Chinese
如是外观内外的境，声闻视微尘为能取所取二者，自生缘起以分别识，认为无尘境之相为空性。胜过彼者唯识宗，一切境相不离心，红白种种是心之显现。胜过彼者中观宗，外境种种与心相异，视轮回自性为幻化八喻，以彼观察分析则无自性。胜过彼者外续事部，外境显现为三族本尊，视胜义自性为清净法性，于方便无有见解宗规。胜过彼者瑜伽部，如是显现世俗五部本尊，认为胜义无生灭。外续三部胜于内续，生起玛哈瑜伽将显有此，显现不灭显现为本尊和本母，以方便自性生起次第之理，认为诸本尊显现而无自性，以智慧自性圆满次第，认为胜义自性显空无别。胜过彼者阿努瑜伽，不认为显现为本尊和本母，于法界显现觉性智慧，视胜义界与智慧无二。彼等以下推出阿底三者，行求勤修阿努以下者，于不欲中生起见解欲，于无勤修中以行求勤修，以意念修习进入有为法门，于自心安住而向外寻觅，如盲人寻觅虚空之边际，纵经百劫亦不得成佛，如是说。已宣说破斥八乘之品即是同一意义。之后自显童子，向解脱一切边际之导师，请问阿底与斯底之差别为何？此二者如何辩论？阿底如何反驳斯底？以何种言说之兵器？如是请问时，导师向眷属开示，阿底瑜伽之瑜伽士，询问斯底之乘，难道斯底不是九乘之外，以分别心臆测者吗？否则我之阿底与斯底，以何种差别而分？此为阿底反驳时，斯底
English
Thus, regarding the objects of appearance, both internal and external, the Hearers view particles as the two aspects of grasping and being grasped. The Self-realized ones, through the discriminating consciousness of dependent origination, consider the aspect of the object without particles to be emptiness. Surpassing that are the Mind-Only proponents, who assert that all appearances of objects are inseparable from the mind, and that various colors like white and red are manifestations of the mind itself. Surpassing that are the Madhyamikas, who hold that the various external objects are different from the mind, viewing the nature of samsara as the eight similes of illusion. Upon examining and analyzing that, there is no inherent existence. Surpassing that are the Outer Tantras, Kriya, where external appearances manifest as deities of the three families, viewing the ultimate nature as pure Dharmata. In Upaya, there is no established view or doctrine. Surpassing that are the Yoga practitioners, who see all appearances as the conventional Five Buddha Families, believing that the ultimate has no arising or ceasing. The three Outer Tantras are superior to the Inner Tantras. The generation stage of Maha Yoga manifests this existence, where appearances are unceasing, appearing as deities and consorts. Through the method of the generation stage, they believe that all deities appear but are without inherent existence. In the completion stage of wisdom, they believe that the ultimate nature is inseparable from appearance and emptiness. Surpassing that is Anu Yoga, which does not consider appearances to be deities and consorts, but rather sees awareness and wisdom manifesting in the Dharmadhatu. They view the ultimate realm and wisdom as non-dual. Those below these three Atis are distinguished. Those below Anu engage in actions, seeking, effort, and accomplishment. In the absence of desire, the desire for views arises. In the absence of effort and accomplishment, they accomplish through actions, seeking, and effort. By meditating with mental aspirations, they enter the gate of conditioned Dharma. By abiding in oneself and seeking externally, it is like a blind person seeking the edge of the sky. Even after hundreds of kalpas, Buddhahood will not be attained. Thus it is said. The chapter explaining the refutation of the eight vehicles is of the same meaning. Then, the Self-Appearing Youth asked the teacher who is liberated from all extremes, "What is the difference between Ati and Spyi-ti? How do these two debate? How does Ati refute Spyi-ti? With what weapons of speech?" When he asked this, the teacher addressed the assembly, "The yogis of Ati Yoga, questioning the vehicle of Spyi-ti, is Spyi-ti not outside the nine vehicles, conjectured by the discriminating mind? Otherwise, what distinguishes my Ati from Spyi-ti?" This is Ati refuting, Spyi-ti.