English
Although the nature is self-luminous, due to not being separated from other sinful conditions temporarily, strong sinful karma is accumulated. From that itself: The wonder of the fearful one is that they perform actions of strong ripening, causing strong suffering, which knowledgeable people see as frightening. They are known as the fearful one. Secondly, the distracted one is someone who dedicates themselves to the activities of this life, following after profit and fame, using body, speech, and mind solely for distracted activities. As the scripture says: The distracted one, for the sake of this life, engages in various distracted activities with various profits and fame. Thirdly, the inferior one is someone who, for the sake of food, wealth, and lineage in this life, relies on worldly gods and spirits, and uses various illusions such as oracles and divinations to change the perceptions of others. As the scripture says: The one with inferior perceptions strives for food, wealth, and lineage, relying on worldly gods, achieving wealth and food through illusions, and changing the perceptions of others. Fourthly, the faithful one is someone who, although dominated by the distractions of this life and not seeking the path to liberation, does not accumulate the ripening of sinful actions due to the power of past habituation, and possesses the fortune to awaken the lineage of specific increase. They do not denigrate the Three Jewels and naturally incline towards renunciation, sorrow, and virtuous conduct in body, speech, and mind. As the scripture says: The characteristics of the faithful one are that their view is coarse, they do not denigrate the Three Jewels, they are ashamed of sinful actions, they possess a slight seed of virtue, and they have the karma of habituation from the tantras. Secondly, wrong views are of two types: the dull-witted and the tirthikas. The first is wrong view by nature and wrong view by condition. Wrong view by nature is when, even without other conditions, due to the power of past habituation, one views that there are no past or future lives, no cause and effect of karma, and that all phenomena that appear in this way are sudden, like mushrooms sprouting in a field. As that scripture says: The first is without the condition of non-virtue, but due to karma habituation
Chinese
执持邪僻之见。善恶因果及前后世，皆认为不存在。现在的显现是突然发生的，没有原因和条件而自然显现。对所有器情世界都这样理解。这是第一种情况。第二种由因缘而生的邪见是：追随如裸形外道、圆满外道等，持有邪僻的见解，观察黑白的因果，宣称没有前后世和前后时，这是宗派的观点。经中说：第二种由因缘而生的邪见是，持有如裸形外道、圆满外道等的见解，宣说没有黑白的异熟果，宣说没有前后世。他们自己认为这是宗派。因为没有后世，所以是断灭论者，认为没有因果，是断见者。这是第二种情况。第二，外道有两种。经中说：广说。第一种是，怀着想要从轮回中解脱的强烈愿望，不畏惧道路上的各种艰难困苦，奉行邪僻的苦行，想要获得果报，从而行持颠倒的善恶之行。经中说：希求因果前后世，以及从三恶道的痛苦中解脱，也想获得善趣，但邪见和邪行却背道而驰。因为没有摆脱对果报的贪求，所以进入了四处寻觅的道路。这是第一种情况。广说有四种：行持苦行的外道，依靠邪道的邪淫者，仅仅执持表相者，以及仅仅执持经文一部分的外道。第一种，行持苦行的外道是：为了希求善趣的安乐，被宗派转变了心意，进入了执着自我的觉悟，行持各种不善之行，将不净的身体执为清净，将痛苦的感受执为快乐，将无常的组合执为常，以及将一切无我的法执为有我。这是从四种颠倒的见解中，执持为正确的见解。经中说：行持苦行的特征是，想要解脱而执着于我，希求善趣而行持不善，安住于四种颠倒之中。对这一切都说是实有。因为欲望和见行不一致，所以称之为行持苦行。
English
Holding perverse views. They consider virtue and vice, cause and effect, past and future lives as non-existent. The present appearance is sudden, appearing forcefully without cause or condition. They understand all containers and contents in this way. That is the first case. The second perverted view due to conditions is: Following naked ascetics, completists, etc., they hold views of perverted understanding, observing the cause and effect of black and white, and claiming that there are no past and future lives and times. This is the view of a sect. The scripture says: The second perverted view due to conditions is: Holding the views of naked ascetics, completists, etc., they say that there is no ripening of black and white, and they say that there are no past and future lives. They themselves consider this to be a sect. Because there is no future life, they are annihilationists, believing that there is no cause and effect, and are nihilists. That is the second case. Secondly, there are two types of tirthikas. The sutra says: Extensive explanation. The first is, with a strong desire to be liberated from samsara, they take on various hardships on the path without fear, practice perverse asceticism, wanting to obtain results, and thus practice inverted good and evil deeds. The scripture says: Desiring cause and effect, past and future lives, and liberation from the suffering of the three lower realms, also wanting to obtain a good rebirth, but perverse views and practices go against each other. Because they have not gotten rid of their desire for results, they have entered the path of searching everywhere. That is the first case. There are four types of extensive explanations: Tirthikas who practice subtle actions, libertines who rely on perverse support, those who only hold signs, and Tirthikas who only hold a part of the scriptures. The first, Tirthikas who practice subtle actions are: Because they desire the happiness of a good rebirth, they have been transformed in mind by sects, entered into the realization of clinging to self, practiced various non-virtuous deeds, holding the impure body as pure, holding painful feelings as happiness, holding impermanent aggregates as permanent, and holding all selfless dharmas as having self. This is holding the correct view from the four inverted views. The scripture says: The characteristic of practicing subtle actions is: wanting liberation, they cling to self, desiring a good rebirth, they perform non-virtue, abiding in the four inversions. They say that all of these are real. Because desire and view do not match, it is called practicing subtle actions.
Chinese
第二，依赖邪道的行为是：依赖大梵天和自在天等大神，希望获得它们的地位，并以邪见看待佛教的佛陀等三宝，进入颠倒的道路。经文说：依赖邪道的行为的特征是，梵天等大神，从修习福德的力量中产生，通过修习的力量获得统治权。菩提萨埵的力量巨大，成为世间一切的主宰。但邪见者不了解这一点，给他们取名为“ཕྱ་”和自在天，声称它们是自生的。如果详细区分，有四种：以错误的方式期望结果，对错误的本质持有错误的因果观点，声音和意义，以及特征。第一种是：那些希望获得大神自在天等地位的人，进行五火供养、名为“དབྱུག་གུ་”的苦行、三尖卡唐卡等苦行，住在狗的姿势中的苦行，以及牛、水牛等，以及大象、狮子的粪便等苦行，进行各种邪恶的苦行。经文说：为了获得它们的地位，依赖五火和“དབྱུག་གུ་”，以及狗的苦行等，进行各种邪恶的苦行。第二种是对错误的本质持有错误的因果观点：有些人为了获得某种结果，以尘、暗和心力三种为基础，如果三者达到平衡，则认为依赖尘可以获得三身。经文说：三种毒，尘、暗和心力，通过它们的差异，平衡与不平衡的差异，被认为是原因和结果。第三种是声音和意义：还有些人以邪见看待佛教的三宝，依赖世间大神作为自生的事物，通过三种毒的自生行为，进行各种邪恶的行为。经文说：对三宝持有错误的依赖，通过对世间的错误依赖，进行各种邪恶的行为。第四种是这些的总特征：像这样依赖邪道，无法获得应获得的高位和解脱。
English
Secondly, the behavior of relying on wrong paths is: relying on great gods such as the Great Brahma and Ishvara, hoping to attain their status, and viewing the Buddhist Buddhas and other Three Jewels with wrong views, entering the inverted path. The scripture says: The characteristic of relying on wrong paths is that the great gods such as Brahma arise from the power of cultivating merit, and through the power of cultivation, they attain dominion. The Bodhisattva's power is great, becoming the master of all the world. But those with wrong views do not understand this, giving them names like "Phya" and Ishvara, claiming that they are self-born. If we divide them in detail, there are four types: practicing wrongly in the hope of results, holding wrong views of cause and effect regarding the nature of error, sound and meaning, and characteristics. The first is: those who wish to attain the status of great gods such as Ishvara, perform the five-fire offering, the asceticism called "Dbyug gu," the asceticism of the three-pointed khatvanga, the asceticism of dwelling in the posture of a dog, and the asceticism of cows, buffaloes, etc., and the excrement of elephants and lions, etc., practicing various evil asceticisms. The scripture says: In order to attain their status, relying on the five fires and "Dbyug gu," and the asceticism of dogs, etc., they practice various evil asceticisms. The second is holding wrong views of cause and effect regarding the nature of error: some people, in order to attain a certain result, base themselves on the three: dust, darkness, and heart-power. If the three become balanced, they believe that relying on dust can attain the three bodies. The scripture says: The three poisons, dust, darkness, and heart-power, through their differences, the differences of balance and imbalance, are considered to be cause and effect. The third is sound and meaning: there are also some who view the Buddhist Three Jewels with wrong views, relying on worldly great gods as self-born entities, and through the self-born actions of the three poisons, they engage in various evil behaviors. The scripture says: Holding wrong reliance on the Three Jewels, through wrong reliance on the world, they engage in various evil behaviors. The fourth is the general characteristic of these: relying on wrong paths in this way, one cannot attain the high position and liberation that should be attained.
Chinese
即，大多数会遭受恶道的痛苦，因为失去了救护，成为了通往天界解脱的障碍。如经中所说：应得的果实无法获得，大多数会堕入痛苦之中，这是邪道的特征。第三，仅执持表相分为总和别两种。第一种是：身体的姿态执持为佛陀化身的形象，而心却陷入了颠倒之中。经中说：仅执持表相的特征是。等等。第二种是别相，有六种：错谬的基础，意义恒常和断灭两种的汇集方式，不能理解佛语的意图而产生各种邪见的方式，以及对它的声音意义，和仅执持表相的外道存在于佛教内部的阐述。第一种是：佛陀化身涅槃后，教法衰败的时期，会出现在以形象来执持教法的时期。经中说：前一个化身逝去后，当教法衰败之时，从那教法的形象中。等等。第二种是错谬的方式：一些人想要进入教法，虽然以形式表相进入了教法之门，但因为没有通过闻思修三者来修习三种智慧，即使对教法的意义进行思考辨析，也不理解显密二谛等意图。完全依赖于佛陀所说的教言，从而产生了进行辩论、过度行为以及魔术等各种邪说。经中说：想要进入的狡猾之人，因为没有修习三种智慧，没有理解二谛深奥的意义，对深奥的教言产生执着，从而产生了进行辩论、过度行为等等的各种邪说。等等。第三种是恒常和断灭两种的汇集方式：还有一些人对空性的意义理解片面，因此想要否定因果。经中说：这些人通过思维这些事物，想要将事物视为实有。经中说：只看片面的空性，有些人通过分别，将我执视为实有。等等。第四是不能理解佛语的意图：有些人因为不具备深奥智慧的意义，所以不能理解善逝深奥的意