English
From the perspective of wanting (liberation), those who deviate from the right path, follow heretical paths similar to Brahma, and proclaim secret doctrines believe that: the consciousness of beings is the sole autonomous entity. When the illusion of conceptualization ceases, just as a pot breaks and merges into the great space, life also merges in the same way. As the scriptures say: Reality has three forms, namely subtle, profound, and vast. These Mind-Only views waver between truth and falsehood, only somewhat resembling the views of the Madhyamaka, but going astray. Thus it is said. Second, the way of deviating from the right path through similar behavior is: the above three people, with the inner Mind-Only Madhyamikas, and the behavior of the three, are similar in the calculation behavior of the white dharma aspect. Because they have not realized the two types of selflessness, even if they utter how profound views, they are actually deviating from the right path. As the scriptures say: Behavior is only similar on the surface, no matter how profound words are spoken. Thus it is said. Third, the fault of not abandoning self-grasping is: although the behavior of the above (mentioned people) is similar to the inner path, because they have not abandoned the self-grasping of the grasper and the grasped in their views, they also follow the wrong meditation. As the scriptures say: Because they have not abandoned the two self-graspings, they have entered the path of wrong meditation. Thus it is said. Fourth, the way in which the categories of wrong views arise is: the three types of people and the three foundations of deviation, these six roots are the cause of deviation, leading to many wrong views. As the scriptures say: Separating from this root, many wrong views arise. Thus it is said. There are three types of Tantrikas: the way in which the three types of people deviate from the tantra, the faults in view and conduct, and the countless wrong conceptualizations arising from them. The first is: the lineage practitioner, the lineage conduct practitioner, and the lineage union practitioner. The first is: the Kriya Tantra practitioner believes that all phenomena that appear are mandalas composed of three lineages, and that the ultimate truth is pure, free from the defilements of the four extremes. The heretical lineage practitioners who deviate from this mainly focus on bathing and cleanliness, and are called lineage practitioners because they do not realize the truth and are lost in longing. The second is: the Charya Tantra believes that all conventionalities are mandalas of the four lineages, and that the ultimate truth is emptiness and the nature of selflessness. The heretics who deviate from this believe that the appearance of conventionalities is re
Chinese
观察自性，执着于胜义谛的“我”，这被称为“种性行”。第三种是，瑜伽行者认为外境和心识智慧二者无别，而偏离此道的其他外道，将胜义谛视为空性，以及四种生命受生的等至，并认为名言是自续派，这被称为“种性结合”。正如经文所说：“密咒师有三种：种性行者、种性行、种性结合。从行、行持、瑜伽中，观点、行持、禅定善，仅是相似而偏离了意义。”第二种是观点和行持的颠倒：执着于上述那些执“我”的错觉，在释迦牟尼佛或五部佛或三族姓尊主之坛城中，偏离了显现。偏离到哪里呢？偏离了所有人都说要获得自性的果位，而是想要获得世间的卜卦和自在天的地位。即使像种性行者的念诵等，身体和语言上承受任何苦行，因为没有舍弃错觉的执着，所以没有被说成能从轮回的编织中解脱。经文说：“执着于执着的错觉的极端，从善逝化身的显现中，错认为卜卦和自在天。种性行者的念诵等，无论修持何种苦行，因为没有去除执着的黑暗，所以在轮回中多次受生。”第三种是邪见的种类：经文中说，从外密续中会产生许多偏离正道的邪见。经文说：“从这个观点分离出来的，会产生许多邪见。”秘密有两种：共同的和特殊的。共同的有三种：三种人偏离的方式，报身和行持偏离的方式，以及它们的过失。第一种是：极度苦行，战胜（国王），以及战斗（国王）三种。从生起次第玛哈瑜伽，圆满次第阿努瑜伽，以及大圆满阿底瑜伽三种中，依赖于观点、行持和禅定三者而产生错觉。经文说：“大秘密者有三种：极度苦行，战胜（国王），以及战斗（国王）。从生起次第、圆满次第和大圆满中，依赖于观点、行持的禅定，仅仅是相似而产生错觉。”
English
Observing the self-nature and clinging to the self in the ultimate sense is called 'Lineage Conduct.' The third is that Yogis consider the realm of objects and mind-wisdom to be inseparable, while non-Buddhists who deviate from this view emptiness as the ultimate truth, as well as the meditative absorption of the four modes of existence and birth, and regard conventional truths as self-sustaining schools, which is called 'Lineage Union.' As the scripture says: 'Mantrayana practitioners are of three kinds: Lineage Actors, Lineage Conduct, and Lineage Union. From action, conduct, and yoga, view, conduct, and meditation are good, but they are only similar and deviate from the meaning.' The second is the perversion of view and conduct: clinging to the delusion of grasping the self in the above-mentioned, deviating in appearance from Shakyamuni Buddha, the Five Buddha Families, or the mandala of the Three Family Lords. Where does it deviate? It deviates from the statement that everyone should attain the fruit of self-nature, but instead desires to attain the status of worldly divination and Ishvara. Even if one practices any physical and verbal austerities, such as the recitation of Lineage Actors, one is not said to be liberated from the fabric of samsara because one has not abandoned the clinging to illusory appearances. The scripture says: 'Clinging to the extreme of clinging delusions, mistaking divination and Ishvara for the appearance of the Sugata's emanation body. The recitation of Lineage Actors, etc., no matter what austerities are practiced, because the darkness of clinging has not been removed, one will be born many times in samsara.' The third is the types of wrong views: it is said in the scriptures that many wrong views that deviate from the outer tantras will arise. The scripture says: 'Separated from this view, many wrong views will arise.' There are two kinds of secrets: common and specific. There are three common ones: the ways in which the three kinds of individuals deviate, the ways in which the Sambhogakaya and conduct deviate, and their faults. The first is: practicing extreme asceticism, conquering (kings), and fighting (kings). From the three: Generation Stage Mahayoga, Completion Stage Anuyoga, and Great Perfection Atiyoga, delusion arises dependent on view, conduct, and samadhi. The scripture says: 'The Great Secret Ones are of three kinds: practicing extreme asceticism, conquering (kings), and fighting (kings). From Generation Stage, Completion Stage, and Great Perfection, delusion arises dependent on the samadhi of view and conduct, being only similar.'
Chinese
索。第二，从报身中脱离的方式是：相对于佛教的善逝报身形象，认为遍入天有狮子头，梵天创造一切世间，仅仅以相似之处，就将双运等行为在自己的相续中实行。执着于世间神为报身，远离了善趣和解脱，以颠倒的见解和行为进行苦行，希望自己能获得心中所想的果报。由于强烈的行为异熟，积累了被称为“稀有”之名。经中说：从善逝报身的形象中，误认为狮子和抢夺者，以及财富是精华。无论实行何种相似的行为，由于没有舍弃增益执着，因此无法体验解脱的果实。具有颠倒的见解和行为的苦行者，认为自己所想的果报是清净的。反复进行各种行为，这些人被称为“稀有者”。如此等等。具体区分有三种：大行苦行，胜比，胜劣。第一种有三种：脱离的基础，脱离的自性（见行对他人有害），以及对细微的邪执视为真实。第一，外道大行苦行的脱离基础是：从密宗玛哈瑜伽的方便和智慧无二的状态中，以大悲心行持伟大的利他事业，以不共支分的誓言，成办自他二利，从中仅仅因为相似的方面而脱离和迷惑。对此，经中说：苦行者以密咒的方法所作的行为，成办自他二利，从中仅仅因为相似的方面而迷惑。如此等等。第二，脱离的自性（见行对他人有害）是：没有证悟轮回涅槃平等性的意义，仅仅以相似的方式实行双运等苦行，导致自他二者都无法获得善趣等果报。经中说：没有证悟平等性的见解，实行相似的苦行，导致自他二者都一无所获，大多数无法体验善趣，更何况是解脱的果实。如此等等。第三，将细微的邪执视为真实是：
English
So. Second, the way to deviate from the Sambhogakaya is: In relation to the Sambhogakaya image of the Sugata of Buddhism, believing that Vishnu has a lion's head, Brahma creates all the worlds, and merely with similarities, practicing union and liberation etc. in one's own continuum. Clinging to worldly deities as Sambhogakaya, being separated from higher realms and liberation, practicing asceticism with inverted views and actions, hoping to obtain the desired results in one's mind. Due to intense karmic ripening of actions, accumulating what is known as "rare." The scripture says: From the image of the Sugata's Sambhogakaya, mistaking the lion and the robber, and wealth as the essence. No matter what similar actions are practiced, because the clinging to imputation is not abandoned, therefore the fruit of liberation cannot be experienced. Those ascetics with inverted views and practices, believe that the results they desire are pure. Repeatedly performing various actions, these people are called "rare ones." And so on. Specifically, there are three distinctions: great asceticism, superior comparison, and superior inferiority. The first has three aspects: the basis of deviation, the nature of deviation (views and actions harmful to others), and clinging to subtle wrong views as truth. First, the basis of deviation for the great asceticism of non-Buddhists is: From the state of non-duality of skillful means and wisdom of Secret Mantra Mahayoga, with great compassion performing great works for the benefit of others, with the uncommon branch vows, accomplishing the benefit of oneself and others, deviating and being confused merely because of similar aspects. Regarding this, the scripture says: Ascetics, with the actions performed by the methods of Secret Mantra, accomplish the benefit of oneself and others, deviating from it merely because of similar aspects. And so on. Second, the nature of deviation (views and actions harmful to others) is: Not realizing the meaning of the equality of samsara and nirvana, merely practicing union and liberation etc. in a similar way to asceticism, causing both oneself and others to not obtain the results of good rebirths etc. The scripture says: Not realizing the view of equality, practicing similar ascetic practices, causing both oneself and others to be in vain, most cannot experience higher realms, let alone the fruit of liberation. And so on. Third, taking subtle wrong views as truth is:
Chinese
执着于世间的大神，并依靠其力量，在其他时候，会出现共同的成就，比如财富增长、不沉于水等，人们会觉得很神奇。经文中说：由于执着于邪见，世间的微小成就便会产生，并引起惊奇。第二，关于胜论派，有五点：错谬的根源，从法界智慧二者中产生错谬的方式，错谬的过患，错谬方式的类别，以及从前产生的经过。现在也显示存在于佛教的大成就者之中。第一，顺世外道胜论派的错谬根源是：后来与瑜伽续阿努瑜伽的见、行、三者相似而产生错谬。经文中说：胜论派后来从瑜伽续中，仅因相似而产生错谬。第二，从法界智慧中产生错谬的方式是：经文的密意是，从法界无生且不可穷尽之处，执着于作为主体的物质，即法身本身而产生错谬；对于远离一切生灭的智慧，则执着于内部的常我，称为有知觉的补特伽罗而产生错谬。经文中说：从法性无垠虚空处，错执主体为物质本身；从无有且不可穷尽的智慧处，错执为内部的补特伽罗。第三，错谬的过患是：胜论派本身从其见解中认为，主体和补特伽罗是无二无别的。虽然以深奥的方式认为法界智慧无二无别，但却没有领悟到正确的见解，即法界智慧的含义，因此屡屡漂泊于恶趣痛苦之处。经文中说：虽然以深奥的方式宣说，却没有领悟到真正重要的意义，因此在轮回的处所漂泊。错谬的类别从前产生的经过是：从阿努瑜伽的见解中产生错谬的见解，这种错谬的见解，由于特别地以深奥的方式改造，因此也产生了许多邪见的种类。经文中说：从这种见解的差别中，产生了许多以深奥方式改造的见解。第五，显示现在的大成就者中存在很多：有些持有胜论派见解的瑜伽士，据说现在存在于佛教的大成就者之中。经文中说：大多数现在的大成就者，