English
The beings to be tamed are the sentient beings dwelling in the three realms. Because they have not separated from the desire for the three poisons, they are said to be those to be tamed by attachment. The ever-turning wheel of Dharma also proclaims that from the beginning, it is Buddha. These that appear as the five great elements are the Buddhas of constant compassion. The Bhagavan of continuous arising is the uncreated, non-conceptual, primordially pure. All sentient beings of the six realms, their birth, life, and reliance, their cause, condition, and abiding, are spontaneously arising without thought. Therefore, it naturally abides as the ever-turning wheel. The manifestation of miracles is thus the vehicle of continuity. The beings to be tamed by the power of nature, all beings, from birth, life, and reliance, after the excellent wheel of Dharma has been thoroughly turned, all their practices ultimately place them on the noble path of the stainless realm. Why is it that the beings to be tamed, who are tamed by the definitive vehicle of ultimate meaning by the noble Buddhas, do not become a fixed number? Those who are not objects of practice, whose three poisons are extremely rampant, for those sentient beings who are difficult to tame with the definitive vehicle of ultimate meaning, the aeon's wheel is the means of taming. The evil deeds and evil thoughts of attachment, ignorance, and confusion, the activity of cutting off the continuum and transforming them, after performing the excellent wheel of Dharma, for those who have not been tamed, the aeon's wheel cuts off the continuum of karma. The aeon of pacifying desire and separating from life cuts off the continuum of mental and intentional karma. The aeon of enduring ignorance cuts off the continuum of karma of attachment and clinging. The aeon of holding skillful means and weapons cuts off all things with things. The aeon of higher insight fire cuts off the boundaries of things without remainder. The aeon of peaceful abiding water stirs up all habitual tendencies with clinging. The aeon of unimpeded wind moves all knowable things unimpededly everywhere. The aeon of wisdom space empties all signs of aging and decay. In times of degeneration, because the two means of taming are obscured, the aeons and so forth are shown through compassion. In order to cut off the continuum of evil deeds, the aspects of sufferings appear. By saying that it has passed and ceased, that which has not passed and has not ceased is that itself, which is tamed by the power of compassion. By what skillful means and vehicle is it said to be the lowest of the lowest, and what is said to be the increasing middle?
Chinese
有为之法皆是苦，希求解脱具缘者， 究竟胜义之宗乘，以对治方便调伏之。 彻底消除有为之苦，将彼安置于无漏界， 是为究竟胜义之宣说，彼亦具有两种体性： 随顺而生与宗乘。于《秘密藏续》中亦云： 未证悟与颠倒证悟，片面证悟未证悟真如， 调伏之意秘密与，自性秘密之义等， 如是宣说故于差别处，未证悟庸俗乃断见， 邪悟顽固外道徒，此等有为轮回之法， 不宣说究竟胜义谛，乃随顺而生之见解。 未证悟庸俗乃断见者，三界有情众生此等， 于善与非善之诸法，果报安乐与痛苦等， 有无于何皆不思，时之生世前后等， 有无皆不思于此生，乃依生计而行事者， 无有见解之庸俗者，与断见之见解相同， 为成办此生之差别，行持洁净等诸行， 依止世间天神之密语，为增上权势财富之威力， 具有所缘与行持之差别，背离真实义谛与， 为成办此生之利益福报，故称之为断见者。 又或宣说四种无知者，庸俗下劣种姓不定种， 下劣种姓无有入法之机，无有知识如同畜生， 不定种姓具缘然不具足顺缘，等同于具足闲暇然无有受用。 断见种姓断灭乃有想者，种姓断灭无有因缘福分， 有想者亦有四种：畏惧散乱耽著与，具信之有想者。 畏惧乃以猛烈之异熟果，能令增长深重之痛苦， 若有智者见之则毛骨悚然，故称之为畏惧者。 散乱者为了一生之利益，为利与名声所夺心， 行持各种散乱之事务。耽著之有想者乃， 为饮食财物种族故，精勤依止世间天神， 以幻术成办财物与物品，转变他人之念想。
English
All conditioned phenomena are suffering. For those fortunate enough to desire liberation, The definitive vehicle of ultimate meaning Is the method of subduing through antidotal means. Thoroughly eliminating the suffering of existence, And establishing beings in the stainless realm, Is the definitive statement of ultimate meaning. This has two aspects: That which arises incidentally and the vehicle itself. As it is stated in the Guhyagarbha Tantra: "Non-realization and wrong realization, Partial realization and non-realization of perfect reality, The secret intention of taming, And the meanings of the secret of self-nature." Therefore, specifically, Non-realization and vulgarity are nihilistic views, Wrong realization is the stubbornness of the tirthikas. These are the phenomena of samsara and existence, They do not express the definitive ultimate meaning, But are views that arise incidentally. Non-realization and vulgarity are nihilistic views: These sentient beings of the three realms Do not contemplate whether virtuous and non-virtuous dharmas Have results of happiness and suffering. They do not contemplate whether there are Past and future lives in time. In this life, they are beings who rely on livelihood. The vulgar, without views, Are similar to the nihilistic view. In order to accomplish the distinctions of this life, They engage in practices such as cleanliness And rely on the secret words of worldly gods. For the power and strength to increase power and wealth, They have distinctions of object and practice. Deviating from the true meaning, And in order to accomplish the benefit and merit of this life, they are known as nihilists. Or, those who speak of the four unknowing ones, The vulgar, the inferior caste, and the uncertain caste. The inferior caste has no opportunity to enter the Dharma, Without intelligence, they are like animals. The uncertain caste has opportunity but lacks the conditions, Like having leisure but no resources. The nihilistic, lineage-severed are those with consciousness. The lineage-severed have no cause, condition, or fortune. Those with consciousness also have four types: The fearful, the distracted, the attached, And those with faithful consciousness. The fearful, with intense ripening, Cause deep suffering to increase. If seen by the wise, they are terrifying, Therefore, they are known as the fearful. The distracted, for the sake of one life, Have their minds stolen by profit and fame, And engage in various distracting activities. The attached are those who, For the sake of food, wealth, and lineage, Diligent rely on worldly gods, Accomplishing wealth and possessions through illusion, And transforming the consciousness of others.
Chinese
关于“那”的特征是：安住于偏颇的见解，不诋毁三宝，对罪恶的行为感到羞愧，稍微具有一些善的种子，具有通过传承来净化的可能性。具有邪见者有两种：断见者和外道。断见者也有两种：自性邪见和因缘邪见。第一种，即使没有不善的因缘，由于业力的习染而执持邪见，认为善恶、因果、前后世等一切都不存在，认为现在显现的事物是突然出现的，没有因缘而自然显现，对器情世界的一切都这样理解。第二种，因缘邪见，由于受到如“光护”、“圆成”等的影响，完全执持其见解，宣称没有黑白业果，宣称没有前后世，认为那就是自己的宗派。因为没有后世，所以是断见者，认为没有因果，是断灭论者。外道之见，可以分为四种来了解：行苦行、依邪道、执持表相、依赖典籍。这四种差别，虽然希求因果前后世，也想从三恶道的怖畏中解脱，想获得天界，但其邪见导致见解和行为都变得糟糕。没有舍弃对果的贪求，却进入了普遍寻求的道路。行苦行的特征是：希求解脱却执著于我，为了升天而造作不善，安住于四种颠倒之中，对这些都认为是实有。由于欲望和见行不一致，所以称之为行苦行。依邪道的特征是：梵天等大神，从修习福德的力量中产生，由于修习的力量强大而获得权势，强大的菩萨，成为一切世间的主宰。邪见者不了解这些，给他们取名为“自在”和“大自在”，宣称他们是自性本有的。为了获得他们的地位，而行持五火供养、手杖行、狗行等各种邪恶的苦行。从贪嗔痴三种烦恼的尘垢和黑暗，以及勇气等的差别中，通过相等或不相等的差异，宣称是因和果。对三宝产生邪见，依赖于实物和世间。
English
The characteristics of "Na" are: abiding in biased views, not denouncing the Three Jewels, feeling ashamed of sinful actions, possessing some seeds of goodness, and having the possibility of purification through lineage. There are two types of those with wrong views: annihilationists and non-Buddhists. Annihilationists are also of two types: naturally wrong views and conditioned wrong views. The first type, even without unwholesome conditions, holds wrong views due to the habituation of karma, believing that good and evil, cause and effect, past and future lives, etc., do not exist. They believe that present phenomena appear suddenly, arising spontaneously without cause or condition, and they understand all of existence in this way. The second type, conditioned wrong views, is influenced by figures such as "Light Protector" and "Perfect Completion," completely adhering to their views, claiming that there is no black and white karmic result, and claiming that there are no past and future lives, considering that to be their own doctrine. Because there is no afterlife, they are annihilationists, believing that there is no cause and effect, and are nihilists. The views of non-Buddhists can be understood in four
Chinese
因此，做出各种不道德的行为，无法获得应得的果报，大多数时候都倾向于痛苦。这是依止邪道的特征。仅仅持有表相的特征是，当先前的化身逝去，教法沦为衰败时，想要进入该教法的形象的奸诈且自负的人，由于没有修习三种智慧，就对教法的意义进行思辨。没有理解二谛所表达的意义，对深奥的意义产生执着和偏见。那是什么呢？吠陀之子沉溺于放荡等行为，以及精通技艺之子远走高飞。因此，出现了许多邪说。外道的导师被称为六师三派十八宗，他们的观点和宗派如何呢？他们通过否定因果、前后世等一切，仅仅看待虚无断灭论。有些人通过分别有，认为果是常，自相续是常，并宣称这是常的特征。他们为什么不理解善逝的珍贵教法呢？因为深奥且经典如大海般广阔，所表达的意图多种多样，个人无法穷尽，难以衡量。自以为是地进行思辨，没有理解深奥的教义，持有各种常断的邪见。仅仅持有表相的外道之人，心已步入邪道，安住于常断之义，随心所欲地行事，持有身体的佛陀表相、法衣三事等。因此，被称为仅仅持有表相的外道。化身释迦狮子的教法衰老且接近毁灭，如今已步入五浊恶世，上述仅仅持有表相的众生，据说如今在佛教徒中非常多。持有经部的四续部和三藏的部分内容，观点已走向常断的极端，这只是胜者教言的附带乘。由于宗派只是相似的声音相连，因此对外道的特征进行了详细的解释和清晰的阐述，即观点是错误的，从数量相同到意义错误，由于执着于自己想要的宗派而步入歧途。
English
Therefore, engaging in various immoral behaviors, failing to attain the deserved fruits, and mostly inclining towards suffering. This is the characteristic of relying on wrong paths. The characteristic of merely holding onto appearances is that when the previous emanation has passed away, and the teachings have degenerated, deceitful and arrogant individuals who desire to enter the image of that teaching, because they have not trained in the three wisdoms, speculate on the meaning of the teachings. They do not understand the meaning expressed by the two truths, and they harbor attachment and bias towards profound meanings. What is that? The sons of the Vedas indulge in licentiousness and other behaviors, and the sons who are skilled in crafts fly far away. Therefore, many false teachings arise. The teachers of the heretics are called the six teachers, three schools, and eighteen sects. What are their views and tenets like? By denying cause and effect, past and future lives, and everything else, they only look at nihilistic annihilationism. Some, through discriminating existence, think that the result is permanent, the self-continuum is permanent, and proclaim this as the characteristic of permanence. Why do they not understand the precious teachings of the Sugata? Because it is profound and the scriptures are as vast as the ocean, expressing various intentions that individuals cannot exhaust, and are difficult to measure. Thinking they know, they speculate on their own, not understanding the profound meaning of the teachings, and holding various eternalist and annihilationist wrong views. Those heretics who merely hold onto appearances, their minds have entered the wrong path, abiding in the meaning of permanence and annihilation, acting as they please, holding the appearance of the Buddha's body, the three robes, and so on. Therefore, they are called heretics who merely hold onto appearances. The teachings of the incarnate Shakya Simha are aging and nearing destruction, and now the five degenerations have arrived. It is said that these beings who merely hold onto appearances are now very numerous among Buddhists. They hold onto only a portion of the four tantras of the Agamas and the three pitakas, and their views have gone to the extreme of eternalism and annihilationism. This is only an incidental vehicle of the Victorious One's teachings. Because the sects are only connected by similar sounds, the characteristics of those heretics are explained in detail and clearly elucidated, that is, the view is wrong, from the same number to the wrong meaning, because of attachment to the sect they want, they have entered the wrong path.