English
Images of transformations such as sound appear, and from within, the image of the principal one appears. From the mixing of these two, it is said that the self enjoys the realm. From the three—dust, darkness, and vigor—arises ego. From dust and hatred arise eleven faculties: the eye, ear, nose, tongue, and skin, which are the five cognitive faculties; the head, hands, feet, anus, and genitals, which are the five active faculties; and the mind, which is common to both. From vigor arise ten: earth, water, fire, wind, and space, which are the five elements; and form, sound, smell, taste, and touch, which are the five subtle elements, making ten in all. What arises from darkness is considered to be the helper of the former two, not producing a separate result. Since the dharmas of transformation exist in the single nature of the principal one, it is said that the result exists in the cause, just as a pot is made from the cause of clay, and a calf is said to be produced from the root source. Moreover, because what does not exist does not arise, the result arises from cause and conditions. Also, since the objects of transformation exist in the nature of the principal one, making the unclear clear, it is called self-arising from itself. Even when the objects of transformation are destroyed, they are not completely destroyed, but dissolve into the nature of the principal one and become unclear. Furthermore, in the tantra of the Black Lord it is said: "From nature arises the great, from that arises ego, from ego arise sixteen assemblies, from the five subtle elements arise the five elements." Thus it is. What enjoys the twenty-one dharmas of transformation is: the self, the permanent, the conscious person. That is, the self, permanent, unique, conscious. Moreover, because it has not become the object of activity for beings, it is said that it does not appear as real. The scholar Garab said: "Some are the three गुण (guṇa, गुण, guna, quality) nature, always wanting the cause, time, and result to be complete." Thus it is. There are four distinctions: distinguishing through the knower and the known, through nature and transformation, through cause and effect, and through ultimate and conventional. The first is: the self is only the knower, the others are to be known. The second is: four extremes, the principal is only nature. The great, ego, and the five subtle elements, these seven are both. The eleven faculties and the five elements, these sixteen are
Chinese
地的体性是这样的：以前的化身佛光明的守护佛逝世的时候，当教法落入衰败和变坏的时候，对于那个教法的形象之法，也是随意进入，产生了各种各样的见解。又，不依止上师和轨范师，想要随意进入的狡猾和傲慢的人，因为只有少许的智慧，没有修习闻、思、修三种智慧，也就是听闻没有断除外面的增益，思维没有断除内在的错乱之根，修行没有获得善逝的密意。对于教法的甚深意义之法，自己造作分别念，没有用分别念来衡量世俗谛和胜义谛二者的所说之义，知道以自己的心愿，执着于甚深之教。那是什么呢？如长行的儿子乐行和工巧明的儿子长膝等外道导师六师，称为三六十八，出现了很多宣说邪见的见解和宗派。总的来说，归纳为常断二见。又，发生了什么样的情况呢？有些人以阻碍因果来说，就是阻碍业、因果、前后世的一切，只看作是短暂的空性断见。有些人以分别有来说，以认为果是常的见解，说自续事物是自相，这是常的见解的意愿。因为以邪分别的思辨不能衡量教义，所以执持恶见。又，那些人为什么不明白教义呢？因为这些善逝教法的经论，如大海一样，密意的深度很深，如大地一样，行为广大。因为显示各种各样的密意，所以人们不明白，因为难以衡量，所以以自己认为是正确的思辨，不能衡量甚深教义，所以执持各种各样的常断邪见。仅仅执持表相的词义，又，那些仅仅执持表相的外道的心，进入了邪道，安住于常断之义，享用烦恼。以身体执持三法衣等佛的形象，所以称其为仅仅执持表相的外道。
English
The nature of the earth is like this: When the previous incarnation, the Buddha Light Protector, passed away, and when the teachings fell into decline and corruption, regarding the Dharma that is the image of that teaching, people entered it arbitrarily, giving rise to various views. Moreover, those who are cunning and arrogant, wanting to enter arbitrarily without relying on a lama or preceptor, because they have only a little wisdom, have not trained in the three wisdoms of hearing, thinking, and meditation. That is, hearing has not severed external additions, thinking has not severed the root of internal confusion, and meditation has not attained the intention of the Sugata. Regarding the profound meaning of the Dharma, they make up their own conceptualizations and do not measure the meaning of the conventional truth and the ultimate truth with conceptualization. They know how to quote the profound teachings according to their own wishes and attachments. What is that? Like Lhagspyod, the son of Ringbyed, and Ringphur, the son of Skillful Knowledge, and other non-Buddhist teachers, the six teachers called "three sixes and eighteen," many arose who spoke of wrong views and tenets. In short, they are included in the two extremes of permanence and annihilation. Moreover, what kind of situation arose? Some say that by obstructing cause and effect, they obstruct all karma, cause and effect, and past and future lives, and only regard it as a temporary emptiness, a nihilistic view. Some, by considering it as existent, with the view of considering the result as permanent, say that self-existing things are characterized by themselves; this is the intention of the view of permanence. Because they cannot measure the meaning of the teachings with wrong conceptualizations, they hold bad views. Moreover, why do those people not understand the meaning of the teachings? Because these scriptures of the Sugata's teachings are like an ocean, with a deep intention, and like the earth, with vast conduct. Because they show various intentions, people do not understand them. Because they are difficult to measure, they cannot measure the profound meaning of the teachings with their own supposed correct conceptualizations, so they hold various wrong views of permanence and annihilation. The definition of holding only the signs, and, the mind of that non-Buddhist who holds only the signs enters the wrong path, abides in the meaning of permanence and annihilation, and indulges in afflictions. Because they physically hold the signs of the Buddha's form, such as the three Dharma robes, they are called non-Buddhists who only hold the signs.
Chinese
当教法衰败时，仅仅执持表相者存在于自己的宗派中。 诚然，化身释迦狮子的教法衰老并接近毁灭，五浊恶世的时代已经到来，那些仅仅执持表相的众生，据说现在在佛教徒中非常多。 此外，《楞伽经》中说：“我的教法将衰败，他们披着袈裟，说有果和无果，出现如孩童般愚昧的形象。由于说无果的邪见，他们将毁灭许多人。” 如是说。 仅仅执持经文的一部分有三种方式：总的显示违背佛语的方式，以四种差别简要显示，以及详细解释。 第一种是： 诚然，执持善逝所说三藏和四续部的经文的微小部分，并且其见解已陷入常断二边的外道，详细解释并清楚显示他们的特征是这样的：因为是追随胜者佛陀教言之声的附带乘，宗派只是在稍微一致的程度上持有错误的见解，即与九乘的数量一致，但意义却错误，陷入了自己意愿的偏执所迷惑的道路，因其傲慢而自满，因此难以扭转。 第二种是简要显示： 诚然，仅仅执持经文一部分的外道，用经文的语言来说，也有四种差别，即：违背声闻和独觉二者的外道，违背菩萨的真实者，违背外三续部的密咒师，以及违背内三部（指声闻、独觉、菩萨）的伟大的秘密者，共有四种。这些中的每一种又分为三种差别，因此是违背九乘的外道九种。 详细解释有四种：从三种人（指声闻、独觉、菩萨）和三种基础（指三藏）的共同部分中错误地理解，即外道广说，真实者，密咒师，以及伟大的秘密者广说。 第一种是： 诚然，外道也有三种，即：如果在这里引用一个解释的基础，会更容易理解，因此，引用“已经错误”作为解释的基础。它的差别之法有三种。什么已经错误了呢？即：分别论者外道，名言论者，以及自显现一边者，被称为
English
Those who merely hold the signs when the doctrine declines exist in their own factions. Indeed, as the doctrine of the incarnate Shakya Simha ages and nears destruction, the time of the five degenerations has arrived. Those beings who merely hold the signs are said to be very numerous among Buddhists nowadays. Furthermore, it is said in the Lankavatara Sutra: "My doctrine will decline, they will wear the robes of renunciates, and speak of fruit and no fruit, appearing as foolish forms like children. Through the evil view of speaking of no fruit, they will destroy many people." Thus it is said. There are three ways of merely holding a portion of the scriptures: generally showing how to deviate from the Buddha's words, briefly showing with four distinctions, and explaining in detail. The first is: Indeed, those heretics who hold only a small part of the scriptures of the three baskets and the four tantras spoken by the Sugata, and whose views have gone to the extremes of permanence and annihilation, explaining their characteristics in detail and clearly showing them is as follows: Because it is an incidental vehicle following the sound of the Victorious Buddha's teachings, the faction holds wrong views only to the extent of slight agreement, that is, only agreeing with the number of the nine vehicles, but the meaning has gone wrong, entering the path of delusion due to the attachment of one's own desires, and being arrogant with its pride, it is difficult to reverse from that. The second is briefly showing: Indeed, those heretics who merely hold a portion of the scriptures also have four distinctions in the language of the sutras, namely: outsiders who deviate from the Shravakas and Pratyekabuddhas, the correct ones who deviate from the Bodhisattvas, the Mantrins who deviate from the outer three tantras, and the great secret ones who deviate from the three inner ones (referring to Shravakas, Pratyekabuddhas, and Bodhisattvas), there are four in total. Each of these is divided into three distinctions, thus there are nine heretics who deviate from the nine vehicles. The detailed explanation has four parts: understanding wrongly from the common part of the three persons (referring to Shravakas, Pratyekabuddhas, and Bodhisattvas) and the three bases (referring to the three baskets), namely the extensive outsiders, the correct ones, the Mantrins, and the extensive great secret ones. The first is: Indeed, there are also three types of outsiders, namely: If one explanation base is cited here, it will be easier to understand, therefore, "has gone wrong" is cited as the explanation base. There are three distinctive qualities of it. What has gone wrong? Namely: the Vaibhashika heretics, the nominalists, and those who are one-sided in their own appearance, are called
Chinese
那三个颠倒了。从何颠倒的呢？是从声闻分别部和，经部和独觉的见解中颠倒了，以什么方式颠倒的呢？只是相似的颠倒了。这些的意义详细解说和清楚显示，外道分别部的见解是：境和心二者没有关联，所以是分别说。外执的境，极微细的微尘，三时实有常恒的承许。内执的心，远离刹那分位而迷谬，承许有常恒的，名为知识的士夫的补特伽罗。名言者的见解是：因为所量和能量相关联，所以从声闻经部颠倒，外执的境是微尘积聚的自性，如同瓶子的种类一样常恒的承许。内里的心和分别部相同。这二者的行为是：十善和，分别部的苦行等，身体涂抹牛粪灰，用灰水沐浴，对于有实物的金银等断绝和不接触。禅修是：为了清净那些我，知识不散乱于境，并且安住于那上面。自显现唯一者是：独觉的见解，外境不成立，并且从内执的心刹那自明中迷谬，对外境不作分别思择，而承许是断灭空。内执的心，明觉实有，白而发亮，油滑凝聚成一体的承许。行为和前面二者相同。特别的是安住于单独。真实者有二，即：数，以三种补特伽罗从三种迷谬的基中相似颠倒的认知和，正直，因为承许胜于前面的外道，所以称为真实。那也有三种，即：于所说颠倒的基上正直。它的差别法有四，即：谁颠倒了呢？外道微小者和食者和广大者这三者颠倒了。从何颠倒的呢？从唯识遍真和，遍假和中观大乘的见解中颠倒了。以什么方式颠倒的呢？进入行为相似的方面。见解以相似的方面颠倒了。这些的意义是：微小者是从遍真中迷谬的，心内里的我常恒的缘境者