弃绝者”的论典，认为一般所见的现象仅限于此，对于未成为现象的事物则认为不存在。其中有四种观点：认为没有前世和后世；认为没有业果报应；认为没有未可见的众生；以及诽谤说没有遍知一切的佛陀。前三种是：陈述观点和驳斥其极端。第一种是：即使有想要从轮回中解脱的想法，但由于自身和外在因素的力量，观察内心时，找不到最初从何而来，也找不到最终去向何处，现在也找不到形状和颜色等任何东西，因此认为没有前世和后世，并视为空无。他们认为身体是由父母的元素结合而产生的，而心也是显而易见的，被称为“意之有情”，是身体的功能所产生的，因此一旦身体毁灭，心也会空无地离去。他们的理由是：心，就其性质而言，没有身体的前后，因为身体和心是同一物质。例如，酒和酒的力量一样。并且，所依和能依是一体的，就像墙壁和图画一样。因此，心是空性的，并且是非物质的，所以身体毁灭时，心也会空无地消失。如《普布续》中说：善良的王后，蓝绿色的女子，在未死之前，随心所欲地享乐。死后，她就没有享乐的场所了。人死后就像灰烬被风吹走一样，怎么可能再次复活呢？多闻者的言论就像豺狼的足迹一样。又如其中说：好好地享用美色，尽情地吃喝吧！身体只是一个集合体而已，超越身体的精华不会从你身上产生。导师嘎饶也说：短暂的一生只为了工作，它由四种力量产生，再次耗尽并融入其中，就像火熄灭后灰烬被风吹走一样。拉香说：我和世界都是由因缘产生的，世界是空的。
English
Attaching exaggerations to certain things is a common view. The view of not understanding anything at all and completely denying it. The force of these views leads to the recognition of incidental heretics. The former is: the Charvaka, who follows the theistic supremacy, or the treatise called "World Renouncers," which believes that the phenomena that are generally seen are limited to this, and that things that have not become phenomena are considered non-existent. There are four views: believing that there is no past and future life; believing that there is no cause and effect of karma; believing that there are no unseen beings; and slandering that there is no omniscient Buddha. The first three are: stating the view and refuting its extremes. The first is: even if there is a desire to be liberated from samsara, but due to the power of self and external factors, when observing the mind, one cannot find where it originally came from, nor where it will eventually go, and now one cannot find anything such as shape and color, so one believes that there is no past and future life, and regards it as emptiness. They believe that the body is produced from the combination of the elements of parents, and that the mind is also obvious, called "sentient being of mind," which is produced by the function of the body, so once the body is destroyed, the mind will also leave empty. Their reason is: the mind, by its nature, has no before and after the body, because the body and mind are the same substance. For example, like wine and the power of wine. And, the dependent and the depended are one, like a wall and a painting. Therefore, the mind is emptiness, and is non-material, so when the body is destroyed, the mind will also disappear empty. As it says in the Tantra of Purabu: Good queen, blue-green woman, before dying, enjoy as you please. After death, she has no place to enjoy. After a person dies, it is like ashes blown away by the wind, how is it possible to be resurrected again? The words of the learned are like the footprints of a jackal. And as it says in the same: Enjoy beauty well, eat and drink to your heart's content! The body is just an aggregate, the essence beyond the body will not arise from you. Teacher Garab also said: A short life is only for work, it is produced by four powers, and again it is exhausted and merges into it, like ashes blown away by the wind after the fire is extinguished. Lachen said: I and the world are produced by causes and conditions, the world is empty.
Chinese
第五种断见。如是说。第二，因此，他们认为没有前世后世，所以没有业果。造不善业，没有堕入恶趣的果报；行善业，也没有升入善趣的果报。其理由是：业等所依赖的处所是不稳固的。理由是，身体等所依赖的处所是不稳固的，身体坏灭时，异熟也无有基础而坏灭。心是无实有的空性，所以积累业的处所如虚空一般。因此，没有前世后世和业果。第三，轮回也只是所见到的这些，即站立和弯腰两种，漂浮和沉没两种。没有未见到的轮回，如地狱和天等，因为没有见到。如是说。如《金星论》中说：‘仅为感官所及处，众生亦仅限于此。’如是说。内道中观等一切法，虽说远离边，但未理解，于《母经》中说：‘色从何处来亦不来，往何处去亦不去，于何处住亦不住。’如是等，以及《入行论》中说：‘何时实与非实法，皆不住于心识前，尔时无余 τρόπος(藏文：རྣམ་པ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：方式)，无所缘中乃寂灭。’如是等，执持部分经文，如上般颠倒理解，是附带的边见者。对于破斥彼等边见有三：破斥没有前世后世，没有业果，以及认为没有未见到的其他轮回。第一，没有能立和有能害。前者，心于三时中观察而未得，是不合理的，因为了知无有的理证不会停止。《无垢密灯论》中说：‘若未了知空性，如何能空？’如是等。又，身心为一体的理由不成立，因为身体成立时，心不成立，如死尸一般。又，心存在时，其后没有身体，如梦中的显现一般。又，身心不成立为一体，因为是器与所盛，如水和瓶子一般。陈述能害是，破斥没有前世后世，以及成立有前世后世。前者，没有前世后世
English
The fifth is the view of annihilation. Thus it is said. Second, therefore, they believe that there is no past or future life, so there is no karma and result. By practicing non-virtuous actions, there is no result of falling into the lower realms; by practicing virtuous actions, there is no result of ascending to the higher realms. The reason for this is that the basis of karma and so on is unstable. The reason is that the basis of the body and so on is unstable, and when the body is destroyed, the maturation also has no basis and is destroyed. The mind is an empty nature without substance, so the basis for accumulating karma is like the sky. Therefore, there is no past or future life and no karma and result. Third, samsara is only what is seen, that is, the two of standing and bending, the two of floating and sinking. There is no unseen samsara, such as hell and the gods, because it is not seen. Thus it is said. As it is said in the Venus Treatise: 'Only as far as the senses reach, beings are also limited to this.' Thus it is said. Although the inner Madhyamaka and all dharmas are said to be free from extremes, they are not understood. In the Mother Sutra it is said: 'Form does not come from anywhere, nor does it go anywhere, nor does it stay anywhere.' Thus and so on, and in the Guide to the Bodhisattva's Way of Life it says: 'When reality and unreality, do not remain before the mind, then there is no other τρόπος (Tibetan: རྣམ་པ་，Sanskrit Devanagari: ，Sanskrit Romanization: ，Chinese literal meaning: way), in the absence of an object, there is complete peace.' Thus and so on, holding on to some scriptures, and understanding them upside down as above, is an incidental extremist. There are three ways to refute these extremes: refuting the absence of past and future lives, the absence of karma and result, and the belief that there are no other unseen samsaras. First, there is no proof and there is harm. The former, it is unreasonable that the mind is examined in the three times and not found, because the reasoning of knowing non-existence will not stop. In the Stainless Secret Lamp Treatise it is said: 'If emptiness is not known, how can it be empty?' Thus and so on. Also, the reason that body and mind are one substance is not established, because when the body is established, the mind is not established, like a dead body. Also, when the mind exists, there is no body after it, like an appearance in a dream. Also, body and mind are not established as one substance, because they are the container and the contained, like water and a vase. Stating the harm is, refuting the absence of past and future lives, and establishing the existence of past and future lives. The former, there is no past and future lives.
Chinese
那么，识蕴将会断灭，因为没有前后的缘故。如果承认，那么梦境的显现和多年以前的记忆将会中断。如果承认，那么梦境的显现和多年以前的境等记忆就会显现出来。即使识蕴不中断，如果没有前后世，那又如何呢？是因为没有成立周遍。如果说识蕴恒常存在，那么没有前后世就不能成立，而存在是可以成立的，就像河流的延续一样。又如果说今生的识蕴存在，但没有前后世的识蕴延续，那又如何呢？是因为没有成立周遍。这就如同说今天存在，昨天和明天不存在一样，是同样的道理。第二，有前后世，因为识蕴的延续显现不中断的缘故。理由是，梦境和前后世的记忆会涌现。因此，识蕴的延续不中断，所以有前后世。还有，刚出生的婴儿的心相续，是具有前世的，因为仅仅是识蕴是相同的缘故。例如，就像今天一样，昨天已经过去。要成立后世，就是年老临终之人的心相续，会不确定地投向后世，因为仅仅是识蕴是相同的缘故。例如，就像今天存在一样，明天会到来。仅仅灯就能自然发光，就像不发光就否定灯一样。第二，破斥没有业因果，分为两部分。没有业因果的理由是没有前后世，这如同上面所破斥的一样。第二是，陈述损害和成立有因果。前者是，如果不依赖所依，那么识蕴将会断灭。如果承认，那么梦境和前后世的延续不会被忆起等等，如同上面所说。后者是，现在显现的苦乐等，是过去业力的力量，因为一旦降临就不会舍弃。此外，在可见的法中，有感受之业；在来世，有将要感受之业；在其他次数中，有将要感受之业，因为会产生各种各样的苦乐。第三，没有未见到的其他有情，是因为没有见到天人和地狱等，就说没有。如果说因为所有人都没有见到就没有，那么理由不成立，而且有些人没有见到