Chinese
以不同方式显现的道理的详细展示如下： 愚昧之辈的各自的意识， 奇异外道者的意识， 孩童声闻缘觉们的意识， 片面认识唯识者的意识， 区分边中观者的意识， 以及确定殊胜密咒本身的意识。 第二部分有六点： 展示愚昧的意识， 阐述邪见者的意识， 展示孩童的意识， 阐述片面认识的意识， 展示区分边中的意识， 阐述伟大圣者的意识。 第一点，从“诸位朋友”到“错误地认识”之间进行了展示， 因为它们是分别展示的。 首先称呼“诸位朋友”， 然后，首先展示愚昧的意识是： 那些对无二的真如， 通过分别执着而执为自他的众生， 他们以颠倒的方式看到能取所取的显现，这就是众生者的意识。 第二点，从“邪见”到“认为是二”之间进行了展示。 那些对邪见有贪执者的意识是： 宣说三百六十种等不同的不一致的见解， 并且认为根本是常断二见的，这就是外道者的意识。 第三点，从“孩童”到“因为小不是那个”之间进行了展示。 那些孩童的观点的详细展示如下： 宣说外道的法，或者任何粗大的显现，以及无我，并且认为外在所取的对境全部是极微的法，内在能取的意识只是瞬间存在的实有。 详细阐述它的方式如下： 首先，色的边际是极微，以及微尘，以及铁粉等，计算到一逾缮那之间，并且认为从那到大地轮廓等显现也是微尘的自性。 时间的量度也是时间的边际是刹那，从那一百二十个刹那等向上计算，计算为日夜和月和年以及大劫的时间。 名的边际是从单个字母到名称词语等各种各样的名
English
The detailed presentation of how things appear differently is as follows: The consciousness of ignorant ordinary beings, the consciousness of wondrous heretics, the consciousness of childish Shravakas and Pratyekabuddhas, the consciousness of those who partially understand the Mind-Only school, the consciousness of those who differentiate between extremes and the middle in the Madhyamaka school, and the consciousness of the definitive, supreme Secret Mantra itself. The second part has six points: Showing the consciousness of ignorance, explaining the consciousness of those with wrong views, showing the consciousness of children, explaining the consciousness of partial understanding, showing the consciousness of differentiating between extremes and the middle, and explaining the consciousness of great holy beings. The first point is shown from "O friends" to "wrongly understanding," because they are shown separately. First, calling out "O friends," then, first showing the consciousness of ignorance is: Those beings who, through clinging to the thought of self and other, grasp the non-dual Suchness as self and other, and who see the appearance of grasping and being grasped in a reversed manner, this is the consciousness of ordinary beings. The second point is shown from "wrong views" to "thinking of it as two." The consciousness of those who are attached to wrong views is: Speaking differently about three hundred and sixty or so inconsistent views, and thinking that the root is the two views of permanence and annihilation, this is the consciousness of heretics. The third point is shown from "children" to "because it is small, it is not that." The detailed presentation of the views of children is as follows: They proclaim the heretical dharmas, or any coarse appearances, and the absence of a self of a person, and they think that all external objects of grasping are merely the nature of subtle particles, and that the internal consciousness of grasping exists as a momentary substance. The way to elaborate on it is as follows: First, the limit of form is the subtle particle, and dust, and iron filings, etc., counting up to a yojana, and thinking that the appearance from that to the great earth mandala, etc., is also the nature of particles. The measure of time is also the limit of time, the moment, and counting up from that one hundred and twenty moments, etc., counting it as the duration of days and nights, months and years, and great kalpas. The limit of name is from a single letter to various names such as name-words.
Chinese
因此，从星星、日月和须弥山到周围环境，以及有情众生的身体大小、从肘尺等单位到由旬等单位的各种尺度进行计算。这些有情的心或意识产生一刹那的时间，以及数量、寿命等等，还有受用大小的方式等等，各自的尺度都进行了分类。众生的显现和器世界的四季存在、坏灭、消失而空无、形成等等的特征，通过与这些不同的差别种类进行区分，在一切事物中也看到无常等等。他们说微尘和刹那被破坏后，实际上没有粗大的存在，并且认为所知的对象只有刹那和微尘。他们倾向于自我涅槃，由于智慧浅薄，除了从轮回中解脱的方法之外，没有更高的见解。第四个是，从“在此瑜伽”到“法身常恒”之间所阐述的内容。在此处，仅仅了解唯识和瑜伽行派的世俗谛的意义方面，这些学派的总体观点是：所有显现为外境的事物，实际上并不存在，仅仅是心的习气显现如此，因此必须将它们视为心。由于外境的物体并不独立存在，因此能取和所取都不是独立的。例如，就像眼睛因视力模糊和热病而摇动一样，阿赖耶识的错觉显现为能取和所取的境和心两种形态，因此被认为是识的自性。认为白色和红色的形态在识的法性中是真实的，这是随相唯识或有相唯识的观点。这样的心，就像无二的自明清净的琉璃一样，没有人为地改造或制造，被认为是胜义谛的本性。因此，白色和红色的形态在识的法性中也不是真实的，在外境中也不是真实的，而是虚假的、无实体的显现，这是非相唯识或无相唯识的观点。这种观点认为他起识是刹那的，是胜义谛，因此，仅仅是识以各种方式显现，是法的
English
Therefore, from the stars, sun, moon, and Mount Meru to the surrounding environment, and the body sizes of sentient beings, from cubits and other units to yojanas and other units, various measurements are calculated. The duration of a moment in which the minds or consciousnesses of these sentient beings arise, as well as numbers, lifespans, and so on, and the manner of enjoyment, large and small, etc., are all categorized according to their respective measurements. The appearances of beings and the characteristics of the four seasons of the vessel-world—existence, destruction, disappearance into emptiness, formation, and so on—are distinguished through various categories of differences from these, and impermanence and so on are also seen in all things. They say that after particles and moments are destroyed, there is actually no coarse existence, and they believe that the objects of knowledge are only momentary and particulate. They are inclined towards self-Nirvana, and due to their shallow wisdom, they have no higher view than just the means of escaping from Samsara. The fourth is what is taught from "Here, Yoga" to "The Dharmakaya is eternal." In this context, only understanding the meaning aspect of the conventional truth of the Mind-Only and Yogacara schools, the general view of these schools is: all things that appear as external objects do not actually exist; they only appear as such due to the habits of the mind, so they must be regarded as mind. Since external objects do not exist independently, neither the grasper nor the grasped are independent. For example, just as the eyes are moved by blurred vision and fever, the illusion of the Alaya-consciousness appears as the two forms of the grasper and the grasped, the object and the mind, so it is considered the nature of consciousness. Those who say that white and red forms are true in the Dharma-nature of consciousness hold the view of the Saākāra-vāda or the Sopākhya-vāda. Such a mind, like a flawless crystal of non-dual self-awareness, is considered to exist as the ultimate truth without being artificially modified or created by anyone. Therefore, these white and red forms are not true in the Dharma-nature of consciousness, nor are they true in external objects, but are false and unreal appearances. This is the view of the Nirākāra-vāda or the Asopākhya-vāda. This view holds that the other-powered consciousness is momentary and is the ultimate truth. Therefore, only consciousness appears in various ways, which is the Dharma.
Chinese
其身亦认作恒常。第五有三：即经部中观、瑜伽行中观、经部行中观。第一，从“决定”至“无别”之间阐述。瑜伽行者决定中边，从二边中决定生起，不滞于极端的某些中观师认为：事物、境、心之显现，无论显现为何种各自之相，然依缘起，仅为幻相之体性，如车一般，仅为因缘聚合之显现，故于世俗中，显现为一致之作用与功能。其中，真实世俗与虚妄世俗之体性与词义，如世间所称般，以区分段落而于名言中亦不许成立自性。因此，无论经部行者认为境光明，或瑜伽行者认为心光明，无论何者，皆仅为二取显现之行境，然就胜义而言，幻相之世俗亦不存在，因于不生之法性中为一，故于二谛无别中，远离戏论之大平等超越心识之行境。如是认为，即以戏论与无戏论之差别，以及体性与词义之形态进行诠释，从而证悟法性。第二，从“某些如是”至“无有自性”之间阐述。某些瑜伽行中观师之宗义，于究竟胜义中，如是不生即是唯一之决定，然于世俗中，心即是显现，心之错乱显现为如幻之自性，除此以外，境幻相本身并非存在或产生于其他地方，故与唯识之胜义相符。然于胜义中，心之刹那显现本身，亦以金刚屑等理证进行衡量，因此，于唯识之事物中亦无成立，故于胜义中，本体为空性，故认为任何事物之自性皆不成立。第三，某些
English
They also consider the body to be eternally permanent. Fifth, there are three: the Madhyamaka of the Sutra school, the Madhyamaka of the Yogachara school, and the Madhyamaka of the Sutra-practicing school. First, it is explained from "determining" to "undifferentiated." Yogis who determine the middle and extremes, and who definitely arise from the two extremes, some Madhyamikas of the outer school who do not dwell in extremes believe that the appearances of things, objects, and minds, no matter what their individual aspects may appear to be, are dependently originated, merely the nature of illusion, and like a chariot, merely an aggregation of causes and conditions. Therefore, in the relative truth, they appear to be consistent in function and ability. Moreover, the nature and definition of true relative truth and false relative truth are not considered to be established in their own right in terminology by dividing sections as they are known in the world. Therefore, whether the Sutra practitioners consider the object to be clear, or the Yogachara practitioners consider the mind to be clear, whichever they consider to be the case, it is only the object of the dualistic appearance of the mind. However, in the ultimate sense, even the relative truth of illusion does not exist, because it is one in the unborn nature of reality. Therefore, in the non-differentiation of the two truths, the great equality free from elaboration transcends the object of the mind. They believe that the nature of reality is realized by explaining the difference between elaboration and non-elaboration, and the forms of characteristics and definitions. Second, it is explained from "some are like that" to "without self-nature." According to the tenets of some Yogachara Madhyamikas, in the ultimate and definitive sense, that unborn state is the only certainty. However, in the relative sense, the mind is appearance, and the delusion of the mind appears as the nature of illusion. Apart from that, the illusion of the object itself does not exist or come from elsewhere, so it is in accordance with the ultimate truth of Vijnanavada. However, in the ultimate sense, even the momentary appearance of the mind itself is measured by reasoning such as the Vajra Splinter, so it is not established even as an entity of mind-only. Therefore, in the ultimate sense, the essence is emptiness, so it is believed that the self-nature of anything is not established. Third, some
Chinese
以上表明。有些随顺经部的中观派认为，万法世俗谛显现为如幻，这是因为没有领会，所以不是心的所取分显现，心之错乱本身显现为对境，无论如何都是不行的。因此，在世俗谛中，极微的立足点存在于外境之中，由此出发，对境的形相都能够五彩缤纷地显现，声闻和阿罗汉也是如此了知的。然而，在胜义谛中，世俗谛的极微之形相本身也因为方分差别而无法成立，因此不像世俗谛欺骗和迷惑性的法那样存在，而是被认为是无二的，即是空性。因此，《慧藏不尽源经》中说：大慧，如果用极微来分析，在牛角上找不到实体。这就是它的含义。第六部分分为两点：总的阐述和详细的解释。第一点是，从“殊胜”到“不可思议之语”之间所阐述的内容。殊胜无上密咒的殊胜见解，其观点是：一切法原本就是如是之法性，原本就是成佛的，远离一切施设言说，并且也远离显现和追求。如果有人怀疑说，那么安立名言就没有必要了吗？为了遣除那些没有领悟这种道理，没有获得把握的人的二取邪见，为了引导他们不错误地理解意义，（经中说）原本就是无二而证悟的。像这样说也只是安立名言而已，实际上，就意义的自性而言，原本就远离了安立，远离了词语道路的名言有无二者的表达，显现为法身的大圆点，对于此，如果有人妄加分别说二谛存在，或者诽谤说不存在，这些词语名言都不能安立于意义之上，因为用词语寻求是不合适的，用理证来逼迫，用词语来寻找意义的立足点，这些词语都超离了二谛的表达名言的各自词语道路，是远离施设的。对于这样，二谛是存在的。