English
Those three are reversed. From what are they reversed? They are reversed from the views of the Sravaka Vaibhashika, the Sutrantika, and the Pratyekabuddha. In what way are they reversed? They are only reversed in a similar way. To explain and clearly show the meaning of these, the view of the Tirthika Vaibhashika is: Since the object and the mind are not related, it is called the Vaibhashika. The externally grasped object, the extremely subtle particles, are considered to be eternally existent in the three times. The internally grasped mind deviates from the momentary divisions, and they assert a permanent self, a person called the knower. The view of the nominalists is: Because the measurable and the measurer are related, they deviate from the Sravaka Sutrantika. The externally grasped object is considered to be a permanent nature of aggregated particles, like the category of a pot. The inner mind is the same as the Vaibhashika. The conduct of these two is: the ten virtues and, the asceticism of the Vaibhashikas, smearing the body with cow dung ash and bathing with ash water, and abstaining from cutting or touching material gold and silver, etc. The meditation is: In order to purify those selves, knowledge does not scatter to objects, and it remains stable on that. The self-appearance one is: The view of the Pratyekabuddha, the external object is not established, and it deviates from the internally grasped mind, the momentary self-illumination. They do not analyze or contemplate the external object, and they consider it to be a nihilistic emptiness. The internally grasped mind, the awareness is substantially existent, white and shining, oily and cohesive, they assert it as one. The conduct is the same as the previous two. Especially, they abide alone. The real ones are two, namely: enumeration, the cognition of three persons reversed in a similar way from the three bases of deviation, and straightforward, because they assert it as superior to the previous outsiders, it is called real. That also has three aspects, namely: straightforward on the basis of what is said to be reversed. Its distinguishing qualities are four, namely: Who is reversed? These three, the Tirthika small ones, the eaters, and the great ones, are reversed. From what are they reversed? They are reversed from the views of the Cittamatra Paramarthasatya, the Samvritisatya, and the Madhyamaka Mahayana. In what way are they reversed? They enter into a similar aspect of conduct. The views are reversed in a similar way. The meaning of these is: The small one is deviated from the Paramarthasatya, the self within the mind is the eternal object
Chinese
认为存在造物者的自性。此外，对于显现为外境的树木等事物，他们认为是有生命的，因为剥掉树皮会干枯，白天树叶舒展，夜晚树叶收缩卷曲。 赞扎瓦派则认为，这是从虚假显现中产生的错误，外境的显现是虚假的，从而陷入断见。 他们认为，内在执持的心识是自知自明的，洁白而闪耀，油润而圆滑，与有情众生的身体结合在一起。大的如豌豆大小，小的如芝麻大小，更小的如微尘大小。 广博行派则认为，这是偏离了大中观的观点，他们认为，所有有情众生的意识流是一个伟大的我。这个我是无边无际的智慧，从有无二元对立中解脱，无二无别地遍布一切众生，是一个永恒的伟大的我。众生心识的差别显现，是由于众多生命和身体的错觉，从而执持自我与他者为差别。 例如，外面的广大虚空，由于花瓶等不同容器的缘故，被分割成小的虚空。当花瓶破碎时，这些小的虚空又融入到广大的虚空中。 同样，瑜伽行者通过修道，当对自我的差别执着消失，生命之气停止时，他们认为自己会融入到从有无二元对立中解脱的唯一的我中，从而获得解脱。 这种观点在获得下部胜利时会用到。这只是一种相似的错误观点。 与此相应的行为是，稍微修习对众生的慈悲心，从而避免伤害众生。 这是没有舍弃我执的过失。 总之，无论这些外道如何用深刻的语言来表达他们的观点，由于他们没有舍弃对细微的法我和粗大的人我执着，他们的禅修就会进入错误的道路，只能获得天界的果报，而无法获得解脱和菩提。 据说，从这六个根本派别中衍生出来的支派，也都有与之相似的各种错误的观点。 密咒乘分为两种： 计算。三种人以相似的方式错误地理解外续三部。 总之，这偏离了密咒乘，因此被称为密咒行者。 这也有三种形式。 首先提出“错误”这个词作为解释的基础。 其次，是它的三个特征。 什么是错误呢？
English
They assert the existence of a true nature of a creator. Furthermore, regarding the objects that appear as the external world, such as trees, they believe that they possess consciousness because when the bark is peeled off, they dry out, during the day the leaves open, and at night the leaves shrink and curl up. The Zawa-pa school, however, deviates from the false appearance, asserting that the appearance of the external world is false, thus falling into nihilistic views. They believe that the internally grasping mind is self-aware and self-illuminating, white and radiant, oily and smooth, combined with the bodies of sentient beings. It is as large as a pea, as small as a sesame seed, and even smaller, as small as a dust particle. The Gya Che Yangpa school deviates from the view of the Great Madhyamaka, asserting that the consciousness stream of all sentient beings is one great self. This self is limitless wisdom, liberated from existence and non-existence, pervading all beings without duality, a permanent, great self. The appearance of different mindstreams is due to the illusion of multiple lives and bodies, thus grasping self and other as different. For example, the vast external space is divided into small spaces due to different containers such as vases. When the vase breaks, these small spaces merge back into the vast space. Similarly, yogis, by progressing on the path, when the clinging to the differentiation of self ceases and the life force stops, they believe that they merge into the one self that is liberated from existence and non-existence, thereby attaining liberation. This view is applied when attaining the lower victory. This is merely a similar, erroneous view. The corresponding conduct is to cultivate a little loving-kindness and compassion towards sentient beings, thereby avoiding harming them. This is the fault of not abandoning self-grasping. In short, no matter how profound the words these non-Buddhists use to express their views, because they have not abandoned the subtle grasping of the self of phenomena and the coarse grasping of the self of the person, their meditation enters a mistaken path, only attaining heavenly realms and not attaining liberation and enlightenment. It is said that various erroneous views, similar to these, arise from the branches that stem from these six root schools. Secret Mantra has two aspects: Enumeration. Three types of individuals mistakenly conceive the three outer tantras in a similar way. In short, this deviates from Secret Mantra and is therefore called a Secret Mantra practitioner. This also has three forms. First, the word "wrong" is presented as the basis for explanation. Second, there are three characteristics of it. What is wrong?
Chinese
又，吠陀论者、吠陀行者和吠陀结合者这三者是颠倒的。从何颠倒呢？从行为、修行、瑜伽颠倒。以什么方式颠倒呢？他们的见解、修行、禅定与行为、修行、瑜伽三者仅有少许相似，但在意义上是颠倒的。这些的意义是：其中，吠陀论者的见解偏离了创造六位自在天，他们认为世界的创造者，超越因果的原始存在、永恒的大自在天就是梵天。在这些世界不存在的时候，大梵天产生了一个幻化的卵。打破那个卵后，从中产生了三千大千世界的宇宙，内外一切器情万物。他们认为这是一个永恒的、伟大的见解。吠陀行者偏离了行续，他们认为这些世界是由遍入天所创造的永恒之物。遍入天显现为十种化身，遍布一切。显现为金龟，作为器情万物的所依和能依的基础。显现为猪，净化了世间一切不净之物。显现为孔雀，产生了药物的效力，并消除了毒素。显现为鹦鹉，完成了所有有情和无情的名声、声音的效力和差别。显现为短矛，完成了所有杀戮和毁灭的行为。显现为士夫，也就是释迦牟尼佛。此外，显现为黑暗，显现为狮子，从口中发出光芒，照亮了日月。以锤子武器的威力，击退了非天（阿修罗）的战争。这个伟大的永恒者遍布一切，为了获得这个，应该精勤地念诵、禅修、供养和赞颂他。此外，也有人认为遍入天的十种化身是这样的：鱼、龟、野猪和人狮，侏儒，两个罗摩和黑天，以及佛陀、迦尔科·策伊这十个。这些的故事虽然可以详细讲述，但因为意义不大，所以没有写。吠陀结合者的见解是：脱离因果的原始大自在天，有些人认为是帝释天（因陀罗），有些人认为是自在天，器情万物都是由他所创造的。也就是，通过年份的生长，土地稳固，水聚集，火成熟，风摇动
English
Furthermore, the three—Vedic debaters, Vedic practitioners, and Vedic combiners—are inverted. From what are they inverted? From action, practice, and yoga. In what way are they inverted? Their views, practices, and meditations are only slightly similar to action, practice, and yoga, but they are inverted in meaning. The meaning of these is: Among them, the view of the Vedic debaters deviates from generating the six lords of ease. They believe that the creator of the world, the primordial, eternal great lord who transcends cause and effect, is Brahma. When these worlds did not exist, a magical egg arose from the great Brahma. When that was broken, the universe of the three thousand great thousands of worlds, all the outer and inner containers and contents, arose from within it. They believe this to be a single eternal, great view. The Vedic practitioners deviate from the practice tantras. They believe that these worlds are a single eternal thing made by Vishnu. Furthermore, it pervades everything by appearing in ten forms. By appearing as a golden tortoise, it became the basis for the containers and contents, the support and the supported. By appearing as a pig, it purified all the impure filth of the world. By appearing as a peacock, it generated the power of medicine and eliminated the power of poison. By appearing as a parrot, it accomplished all the fame, the power of sound, and the distinctions of all sentient and non-sentient things. By appearing as a short spear, it accomplished all the actions of killing and destroying. Appearing as a man, it was also Shakyamuni Buddha himself. Furthermore, by appearing as darkness, and by appearing as a lion, it emitted rays of light from its mouth and illuminated the sun and moon. With the power of the hammer weapon, it repelled the battles of the Asuras. This great eternal one pervades everything, and in order to attain this, one should diligently recite, meditate, offer, and praise him. Furthermore, some also believe that the ten incarnations of Vishnu are as follows: The fish, the tortoise, the boar, and the man-lion, the dwarf, the two Ramas and Krishna, and the Buddha, Kalki, these ten. Although the stories of these could be told in detail, they have not been written because they are of little importance. The view of the Vedic combiners is: That the primordial great lord, free from cause and effect, is some say Indra, some say Ishvara, and that he made these containers and contents. That is, through the growth of the year, the earth is stabilized, water is gathered, fire ripens, and wind moves.
Chinese
哦。时势变迁。天空作为开启机会者。为了获得那个地位，念诵四吠陀，沐浴，保持洁净，勤奋苦行。即使那样做了，也无法脱离轮回。说。执着于我，并因此执着于能取所取的错觉之边，对于那些人，五部如来化身显现为六能三部怙主身相，但因为不了解那样，而误认为一切的作者是自在天和自在天主。为了获得那个，而想要用吠陀的四种说法。那是什么呢？是确定语的吠陀，诗歌的吠陀，供养的吠陀，和护国的吠陀这四种。等等的声音，勤奋于时辰星宿沐浴洁净。那样无论如何苦行，过失在于执着于我的黑暗没有消除，因为没有证悟无我，所以在轮回中多次转生而无法获得解脱。关于这种见解产生多种歧出的邪见的方式，《集经意》中有述说。那些差别因为意义不大所以没有写。大秘密有两种：总的宣说和分别的解说。第一种有两种：列举，超出三士夫内道三者之外，说。对于外道大秘密也有三种：称为错乱，作为解说的基础而说。它的差别之法有三种：哪里错乱呢？大肆使用蛮力，占卜国运和治理国家这三种是错乱。从哪里错乱呢？从生起次第摩诃瑜伽，圆满次第阿努瑜伽，和大圆满阿底瑜伽错乱。以什么方式错乱呢？因为在见解、行持、禅定等方面只有相似之处而产生错乱。这些的意义详细解说将在下面讲述。错误地理解报身的行为。说。安乐逝者报身的形象是应何者而调伏何者。马头明王是马头，金刚亥母是猪面，怖畏金刚是牛头。其他如罗刹女等的头像是作为错误的依据，因为遍入天有狮子头，所以是狮子。