English
Also. Even after attaining Buddhahood, the fruits of black karma will arise. This is what is called: To believe that the cause is permanent is to perceive permanence; to perceive that one aspect of the effect is permanent; to perceive that cause and effect are all permanent. This is a type of eternalism. The above are the four wrong views. The difference between believing in the annihilation of cause and effect and believing in permanence is: Wrong view is a general category. From where does it deviate? It deviates from the fruit of the unsurpassed vehicle. The Compendium states: The various differences of permanence and annihilation are the categories of those with wrong views, deviating from the unsurpassed vehicle. There are also those within the inner path who hold wrong views. The views of permanence and annihilation mentioned above are held by some yogis who vow to uphold the Vajrayana in this degenerate age. Many of them have not cultivated the wisdom of listening and contemplation, yet they claim to be supreme yogis. The scripture says: The above-mentioned differences in views, now in this degenerate age, are abundant among those who claim to be practitioners of the Mantrayana but have not cultivated the two wisdoms. Fifth, the fault of wrong views is that although these wrong views are proclaimed as profound, they revolve in the cycle of existence because they have not abandoned the realization of clinging to self. The scripture says: Wrong views are profound, and although they are proclaimed to be very profound, they repeatedly revolve in the cycle of existence because they have not abandoned the two extremes of attachment. Second, straying from the Bhairava path has two aspects: the nature of straying and the faults of straying. First, some Bhairava samadhis that deviate from the view of the supreme secret mantra mentioned above, although they have gained stability in the realization of the alaya-consciousness, which is a samadhi that deviates from calm abiding, they are born in places such as the four formless realms because they lack insight. Furthermore, they rely on the non-conceptual clarity of mind and the non-conceptual appearances of the five senses, etc., and are not guided by the instructions of a qualified guru, and do not possess the warmth and signs of realizing the nature of reality. Therefore, there are those who mistake the three non-conceptual states for the result. The scripture says: Some meditations, the samadhi of non-perception and the birthplaces of the four formless realms, etc., are not known by previous wise ones.
Chinese
依靠，完全自诩为果。如是说。第二，误入歧途的过患是：进入禅定错误的门径，即使获得了对无分别的稳固，由于业的尽头未完结，当死亡转移时，被错误的习气所连接，在中阴界痛苦显现之时，如果诽谤导师佛陀和教法善知识等，将感受无间金刚地狱的痛苦。如是说。《慧海请问经》和《智慧增长经》中如是说。第四，外道徒寻求道路的理由有四种：有些是依靠常转法轮的宗派来寻求道路；有些是观察形象之法来寻求道路；有些是善巧的菩萨进入低劣的道来寻求道路；这是顺便显示的理由。第一种是：有些喜欢内道的其他外道徒，安住于生处等，是常转法轮宗派的所化，理由是什么呢？因为有寻求道路的心识觉悟的意识，被称为寻求果的异方。经文中说：这些外道观点，是常转之轮的所化，以心中获得觉悟，是寻求果的异方。如是说。第二种是：又有些化身逝世后，当教法接近衰落之时，通过观察教法本身而转变，也有进入道的。经文中说：先前化身逝世后，当教法衰老之时，具有颠倒错乱的分别。如是说。第三种是：又有些误入歧途的人，是善巧的菩萨们，进入低劣方便的道，也有寻求道路的。经文中说：有些变成邪道的人，是佛陀导师以善巧方便，进入低劣方便的缘故，被显示为寻求道路的方法。如是说。第四种是：从九乘的顺带产生的那些外道，也被称为从内道宗派的顺带产生的顺带。进入先前佛陀的教法后，由于后来的其他因缘颠倒的控制而迷惑，被称为佛陀近
English
Relying, they completely boast themselves as the fruit. Thus it is said. Secondly, the fault of straying into error is: entering the wrong gate of meditative absorption, even if one gains stability in non-conceptuality, because the end of karma is not exhausted, at the time of death and transference, being connected by erroneous habitual patterns, at the time when suffering arises in the bardo, if one slanders the teacher Buddha and the Dharma, including virtuous spiritual friends, one will experience the suffering of the Vajra Hell of Incessant Torment. Thus it is said. It is said in the Sutra Requested by Blo-gros-gya-mtsho and the Sutra of Increasing Wisdom. Fourth, those heretics have four reasons for seeking the path: Some seek the path by relying on the vehicle of the continuous wheel; some seek the path by examining the Dharma of images; some seek the path by bodhisattvas skillfully entering the inferior path; these are the reasons shown incidentally. The first is: Some non-Buddhists who like the inner path, abiding in places of birth, etc., are to be tamed by the vehicle of the continuous wheel. What is the reason? Because they have the consciousness of understanding the mind of seeking the path, they are called those on the other side who seek the fruit. The scripture says: These non-Buddhist views are to be tamed by the continuous wheel; by gaining understanding in the mind, they are those on the other side who seek the fruit. Thus it is said. The second is: Again, some, after the incarnate body has passed into nirvana, when the doctrine is near to decline, transform through examining the doctrine itself, and there are also those who enter the path. The scripture says: When the previous incarnation has passed away, when the doctrine has become old, they are those with deluded discriminations. Thus it is said. The third is: Again, some who have entered wrongly are those who seek the path by skillful bodhisattvas entering the path of inferior means. The scripture says: Some who have become wrong are shown as a method of seeking the path because the Buddha, the teacher, skillfully entered the path of inferior means. Thus it is said. The fourth is: Those heretics who arise incidentally from the nine vehicles are also called incidental occurrences arising from the inner vehicle. Having entered the doctrine of the previous Buddha, they are deluded by the power of later, other, inverted conditions, and are called close to the Buddha.
Chinese
也是应该扬弃的。在《名相现证续》中说：“不要诽谤外道，是圆满一切功德之因。”《经咒一切乘差别明辨日光极明》中说：“第六品，未悟解倒解之清净。” 第三，决定胜义之乘有两种：经和广说。第一种有四点：乘、所化、调伏方便、以及这些各自组合的方式。第一种有三种：生起引导之乘、苦行明咒之乘、以及内道自在方便之乘。就像这样：“生起引导与苦行，自在方便之乘。”就是这样。所化有三种：所化之类别也有三种，从智慧的根器大小来说，分为下、中、上。就是这样。调伏方便有三种：同样在其中说：“调伏方便有三种，以对治遣除和以方便转变，于大智慧之境中清净。”就是这样。各自组合的方式是：同样在其中说：“所化、调伏方便、乘三种，各自给予而组合。”就是这样。第二，广说分为三种：广说九乘之教理，以及广说这些的支分。第一种有三种：分为九乘，分为九种调伏方便，以及这些各自组合的方式。第一种是：将以上的三种乘各自再分三种，这三种各自也有三种，即下、中、上三种类别。因此被称为九乘。就是这样说的。第二，这些调伏的方法是：以生起引导之乘，以对治烦恼的方便来清净；以苦行明咒之乘，将烦恼本身转变为清净的天神坛城；以自在方便之乘，不舍弃烦恼而于大智慧的自性中清净。同样在其中说：“方便也同样有九种差别。”就是这样。第三是：将这些数量各自相配，就是九、三、二十七种组合。同样在其中说：“九、三、二十七种组合。”就是这样。第二，广说支分分为三种：经和广说。第一是：生起引导
English
Also, it should be abandoned. In the Tantra of Manifest Enlightenment of Names and Categories, it says, "Do not slander non-Buddhists; it is the cause of perfecting all qualities." In the "Sunlight Illuminating the Differences Between Sutra and Mantra Vehicles," it says, "Chapter Six: The Purity of Misunderstanding and Wrong Understanding." Third, the vehicle that determines the ultimate meaning has two aspects: sutra and extensive explanation. The first has four points: the vehicle, the beings to be tamed, the methods of taming, and the ways of combining them separately. The first has three: the vehicle of leading to origination, the vehicle of asceticism and knowledge, and the vehicle of the inner path of empowerment. Thus, it is said: "Leading to origination, asceticism, and knowledge, the vehicle of empowerment." That's how it is. There are three types of beings to be tamed: the categories of beings to be tamed are also three, based on the capacity of their minds, which are small, medium, and large. That's how it is. There are three methods of taming: In that very text, it says, "There are three methods of taming: abandoning through antidotes, transforming through skillful means, and purifying in the state of great wisdom." That's how it is. The way to combine them separately is: In that very text, it says, "The beings to be tamed, the methods of taming, and the three vehicles, give them separately and combine them." That's how it is. Second, the extensive explanation has three aspects: extensively explaining the teachings of the nine vehicles and extensively explaining their branches. The first has three aspects: dividing into nine vehicles, dividing into nine methods of taming, and the ways of combining them separately. The first is: each of the above three vehicles is further divided into three, and each of these three also has three, namely the lower, middle, and upper categories. Therefore, it is called the nine vehicles. That's what it says. Second, the methods of taming them are: with the vehicle of leading to origination, purifying by means of the antidotes to afflictions; with the vehicle of asceticism and knowledge, transforming the afflictions themselves into the pure mandala of deities; with the vehicle of empowerment, purifying without abandoning the afflictions, in the nature of great wisdom. In that very text, it says, "The methods also have nine distinctions in the same way." That's how it is. Third, combining these numbers separately results in nine, three, and twenty-seven combinations. In that very text, it says, "Nine, three, and twenty-seven combinations." That's how it is. Second, the extensive explanation of the branches has three aspects: sutra and extensive explanation. The first is: leading to origination
Chinese
而且，乘也是根据所化众生的根器而分为三类。如《彼论》所说：“第一种是这样的。”广说分为三类：声闻乘、独觉乘和菩萨乘。第一种，声闻乘也分为三种：经、广释和以论藏摄集要义。第一种是：根器最下等的声闻乘，如《彼论》所说：“最下等的是这样的。”第二，广释分为七类：入门、见、三摩地、行、戒律、道之长短和果。第一，入门分为总和别。共同的法相有四种：一切有为法皆是无常，轮回于有情世间的一切皆是痛苦，三界一切皆是空性，一切法皆是无我。外道认为蕴是我，不净的身体是清净的，痛苦是快乐，有为法是常。内道则认为与此相反。是佛陀乘的印证四法印，是共同乘的入门。《总纲》中说：“无常痛苦空无我，仅仅是我常之对治，是佛陀乘的共同之门。”第二是：声闻从哪个门进入呢？了知轮回的果是痛苦，了知轮回的因是集，应当断除，了知灭的果是涅槃，应当获得，现证它的道应当修习，认为是声闻乘的入门。《总纲》中说：“痛苦集灭道。”如是说，因此，集应当断除，痛苦应当了知，道应当依止于相续，果灭应当获得。集也有四种：因集、缘之相、生和圆满。大圆满道次第窍诀中说：“它是因，如烦恼蕴的种子，从中产生六因和三界。”习气增长和显现成熟是缘，因缘聚合而生三界。如是说，无明烦恼业使三界成为因，是因。