English
For noble beings, it is said to be a pure abode because it is impossible to practice solely through the path of ordinary beings and contaminated worldly paths. In particular, it is said in treatises such as the Wish-Fulfilling Treasury that when sentient beings are initially deluded, due to not recognizing the unmanifest nature of the alaya consciousness, grasping and conceptualization become increasingly coarse. Therefore, it is also believed that ordinary beings exist here, as the lower realms gradually develop from the higher. In any case, children transmigrate because they have not attained detachment from form and are attached to the taste of meditative absorption. As stated in the Lamrim: The four immeasurables and the four dhyanas, sequentially grasping each as self, perceiving all forms as self, this is to be born in the Brahma realms in sequence. The four formless realms are: due to the absence of the wisdom of insight, the feelings, perceptions, formations, and consciousness, holding the samadhi that possesses these four as self, one is born as a formless deity. From that, it says: Not realizing equality and formlessness, not knowing the absence of the four names, if one dwells in the four places of birth, one will be born in the realm of the peak of existence. That is, although there are no other distinct places in the formless realm divided by coarse form, there are still differences in terms of superiority and inferiority, length of life, and higher and lower positions. Moreover, in the Kalachakra, Dzogchen, and other treatises, the locations and so on are also explained differently. In any case, from higher to higher, the samadhi becomes more vast and stable, and in terms of longevity and so on, the excellent results of higher realms are particularly superior. These two are also referred to as the Brahma vehicle in the Lankavatara Sutra. The second is, as stated in the Essence Sutra: Not understanding and misunderstanding. Regarding this, previous teachers seem to have had different views. Here, according to the views of Bimala's small commentary and Guru Rinpoche's Treatise on the Garland of Views, not understanding is divided into distraction and nihilism, and misunderstanding is divided into eternalism and non-Buddhist views. The former two are ordinary individuals whose minds have not been transformed by philosophical systems. Among them, worldly distraction refers to: not examining or adopting or rejecting the laws of dependent origination and cause and effect, whether they exist or not, and therefore it is called distraction. As stated in the Spar Khab: Not understanding anything is the worl
Chinese
因此，所谓“愚昧无知”，指的是对业果一无所知的完全愚昧。如《见鬘》中所说：“愚昧无知，即是对一切法有无因果一无所知，完全愚昧。” 所谓“弃远者”，指的是将后世弃之不顾，依靠今生的权势、财富和力量等世间秘诀、占卜等来成办，因此称为“弃远者”。他们不了解前世后世的有无，只想着获得今生少许的利益和安乐。正如《见鬘》中所说：“弃远者，即是不了解前世后世的有无，只想着获得今生的权势和力量，依靠世间的秘诀。” 所谓后两种，指的是依靠某种事物，使某人的心智被邪见所转变。其中，断见的极端是：由于对法性一无所知，从而产生错觉，认为没有前世后世和业果。他们认为今生的一切法都是无因的、突然产生的，并且最终会断灭，这就是断见的极端。如前文所说：“极端是，一切法没有因果，今生所生的一切法都是突然产生，最终也会断灭。” 常见外道是：由于法性不变，从而产生错觉，认为一切法都有“我”。他们认为有一个常一自在的“我”，是五蕴相续的享受者和造作者，并且真实存在。他们认为，在没有自身生起之因的情况下，存在常恒的果，如“我”和“自性”等。他们还认为，一切器情世界是由自在天等非因所生。他们还认为，通过宰杀牲畜的祭祀等可以获得天界果报，等等，这些都是颠倒执着因果。他们还认为，作为因的造作者是常一自在的，但由其所生的果是不常的，因此认为果的本体并不存在。这些都与断除轮回根本的正道无关，是对实相愚昧无知的邪见。如前文所说：“外道是对一切法进行普遍观察，从而认为有一个常恒的‘我’。”他们认为没有原因。
English
Therefore, the so-called "ignorant" refers to the complete ignorance of not understanding the law of karma. As stated in the Garland of Views: "Ignorant means not understanding whether all dharmas have causes and effects, and being completely ignorant." The so-called "thrower away" refers to abandoning the next life and relying on worldly secrets and divination to achieve power, wealth, and strength in this life. Therefore, they are called "throwers away." They do not understand whether there are past and future lives, and only think about obtaining a little benefit and happiness in this life. As stated in the Garland of Views: "The thrower away is someone who does not understand whether there are past and future lives, and only thinks about obtaining power and strength in this life, relying on worldly secrets." The latter two refer to relying on something to change someone's mind with wrong views. Among them, the extreme of nihilistic view is: because they do not understand the nature of dharma, they have illusions and think that there are no past and future lives and karma. They believe that all dharmas in this life are causeless, suddenly arise, and will eventually be cut off. This is the extreme of nihilistic view. As mentioned earlier: "The extreme is that all dharmas have no cause and effect, and all dharmas born in this life arise suddenly and will eventually be cut off." The eternalist heretics are: because the nature of dharma is immutable, they have illusions and think that all dharmas have a "self." They believe that there is a permanent, single, and independent "self," which is the enjoyer and creator of the five aggregates, and exists in reality. They believe that in the absence of a cause for their own arising, there are permanent results, such as "self" and "nature." They also believe that all containers and contents are produced by non-causes such as Ishvara. They also believe that heavenly rewards can be obtained through sacrifices such as killing livestock, etc. These are all inverted attachments to cause and effect. They also believe that the creator as the cause is permanent, single, and independent, but the result produced by it is impermanent, so they believe that the essence of the result does not exist. These are not related to the correct path of cutting off the root of samsara, but are evil views of ignorance that are ignorant of reality. As mentioned earlier: "Heretics are those who universally observe all dharmas and thus believe that there is a permanent 'self.'" They think there is no reason.
Chinese
认为有果，认为因果颠倒，认为有因而无果，这些都是无明的见解。 这样说。 其中，两种不理解虽然不是宗派的见解，但为了概括心的状态，所以说了它们。 两种邪分别的见解虽然是用宗派改变思想的见解，但因为执着于远离法性边际的诽谤边际，所以颠倒了。 这不是从轮回中解脱的方法。 不仅是宗派论者中最差劲的，而且外道也执着于我，因此被轮回的根本我执所束缚。 因此，在《释量论》中说： 只要对我有强烈的执着，那就会变成轮回。 这样说。 从那里面区分，说了有三百六十种坏聚见。 在《智慧自显》中说： 这种邪道是这样的，认为是三百六十种坏聚见。 三百种是说在法界中。 六十种见解是这样的： 数论者说颠倒，胜论者说自己的因，童子是伟大的，持耳孔派的论典，依赖秘密五火，用火烧身体和芝麻油，用矛尖苦行邪行，跳跃和蹲伏的苦行，在身上做肉轮，像狗一样行事，同样是细微的现量地，佛的加持普遍显现，是邪苦行。 各种见解是这样的： 认为作者是因，把作者当作道，常法是伟大的意义，说恒常不变，说暂时是常，说因是常，说果是常，常性本身依赖于道，认为行为是常，对意义有常无断见，同样是常性的各种。 主要做不完整的恶咒，主要做占卜和卦，主要做细微的幻术，把争论当作肢体，那些苦行，执着于这个世界，执着于自己的行为，变成穿衣服的，不败的布衣，主要做手杖。 依赖于行为。
English
The view that there is a result, the view that cause and effect are reversed, and the view that there is a cause but no result – these are the views of ignorance. It is said. Among these, the two types of non-understanding are not philosophical views, but they are discussed in order to summarize the state of mind. The two types of distorted views are philosophical views that transform the mind, but because they cling to the extreme of imputation, which is separate from the nature of reality, they are distorted. They are not a means of liberation from samsara. Not only are they the worst among philosophical proponents, but even non-Buddhists cling to the self, and are therefore bound by the root of samsara, self-grasping. Therefore, in the Pramāṇavārttika it says: 'As long as there is attachment to the self, so long will there be samsara.' It is said. Differentiating from that, it is said that there are three hundred and sixty destructive views. In Rigpa Rangshar it says: 'This is how the wrong vehicle is, it is considered to be three hundred and sixty destructive views.' The three hundred are explained in the realm of reality. The sixty views are as follows: The Samkhyas speak wrongly, the Vaisheshikas speak of their own cause, the Kumaras are great, holding the scriptures of the Karna Phukpas, relying on the secret five fires, burning the body with fire and sesame oil, practicing asceticism wrongly with spear tips, asceticism of jumping and squatting, making meat wheels on the body, behaving like dogs, similarly the subtle place of direct perception, the blessings of the Buddha appearing generally, are wrong ascetic practices. The various views are as follows: Saying that the agent is the cause, taking the agent as the path, the permanent is a great meaning, saying that it is constant and unchanging, saying that the temporary is permanent, saying that the cause is permanent, saying that the result is permanent, permanence itself depends on the path, thinking that behavior is permanent, having a nihilistic view of impermanence in meaning, similarly the various aspects of permanence. Mainly doing incomplete evil mantras, mainly doing divination and pra, mainly doing subtle magic, taking debate as a limb, those ascetic practices, clinging to this world, clinging to one's own actions, becoming clothed, invincible cloth, mainly doing staffs. Dependent on action.
Chinese
说有作者，以理辩驳他人，说无因断灭，说断灭空性，视因断果断，视道断智慧断，断灭大坚固，道断果永断，邪心的断见，断灭大空性。说吠陀秘密，顺同错谬的外道，显现心识的外道，执著错觉的外道，生起嗔恨的外道，作业心识的外道，执著无义的外道，言词错谬的外道，常恒无义的外道。卡尼和尼悭吝，达斯日阿和卡比夏，辛达日阿和达辛，卡黑和尼桑伽，香嘎日阿和达夏嘎。如是说，从五大和智慧的界中错乱，以各自的分别而执持宗派，是界性的三百种邪见。其中，国王占卜者等一百位导师，对过去、未来和现在的三时作邪执，所以说是三百种。这些的分支，数论派和胜论派等有六十种。如果将这些全部归纳，则归为边见、边执、断见和谬见四种。如果再归纳，胜论派等有六十种。如果将这些全部归纳，则归为边见、边执、断见和谬见四种。如果再归纳，则归为常断二见。这些的详细分类，在《大圆满法藏》和法主噶陀巴大师所著的《总摄乘要释》等中有详细阐述，因此在此因字多而未写。如果归纳，在常断二见中，常常见认为，自我或梵天、自在天等的自性是常恒的，并且一切都是由其所作；断常见认为，四大所生的现在的蕴体是突然产生的，死后就断灭了，因此，众生在轮回中反复流转是不存在的。这两种见都说有我，即不承认无我。对此以理分析，人我的自性与蕴体既非一体也非他体，因此被否定。梵天、自在天、遍入天等常恒的士夫
English
Speaking of an author, refuting others with reason, speaking of causeless annihilation, speaking of annihilation as emptiness, viewing the cessation of cause as the cessation of effect, viewing the cessation of the path as the cessation of wisdom, annihilation as great solidity, the path's cessation as the ultimate cessation of the fruit, the annihilation view of a perverse mind, annihilation as great emptiness. Speaking of the secret Vedas, heretics who conform to errors, heretics of manifest consciousness, heretics who cling to illusions, heretics who generate hatred, heretics of active consciousness, heretics who cling to meaninglessness, heretics of erroneous words, heretics of eternal meaninglessness. Kani and Ni are stingy, Dhasira and Kabisha, Sindhara and Dhasing, Kahi and Ni Sangha, Shangkari and Dhashaka. Thus, having strayed from the realm of the elements and knowledge, holding onto individual tenets through separate discriminations, there are three hundred wrong views of the realm. Among these, one hundred teachers, such as royal astrologers, hold wrong views about the three times of past, future, and present, hence the explanation of three hundred. The branches of these are sixty, including the Samkhya and Vaisheshika schools. If all of these are gathered together, they are included in four: extreme views, extreme clinging, nihilism, and fallacy. If gathered again, there are sixty, including the Vaisheshika school. If all of these are gathered together, they are included in four: extreme views, extreme clinging, nihilism, and fallacy. If gathered again, they are said to be included in the two: eternalism and nihilism. The detailed classifications of these are clearly explained in the Great Perfection Treasury and in the General Explanation of the Vehicle by the Dharma Lord Katokpa, so I have not written them here for fear of letters. If gathered, among the two, eternalism and nihilism, the eternalist view holds that the nature of the self, or Brahma, Ishvara, etc., is eternal and that all is done by them; the nihilist view holds that this present aggregate, born from the four elements, arises suddenly and ceases after death, therefore, the repeated wandering of sentient beings in samsara does not exist. Both of these say that there is a self, that is, they do not accept no-self. If analyzed with reason, the self of a person is neither one with nor different from the aggregates, therefore it is refuted. The eternal persons such as Brahma, Ishvara, and Vishnu