Chinese
因此，由于不舍弃而接受，像这样的人，听闻四谛后向他人宣说，因此，此人误入声闻乘的境地。关于四谛，无常等十六种行相需要认识，以及见解和禅定的意乐，果的分类等也应于他处了解。再者，误入独觉乘，正直地说，对于三业和五烦恼，不认识如密咒般轮涅大平等之义，认为十二缘起是前为因后为果，有顺生和逆生两种方式，并且认为顺生是应断除的，逆生是应修持的，像这样的人误入独觉乘的境地。关于十二缘起，虽然有很多说法，如果认识十二缘起本身并解释其定义，那么无明的定义是不了解业果和四谛。行的定义是，心对善恶无记业明显地造作。识的定义是，在阿赖耶识种子的基础上，转变为异熟果的部分。名色是胎儿时期的名蕴和色蕴。六处是胎儿时期六处生长的状态。触是三者聚合后，对可爱和不可爱境的分辨。受是感受苦乐舍。爱是对获得这样的身体和受用产生贪执。取是希求获得未来的蕴。有是视习气为有能力，不触及产生果实的状态。生是先前未曾有过的法在外显现。老是成熟和衰老，死是根身和阿赖耶识分离，呼吸中断。老死二者合为一体，十二支的类别归纳为：因归纳为六支，果归纳为六支。首先是：无明、行、识三者，有
English
Therefore, since one accepts without abandoning, such a person, after hearing the Four Noble Truths, proclaims them to others, and thus, this person strays into the realm of the Hearer Vehicle. Regarding the Four Noble Truths, the sixteen aspects such as impermanence need to be recognized, as well as the intention of view and meditation, and the categories of results should also be understood elsewhere. Furthermore, straying into the Pratyekabuddha Vehicle, to speak directly, one does not recognize the meaning of the great equality of samsara and nirvana like a secret mantra with respect to all three actions and the five afflictions, and believes that the twelve links of dependent origination are that the former is the cause and the latter is the effect, and that there are two ways, arising and ceasing, and also believes that arising is what should be abandoned and ceasing is what should be cultivated, such a person strays into the realm of the Pratyekabuddha Vehicle. Regarding the twelve links of dependent origination, although there are many explanations, if one recognizes the twelve links of dependent origination themselves and explains their definitions, then the definition of ignorance is not understanding the law of cause and effect and the Four Noble Truths. The definition of action is that the mind manifestly performs virtuous, non-virtuous, and neutral actions. The definition of consciousness is that on the basis of the seed aspect of the alaya consciousness, it transforms into the aspect of the ripening result. Name and form are the aggregates of name and the aggregates of form in the womb. The six sense sources are the state of the growth of the six sense sources in the womb. Contact is the discrimination of agreeable and disagreeable objects after the three have come together. Feeling is experiencing pleasure, pain, and indifference. Craving is attachment to obtaining such a body and enjoyment. Grasping is desiring to obtain future aggregates. Existence is regarding habitual tendencies as capable and not touching the state of producing fruit. Birth is the external manifestation of a phenomenon that has not previously occurred. Aging is maturing and becoming frail, and death is the separation of the root body and the alaya consciousness, and the cessation of breathing. Aging and death are combined into one, and the categories of the twelve links are summarized as: six links are summarized as causes, and six links are summarized as effects. First are: ignorance, action, and consciousness, and existence.
Chinese
取。有三有，即六。也就是投生，是远因，和完成，是近因，确定为最后三种。第二是，投生，是近果，和完成，是远果。第一是，名和，色，六处，触受二者，即四。远的是，生和，老死。第四，归纳因果寿命时节是，最后在寿命时节中完成是，虽然一般共同点很多，但按大乘总的规矩，因的六个在现在，果的六个在未来完成，这样认为。或者，龙树说：第一第八第九是烦恼，第二第十是业，其余七个是痛苦。这样说，第一识和，第八贪爱和，第九取，这三个是烦恼。第二行和，第十有是业。其余识和，名色和，六处和，触和，受和，生和，老死这七个归纳为果。第二，逆向推论是修习，外器是，依靠雍仲神的力量，在没有成立时就彻底根除。独觉者中的一些人，观察果是从哪里产生的，认识到是从树叶产生，然后是树枝，然后是树干，然后是嫩芽，然后是从种子产生。它依赖于什么呢？依赖于地，然后是火，然后是水，然后是风，然后是空。因为它不依赖于任何东西，所以器世间不像声闻那样成为微尘，而是像空中的云一样被视为一体，这是外在缘起的力量。也就是在《总集经》中说：空中依赖风，其上依赖水蕴，其上依赖此大地，其上依赖众生。众生所作之业所显现的神变是这样的，天空是什么，应该考察这个道理。这是它的意思。内在缘起是，从自己的上师那里听到：轮回的因是贪欲，所以它的对治法是去坟墓修不净观。去了坟墓后，观察这些尸体是从哪里来的，发现是从死亡而来，然后是从衰老而来，然后是从生病而来，然后是从出生而来，然后是受，然后是触，然后是六处等等逆推，最后到达无明。无明的对治法是明
English
Taking. There are three existences, namely six. That is, throwing, which is the distant cause, and accomplishing, which is the near cause, are determined as the last three. The second is, throwing, which is the near result, and accomplishing, which is the distant result. The first is, name and, form, six sense sources, and the two contacts and feelings, which are four. The distant ones are, birth and, old age and death. Fourth, when summarizing cause and effect, life and time, the last completion in life and time is, although there are many general similarities, according to the general rules of the Mahayana, the six causes are completed in the present, and the six results are completed in the future. Or, Nagarjuna said: The first, eighth, and ninth are afflictions, the second and tenth are karma, and the remaining seven are suffering. As it says, the first consciousness and, the eighth craving and, the ninth taking, these three are afflictions. The second action and, the tenth existence are karma. The remaining consciousness and, name and form and, six sense sources and, contact and, feeling and, birth and, old age and death, these seven are summarized as results. Second, reverse reasoning is meditation, the outer vessel is, relying on the power of Yungdrung gods, it is thoroughly eradicated before it is established. Some of the Pratyekabuddhas, examining where the result came from, realized that it came from the leaves, then the branches, then the trunk, then the shoots, then from the seeds. What does it depend on? It depends on the earth, then the fire, then the water, then the wind, then the sky. Because it does not depend on anything, the container world does not become dust like the Shravakas, but is seen as one like a cloud in the sky, which is the power of external dependent origination. That is, it is said in the Compendium Sutra: In the sky, the wind depends, on which the mass of water depends, on which this great earth depends, on which beings depend. The magical transformations manifested by the karma of beings are like this, what is the sky, this principle should be examined. This is its meaning. The inner dependent origination is, hearing from one's own guru: The cause of samsara is desire, so its antidote is to go to the cemetery and meditate on ugliness. After going to the cemetery, examining where these corpses came from, it was found that they came from death, then from old age, then from sickness, then from birth, then feeling, then contact, then the six sense sources, etc., reversing, finally reaching ignorance. The antidote to ignorance is knowledge.
Chinese
依靠智慧，无明止息，彼止息故，以方便之火焚烧时，如墙孔之烟自然寂灭一般，行止息。彼等识等止息故，于过去解脱。如是执持缘起因果之事物存在。若问：因此，于胜义中，于补特伽罗之无我之上，了悟一分法之无我，内外一切事物皆为十二缘起，色蕴之极微于胜义中不成立，其余四蕴则认为于刹那间成立。又，于所取之境息灭分别，于能取之识未舍弃者，是为自胜者之地，故胜于声闻。如是说。此十二缘起，如文书之中所显现般书写，然大小乘之见解似有混杂。菩提萨埵之乘迷谬，且于二谛与因果之法等同性一味之义不了解亦不领悟，而将世俗谛与胜义谛二者区分，若了悟微细之法我与粗大之补特伽罗我二者皆无，则此为菩提萨埵乘之失误之处。于此二谛之时，二谛之体性，所依之差别，所诠之名义等，于他处了知即可。༈ 密咒外道之迷谬有二，一、总说，二、正说。前者以下乘为参照，于无上乘之中，外道克里亚瑜伽，于胜义中，认为法界智慧无别且清净，远离四边之垢染，然于世俗中，一切诸法，清净之身与智慧，以及不清净之蕴、界、处二者皆执持。༈ 别说有二，一、克里亚之迷谬，二、正说。此需混合而说，因未了知胜义与世俗无二且诸法皆为平等性，故于胜义中，仅认为清净远离四边垢染之法性为法界，而于了悟彼之功德显现为四智时，于世俗中认知彼了悟之功德。
English
By relying on wisdom, ignorance ceases; because it ceases, when burning with the fire of skillful means, like the smoke from a wall hole naturally subsiding, actions cease. Because those consciousnesses and so forth cease, one is liberated in the past. Thus, one grasps that dependent arising exists as a cause-and-effect phenomenon. If asked: Therefore, in ultimate truth, upon the selflessness of the person, one realizes the selflessness of one aspect of phenomena, and all internal and external things are the twelve links of dependent arising. The aggregates of form, subtle particles, are not established in ultimate truth, but the remaining four aggregates are considered to be established in an instant. Furthermore: 'Destroying conceptualization of the object of grasping, not abandoning the consciousness of the grasper, is the ground of the self-victorious ones, therefore superior to the Hearers.' Thus it is said. These twelve links of dependent arising are written as they appear in the text, but the views of both the Great and Small Vehicles seem mixed. The Bodhisattva's vehicle is mistaken, and they do not understand or realize the meaning of the equality of the two truths and the laws of cause and effect, etc., but differentiate between conventional truth and ultimate truth. If one realizes that both the subtle self of phenomena and the coarse self of the person are non-existent, then this is a mistake in what is called the Bodhisattva's vehicle. In the context of these two truths, it is sufficient to know the characteristics of the two truths, the distinctions of the bases, and the meaning of the words that represent them elsewhere. ༈ The mistakes of the outer Mantras are twofold: first, a general explanation; second, a direct explanation. The former, in relation to the lower vehicles, within that unsurpassed vehicle, the outer Kriya Yoga, in ultimate truth, considers the sphere of reality and wisdom to be inseparable and pure, free from the stains of the four extremes, but in conventional truth, it grasps all phenomena, both pure body and wisdom, and impure aggregates, elements, and sense bases. ༈ The specific explanation is twofold: first, the mistakes of Kriya; second, the direct explanation. This needs to be explained in combination, because without knowing that ultimate truth and conventional truth are non-dual and that all phenomena are equal in nature, in ultimate truth, it considers only the nature of phenomena, which is pure and free from the stains of the four extremes, to be the sphere of reality, and when the qualities of realizing it appear as the four wisdoms, in conventional truth, one recognizes the qualities of that realization.
Chinese
如母天女般显现。观想智慧勇识期望成就，或交替修持生起圆满次第有相无相，并进行沐浴和洁净行为，这被称为业行，即偏离克里亚瑜伽。༈。偏离瑜伽，正直。瑜伽认为，实相平等性中，身与智慧任运成就而住之天神概念，或显现空性平等性之义，若未见未悟，则轮回涅槃诸法皆为清净智慧之加持，于世俗中化现五部等金刚界三十七尊本尊，以显现为天神而证悟。对白三和誓言物进行取舍的瑜伽士，即偏离瑜伽之境地。从“诸法无余一切”至“如是观修瑜伽见”。此七句偈颂，某些经文中未见。此句关联与否不定，应考察是否为经文引用。因此，显而易见，且不相悖。༈。于不误入歧途之义进行认知，有二。计数。于世俗中，亦示现烦恼与菩提心无别，正直。无上密续之意，烦恼无需断除，乃方便大乘玛哈瑜伽之见。若问其为何，乃因清净涅槃与轮回痛苦显现之故。然此处不欲于胜义空性之上示现无别，乃因于世俗显现为错乱之时，亦与菩提心无别，仅是与下部之见高低之别而已。༈。对此进行证悟之见行差别衡量之法有二。略示与广说。其中略示为：衡量内道方便乘之见与大行之特征，胜于特征乘，即无上乘，即克里亚瑜伽。胜于此者，即是密咒玛哈瑜伽。如何衡量之理，将于下文阐述。༈。广说分三。计数。见解为现量证悟诸法真谛无别之差别，正直。胜义中，五身、五语、五意、五功德、五事业。法界与智慧二者，以及七宝为自性之因