Chinese
因其傲慢自负，难以从中扭转。执持少许经文的各外道，也有四种差别：外道与正道，密咒者与大密者。外道也有三种：胜论派与世俗派，以及自显一边宗。声闻中的胜论派和经部派，从自生佛的见解中，相似的执着走向了邪道。正道也有三种：细微、深奥、广阔。这些唯识宗有真有假。从中观大派的见解中，仅仅相似就走向了邪道，行为上只是进入了相似的方面。无论说出多么深奥的词语，因为没有舍弃我执二执，所以进入了禅定错误的道路。从这个根本中分离出来的，产生了许多邪见。密咒者也有三种：明咒、明行、明合。从事部、行部、瑜伽部中，见解、行为、禅定等，只是相似而已，实际上是错误的。执着于迷惑的边见。从善逝化身的显现中，误认为毗舍遮和自在天等。通过念诵明咒等，无论如何苦行苦修，因为执着的黑暗没有消除，所以在轮回中多次转生。从这个见解中分离出来的，产生了许多邪见。大密者也有三种：大行苦行者，以及国王占卜者和国王统治者。从生起次第、圆满次第和最圆满次第中，见解、行为、禅定等，只是相似的错觉。从善逝报身的形象中，误认为狮子和夺取者，以及地藏菩萨等。无论如何修行相似的行为，因为没有舍弃增益执和实执，所以无法体验解脱的果实，是见解和行为颠倒的苦行者。认为通过思考可以获得清净的果实，自行进行各种行为，这些人被称为奇特者。这些各自的差别，也稍微说一下，大行苦行者是通过密咒的方法所摄持的行为，成办自他二利，这也是从相似之处产生的错觉，没有证悟平等的见解，只是修行相似的苦行，自他二者都受到损害，大多数是高...
English
Due to their arrogance and conceit, it is difficult to reverse from that. Those non-Buddhists who hold onto only a fraction of the scriptures also have four distinctions: Outsiders and Righteous ones, Mantra practitioners and Great Secret ones. Outsiders also have three types: Vaisheshika and Nominalists, and those called Self-Appearing One-Sided. The Sravakas, Vaisheshika, and Sautrantika, from the view of the Self-Buddha, have gone astray with similar attachments. The Righteous ones also have three types: Subtle, Profound, Vast and Extensive. These are Mind-Only, with true and false aspects. From the view of the Great Madhyamaka, they have gone astray with mere similarity, and have entered into similar aspects of conduct. No matter how profound words are spoken, because the two self-grasps have not been abandoned, they have entered the path of erroneous meditation. From this root, many wrong views have arisen. Mantra practitioners also have three types: Vidya-kriya, Vidya-charya, Vidya-yoga. From the Action, Performance, and Yoga classes, views, conduct, and meditation are only similar, but in reality, they are wrong. They cling to the extremes of delusion. From the appearance of the Nirmanakaya of the Sugata, they mistake it for Pisacas and Ishvara, etc. Through reciting mantras and so on, no matter how much austerity and hardship they practice, because the darkness of attachment has not been cleared, they go through many births in samsara. From this view, many wrong views have arisen. Great Secret ones also have three types: Those who practice great asceticism, and those who divine kings and those who rule kings. From the Generation, Completion, and Great Completion stages, views, conduct, and samadhi are only similar illusions. From the image of the Sambhogakaya of the Sugata, they mistake it for lions and robbers, and Kshitigarbha, etc. No matter how much they practice similar conduct, because they have not abandoned the imputation and clinging, they do not experience the fruit of liberation, and are ascetics with wrong views and conduct. They believe that pure fruits can be obtained through thought, and they practice various kinds of self-willed conduct. These are known as the amazing ones. The distinctions of each of these can also be briefly stated: The ascetic is one whose conduct is seized by the method of mantra, accomplishing the benefit of oneself and others. This is also a delusion arising from mere similarity. Not realizing the view of equality, they practice similar ascetic conduct. Both oneself and others are harmed, and most are high...
Chinese
如果未曾体验，又怎会有解脱的果实？由于错误观念的执着力量增强，世间的微小成就便会产生，并带来惊奇。仅仅是模仿胜者的瑜伽，就会产生错觉。从无垠的法界虚空中，错认为主尊是物质之物。从无中生出无尽的智慧，错认为内在的士夫是造作者。即使以深奥的方式宣说，由于没有证悟真正的要义，也会在轮回的处所漂泊。从这种见解的差别中，产生了许多伪装成深奥的见解。大多数当今的瑜伽士，在修行者中很多。仅仅是模仿胜者的瑜伽，就会产生错觉。所有这些的见解是，世俗是幻化的缘起，胜义是无所依赖的。在众生心的自性中，存在一个我，但尚未显现。没有“这是什么”的承认。这三界众生，如同世俗胜义之上。在所有众生的心性中，存在一个我，但尚未显现。如果想要黑白业的果报，它就存在，如果不想要，它就不存在。当果实显现获得时，因为没有明觉，所以没有智慧。因为没有事物，所以是清净的。如同无有实质的虚空清净一般。如果变成那样，就说是法身。安乐逝者的慈悲事业，因为没有明觉，所以没有慈悲。显现如同幻化的士夫。大多数似乎是自己臆想的。像那样的见解差别，产生了许多相似的错误。认为因本身断灭，认为因的一部分断灭。认为果断灭，认为果的一部分断灭。认为因果全部断灭。这是断见的各种类别。认为因本身是常，认为因的一部分是常。认为果是常，认为果的一部分是常。认为因果全部是常。这是常见的各种类别。常与断的各种差别，是持邪见者的各种类别，是从无上乘中背离的。上述的见解差别，在如今这个五浊恶世，那些自称是密宗乘的，没有修习二种智慧的，所有那些
English
If one has not experienced, how can there be the fruit of liberation? Because the power of clinging to wrong views increases, small worldly achievements will arise and bring wonder. Merely imitating the yoga of the victors leads to delusion. From the boundless space of the Dharmadhatu, one mistakes the principal deity for a material object. From the inexhaustible wisdom that arises from nothing, one mistakes the inner person as the agent. Even if one speaks in a profound manner, because one has not realized the true essence, one wanders in the realm of samsara. From the differences in this view, many seemingly profound views have arisen. Most of the yogis of today are numerous among the practitioners. Merely imitating the yoga of the victors leads to delusion. The view of all these is that the conventional is the interdependent arising of illusion, and the ultimate is without reliance. In the nature of the mind of beings, there is a self, but it has not manifested. There is no acknowledgment of "this." These beings of the three realms, like the conventional and ultimate above. In the nature of the minds of all, there is a self, but it has not manifested. If one desires the ripening of black and white karma, it exists; if one does not desire it, it does not exist. When the fruit is manifestly obtained, because there is no awareness, there is no wisdom. Because there is no thing, it is pure. Like the emptiness of the sky without essence. If it becomes like that, they say it is the Dharmakaya. The compassionate deeds of the Sugatas, because there is no awareness, there is no compassion. Appearance is like an illusory person. Mostly it seems to be imagined by oneself. Such differences in view have given rise to many similar errors. Thinking that the cause itself is cut off, thinking that one part of the cause is cut off. Thinking that the result is cut off, thinking that one part of the result is cut off. Thinking that cause and result are completely cut off. These are the various categories of nihilistic views. Thinking that the cause itself is permanent, thinking that one part of the cause is permanent. Thinking that the result is permanent, thinking that one part of the result is permanent. Thinking that cause and result are completely permanent. These are the various categories of eternalistic views. The various differences of permanence and annihilation are the various categories of those who hold wrong views, and are deviations from the Unsurpassed Vehicle. These above-mentioned differences in view, in this degenerate age, those who claim to be of the Secret Mantra Vehicle, who have not trained in the two wisdoms, all those
Chinese
其中也多有。 邪见深奥之辈， 虽说极为深奥之理， 却未舍弃执着的两边， 在有为之处反复轮回。 有些禅定之士， 获得无想之等至， 以及生于四禅天等处后， 因先前未依止智者， 便将（这些果报）视为究竟。 因业习气未尽， 便生起寿命终尽死亡之念。 诋毁三宝， 堕入无间地狱者也甚多。 这些所有的差别， 在经续中虽广说， 但因畏惧众多词句， 故仅作简略指示，未详述。 这些外道见解之辈， 乃是法轮常转的所化， 心中生起分别念， 具有寻求果报的执着。 有些是前代佛陀的， 教法衰老之时， 错谬地产生邪分别， 还有些是， 佛陀弟子以善巧方便， 为了引导根器低劣者， 作为寻求道之方便而示现， 也称之为顺带产生， 也称之为佛陀近侍。 经文中也如此说道： “为何要贬低外道？ 乃是毗卢遮那佛长久的因。” 因此说是顺带产生。 三乘之中最殊胜的， 确定胜义谛的乘， 其差别也有三种， 即：生起次第引导、苦行之理， 以及自在权力的方便乘。 所化之类别也有三种， 从智慧的根器大小分， 分为下、中、上。 调伏彼等之方法也同样， 以对治力断除，或以方便转变， 引导至大智慧之境地。 调伏所化之方法，将三乘， 分别对应而组合。 详细解说其差别是， 三乘每一乘又分三种， 即下、中、上之相。 因此称为九乘。 因智慧有上、中、下之分， 所化也有三种再分三种， 即器之差别有九种， 故极称为九种所化。 方法也同样有九种差别， 九乘与三种所化相合，共有二十七种。 最初的三种是这样： 声闻、缘觉、菩萨。 以所化之下、中， 以及殊胜之差别， 断除烦恼
English
Among them, there are many. Those with profound wrong views, Although they speak of extremely profound principles, Because they have not abandoned the two extremes of attachment, They repeatedly revolve in the realm of existence. Some practitioners of meditation, Attain the absorption of non-discrimination, And after being born in the four form realms and so on, Because they did not rely on a wise person beforehand, They take (these results) as the ultimate fruit. Because the imprints of karma are not exhausted, The thought of the end of life and death arises. They slander the Three Jewels, And many fall into the Avici hell. The distinctions of all these, Although extensively explained in the sutras and tantras, Because of the fear of many words, Only a brief indication is given, not detailed. These externalist views, Are the objects to be tamed by the continuous turning of the wheel of Dharma, Those who have conceptual thoughts in their minds, And are attached to seeking results. Some are from the previous Buddhas, When the teachings have become old, They mistakenly generate wrong discriminations, And some who have become wrong, Are skillful disciples of the Buddha, In order to guide those of inferior capacity, They are shown as a means of seeking the path, They are also called incidentally arising, They are also called close attendants of the Buddha. The scriptures also say this: "Why should we disparage the non-Buddhists? They are the long-term cause of Vairochana." Therefore, it is said to arise incidentally. The most sacred of the three vehicles, The vehicle that ascertains the ultimate truth, Its distinctions are also of three types, Namely: the guiding of the generation stage, the principle of asceticism, And the expedient vehicle of empowerment. The categories of those to be tamed are also three, Based on the size of the capacity of intelligence, They are divided into inferior, intermediate, and superior. The methods of taming them are also the same, Abandoning with antidotes or transforming with skillful means, Guiding to the realm of great wisdom. The methods of taming those to be tamed, The three vehicles, Should be matched and combined separately. Explaining the distinctions in detail is, Each of the three vehicles is also divided into three, Namely, the inferior, intermediate, and superior aspects. Therefore, it is known as the nine vehicles. Because intelligence is superior, intermediate, and inferior, Those to be tamed are also divided into three times three, Namely, the distinctions of vessels are of nine types, Therefore, it is greatly known as the nine types of those to be tamed. The methods are also the same, with nine distinctions, The nine vehicles combined with the three types of those to be tamed, there are twenty-seven in total. The first three are like this: Shravaka, Pratyekabuddha, Bodhisattva. With the distinctions of inferior, intermediate, and superior of those to be tamed, Abandoning afflictions