English
By clinging to the great worldly deities and relying on their power, common attainments such as increased wealth and not sinking in water may appear at other times, and people will regard them as miraculous. The scripture says: "By relying on the extreme of clinging to wrong views, small worldly attainments will arise and give rise to wonder." Secondly, regarding the Vaiśeṣika school, there are five points: the basis of error, the way of erring from the two, the realm of reality and wisdom, the faults of erring, the types of erring, and how they arose in the past. It is also shown that they exist among the great Buddhist siddhas now. First, the basis of the error of the heretical Vaiśeṣika school is that later they mistakenly conform to the view, conduct, and practice of the Yoga Tantras, Anuyoga. The scripture says: "The Vaiśeṣika school later errs from the Yoga Tantras, merely by conforming to them." Secondly, the way of erring from the realm of reality and wisdom is that the scripture's intention is that from the realm of reality, which is unborn and inexhaustible, they mistakenly grasp the primary substance as the Dharmakāya itself; and for the wisdom that is free from all arising and ceasing, they mistakenly grasp it as the internal, permanent self, called the conscious puruṣa. The scripture says: "From the nature of reality, the infinite sky, they mistakenly grasp the primary substance as itself; from the wisdom that is non-existent and inexhaustible, they mistakenly grasp it as the internal puruṣa." Thirdly, the fault of erring is that the Vaiśeṣika school itself, from its view, considers the primary substance and the puruṣa to be inseparable. Although they claim that the realm of reality and wisdom are inseparable in a profound way, they do not understand the meaning of the correct view, the realm of reality and wisdom, and therefore repeatedly wander in the places of suffering in the lower realms. The scripture says: "Although they speak in a profound way, they do not understand the truly important meaning, and therefore wander in the places of existence in samsara." The types of erring and how they arose in the past are that from the view of Anuyoga, this erroneous view, because it is specially modified in a profound way, also gives rise to many types of wrong views. The scripture says: "From the distinctions of this view, many views modified in a profound way arise." Fifthly, it is shown that there are many among the great siddhas now: Some yogis who hold the view of the Vaiśeṣika school are said to exist among the great Buddhist siddhas now. The scripture says: "Mostly the great siddhas of the present,
Chinese
在伟大者之中众多。如是说。第三，关于辩论者的争论，分为两类： общей и частной. 第一类分为三种：偏离的基础、偏离的本质和偏离的类别。第一，从极度瑜伽大圆满中偏离的异教辩论者，由于与上者的观点毗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）行为一致而迷惑。经文中说：辩论从极度瑜伽中产生，与一致的方面相混淆。如是说。第二，偏离的本质分为两种：从观点上偏离和从结果上偏离。第一种分为三种：错误地理解二谛并说秘密，认为三界也与之相同，以及业的成熟的观点。第一，那些辩论者的观点是：将世俗视为幻觉、梦境等，执着于自性，认为胜义谛是无依的空性，并且认为世俗谛与胜义谛之间没有联系。他们说，存在着个体、凡夫、心之自性，即所谓的常我。他们说，这是未成为行境的事物。经文中说：他们所有人的观点是，世俗是幻觉的缘起，胜义是无有依赖的。从个体的心之自性中，存在着一个我，但它不是真实的。没有所谓的“这个”的承认。如是说。第二，认为三界与之相同：认为三界的所有众生也像前面一样看待世俗的缘起。他们认为一切都是心之自性，即所谓的常我、知识的个体。他们认为，这个个体位于自己心脏的中央，颜色白皙、有光泽、油润且圆润，与众生自己的意念相符。他们认为，这个个体在过去、现在和未来都是永恒的。经文中说：三界的这些众生，也像前面的世俗和胜义一样。在所有人的心之自性中，存在着一个我，但它不是真实的。如是说。业的成熟是：以上那些邪见认为，善与恶的果报成熟，如果他们想，果报就在自己的意识范围内，如果他们不想，果报就不存在。经文中说：善与恶的业的成熟，如果想，它就存在，如果不想，它就不存在。如是说。第二，在结果上偏离的方式是：对于法
English
Among the great ones, there are many. Thus it is said. Third, regarding the debaters' disputes, there are two types: general and specific. The first has three aspects: the basis of deviation, the essence of deviation, and the categories of deviation. First, the heretical debaters who deviate from the exceedingly perfect Great Yoga are confused by being in harmony with the views and practices of the superiors. The scripture says: "Debate arises from the exceedingly perfect Yoga, confusing one aspect of harmony." Thus it is said. Second, the essence of deviation has two aspects: deviation from the view and deviation from the result. The first has three aspects: misunderstanding the two truths and speaking secrets, considering the three realms to be the same, and the view of the ripening of karma. First, the view of those debaters is that they grasp the conventional as illusion, dream, etc., clinging to inherent existence, and they say that the ultimate truth is emptiness without support, and that there is no connection between the conventional truth and the ultimate truth. They say that there is an individual, an ordinary person, the nature of mind, which is called the eternal self. They say that it is something that has not become an object of experience. The scripture says: "The view of all of them is that the conventional is the dependent arising of illusion, and the ultimate is without that, without support. From the nature of the individual's mind, there is a self, but it is not real. There is no acceptance of 'this'." Thus it is said. Second, considering the three realms to be the same: they consider all sentient beings of the three realms to view the conventional dependent arising in the same way as before. They consider everything to be the nature of mind, the eternal self, the individual of knowledge. They consider that this individual is located in the center of their own heart, white in color, lustrous, oily, and round, corresponding to the sentient beings' own mind. They consider that this individual is eternal in the three times. The scripture says: "These sentient beings of the three realms are also like the previous conventional and ultimate. In the nature of mind of all, there is a self, but it is not real." Thus it is said. The ripening of karma is that those wrong views above consider the ripening of the fruits of good and evil to be within their own consciousness if they wish, and non-existent if they do not wish. The scripture says: "The ripening of white and black karma exists if one wishes, and does not exist if one does not wish." Thus it is said. Second, the way of deviating in the result is: regarding the Dharma
Chinese
从身解脱，以及从色身解脱。第一种是，阿底瑜伽的见解，法身本来清净的自性，对于远离能取所取诸相的自性，以分别念显现时，获得自方的果位之际，如同智慧无有，事物和相状皆无，无云晴空一般，被称为获得法身。如经中所说：果位现前获得时，无有觉知故无智，无有事物故非明，如无云晴空般，转变后称法身。如是说。第二种是从色身解脱，那些逝往善逝处，被诸佛以慈悲调伏的众生，被认为是无有智慧和慈悲的，所化和能化也被认为是与幻化之人相同，各自以自己的分别念来理解。如经中所说：善逝慈悲之事业，无有觉知亦无智，显现如同幻化人，大多自以为能懂。如是说。歧途的种类是，上述争斗的邪见种类繁多。如经中所说：如此见解之差别，相似之错谬多生起。如是说。第二，歧途的种类有五种：断见的种类，常见的种类，四种邪见，以及显示内道中也有恶见，和邪见的过失。第一种是，外道断见者认为，没有前世的业，现在是突然产生的，没有获得佛果之因，因此认为因已断灭，也认为没有后世，甚至认为没有佛的色身和智慧，因此是果的断见。因此，他们认为有先前的因却没有后来的果，认为粗大的存在而微细的不存在，认为没有获得佛果，并且认为空性是断灭的。总纲中说：了知因本身断灭，了知因的一部分断灭，了知果断灭，了知因果全部断灭，是断见的种类。如是说。第二，常见是，也是外道常见者的观点，自性和补特伽罗是常恒的，从那之中产生的相
English
Liberation from the body, and liberation from the Form Body. The first is, the view of Ati Yoga, the essence of the Dharmakaya, originally pure. When the essence, which is free from the characteristics of grasping and being grasped, appears through conceptual thought, at the time of attaining the fruit of one's own side, it is like the sky without clouds, without awareness or wisdom, and without things or characteristics. This is called attaining the Dharmakaya. As it is said in the scripture: When the fruit is manifestly attained, there is no wisdom because there is no awareness, it is not clear because there is no thing, like a clear sky without clouds, having transformed, it is said to be the Dharmakaya. Thus it is said. The second is those who have gone astray from the Form Body, those who are subdued by the compassion of the Sugatas, are considered to be without wisdom and compassion, and the objects to be tamed and the tamers are also considered to be the same as illusory beings, each understanding with their own conceptual mind. As it is said in the scripture: The deeds of the Sugatas' compassion, are without awareness and without wisdom, appearance is like an illusory person, mostly they say they understand themselves. Thus it is said. The types of straying are, the above-mentioned types of wrong understanding in the battle of views are numerous. As it is said in the scripture: Such different views, many similar errors arise. Thus it is said. Second, there are five types of straying: the type of nihilistic view, the type of eternalistic view, the four wrong views, and the teaching that there are also bad views in the inner teachings, and the fault of wrong understanding. The first is, the nihilistic non-Buddhists believe that there is no karma from previous lives, that the present is sudden, that there is no cause for attaining Buddhahood, therefore they believe that the cause is cut off, and they also believe that there is no future life, and even that there is no Form Body or wisdom of the Buddha, therefore it is a nihilistic view of the result. Therefore, they believe that there is a previous cause but no later result, that the gross exists but the subtle does not, that there is no attainment of Buddhahood, and that emptiness is a cutoff. In the general summary it says: Knowing that the cause itself is cut off, knowing that one part of the cause is cut off, knowing that the result is cut off, knowing that cause and effect are all cut off, is the type of nihilistic view. Thus it is said. Second, the eternalistic view is, also the view of the eternalistic non-Buddhists, that nature and the individual are eternal, and the signs that arise from that
Chinese
也是。 即使成佛，也会产生黑色业力的果报。 这就是所谓的：认为因是常有的，就是认为常有；认为果的一部分是常有的；认为因果都是常有的。这是常有见的一种。 以上是四种邪见。上面认为因果断灭和认为常有的区别是：邪见是总的类别。从哪里邪呢？是从无上乘的果中邪。总集经中说：常和断的种种差别，是邪见者的类别，是从无上乘中邪的。 内道中也有执持邪见的，上面所说的常断之见，是在五浊末世，一些发誓金刚乘的瑜伽士，没有修习闻思二慧，却自认为是殊胜瑜伽的也很多。经中说：上面的见解差别，现在五浊恶世，自称是密咒乘的，没有修习二种智慧的，在他们之中很多。 第五，邪见的过患是：上面那些邪见，虽然说成是甚深见，但由于没有舍弃执我的觉悟，所以在轮回的处所中流转。经中说：邪见深奥，虽然说成是非常深奥，但没有舍弃执着的二边，所以在轮回的处所中一再流转。 第二，背离贝派有两种：背离的自性和背离的过患。 第一，从上面无上密咒的见解中背离的，一些贝派的禅定，虽然对偏离止观的等持、阿赖耶识的觉悟获得了稳固，但由于没有胜观，所以会出生在四空天等处。此外，还依赖于意识的明觉之无分别，以及五根对境之无分别等等，没有被具相上师的教诲所摄持，不具备证悟实相的暖相和证相，因此会有将三种无分别视为果的情况。经中说：一些禅定，无想定和四空天等出生处，以前的智者没有