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思维如果认为现在不是成佛之时，那么在其他时间和地点寻求佛陀是不会成功的。因此，教导说不要在心之外寻找佛陀。如《八千颂》中所说：菩萨常啼面前住着一位佛陀，佛陀授记后便消失了。当时，常啼心想：如来是从哪里来？又往哪里去呢？从那以后，法护说：善男子，如来无所从来，亦无所去。为什么呢？比如，某人在梦中，如来出现后又消失了，那么如来从哪里来，又往哪里去呢？常啼说：没有来处和去处，只是睡眠颠倒而已。法护说：同样，（佛）不在心外，因为一切法自性清净。如是等等。如果认识了心，就是佛，所以要生起不应在其他地方寻找佛陀的观念。如是说。第二，以该方法可以成就一切坛城：如果精进地结合和修持一个普贤坛城的生起次第和圆满次第，那么由此生起的所有坛城都将得以成就，就像太阳和月亮出现时，它们的所有光芒都将得以成就一样。第三，细微的过失不会沾染：因为了知一切都是心的自性，没有取舍二元对立，像这样通达意义后，如果能自在圆满次第，即使生起次第的细微仪轨有所增减，仪轨的支分有所缺失，也不会有仪轨缺失的过失，不会成为获得成就的障碍。如金刚经中说：证悟法性的瑜伽士，生起次第的仪轨，无论增减，都无过失，能成就伟大的殊胜成就。这也是说，虽然有相生起次第和无相圆满次第在一般情况下广为人知，但是当瑜伽士的心执着于事物和相状时，无论修持什么，都不会超出有相的范围；当心没有相状执着时，无论修持什么，都是无相的。如《怖畏金刚根本续》中说：彼
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Thinking that now is not the time to become a Buddha, seeking Buddhahood in other times and places will not succeed. Therefore, it is taught not to seek the Buddha outside of the mind. As it is said in the "Eight Thousand Verses": A Buddha resided in front of the Bodhisattva Sadāprarudita, and after the Buddha gave a prophecy, he disappeared. At that time, Sadāprarudita thought: From where did the Tathāgata come? And where did he go? From then on, Dharmodgata said: Son of good family, the Tathāgata has not come from anywhere, nor has he gone anywhere. Why is that? For example, if a Tathāgata appears in someone's dream and then disappears, from where did he come, or where did he go? Sadāprarudita said: There is no coming or going, it is just a reversal of sleep. Dharmodgata said: Similarly, (the Buddha) is not separate from the mind, because all dharmas are naturally pure. Thus, and so on. If you recognize the mind, you are a Buddha, so you should generate the idea that you should not seek the Buddha elsewhere. So it is said. Second, by that method, all mandalas can be accomplished: If you diligently combine and practice the generation stage and completion stage of one Samantabhadra mandala, then all the mandalas that arise from it will be accomplished, just as when the sun and moon appear, all their rays will be accomplished. Third, subtle faults do not contaminate: Because knowing that everything is the nature of the mind, there is no duality of acceptance and rejection, like this, after understanding the meaning, if you have mastery over the completion stage, even if there are additions or omissions in the subtle rituals of the generation stage, even if the branches of the ritual are missing, there will be no fault of missing the ritual, and it will not be an obstacle to obtaining accomplishments. As it is said in the Vajra: The yogi who has realized the nature of reality, the rituals of the generation stage, whether added or subtracted, are without fault, and can accomplish great and wonderful achievements. This also means that although the generation stage with signs and the completion stage without signs are generally well known, when the yogi's mind clings to things and appearances, no matter what he practices, he will not go beyond the realm of signs; when the mind has no clinging to appearances, no matter what he practices, it is without signs. As it is said in the Root Tantra of Vajrabhairava: He
Chinese
隱藏和隱蔽的語句存在於上師的心中，因為渴望口訣取決於使上師高興。而且，由於不可思議且無法言說的乘存在於無數的佛土和有情眾生的境界中，所以是不確定的。然而，現在這個賢劫，在娑婆世界點燃了佛陀的明燈。如果暫時總結低劣、殊勝和顛倒的乘和宗派的道理，則有八種。第一種是不了解正確意義的人，即未進入宗派的普通人。僅僅追求好的事物，保持獲得善趣，是天和人的乘。其意義是以十善業投生到渴望的天和人中，並修習無色界的更高禪定。中觀論中說：「世間人的正確觀點。」等等。有些人認為這是指邪見者和順世外道，但這與前後不符，並且沒有區分乘的種類。以前在五乘的章節中講述了天人乘，並且一切乘的意義都包含在此處，因此被稱為保持的乘。邪見者和順世外道是顛倒思維的外道的一部分，因此與此處無關。從正確的意義顛倒思維的是外道。由於錯誤觀點的數量不可思議，但如果總結，則有四種常見的觀點和一種斷滅的觀點，因此被稱為五外道。四種常見的觀點是：聲稱自在天是常恆的理智者；聲稱遍入天是常恆的遍入天；聲稱自性是常恆的數論者；聲稱微塵是常恆的勝論者。他們也追隨仙人迦毗羅、食米者、足目者和貓頭鷹的後裔。斷滅的觀點是順世外道，或聲稱此岸是美麗的，或裸體外道，他們將木星視為神。所有這些都聲稱有我。常見的觀點認為，我和自性是常恆的，是唯一自主的，支配著諸要素，是遍在的自性，存在於一切有情眾生的心中。他們認為自在天、遍入天等神是常恆的。
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Hidden and concealed statements reside in the guru's heart, because desiring instructions depends on pleasing the guru. Moreover, since inconceivable and inexpressible vehicles exist in countless Buddha-fields and realms of sentient beings, it is uncertain. However, in this present Fortunate Aeon, the lamp of the Buddha has been lit in this world of endurance. If we temporarily summarize the inferior, superior, and inverted vehicles and tenets, there are eight. The first is those who do not understand the correct meaning, namely ordinary people who have not entered a philosophical system. Merely seeking what is good, maintaining the attainment of happy migrations, is the vehicle of gods and humans. Its meaning is to be reborn as desired gods and humans through the ten virtues, and to cultivate the higher formless realms of meditation. As stated in the Madhyamaka, "The correct view of worldly people," and so forth. Some consider this to refer to nihilists and materialists, but this is inconsistent with the preceding and following, and it fails to distinguish the types of vehicles. Previously, in the context of the five vehicles, the vehicle of gods and humans was taught, and since the meaning of all possible vehicles is included here, it is referred to as the vehicle of maintenance. Nihilists and materialists are part of the heterodox who think perversely, so they are not relevant here. Those who think perversely from the correct meaning are heretics. Since the number of wrong views is inconceivable, but if summarized, there are four views of permanence and one view of annihilation, they are known as the five Tirthikas. The four views of permanence are: those who assert that Ishvara is permanent, the logicians; the Vaishnavas who assert that Vishnu is permanent; the Samkhyas who assert that Prakriti is permanent; and the Vaisheshikas who assert that atoms are permanent. They also follow the sage Kapila, Kanada, Akshapada, and the descendants of Uluka. The view of annihilation is the materialists, or those who claim that this shore is beautiful, or the naked ones, who regard Jupiter as a god. All of them assert a self. Those who hold the view of permanence believe that the self or the primary being is permanent, the sole independent one, who controls the elements, is of a pervasive nature, and resides in the hearts of all sentient beings. They consider Ishvara, Vishnu, and other gods to be permanent.
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或者想要被抛入地狱或恶趣。断见者认为，我的自我在母胎中突然产生并存在，死亡时我的自我断灭，因此前后断灭，来世五趣和解脱以及一切智智都不存在，所以称为断灭或拨无因果。总而言之，可以归纳为常断二见。稍微证悟真实意义的方面，就是声闻和独觉二者，因为他们证悟了一个无我、半个无我和两个无我，并从轮回中解脱出来。如果区分声闻，有根本的四部，分支出十八部。其中，从说一切有部中分出的有七部：善贤部、地论部、法护部、多闻部、赤衣部、分别说部。这根本的分裂基础和七部，是刹帝利种姓罗睺罗贤最胜，是世尊之子者的学统，说梵语，袈裟的碎片九以上二十五以下，标志是出现乌 উৎপལ་（藏文，梵文天城体utpala，梵文罗马拟音utpala，汉语字面意思：乌 উৎপལ་）和莲花和珍宝。大众部所分出的有：东方山部、雪山部、常恒部、出世间部，分裂的基础和五个。这些是婆罗门种姓大德善贤的学统，说俗语，袈裟的碎片九以上二十三以下，标志是出现卍（藏文，梵文天城体svastika，梵文罗马拟音svastika，汉语字面意思：卍）和蝎子。上座部有三部：住于胜林的上座部、住于无畏山的上座部、住于寺院的上座部。这些是从竹匠种姓中出家的圣者迦旃延大尊者的学统，说阿波भ्रंश语，袈裟的碎片是九以上二十一以下，标志是画着海螺。大众敬奉部有三部：地增部、守护部、住子部。这些是从调香师种姓中出家的圣者阿难陀的学统，说毗舍遮语，袈裟的碎片与上座部相同。他们认为人我的自性以及我和我所执着的是蕴，并且认识到不在蕴之外，因此果
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Or wishing to be thrown into hell or the lower realms. The annihilationists believe that my self suddenly arises and exists in the mother's womb, and that at the time of death my self is cut off, so there is annihilation before and after, and the five realms of existence in the next life, liberation, and omniscience do not exist, so it is called annihilation or denial of cause and effect. In short, it can be summarized as the two views of permanence and annihilation. Slightly realizing the aspect of the true meaning are the Hearers and Solitary Buddhas, because they realize one selflessness, half selflessness, and two selflessness, and are liberated from samsara. If the Hearers are distinguished, there are four fundamental schools and eighteen branched schools. Among them, there are seven schools that branched out from the Sarvastivada school: the Kashyapiyas, the Sautrantikas, the Dharmaguptakas, the Bahusrutiyas, the Mahasanghikas, and the Samkrantivadins. These fundamental divisions and the seven schools are the lineage of the noble Rahula Bhadra, the son of the Blessed One, who speak Sanskrit, and whose robes have nine to twenty-five fragments, with the signs of utpala (उत्पल, utpala, utpala, meaning: blue lotus), lotus, and jewels appearing. The Mahasanghika school is divided into: the Eastern Mountain school, the Snow Mountain school, the Permanence school, and the Supramundane school, with the basis of division and five. These are the lineage of the Brahmin caste, the great elder Kashyapa, who speak Prakrit, and whose robes have nine to twenty-three fragments, with the signs of swastika (स्वस्तिक, svastika, svastika, meaning: swastika) and scorpions appearing. The Sthavira school has three schools: the Sthaviras residing in Jetavana, the Sthaviras residing in Abhayagiri, and the Sthaviras residing in the monastery. These are the lineage of the noble Katyayana, who renounced from the bamboo-maker caste, who speak Apabhramsa, and whose robes have nine to twenty-one fragments, with the sign of a conch shell painted on them. The Mahasamghika school has three schools: the Earth Increase school, the Protection school, and the Sthavira school. These are the lineage of the noble Ananda, who renounced from the perfumer caste, who speak Paisaci, and whose robes are similar to those of the Sthaviras. They believe that the self of a person and the clinging to I and mine are the aggregates, and they recognize that it is not outside the aggregates, therefore the result
Chinese
是能损害之义。若分自佛，有聚落行大、小、如犀牛三种。其见者，谓了悟人无我与外境所取无自性，是为半与二分。于有边际之时，不依赖上师而直接了悟缘起之法性自现，从而解脱。不以表诠之语宣说教法。未完全了悟实相之义，是为因性乘。因位有情积聚二资粮，果位需经无数劫方能成佛。分类有：中观与唯识二者。其中，外境显现承认为心，心亦认为无有能取所取二者之自证智，于胜义中许为真实与虚妄，是为真实与虚妄二者。如《中观观世音行法》云：何者诸事物，显现种种相，许为自心已，心亦胜义中，各自自证智，能取与所取，无二真实或，说为虚妄性，当遮遣此二。中观亦分二者。自续派认为，显现之种种，于世俗中如幻而成立，于胜义中，亦认为彼无成立之自性，如虚空般。中观应成派则认为，于一切时中，以无自性故，如八喻般，显现之彼，远离一切戏论之边，故于任何处皆无成立，且认为已超离四边之垢染。所有这些，皆断定见解为空性之法性，从而于道中舍弃不善，行持善法，且承诺果位于后成就。然于衡量更高乘之时，彼等虽认为了悟一切法无我且平等性，然未见一切法本即成佛之平等义，且未了悟业及烦恼即是显现为智慧，故无有取舍之自性，且因方便少且具艰辛，故以长久之时方能成就果位，故称未了悟真实。有者认为，虽智慧无有差别，然胜在方便。