English
Therefore. The mode of cyclic existence is the twelve links of dependent origination. These are divided into two The internal dependent origination has four meanings: nature, division, meaning of distinction, and complete collection. The first is something that does not arise without it and is established by dependence. As it is said: "That which arises in dependence on something, that is temporarily not that itself, nor is it something other than that." Thus it is said. The divisions are the twelve links such as ignorance. In particular, ignorance obscures suchness. Formation is focused on the object. Consciousness is the distinct separation. Name is the aggregate of name. Form is what is formed by being burned, decayed, hard, or soft. The six sense bases are the arising of the six, such as the eye. Contact is the complete determination from the gathering of the three. Feeling is experiencing. Craving is attachment to feeling. Grasping is attachment to the causes and conditions of arising. Existence is the karmic imprints in the mother's womb transforming into a capable state. Birth is coming forth from the womb. Aging is the passing of youth and the changing of the continuum. Death is the cutting off of the life force of the life faculty. Collection is the three: karma, afflictions, and suffering. As it is said: "In the sutra, the first, eighth, and ninth are afflictions, the second and tenth are karma, the remaining seven are transformations of suffering." According to the meaning of what was said. Therefore, the external twelve links of dependent origination revolve externally, and the internal twelve links of dependent origination revolve internally. As it is said: "In the ways of the twelve links of dependent origination, it revolves in both external and internal." Thus it is said. The fifth fault is: the desired is being separated from the correct noble path, and the suffering of what should be abandoned is experienced. As it is said: "Separation from the noble path and experiencing suffering, the fault is declared as two types." Thus it is said. The sixth proof is: the alaya-consciousness is momentary and impermanent.
Chinese
如是说： “以具有持续的刹那， 被说为业的作者。” 如是说。 第七个比喻有两种：轮回的比喻如同水车，蔓延的比喻如同在根等处放火。 如是说： “如水车、根等火的比喻， 周遍地轮转和蔓延。” 如是说。 第八个必要是：了知轮回的过患，从而进入解脱的道。 如是说： “没有痛苦就没有出离。” 如是说。 第三个是错乱的自性： 虽然如此错乱，但没有从自性法性中移动，如同幻术所欺骗的显现。 如是说： “如是种姓无有变异， 因为后义无有自他， 是幻喜之相，非从他来。” 如是说。 顺便说一下，即使如此，轮回的时间没有起始和终结。如果按照第一种说法，则法界将变成有边际，而且经文中也说从无始无终之时起，以对真实义的分别而退失。 “四种无作皆悉退失。” 这是无法避免的。如果按照第二种说法，那么道的努力将变得毫无意义，因为空性是无边际的。对此，有人说起始是存在的，那就是无明。但这不是正确的，因为无明与法性是相应的，而且与它同一的法性是没有起始和终结的。 又有人说，因为有引诱而没有损害，所以终结也是存在的，如同磨过的芝麻。这种说法也是不合理的。仅仅如此，如果我也从这里面向东方迅速奔跑，那么承认找到虚空的边际，又有什么可阻止的呢？如果连可以找到的边际都没有成立，又怎么能承认找到呢？如果连存在的行列的边际都没有成立，又怎么能承认有边际呢？如果说因为有引诱而没有压制者，那么“因为有行走而没有阻挡者”这句话本身就已经否定了它。 经文中也说： “此无明之轮，无有穷尽，无有增长。” 自己的宗派是：因为法界没有减少和压制，所以作为三界共同的特点，没有起始和终结，但因为可以通过道来解脱，所以作为补特伽罗个别的特点，终结是存在的。
English
La. It is established by the constant continuity. As it is said: "With a single moment that has continuity, It is said to be the agent of action." So it is said. The seventh example is twofold: the example of samsara is like a water wheel, and the example of spreading is like setting fire to roots and so on. As it is said: "Like the example of water wheel, roots, and fire, It revolves and spreads everywhere." So it is said. The eighth purpose is: to know the faults of samsara and thus enter the path of liberation. As it is said: "Without suffering, there is no renunciation." So it is said. The third is the nature of delusion: Even though it is deluded in this way, it does not move from the nature of reality, like the appearance deceived by illusion. As it is said: "Likewise, the lineage is immutable, Because the subsequent meaning is not other than itself, It is the nature of illusory joy, not from elsewhere." So it is said. Incidentally, even so, the time of samsara has no beginning or end. If according to the first statement, then the sphere would become finite, and the scriptures also say that from beginningless and endless time, one deteriorates by discriminating the true meaning. "These four uncreated things are all deteriorated." This cannot be avoided. If according to the second statement, then the effort of the path would become meaningless, because emptiness is infinite. To this, some say that there is a beginning, which is ignorance. But this is not correct, because ignorance exists in accordance with the nature of reality, and the nature of reality that is one with it has no beginning or end. Again, some say that because there is enticement and no harm, there is also an end, like ground sesame seeds. This statement is also unreasonable. Just so, if I also face east from here and run quickly, then what prevents me from admitting that I have found the edge of the sky? If the very edge to be found is not established, then how can one admit to finding it? If the very edge of the row of existents is not established, then how can one admit that there is an edge? If you say that because there is enticement and no oppressor, then the statement "because there is walking and no one to stop it" itself refutes it. The scriptures also say: "This wheel of ignorance has no exhaustion and no increase." Our own doctrine is: because the sphere has no decrease or oppression, therefore, as a common characteristic of the three realms, there is neither beginning nor end, but because one can be liberated by the path, therefore, as an individual characteristic of a person, there is an end.
Chinese
即使这样，也需要一个总的例子，是否周遍？如果按照第一种情况，那么在个别独立的情况下，也不应有最终的结论，因为在周遍的事物中没有。就像人的相貌例子一样。如果按照第二种情况，那么就成了不是总的，因为需要但不周遍。如果说是特例，那么就要区分来说明：是说被种类总的周遍呢？还是说被集合总的周遍？如果是第一种情况，那么理由不成立，因为总的如果返回，特例也会返回的种类，在意义上没有承认。如果是第二种情况，那么周遍不成立，因为集合的总的即使被否定，也不会不被否定。就像损坏的马车的轮子一样。如果说因为有最终的，所以可以推断最初的也存在，那么是不对的，因为法性在迷惑颠倒中不显现，就像佛的顶髻一样。对涅槃的法进行确立的考察基础是：如所说，三重涅槃的体性，定义，名称在何处显现？未成立的例子如何说明意义？通过这些意义，存在于六个方面。第一，本体是远离能取所取的智慧，普遍显现。如所说：本体无有却普遍显现，从一和多中解脱。这样说。与此相应的定义是远离一切边，如所说：定义是远离一切边。这样说。定义是远离生灭之法，如所说：生灭之法已远离，那就是所谓的涅槃。这样说。如果区分，则有两种：第一，偏向一边的涅槃，是自利的寂静。第二，不住涅槃，不住于大智慧的轮回之边，不住于大悲的涅槃之边。如所说：名称分为两种，通过高低乘的区别，显示了偏向和不住的涅槃。这样说。在何处显现呢？在法界智慧二无别的证悟法身如来处显现，仅仅是随顺的无漏道也有，报身显现在清净的地上，化身显现在所化众生的迷惑中，如所说：涅槃的本体，显现在如来处，以及
English
Even so, a general example is needed, is it pervasive or not? According to the first case, then in individual independence, there should also be no final conclusion, because it is not in the pervasive things. Like the example of a person's appearance. According to the second case, then it becomes not general, because it is needed but not pervasive. If it is said to be a special case, then it should be distinguished and explained: is it said to be pervasive by the general of the kind? Or is it said to be pervasive by the general of the collection? If it is the first case, then the reason is not established, because if the general returns, the special case will also return, and it is not admitted in meaning. If it is the second case, then pervasiveness is not established, because even if the general of the collection is negated, it will not be not negated. Like the wheel of a broken carriage. If it is said that because there is a final one, it can be inferred that the initial one also exists, then it is not right, because the Dharma nature does not appear in confusion and reversal, like the crown of the Buddha. The basis of investigation for establishing the Dharma of Nirvana is: as it is said, what are the characteristics, definitions, and names of the three-fold Nirvana that appear? How does the unestablished example explain the meaning? Through these meanings, it exists in six aspects. First, the essence is the wisdom that is free from grasping and holding, and appears universally. As it is said: The essence is non-existent but appears universally, liberated from one and many. Thus it is said. The definition corresponding to this is being free from all extremes, as it is said: The definition is being free from all extremes. Thus it is said. The definition is being free from the Dharma of arising and ceasing, as it is said: The Dharma of arising and ceasing has been abandoned, that is what is called Nirvana. Thus it is said. If distinguished, there are two types: First, the Nirvana that is biased to one side is the peace of self-benefit. Second, the non-abiding Nirvana, which does not abide on the edge of the cycle of great wisdom, and does not abide on the edge of the Nirvana of great compassion. As it is said: Names are divided into two types, through the distinction of high and low vehicles, the biased and non-abiding Nirvana are shown. Thus it is said. Where does it appear? It appears in the Dharmakaya Tathagata, the realization of the non-duality of the wisdom of the Dharmadhatu, and there is also a corresponding uncontaminated path. The Sambhogakaya appears on the pure land, and the Nirmanakaya appears in the delusion of the beings to be tamed, as it is said: The essence of Nirvana, appears in the Tathagata, and
Chinese
乃广大之化身，乃为调伏者之错觉显现。如是。譬喻有二：如以舟船示现度越轮回之河流，如从牢狱中解脱远离能取所取之束缚。如是说：如渡河之舟船，如是度越轮回之河流。如从牢狱中解脱，如是解脱束缚之结。如是。关于成立与不成立之观察：本体乃心性。以其自性不成立故，与之相应的殊胜法涅槃本身亦不真实成立。如是说：以基位之心性不成立故，境相诸法皆不定，任何事物皆不可执取。如是。彼等亦不以自相为基础，乃是执着增益之分别念，作为基础而安立。所知基之意义已宣说完毕。第二，关于广说道，有能诠之自性续和所诠之缘起文字续二者。如是说：自性先行之因，乃是体性和缘起。关于缘起之因，亦有以方便之如是广为宣说之父续，以智慧之如是甚深宣说之母续，以及方便智慧甚深广大无二宣说之幻化网续三种。如是说：方便与智慧，以及非男非女之续，亦被宣说为缘起。此处乃后二无二之续，幻化网，即四者中，特别为金刚萨埵之续，幻化网。彼续安住于十三部秘密集中，亦可归纳为根本和解释二者，该二者殊胜之特征在于破斥他宗和安立自宗。第一种观点是：有人说，所诠之言说新旧不明显，如黑暗般存在的是根本续，如光明般显现的是解释续，此说不合理，若如此，则根本和解释二者将成为相互矛盾，因为与光明和黑暗相同。又有人，如尼雅日巴说，由宣说者之自性所说的是根本续，由解释者之补特伽罗所说的是解释续，此说亦不合理，因为斯帕卡之意，心髓续本身即是解释的