Chinese
没有积累功德，没有调伏自心，因此对此法感到恐惧，这是比此更大的事情。如是说。 第四，有些人虽然相信，但因为不了解所说的无自性等的密意，也诽谤世俗，为什么他们不能因此必定从轮回中解脱，也无法获得现前希求的果位呢？回答有两种。 第一，执持自己的见解为最胜，对于“一切法无自性”的意义，执着于字面意义，从而诽谤一切事物，因为不如实了知，所以不能如理修持，不修持就不能获得果报。 同样，对于其他人也执着于字面意义，因此不能必定从大乘中解脱。因为大乘是观待所化众生的根器，以各种密意而宣说的。 为了证实这一点，经中显示了意义：考虑到相信也不能必定解脱这一点，世尊在《大法镜经》的法类中，《信心增长经》的经文中说“菩萨”等，显示了对大乘的信心，但如果执着于字面意义，不如理作意，不善于辨别佛经的意义，就会产生二十八种邪见。 关于这些的解释，分为两种。十七种见解的自性是：因为不精通一切法无自性、无生等所显示的密意，所以执着于字面意义，执着于无生、无有等的相，这是相的见解。 在此之后，诽谤三种自性，是依次诽谤遍计所执性等三种自性的见解。 这样，当诽谤一切法时，为了确立自己的见解，就执持某些理路，并且将所有宣说不可言说之法性的了义经，都按照自己的见解来改变，这是依次执持和改变的见解。 这些也变成了这样的见解，即依靠这样的见解，无论行持善或不善，都没有过失，并且会变成善，并且这种见解先
English
Without accumulating merit or taming the mind, one becomes frightened by this Dharma, and something greater than this great matter occurs. As it is said. Fourthly, some people, although they have faith, still slander the conventional because they do not understand the intention of what is said, such as emptiness. Why is it that they cannot necessarily be liberated from samsara by this, nor attain the state they desire to manifest? There are two answers. Firstly, holding one's own view as supreme, they cling to the literal meaning of "all dharmas are without inherent existence," and therefore slander all phenomena. Because they do not understand as it is, they cannot practice properly, and if they do not practice, they will not attain the result. Similarly, they also cling to the literal meaning for others, and therefore they cannot necessarily be liberated from the Mahayana. This is because the Mahayana is taught with various intentions, depending on the proximity of the disciples. To prove this, the meaning is shown in the sutra: Considering that even with faith one is not necessarily liberated, the Blessed One, in the Dharma category of the Great Mirror of Dharma, in the sutra "Increasing Faith," the words of the sutra, "Bodhisattva," show faith in the Mahayana. However, if one clings to the literal meaning and does not properly attend, it is unreasonable to discriminate the meaning of the Dharma scriptures, and twenty-eight wrong views will arise. There are two explanations for these. The seventeen natures of views are: Because one is not skilled in the intention shown in all dharmas being without inherent existence, unborn, etc., one clings to the literal meaning and clings to the characteristics of unborn, non-existent, etc., which is the view of characteristics. After that, slandering the three natures is the view of slandering the three natures, such as the imputed nature, in order. Thus, when slandering all phenomena, in order to establish one's own view, one holds some reasons, and all the definitive meaning sutras that teach the inexpressible nature of Dharma are transformed according to one's own view, which are the views of holding and transforming in order. These also become such views that, relying on such a view, whether one practices virtue or non-virtue, there is no fault and it becomes virtuous, and this view first
Chinese
认为一定能从积业的障碍中解脱出来，依次是无罪和认为一定能解脱的见解。与该见解不一致，轻视安立蕴等声闻乘的论藏，以及不赞同自己的见解，极度憎恨声闻乘，依次是支配和极度混乱的见解。又认为自己的见解方式是，如实安立空性、无相、无愿，颠倒安立三解脱门的体性，以及认为凡是进入这种法性的人，都能产生无量福蕴，依次是颠倒和增长的见解。当他们从这些见解出发被提问时，自己什么也不承认，而是用遁词和反问来询问和反驳他人，依次是不承认和奸诈的见解。凡是与这种见解相符而修行的人，认为是在供养和承事诸佛世尊，这是恭敬的见解。即使其他智者通过教证和理证很好地驳斥了该见解，也不放弃，认为这才是真实的，没有其他意义，这是愚昧坚固的见解。如上所示的那些见解的习气，其恶劣的处所就是根本见。 从过失的角度来说，以上十种见解是： 执著相的见解，是指把见解当成非见解的见解，即使对无有等的相非常执著，也会产生认为自己没有执著一切相的念头。 假立的见解等三种是遣除方便的见解，因为诽谤一切的见解会让人产生努力无意义的念头。 执取和转变的见解，是指非解脱的见解，因为对非方便的修行无法获得其果。 无罪和一定能解脱的见解，是指障碍等的见解，因为邪修的障碍不可能穷尽。 支配和极度混乱的见解，是指非福德
English
Believing that one will definitely be liberated from the obscurations of accumulated karma is, in order, the view of being faultless and believing in definite liberation. Disparaging the Hearer's Vehicle scriptures that establish aggregates and so forth, which are inconsistent with that view, and greatly hating the Hearer's Vehicle, which does not agree with one's own view, are, in order, the views of domination and extreme confusion. Furthermore, thinking that emptiness, signlessness, and wishlessness are established as they are in one's own view, and perverting the characteristics of the three doors of liberation, and thinking that those who enter into such a nature generate immeasurable accumulations of merit, are, in order, the views of perversion and increase. When they are questioned based on those views, they do not admit anything themselves, but question and refute others with evasive words and retorts, which are, in order, the views of non-admission and deceit. Those who practice in accordance with such a view believe that they are making offerings and serving the Buddhas, the Bhagavat, which is the view of reverence. Even if other scholars refute that view well through scripture and reasoning, they do not abandon it, thinking that this alone is true and there is no other meaning, which is the view of firm ignorance. The habitual tendencies of those views as shown above, their bad abode, is the root view. The ten views explained from the perspective of faults are: The view of signs is called the view that views views as non-views, because even if one is very attached to signs such as non-existence, one will have the notion that one is not attached to all signs. The three views beginning with the imputed view are the views that eliminate application, because the view that slanders everything will cause one to have the notion that effort is meaningless. The views of grasping and transforming are the views that are not liberating, because applying to non-means will not obtain its result. The views of being faultless and definitely liberating are the views of obscurations and so forth, because the obscurations of wrong practice cannot be exhausted. The views of domination and extreme confusion are non-meritorious
Chinese
是增长的见解，对于将神圣的法与梵天等同的行为，通过邪恶的修行来获得巨大的诽谤。颠倒和增长的见解是没有结果的见解，因为确立和执持不真实的法性，不会获得任何差别。不承认和狡诈的见解是被断灭所截断的见解，如果以非理性的方式反驳，则不会获得胜利，而是会受到惩罚。恭敬的见解是嫁祸于人的见解，因为将未说的话强加于人。愚昧坚固的见解是非辩驳的见解，因为禁止邪恶的显现和相关的言论。根本的见解是大的见解，因为从那以后，所有成为见解的事物都会增长和发展。这二十七种见解都是增上慢的见解，因为它们是由不真实的增上慢所引起的。因此，在同一部经中说：在那之后，这些十七种见解会变成十种，十种也会变成十七种，二十七种也会变成一种，一种也会变成二十七种。第五，有三种：正文，由此成就其他经文的意旨，以及对这些的决断解释。第一，如果说一切法无自性，那么如果不是字面意思，意旨是什么呢？就像数论派的主体等变异产生一样，这些事物不是由自己的自性产生的，而是依赖于因缘，并且在毁灭时也不仅仅是寂灭，而是会变成没有自己的自性，并且现在产生的这些事物，由于刹那性，更不会安住于自己的体性，并且就像没有见到真理的孩童们所执着的我与法一样，因为没有自己的相，所以是考虑到这一点而说一切法无自性的。再说，一切法是指三种自性，其中遍计所执的自性没有自己的相，因为仅仅是假立的。因此，以自己的相
English
It is the view of increase, because for actions that equate the sacred Dharma with Brahma, etc., great slander is obtained through evil practice. The reversed and increasing views are views without result, because establishing and clinging to untrue Dharma-nature does not obtain any distinction. The view of non-acceptance and deceit is the view cut off by annihilation, because if refuted in an irrational way, victory is not obtained, but punishment is received. The respectful view is the view of blaming others, because it imposes unspoken words on others. The view of steadfast ignorance is the view of non-argumentation, because it prohibits evil manifestations and related speech. The fundamental view is the great view, because from then on, all things that become views will grow and develop. All these twenty-seven views are views of arrogance, because they are caused by untrue arrogance. Therefore, it is said in the same sutra: After that, these seventeen views will become ten, and ten will become seventeen, twenty-seven will become one, and one will become twenty-seven. Fifth, there are three: the text, the accomplishment of the meaning of other sutras by this, and the definitive explanation of these. First, if it is said that all dharmas are without self-nature, then if it is not the literal meaning, what is the intention? Just as the transformations of the Samkhya school's principle, etc., arise, these things are not produced by their own nature, but depend on causes and conditions, and when they are destroyed, they are not merely pacified, but will become without their own nature, and these things that are now produced, because of their momentariness, do not abide in their own essence, and just as children who have not seen the truth cling to self and dharma, because there is no own characteristic, it is with this in mind that it is said that all dharmas are without self-nature. Again, all dharmas refers to the three natures, among which the imputed nature does not have its own characteristic, because it is merely imputed. Therefore, with its own characteristic
Chinese
被称为无自性。因为在其他的力量之下，没有以自己的自性产生，因为依赖于因缘。因此，生是无自性的，所以被称为无自性。在圆成实性中，没有遍计所执和依他起的体性的自性，因为是清净的对境，所以是胜义谛。因此，因为没有胜义谛的自性，所以被称为无自性。 第二，如果问及宣说不生等的密意是什么，就像所说的那样，无自性是不生的。因为无自性没有生的作用。不生是不灭的，因为灭是生先于它的。不生和不灭是寂静的，因为没有依赖的相。这样就是自性涅槃。 第三，大乘中，如来的一切密意有四种，即：平等性之密意，作为对轻蔑佛的对治，自身在那时成为正等觉的佛，被完全看见，这是因为考虑到法的真如没有差别。其他时间之密意，作为对懈怠的对治，凡是向往极乐世界的人，都会在那里出生。以及，执持如来无垢月光之名，必定获得无上正等觉，这是因为发愿能圆满资粮，执持佛名能创造种子，依次在其他时间变成那样。其他意义之密意，作为对轻蔑法的对治，一切法都是无自性的，不生的等等，这是因为不是字面意思。对有情意乐之密意，是考虑到所化众生相近的智慧，如果这样教导，当下和长远都会有利益和安乐，这样考虑而说的。作为对执着少许就满足的对治，贬低那些满足的善等，以及，作为对行贪欲的对治，极乐世界等。
English
It is called "without own nature." Because under the power of others, it does not arise with its own nature, because it depends on conditions. Therefore, birth is without own nature, so it is called "without own nature." In the perfectly established nature, there is no own nature of the characteristics of the completely imputed and the dependent, because it is a pure object, so it is the ultimate truth. Therefore, because there is no own nature of the ultimate truth, it is called "without own nature." Secondly, if asked what is the intention of speaking of the unborn and so on, just as it is said, the absence of own nature is unborn. Because the absence of own nature has no function of birth. The unborn is not extinguished, because extinction is preceded by birth. The unborn and the unextinguished are peaceful, because there is no sign of dependence. In this way, it is naturally nirvana. Thirdly, in the Great Vehicle, all the intentions of the Tathagata are fourfold, namely: the intention of equality, as an antidote to despising the Buddha, one becomes a fully enlightened Buddha at that time, and is fully seen, because it is considered that there is no difference in the suchness of the Dharma. The intention of other times, as an antidote to laziness, whoever aspires to the world of bliss will be born there. And, by holding the name of the Tathagata Immaculate Moonlight, one will surely attain unsurpassed perfect enlightenment, because making aspirations can complete the accumulation of merit, and holding the name of the Victorious One can create seeds, and in due course, it will become like that at other times. The intention of other meanings, as an antidote to despising the Dharma, all dharmas are without own nature, unborn, etc., because it is not literal. The intention of the disposition of beings is based on the wisdom close to the beings to be tamed, and if taught in this way, there will be benefit and happiness in the immediate and long term, and it is said with this in mind. As an antidote to clinging to a little and being satisfied, those who are satisfied with virtue and so on are degraded, and as an antidote to practicing desire, the world of bliss and so on.