English
Because of ignorance, one clings to the characteristics of cause and effect, and is overwhelmed by the obscurity of not being able to distinguish them, hence the saying. The second part has two points. The first is the explanation of wrong views and nihilistic views. Among them, what is a wrong view? It is like this: for all internal and external dharmas, whether the cause of their arising and the result of their arising exist or not, one does not truly understand, but lets them exist naturally. These are all in accordance with ignorance, which is completely ignorant of cause and effect. Nihilistic view or annihilationist view is: not being able to know whether there are past and future lives, but striving in this one life to seek various methods of power, wealth, strength, etc. This is not the gate to liberation, but what worldly people say. Engaging in worldly affairs, such as livelihood, governing politics, etc., as well as performing evil mantras, divination, exorcism, sacrifices, prayers for good fortune, etc., doing it oneself or having others do it, all rely on the secret language of the world. The second point is the explanation of the Lokayata and the tenets of the heretics. The Lokayata is: for all objects of observation and objects of knowledge, it is believed that there is no cause and effect. That is to say, all dharmas that arise in one lifetime are not drawn by the karma of the previous life, but arise suddenly like mushrooms on the grassland and bubbles in the water, and eventually cease like a fire being extinguished. The heretics are: for the dharmas of cause and effect, although they do not exist, they are universally clung to, believing that there is a permanent and unchanging "self." Among them, when observing the cause of self-nature, it is believed that self-nature has no cause or condition, and all dharmas are transformed into its essence. Therefore, self-nature and phenomena are not different, and one clings to the one and only whole "self." It is believed that the manifested things originally exist, and there is no other cause that produces them, therefore it is believed that there is a result without a cause. If it is not based on cause, how can the result be established? Existence itself is the result or accomplishment, just like saying that space originally exists. This is a unique clinging. Wrongly viewing cause and effect refers to Ishvara, meaning that Ishvara, this person, originally exists and is permanent. He can dominate all moving and unmoving things and transform in various ways. In order to please Ishvara
Chinese
进行多种动物的祭祀等，这具有两种目的：认为自在是常恒的，而化身是不常恒的。因为这不善之业能够成就天界吗？或者因为常恒的因产生不常恒的果，所以才这样说。认为因存在而果不存在，即是说，这认为作者是因，即认为常恒的我是拇指大小等，如同捣毁陶器、鸟儿飞翔一样。这具有三种目的：认为常恒的我是唯一做因的作用，并且认为由此产生的果，其蕴的自性是不常恒、变化的法，而且这个果也仅仅是一次的果，即它没有产生其他蕴的因，并且是断灭的。常断的这两种观点中，外道的常断的各种形态全部都包含在内了。以上所说的这四种，是与智慧不相符的，如同与无明相应一样的观点。其中，世间观点的这一部分，仅仅是说明了观点，而没有说明道和果，这仅仅是被认为是没有意义的。第二部分包括简略的说明和详细的解释两部分。第一部分是：与无漏之道相关联的出世间道，如果进行分类，也有两种，即显示诸法自相和共相以及一切智和遍智的体性，并且显示对其进行取舍的是体性的乘；以及显示一切智和遍智二者体性无别，在身语意的坛城中不可分割的是金刚乘。第二部分包括体性乘和密咒乘的分类。第一部分也包括两部分，即简略的说明是：体性乘也根据根器、意乐和根基的差别，由于对体性执着与不执着的缘故，分为三种，即自己从他人那里听闻教言，并且使他人听闻的是声闻乘；在最后有的时候，自己领悟了真实的果位的是独觉佛乘；以及为了菩提而具有坚定的意念，或者具有对菩提和有情的意念的是菩萨乘。第二部分包括声闻、独觉佛、菩萨的乘的解释这三部分。第一部分。
English
Performing sacrifices of various animals, etc., this has two purposes: believing that the Lord is permanent, while the emanations are impermanent. Because does this non-virtuous action accomplish the heavenly realm? Or because a permanent cause produces an impermanent effect, that is why it is said. Believing that the cause exists but the effect does not, that is, this believes that the agent is the cause, that is, believing that the permanent self is the size of a thumb, etc., like smashing pottery, birds flying. This has three purposes: believing that the permanent self is the only one that acts as the cause, and believing that the effect produced by this, the nature of the aggregates is impermanent, changing dharma, and that this effect is only a single effect, that is, it does not have the cause to produce other aggregates, and it is cut off. Within these two views of permanence and annihilation, all forms of the permanent and annihilation of the outsiders are completely included. These four mentioned above are views that are incompatible with wisdom, like being associated with ignorance. Among them, this part of the worldly view only explains the view, and does not explain the path and the fruit, which is only considered meaningless. The second part includes a brief explanation and a detailed explanation. The first part is: the supramundane path associated with the uncontaminated path, if classified, also has two types, that is, the characteristic vehicle that shows the self-characteristics and common characteristics of all dharmas and the nature of omniscience and complete purification, and shows to adopt and abandon them; and the Vajra Vehicle that shows that the nature of omniscience and complete purification are inseparable, and are indivisible in the mandala of body, speech, and mind. The second part includes the classification of the characteristic vehicle and the mantra vehicle. The first part also includes two parts, that is, the brief explanation is: the characteristic vehicle is also divided into three types according to the differences in capacity, intention, and faculties, due to the attachment or non-attachment to the characteristic, that is, the Hearer Vehicle in which one hears the instructions from others and makes others hear; the Solitary Buddha Vehicle in which one realizes the fruit of truth in the last existence; and the Bodhisattva Vehicle in which one has a firm intention for enlightenment, or has the intention for enlightenment and sentient beings. The second part includes the explanation of the Hearer, Solitary Buddha, and Bodhisattva Vehicles. The first part.
Chinese
哦！再者，为了获得声闻的果位，进入自道的乘（vehicle）的补特伽罗（person）们的见解是宗义，即如慧所断般地信解。此处宣说见、修、果三者。其中，见，对于以蕴、界、处所摄的一切法，外道等将不存在执为常有，以及将存在视为无有的，具有此类颠倒分别念完全没有，或者根本没有的断见，以及执常等为有的有见，如同绳索上见到蛇一般的蛇一样是不存在的。显现的基础，如绳索般的蕴、界、处等的自性，即外境的色等物质，是粗显之因的四大极微，以及内在的刹那识，视为实有或者谛实存在。对此，说一切有部和经部二者，前者认为无为法是常有的，后者认为如石女之子般完全不存在等，内部稍有不合，并且说一切有部内部也有各自细微的观点不一致，虽然很多，但实际上，承认微尘和刹那是真实的，因此视为一体。修是禅定的智慧，以及苦、集、灭、道，即修习四圣谛。这又是以其本体如实不颠倒故为谛实，也是因为是圣者们所证悟或者圣者的自性。这些谛实也是以三界的四谛为对境，习惯于十六行相，何时生起具有能知容知六刹那自性的智慧见道，之后逐渐断除三界九地的修断烦恼。其中，从断除欲界九品烦恼的前三品乃至第四品以上者，是入流果；断除第六品者，是一来果；断除第九品者，是不还果；断除有顶的全部烦恼者，是阿罗汉果，由此成就四种果位。第二是获得独觉佛果的本体——无为法的体性，为此进入道之乘者们的见解是，对于一切法，外道等增益和诽谤
English
O! Furthermore, the view of those individuals who have entered the vehicle of their own path in order to attain the fruit of the Hearers is the established doctrine, that is, it is determined by faith as if cut off by wisdom. Here, the three, view, meditation, and fruit, are taught. Among them, the view is that with respect to all phenomena included in the aggregates, elements, and sense bases, the eternalistic superimposition by outsiders and so on on what does not exist, and the nihilistic denial of what exists, such kinds of totally fabricated thoughts are either completely absent or the view of annihilation is completely absent, and the view of existence, which views things like permanence as existent, is non-existent like a snake seen on a rope. The basis of appearance, the nature of the aggregates, elements, and sense bases, etc., which are like the rope, namely, the external forms and other material objects, are the subtle particles of the four great elements, which are the cause of gross appearance, and the momentary consciousness within, are viewed as truly or genuinely existent. Regarding this, the Vaibhashika and Sautrantika, the former holds that the unconditioned is permanent, and the latter holds that it is completely non-existent like the child of a barren woman, etc., there are slight internal disagreements, and even within the Vaibhashika there are many subtle differences in individual views, but in reality, they are considered as one because they similarly accept particles and moments as real. Meditation is the wisdom of meditative concentration, and the meditation on the four noble truths, namely, suffering, origin, cessation, and path. This is also true because its essence is as it is and not inverted, and also because it is realized by the noble ones or is the nature of the noble ones. Those truths are also accustomed to the sixteen aspects by focusing on the four truths of the three realms, and sometime the wisdom of the path of seeing arises, which has the nature of six moments of knowable and bearable. Then, gradually, the afflictions to be abandoned by meditation of the nine grounds of the three realms are gradually abandoned. Among them, those who are liberated from the first three aspects up to the fourth aspect of the nine aspects of desire realm afflictions are Stream-enterers; those who abandon the sixth aspect are Once-returners; those who abandon the ninth aspect are Non-returners; those who abandon all the afflictions of the peak of existence are Arhats, thus accomplishing the four fruits. The second is that the view of those who have entered the vehicle of the path to attain the essence of the fruit of the solitary Buddha—the nature of the unconditioned—is that with respect to all phenomena, outsiders and so on exaggerate and slander.
Chinese
以周遍计所执的自性，视常见和断见等为无有，这与声闻乘相符。但与声闻乘不同的是，在五蕴中，色蕴的生处和界中，十种有色和法界的一部分，即非能辨识之色，总之，应了悟属于色蕴的法无我，如果对此习惯，那么在最终有获得自菩提果位时，也如声闻乘一样，不依赖善知识。 如何修习之理： 以前在白净显现之地等处，依止佛陀并串习，凭借串习的力量，了悟具有四谛自性的十二缘起之义。也就是，七苦为苦谛，三烦恼和二业为集谛，远离这些集烦恼为灭谛，趋向于灭谛的道为道谛，了悟缘起之义后，串习即是道。另一种方式是，十二缘起支每一支都具备四谛，即获得它们自己的体性是苦谛，它们互相依存而成立是集谛，一个灭则另一个灭是灭谛，为了灭除它们而如实修习是道。这样，缘于四谛的十六刹那智，在每一支中都会产生，因此，一百九十二个智慧刹那，在同一个座垫上生起，从而获得自菩提的果位。 以这样的方式，了悟如幻之法的甚深意义。即使安住于无法言说的、极度止息的等持中，也会产生“无法言说”的念头，这是因为没有断除坏灭的分别念。缘起是所有道路的共同之处。声闻乘者执着于因果的相状，从而消除外道对因果的颠倒认知。缘觉乘者对此有更深的了悟，了悟到因果的自性在所取义中也是不存在的。瑜伽行者对此有更深的了悟，了悟到因果的事物在所执的自性中也是不存在的。中观行者了悟到因和果的事物在自证的自性中也是不存在的，因此戏论得以寂灭。像这样