English
It revolves in the manner of six connections. The twelve links of interdependence within are: ignorance, formation, consciousness, name and form, the six sense sources, contact, feeling, craving, grasping, becoming, birth, and old age and death. Thus, the twelve links revolve for those with bodies in reality, and for those without bodies in the manner of habitual tendencies; this is the manner of revolving. The fourth is, it is like the wheel of a chariot. The fifth is, it is called samsara because it repeatedly revolves in the realms of the three worlds. The sixth is, the outer container world and the inner sentient beings, the beings who appear with different desires. The seventh is, being distressed by the attachment of desiring happiness and the dread of suffering, and being separated from the noble path. The eighth is, from the beginningless time of creating samsara, deviating from the true meaning in all four times. That is, from beginningless and endless time, deviating because of not realizing the true meaning. The ninth is, like this, when confused in samsara, repeatedly contemplating that the nature of mind transforms from the Dharmakaya and wisdom, and does not degenerate. At this time, there are two examinations regarding whether the basis of confusion exists or not: refuting the views of others and establishing one's own views. The first has three aspects: refuting the belief that the basis of confusion exists, does not exist, and that confusion arises from one side of non-duality. The first is: if it is said that on the basis there exists ignorance, the root of confusion, as self-existent, and from this confusion arises, it is not reasonable. Because the 'Heart Drop' says: 'Those who subdue and control, from the mind's nature without an object, saying that things are self-existent as the basis, that lineage will fall into permanence.' Therefore, it would follow that the nature of the basis is ignorance, the root of confusion, existing as self-existent, and the basis would fall into the extreme of samsara, and the path could not be eliminated by the three, hearing, thinking, and meditating, and the basis would fall into the difference between samsara and nirvana, and would fall into the Hinayana Shravaka and Pratyekabuddha schools, and would fall into the extreme of eternalism of the Tirthikas, and so on, because it is originally believed that the root of confusion is self-existent. The second is: if it is said that confusion arises from the non-existence of the self-appearance of the root of confusion, it is not reasonable. Because the 'Heart Drop' says: 'The impeller is spontaneously accomplished, disagreeing with this and separately grasping, just as that cannot exist, saying that there is originally nothing on the basis, saying that there is nothing on the level of clinging mind, whatever denial is a nihilistic view.'
Chinese
如是彼二各异，无有之事，一切生起之初亦生。如是说者，则基上无明非为自显，且基堕入空性之边，与中观无别，且显空有先后，且有落入外道断见等诸多过失，以其许基非为自显故。三者，若谓假立之显空二无别，由一边而生起错乱，则不应理。彼经云：有者还灭之二无别，言说显现亦无有之状态，不需所依，不能成基，舍弃因缘，故非为明。如是说者，则基清净之显现成一边之过失，且基显现上轮回之法非为自显，且基轮回涅槃非为无别，且与先后次第无别，且有不许常断而违背等诸多过失，以其许基二无别一边故。二者自宗，谓基显现智慧灯之体性，轮回涅槃无别平等性之义，若未如实知晓，则生起错乱显现。彼经云：义性有无无明中，彼之因缘自性中，如药之利害一般，一切无余一因中，不合差别各各显。如是说者，六道一切众生，心性如意宝，如其所思显现中，错乱基无有有无增益。如是说者，轮回涅槃一切法，如海中影像般，明智无碍而自显，故错乱基有，如是安立名言。其时一切为明，大本体一，体性未动摇。轮回涅槃善恶先后差别之自性，未成一边，故错乱基无有，如是安立名言。如是有无二者，于词句之次第有先后，然于时间无先后，于体性无善恶，于义无有差别，于明智大本体上，轮回涅槃无有边际任运成就且无别故。又轮回有无起始终结有二，立宗与破诤。初者有二。
English
Thus, these two are different, and impossible things, the beginning of all arising also arises. As it is said, it follows that ignorance on the basis is not self-manifest, and that the basis falls into the extreme of emptiness, becoming indistinguishable from Madhyamaka, and that appearance and emptiness are sequential, and that there are many faults such as falling into the nihilistic view of the Tirthikas, because it is asserted that the basis is not self-manifest. Thirdly, if it is said that the two non-dual aspects of appearance and emptiness are mistaken from one side, it is unreasonable. From that very text: From the non-duality of cessation, the speaker of appearance is also in a state of non-existence, not needing support, unable to be a basis, abandoning cause and condition, therefore not being wisdom. As it is said, it follows that the appearance of the pure basis becomes one-sided, and that the Dharma of Samsara on the basis of appearance is not self-manifest, and that the basis of Samsara and Nirvana is not without distinction, and that it is not different from the sequential order, and that there are many faults such as contradicting without admitting permanence and annihilation, because it is asserted that the two non-dualities of the basis are one-sided. Secondly, the self-view is that the nature of the basis appearance, the lamp of wisdom, the meaning of the equality of Samsara and Nirvana without distinction, if not truly known, then mistaken appearances arise. From that very text: In the nature of meaning, existence and non-existence are without knowledge, in its cause and condition, in its own nature, like the benefit and harm of medicine, all without exception, from one cause, dissimilar differences appear separately. As it is said, all beings of the six realms, the nature of mind is like a wish-fulfilling jewel, in whatever way it appears as thought, the basis of delusion is free from imputation of existence and non-existence. As it is said, all the Dharmas of Samsara and Nirvana, like images in the ocean, are self-manifest without obstruction of intelligence, therefore the basis of delusion exists, thus establishing terminology. At that time, everything is wisdom, the great essence is one, the nature is unmoved. The nature of Samsara and Nirvana, good and bad, before and after, different, is not established on one side, therefore the basis of delusion does not exist, thus establishing terminology. Thus, although there is a sequence in the order of words and letters for existence and non-existence, there is no sequence in time. There is no good or bad in nature. There is no difference in meaning, because in the great essence of wisdom, Samsara and Nirvana are spontaneously accomplished without limit and without distinction. Furthermore, there are two views on whether Samsara has a beginning and an end: establishing the assertion and refuting the argument. The first has two.
Chinese
因此，三界总的来说是无始无终，而个体众生虽然无始，但有终结。首先，分为两部分：一是总的来说明无始，即最初从何时开始，众生不了解轮回的实相。如经中说：无始以来心放逸，行为颠倒又混乱，对能取所取极贪执，因此恒常漂泊于轮回。二是具体说明如何最终断绝轮回，即大多数众生，作为有法，轮回没有终结，因为菩萨难以产生，颠倒显现总体上难以纠正，以及众生数量超越了限度。如《宝积经》中说：于无数亿劫中，我之此法存在时，每日三时，三界众生有多少，安置于佛地，众生界亦不减。又如《明点论》中说：众生数量超限度，如日光尘埃无增减。其次，个体众生虽然无始，但有终结，即个体众生，作为有法，修道会有终结，因为具有如来藏的体性和自性，根性苏醒，对信仰的意乐在相续中产生，通过方便和个体修道，最终成佛，彻底清空自己的轮回。如释迦牟尼佛一样。又如《虚空无边经》中说：无始无终若能悟，即是有。又如《根本续》中说：闻思修之结合力，自生任运自然成。其次，破除争论分为两部分，一是总的驳斥个别过失，即大多数众生，作为有法，轮回会有终结，因为个体有终结，没有增加却有减少。回答分为比喻和意义两方面。首先，意义是，一个众生成佛，两个众生成佛，减少是有的，但没有增加，因为众生数量没有限度，如果不彻底清空，那又如何呢？所以遍布是不成立的。二是比喻，相对于大种的虚空，作为有法，如果一只大鹏鸟向东方飞去，就能找到东方虚空的边际，因为大鹏鸟翅膀的力量很大，飞走了
English
Therefore, the three realms in general are without beginning or end, while individual beings, though without beginning, have an end. Firstly, it is divided into two parts: one is to generally explain the absence of a beginning, that is, from what point in time did beings not understand the true nature of samsara. As it is said in the scripture: From beginningless time, the mind is unrestrained, behavior is inverted and chaotic, extremely attached to the apprehended and the apprehender, therefore constantly wandering in samsara. The second is to specifically explain how to ultimately sever samsara, that is, most beings, as the subject of the proposition, do not have an end to samsara, because Bodhisattvas are difficult to generate, inverted appearances are generally difficult to correct, and the number of beings exceeds the limit. As it is said in the *Ratnakuta Sutra*: In countless billions of kalpas, when my Dharma exists, every day at the three times, however many beings there are in the three realms, even if they are placed on the Buddha ground, the realm of beings does not decrease. Also, as it is said in the *Bindu-Thigle*: The number of beings is beyond limit, like specks of dust in the sunlight, without increase or decrease. Secondly, individual beings, though without beginning, have an end, that is, individual beings, as the subject of the proposition, will have an end to practicing the path, because they possess the essence and nature of the Tathagatagarbha, the root is awakened, and the inclination of faith arises in the continuum, through skillful means and individual practice, they ultimately attain Buddhahood, completely emptying their own samsara. Like Shakyamuni Buddha. Also, as it is said in the *Namkha Tamé*: Though without beginning or end, if realized, it exists. Also, as it is said in the *Root Tantra*: Through the union of hearing, thinking, and meditation, self-born, spontaneous, naturally accomplished. Secondly, refuting arguments is divided into two parts, one is to generally refute individual faults, that is, most beings, as the subject of the proposition, will have an end to samsara, because the individual has an end, there is decrease but no increase. The answer is divided into two aspects: analogy and meaning. Firstly, the meaning is, one being attains Buddhahood, two beings attain Buddhahood, there is decrease, but no increase, because the number of beings is limitless, if it is not completely emptied, then what? Therefore, the pervasion is not established. The second is the analogy, relative to the space of the great elements, as the subject of the proposition, if a great Garuda flies eastward, it will be able to find the edge of the eastern space, because the power of the Garuda's wings is great, it flies away
Chinese
因为有想要的缘故。 如是相同。 也就是在《摄类论》中说： 虚空界的自性无边无际， 众生界的自性也是无边无际。 如是说。 第二，以普遍的过失来反驳个别： 具有个别稳固之法的补特伽罗， 因为修习也不会有解脱， 因为周遍的普遍是无边际的缘故。 如果这样问，回答有比喻和意义两种。 第一，意义是： 即使普遍没有，如果修习会有解脱，那又如何呢？因为周遍没有成立。 第二，比喻是： 这样的话，孔隙的虚空具有法性，应是无边际的， 因为周遍的大种所依的虚空是无边际的缘故。 如是相同。 第三，即使迷乱，道和果也不在其他地方，而是安住在自身上，这有两点： 计数。 第一，结合比喻而简略地指示， 讲述。 即使以这样的方式迷乱，例如国王的儿子因为不认识自己而流浪为臣民，但国王的种姓和血统没有改变，同样地，即使迷乱也不会变成佛的种姓之外的其他，因此，遗迹，也就是道和所要证得的意义，那果安住在自身上，因为不在其他地方。 例如天人自在欢乐的受用，在自身上变化而受用的方式，同样地，道和果二者不是从其他地方产生，而是安住在自身上的轮回涅槃无别的意义。 也就是，胜义谛和世俗谛无别的三种状态的身体的安置方式是这样的： 第二，详细讲述意义，这有三点： 在世俗谛身体的事物状态上，道和果不在其他地方，而是安住在自身上； 在胜义谛心事物状态上，道和果不在其他地方，而是安住在自身上；在无别的状态上，道和果不在其他地方，而是安住在自身上。 第一点有两点： 道缘起文字的传承的意义安住在自身上，以及果安住在自身上。 第一点有两点： 文字安住在自身上，以及话题和传承的意义安住在自身上。 第一点有两点： 计数。 第一，所说意义的文字安住在自身上， 讲述。 在心间，智慧精华的明点，具有藏文“བམ་”的形状，五部种姓的种子字五字堆 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈） 五个安住，那里的安乐力量和五种智慧