Chinese
诸佛坛城皆与觉性智慧自显现无别，融为一体而安住之导师薄伽梵大乐者，于轮回涅槃一切法，本自圆满大圆满，不需寻觅，任运成就之智慧中，不离之誓言，为非法器者极密之自性，表诠彼自性秘密心髓之门，体验之方便，及证悟之果等等，入于云彩般陈设之等持，而特意宣说此（法）。二者，正文分二：正文与宣说方式。初者分三：口诀之体性解说，此（口诀）较他殊胜之伟大解说，堪能灌顶之有缘所化解说。初者分二：广说与摄义。初者分三：表诠之门，体验之方便，现前之果。初者亦分三：表诠世间与出世间见之门，彼二者之名言表诠歧门，能诠与所诠意义差别之辨别方式。初者为：未证悟及等等，一偈颂。此中分二，初者，世间见分未证悟与邪悟二者。未证悟者，世间凡夫，即与无明相等之安住，有天人二乘之说，然此处依口诀观鬘及无垢友之小释，解说为庸人和远见二者。彼亦即彼等士夫，于因果及前后世等等，有亦未证悟，无亦未证悟，于彼二者任何皆不执著，总是愚昧者，称为庸人。仅了知有前后世及业因果报，然舍弃后世，而追求今生之权势财富等，称为远见。其中，庸人是真正之未证悟，远见者是顺带产生之未证悟，彼二者虽非以宗派转变心意之见解，然为摄集心之状态，故于彼之顺带而宣说。二者，邪悟分二：断见顽固者与常见外道者。初者为：法性任何也无
English
All the mandalas of the Lords are united and abide as inseparable from the self-manifestation of awareness-wisdom. The Teacher, the Bhagavan, the Great Blissful One, who does not stray from the spontaneously accomplished wisdom of the Great Perfection, which is primordially complete in all phenomena of samsara and nirvana, the secret essence of the very nature that is extremely secret to those who are not vessels for the samaya, the door that represents that very nature, the means of experiencing it, and the fruit of realizing it, etc., having entered into the samadhi of arranging clouds, specifically speaks this. Secondly, the main text has two parts: the actual text and the manner of speaking. The first has three parts: explaining the nature of the instructions, explaining the greatness of these instructions as superior to others, and explaining the vessel to whom the instructions are given. The first has two parts: detailed explanation and summarizing the meaning. The first has three parts: the door that represents, the means of experiencing, and the fruit that becomes manifest. The first also has three parts: the door that represents the views of the world and beyond the world, the door that represents the terminology of both, and the way to distinguish the differences in meaning between the signified and the signifier. The first is: "Not realized" and so on, one verse. This has two parts. First, regarding the worldly view, there are two types: non-realization and wrong realization. Non-realization refers to ordinary worldly people, who remain in a state similar to ignorance, with the two vehicles of gods and humans. However, here, according to the Explanation of the Garland of Instructions and the Small Commentary of Vimalamitra, it is explained as the two: the foolish and the far-sighted. That is, those individuals do not realize that there are causes and effects, past and future lives, etc., nor do they realize that there are none. They do not rely on either of these two, and are always confused, and are called the foolish. Those who understand that there are past and future lives and the results of actions, but abandon the future and strive for power and wealth in this life, are called the far-sighted. Among them, the foolish are the actual non-realization, and the far-sighted are the non-realization that arises incidentally. Although neither of these two are views that have transformed the mind through philosophical systems, they are explained incidentally in order to gather the state of mind. Secondly, wrong realization has two types: nihilistic extremists and eternalistic tirthikas. The first is: the nature of reality is nothing at all.
Chinese
由于执著于错误的根本，认为没有业果和前后世，声称一切有为法都是无因而生，最终断灭，这是前后际断见。正如所说：享用美味佳肴，随心所欲地行乐，死后便不再有享乐之处。如火熄灭，灰烬随风飘散，怎会有再次转生？如果有人说有因果，那就像野狗追逐尸体的踪迹。如是说。第二种是，由于执著于不变的自性，认为我和自在天等是常、一、安乐、自主的。分为数论派、胜论派、遍行外道、裸形外道四种，加上断见论者，合称五外道。他们都一致认为有我，前四者认为我是常有的，而断见论者则认为我是断灭的。因此，这些都不是从轮回中解脱的方法，因为它们被束缚在轮回的根本——我执之中。正如《解释·针》中所说：常断二见是颠倒的见解，是偏离正道的。第二，超越世间的见解分为因乘和果乘两种。首先，因乘中，证悟部分解脱之门的是声闻和缘觉二者。其中，声闻乘认为法无我的所取境——极微和能取心——刹那，是胜义谛；而人无我的所取境——粗大之物和能取心——具有相续，只是世俗谛显现，并证悟其无自性。其中，分别而言，毗婆沙宗认为显现的五根所对境在外境中是真实存在的。经部宗则认为显现是能取心的显现，而在其背后存在着一个与之相似的实有法。缘觉乘证悟人无我与声闻乘相同，但在此基础上，进一步证悟法无我的所取部分——极微也无自性。这里，外道和内道佛教徒的区别在于，外道的见解是认为存在人我，并声称其为常、一、安乐、自主的实体，或者认为没有业果和前后世，以及三宝。
English
Due to clinging to the root of error, they believe that there is no karma, no cause and effect, and no past or future lives. They claim that all conditioned phenomena arise without cause and ultimately cease, which is the extreme of annihilationism. As it is said: Enjoy delicious food and indulge in pleasures as you wish, for after death, there is no place for enjoyment. Like a fire extinguished, ashes scattered by the wind, how can there be rebirth? If someone says there is cause and effect, it is like a wild dog chasing the tracks of a corpse. Thus they speak. The second is that, due to clinging to an unchanging nature, they believe that the self and Ishvara, etc., are permanent, singular, blissful, and autonomous. They are divided into Samkhya, Vaisheshika, Ajivika, and Nirgrantha, and adding the annihilationist, they are known as the five Tirthikas. All of them agree in viewing the self, the first four believing the self to be permanent, while the annihilationist believes the self to be annihilated. For this reason, these are not methods for liberation from samsara, because they are bound by the root of samsara, the clinging to self. As it is said in the Commentary Needle: The two extremes of permanence and annihilation are inverted understandings, straying from the path. Second, views that transcend the world are divided into the two vehicles of cause and effect. First, within the vehicle of cause, those who realize only a portion of the gate of liberation are the Shravakas and Pratyekabuddhas. Among them, the Shravakas believe that the object of grasping of the dharma-selflessness—the subtle particles and the grasping mind—the moment, are ultimately true; while the object of grasping of the person-selflessness—the coarse objects and the grasping mind—with continuity, are merely apparent as conventional truth, and they realize its lack of inherent existence. Among them, specifically, the Vaibhashikas believe that the objects of the five sense faculties that appear are truly existent as external objects. The Sautrantikas believe that the appearance is the experience of the aspect of the grasping mind, and behind it, there exists one truly established entity of the same kind. The Pratyekabuddhas realize the person-selflessness in the same way as the Shravakas, but on top of that, they further realize that the object of grasping of the dharma-selflessness—the subtle particles—also lacks inherent existence. Here, the difference between the Tirthikas and the Buddhist insiders is that the Tirthikas' view is to believe in the existence of a person-self, and to claim it to be a permanent, singular, blissful, and autonomous entity, or to believe that there is no karma, no cause and effect, and no past or future lives, as well as the Three Jewels.
Chinese
不皈依母，不接受四法印的是外道，与此外道相反的是内道佛教徒。虽然行持不可思议的解脱之门，但因未见金刚乘的意义而未能证悟真实性的是大乘中观和唯识二者。其中，唯识宗认为，在胜义谛中，能取和所取是无二的，或者遮止了遍计所执，而将圆成实认为是心。如果对它进行区分，则随实派认为，一切显现实际上是不真实的，但在识面前是真实的。其中，随理唯识和义心二者，一个是本体，一个是异体，一个是相状，即随理和义心如同剥开的鸡蛋。随假派认为，相状只是由心假立的假立之显现，因此认为是不真实的。中观派不接受遮止遍计所执，而只接受圆成实离戏论。其中，中观自续派区分了正确的世俗和错误的世俗，而应成派则认为，如同自己没有成立的理由一样，他人也没有可以破斥的，因此认为正确和错误没有差别。此处大小乘的差别是以智慧和慈悲来区分的，智慧小而未能证悟二无我，慈悲小而不能行持利他的是小乘。与此相反的是大乘，如云：乘之差别在于智慧和慈悲，否则自诩为大乘，如同驴子披着狮子的皮。第二，果乘分为内外两种，第一，外在的能调伏相续之乘，主要通过三门的行为来调伏相续的是事部和行部，以心的意念禅定为主而成就果位的是瑜伽部。此处经部性乘和果咒乘的差别是：认为心性是成佛之因，并将胜义谛作为所要成就的，而将世俗谛作为所要舍弃的是性乘；认为心性是成佛之果，并且不舍弃世俗而将其作为道用的是果咒乘。第二，内在方便之续部，外续以下未成为共同境
English
Those who do not take refuge in the Mother and do not accept the four seals of the Dharma are outsiders and non-Buddhists, and the opposite of these are the inner Buddhists. Although practicing the door of inconceivable liberation, those who have not realized the true nature because they have not seen the meaning of the Vajrayana are the two, the Mahayana Madhyamaka and the Cittamatra. Among them, the Cittamatrins believe that in the ultimate truth, the apprehended and the apprehender are non-dual, or that they reject the imputed and consider the perfected to be the mind. If we differentiate it, the followers of reality believe that all appearances are not true in reality, but are true in the face of consciousness. Among them, the followers of logic and the followers of meaning are one in essence, different in existence, and similar in appearance, that is, the two types of consciousness are like eggs that have been cracked open. The followers of falsehood believe that appearances are merely imputations imputed by the mind, and therefore believe that they are not true. The Madhyamikas do not accept the rejection of the imputed, but only accept the perfected reality free from elaboration. Among them, the Svatantrika-Madhyamikas distinguish between correct conventional truth and incorrect conventional truth, while the Prasangikas believe that just as they have no reason to establish their own position, others have no way to refute it, and therefore believe that there is no difference between correct and incorrect. Here, the difference between the Great and Small Vehicles is distinguished by wisdom and compassion. Those who have little wisdom and cannot realize the two selflessnesses, and those who have little compassion and cannot practice benefiting others, are the Small Vehicle. The opposite of this is the Great Vehicle, as it is said: The difference between vehicles lies in wisdom and compassion; otherwise, claiming to be a Great Vehicle is like a donkey wearing a lion's skin. Secondly, the Fruition Vehicle is divided into outer and inner. First, the outer vehicle of taming the continuum, which mainly shows how to tame the continuum through the actions of the three doors, is the Kriya and the Upa Yoga, and the Yoga is the accomplishment of the fruit mainly through the mind's intention of samadhi. Here, the difference between the Sutra Vehicle and the Fruit Mantra Vehicle is that the Sutra Vehicle considers the nature of mind to be the cause of Buddhahood, and the ultimate truth to be what is to be accomplished, and the conventional truth to be what is to be abandoned; the Fruit Mantra Vehicle considers the nature of mind to be the fruit of Buddhahood, and does not abandon the conventional truth but uses it as the path. Secondly, the inner method of the Tantra, the outer Tantra and below have not become a common object