English
That is, most will suffer the pain of the evil paths, because they have lost refuge and become an obstacle to liberation in the higher realms. As it says in the scripture itself: The fruit to be obtained is not obtained, and most will fall into suffering. This is the characteristic of a wrong path. Third, merely holding onto appearances is divided into general and specific. The first is: The appearance of the body holds the form of the Buddha's incarnate body, but the mind has entered into perversion. As it says in the scripture: The characteristic of merely holding onto appearances is. And so on. The second, the specific, has six aspects: the basis of error, the way in which meaning is gathered into the two extremes of permanence and annihilation, the way in which various wrong views arise from not understanding the intention of the Buddha's words, and the explanation of the sound and meaning of that, and that the heretics who merely hold onto appearances exist within Buddhism. The first is: After the Buddha's incarnate body passes into nirvana, in the time when the teachings have become degenerate, it will appear in the time when the teachings are held by images. As it says in the scripture: When the previous incarnation has passed away, when the teachings have become degenerate, from the image of that teaching. And so on. The second is the way of error: Some people want to enter the teachings, and although they enter the door of the teachings in form and appearance, they do not train in the three wisdoms through the three practices of hearing, thinking, and meditating. Even if they contemplate and analyze the meaning of the teachings, they do not understand the intentions of the two truths, explicit and implicit. They rely entirely on the words of the Buddha, and thus arise various wrong views such as debate, excessive behavior, and magic. As it says in the scripture: Those who are cunning and want to enter, because they have not trained in the three wisdoms, do not understand the profound meaning of the two truths, and become attached to the profound words, thus arising various wrong views such as debate and excessive behavior. And so on. The third is the way in which the two extremes of permanence and annihilation are gathered: Some people look at the meaning of emptiness in a limited way, and therefore want to deny cause and effect. As it says in the scripture: These people, through thinking about these things, want to regard things as real. As it says in the scripture: Only looking at a limited emptiness, some people, through discrimination, speak of self-grasping as real. And so on. The fourth is not understanding the intention of the Buddha's words: Some people, because they do not possess the meaning of profound wisdom, cannot understand the profound inten
Chinese
因为不明白意义，就会产生各种错误的宗见。正如经中所说： 这佛陀的教法， 既深奥又广阔难以衡量， 不要自以为是地妄加评判， 就会持有各种错误的见解。 如是说。 第五，关于语词的意义是： 上面的那些人， 虽然进入了颠倒错乱的见解， 但也有身体上保持佛教徒外表的人。 如《楞伽经》中所说： 诋毁我的教法者， 身披袈裟之人， 说有果报和无果报者， 在未来的时代里， 说无果报者， 会毁灭很多人。 这样说。 《总纲》中说： 众生进入邪道， 身体上保持着佛教徒的标志， 仅仅保持着标志而已。 这样说。 第六是： 显示了即使在佛教徒中也有保持外表的人。 释迦牟尼佛的教法，包括三藏等，正接近衰落，在五浊恶世降临之时，保持外表的人，在如今自认为是佛教徒的人中也很多。 经中说： 释迦狮子的教法衰退了， 现在正值五浊恶世降临之时， 仅仅保持外表的人， 如今在佛教徒中也很多。 这样说。 第四，执持圣教的片面之词有两种： общей и частной. 第一种是： 虽然仅仅执持从胜者的教言中产生的圣教的片面之词，但由于在数量和见解上走向错误的方面，外道徒们执着于自己所喜爱的方面，最终陷入错误的极端，由于以理证执着于自己的宗派，即使被有学识和证悟的量士夫们阻止也难以改变。 经中说： 仅仅执持圣教的片面之词， 是因为从胜者的教言中产生的， 除了在表面上一致外，在见解上是错误的， 除了在数量上一致外，在认识上是错误的。 进入执着于错误的道路， 因为傲慢自大而难以改变。 这样说。 如果详细区分，则有两种： 从见解上偏离和从行为上偏离。 第一种有两种： общей и частной. 第一种，总的来说有四种： 外道徒、正统派、密咒师和伟大的密咒师。 第一种，外道徒是： 从小乘偏离的；正统派是： 从大中观偏离的；密咒师是： 从外续三部偏离的
English
Because the meaning is not clear, various wrong sectarian views arise. As it says in the same: This teaching of the Sugata, is profound and vast, difficult to measure, do not presume to judge it, and hold various wrong views. Thus it is said. Fifth, the meaning of the words is: Those above, although they have entered into inverted and confused views, there are also those who maintain the appearance of Buddhists in body. As it says in the Lankavatara Sutra: Those who refute my teaching, those who wear robes of ochre, those who say there are and are not fruits, in the future time, those who say there are no fruits, will destroy many people. Thus it says. The General Principles says: Sentient beings enter the wrong path, holding the marks of the Buddha in their bodies, they are called those who only hold the marks. Thus it is said. Sixth is: It shows that even among Buddhists there are those who maintain appearances. The teaching of the teacher Shakyamuni Buddha, including the three baskets and so on, is nearing its decline, and at the time when the five degenerations descend, those who maintain appearances are also many among those who now claim to be Buddhists. The scripture says: The teaching of Shakya Simha has declined, now is the time when the five degenerations are descending, those who only maintain appearances, are now many among Buddhists. Thus it is said. Fourth, there are two types of holding to a partial aspect of the scriptures: general and specific. The first is: Although only holding to a partial aspect of the scriptures that arise from the words of the Victorious One, because they have gone to the side of error in number and view, the heretics cling to what they like, and ultimately fall into the extreme of error, because they cling to their own sect with reason, even if they are prevented by learned and realized valid people, it is difficult to change. The scripture says: Only holding to a partial aspect of the scriptures, is because it arises from the words of the Victorious One, except for being consistent on the surface, it is wrong in view, except for being consistent in number, it is wrong in knowledge. Entering the path of clinging to error, it is difficult to change because of arrogance. Thus it is said. If divided in detail, there are two types: deviating from the view and deviating from the conduct. The first has two types: general and specific. The first, in general, has four types: outsiders, orthodox, mantra practitioners, and great mantra practitioners. The first, outsiders, are: those who have deviated from the Lesser Vehicle; the orthodox are: those who have deviated from the Great Madhyamaka; the mantra practitioners are: those who have deviated from the three classes of outer tantras
Chinese
秘密大乘超越了无上三者。外道也有三种：有差别者、世俗者和自显现唯一者。第一种有差别者，从声闻有部中，只是相似地超越出来。如何超越呢？世俗的显现，如牦牛尾或用牛角装饰的东西，被认为是实有的；内在的有情，是刹那无分的，被认为是自在的主宰；内外二者都被认为是无为的胜义谛。第二种世俗者，从声闻经部中，只是相似地超越出来。这种世俗的显现，如书本的碎片或沙堆一样被认为存在，事物被认为是实有的，心识刹那无分，被认为是常恒的自性。内外二者都被认为是世间大天所造。第三种自显现唯一者，从独觉的见解中，只是相似地超越出来。如何超越呢？显现的事物，被认为不是由微细或粗大的微尘所组成。外道不这样认为，他们认为外境的显现，在世俗中也是不存在的，内在的心识刹那无分，被认为是“我”，所以称为自显现唯一者。正如《总纲》中所说：“声闻有部经部，从独觉的见解中，因执着相似而走向邪道。” 真实者有四种：三种人超越的方式，以行为相似而超越，没有舍弃自性的过失，以及产生邪见的各种方式。第一种是：细微者、深奥者和广阔者这三种，认为唯识宗是真实的，外境的显现，在心的错觉显现中是真实的，但在胜义谛中是不真实的。从中超越出来的外道是：认为内在的我，唯一的补特伽罗是真实的，外境是虚假的，所以称为细微者。第二种是：认为唯识宗是虚假的，所以外境的显现都是在错觉的层面上是虚假的，从中超越出来的外道是：认为外境的显现根本不存在，所以称为深奥者。第三种是：对于伟大的中观宗来说，所有的世俗法都如幻如梦，胜义谛是空性无我
English
The great secret transcends the three unsurpassed ones. There are also three types of outsiders: those with distinctions, those with conventions, and those with a single self-appearance. The first, those with distinctions, merely transcend the Hearers-Vaibhashikas in a similar way. How do they transcend? The appearance of the conventional is considered substantial, like a yak tail or something decorated with ox horns; the inner sentient being is momentary and indivisible, considered the sovereign lord; both inner and outer are considered the unconditioned ultimate truth. The second, those with conventions, merely transcend the Hearers-Sautrantikas in a similar way. This appearance of the conventional is considered like fragments of a book or a pile of sand, and things are considered substantially existent; this very mind, momentary and indivisible, is considered to be of a permanent nature as the lord. Both inner and outer are considered to be made by the great worldly gods. The third, those with a single self-appearance, merely transcend the view of the Pratyekabuddhas in a similar way. How do they transcend? This appearing object is considered not to be composed of any subtle or coarse particles. The tirthikas do not understand it that way; they realize that the appearance of the external world does not exist even conventionally, and they regard the inner mind, momentary and indivisible, as the self, so it is called the single self-appearance. As it is said in the General Principles: "The Hearers-Vaibhashikas and Sautrantikas, from the view of the Pratyekabuddhas, have gone astray by clinging to similarity." There are four aspects of the authentic: the way the three types of individuals transcend, transcending through similar conduct, the fault of not abandoning self-identity, and the ways in which wrong views arise. The first is that these three—the subtle, the profound, and the vast—consider the Mind-Only school to be true, and these appearances of the external world are true in the appearance of mental delusion, but not true in the ultimate truth. The tirthikas who transcend that are: those who consider the inner self, the single pudgala, to be true, and the external world to be false, so they are called the subtle. The second is that the Mind-Only school is considered false, so these appearances of the external world are all false on the level of delusion, and the tirthikas who transcend that are: those who consider these appearances of the external world to be completely non-existent, so they are called the profound. The third is that for the great Madhyamikas, all conventional dharmas are like illusions and dreams, and the ultimate truth is emptiness and selflessness.
Chinese
从想要（解脱）的角度来说，那些偏离正道，追随类似梵天的外道，宣扬秘密宗义的人们认为：众生的觉识是唯一自主的。当分别念的错觉消失时，就像瓶子破碎融入大虚空一样，生命也同样融入其中。正如经文所说：真实有三种形态，即微细、深奥和广大。这些唯识宗的观点，在真假之间摇摆不定，只是在某种程度上与中观宗的见解相似，却走向了歧途。如是说。第二，以行为相似而偏离正道的方式是：以上的三种人，与内在的唯识中观派，以及三者的行为，在白法方面的计算行为上相似。由于没有领悟两种无我，即使口中说出多么深奥的见解，实际上也是偏离了正道。正如经文所说：行为只是在表面上相似，无论说出多么深奥的话语。如是说。第三，没有舍弃我执的过患是：以上（所说之人）的行为虽然与内道相似，但由于见解上没有舍弃能取所取的我执，因此也追随了错误的禅定。正如经文所说：由于没有舍弃二取我执，进入了错误的禅定之路。如是说。第四，邪见的种类产生的方式是：三种人和三种偏离的基础，这六个根本是产生歧途的原因，导致了许多错误的见解。正如经文所说：从这个根本中分离出来，产生了许多错误的见解。如是说。密宗有三种情况：三种人偏离续部的方式，见行上的错误，以及由此产生的无法计数的邪分别念。第一种是：种姓作业者、种姓行者和种姓结合者。第一种是：事部行者认为，显现的一切事物都是由三种姓组成的坛城，并且认为胜义谛是清净的，远离四边垢染。与此相反的外道种姓作业者，主要注重沐浴和洁净，由于没有领悟真谛而心生向往，因此被称为种姓作业者。第二种是：行部认为，世俗的一切都是四种姓的坛城，胜义谛是空性且无我的自性。与此相反的外道认为，世俗的显现是实