Chinese
从摩诃瑜伽脱离，对于誓言物没有取舍地使用，并且想要永远拥有方便智慧的，是外道苦行大行摩诃瑜伽者；从阿努瑜伽脱离，效仿国王阿底瑜伽而进入，因此想要永远拥有法界和智慧的，是外道国王效仿者阿努瑜伽者；从阿底瑜伽脱离，认为究竟的见解是远离作为的自生智慧之体性，并且想要成为一切的主宰者，是外道国王统治者阿底瑜伽者。这些的见解之根本不需要修习，因为是对真正道路的见解具有我执的执着。真正的见解和言辞，无论怎样，都是被分别念所区分的。这些外道，在当今时代自诩为修行者的人中也很多。因此，应该努力地向宣说的上师们请教，从各个方面进行比较。第四，从支分中产生的。从“从支分中产生的”到“产生也是如此”之间所阐述的，从真正教法的支分中产生的外道，直到小乘人为止，这些的差别之类别非常多，不可思议且无边无际，普遍存在。在此，小大六部密宗外道以下全部宣说的根本四支分六，合计为十部，被认为是圆满和聚集的，也是从自性颠倒和外缘颠倒的部分转变而来。解释经文中说，外道三部，秘密三部，大秘密三部，真正三部合为一部。像那样安住于我见，各自坚持自己的见解，并且执着于那些没有到达意义之上的，仅仅执着于表相，只有成就菩提的因，最初生起了解脱的意乐，通过诸佛和佛陀长久地传承，能够成就的，是完全转变的近处，仅仅执着于表相和支分产生二者也变成了一个体性。那么，这里所说的支分产生似乎是从两种颠倒的部分来推测的，是吗？那是用体性后来要阐述的来进行说明的，为了阐述那个，所以没有过失。朗卡的拥有者。这样称呼之后，从那以外所显示的不一致之处是什么呢？是佛语所出的乘。
English
Those who deviate from Mahāyoga, use the pledged substances without acceptance or rejection, and desire to always have skillful means and wisdom, are the heretical great ascetic Mahāyogis. Those who deviate from Anuyoga, follow after the king Atiyoga and enter, therefore desiring to always have the sphere of reality and wisdom, are the heretical royal imitators, the Anuyogis. Those who deviate from Atiyoga, considering the ultimate view to be the nature of self-originated wisdom, free from action, and desiring to be the masters of all, are the heretical royal rulers, the Atiyogis. The basis of the views of these does not need to be accomplished, because it is the attachment of self-grasping to the view of the true path. The true view and expression, however they may be, are separated by conceptual grasping. These heretics are also very numerous among those who claim to be practitioners in this present time. Therefore, one should diligently consult the lamas who teach and compare from all aspects. The fourth is: Arising from the branch. From "Arising from the branch" to "Arising is also the same" is what is shown. The heretics that arise from the branch of the true doctrine, up to the Śrāvakayāna, these have many categories of distinctions, inconceivable and limitless, and generally exist. Here, the root four and branch six, totaling ten categories, of the six major and minor Tantric heretics and below, are considered complete and assembled, and are also transformed from the aspects of self-nature perversion and other-condition perversion. It is said in the commentary prophecies that the three outer, three secret, three great secret, and three true are counted as one. Whatever those may be, they abide in the view of self, each holding onto their own view, and those attachments have not reached the meaning, but merely grasp at signs, only having the cause for accomplishing enlightenment, and because initially the desire for liberation arose, through the long lineage of the Victorious Ones and Buddhas, it is possible to accomplish, and is the proximity of complete transformation, because grasping at mere signs and arising from the branch have also become one essence. So, does it seem that arising from the branch, as explained here, is inferred from the two perverted aspects? That is explained by what will be explained later by essence, and there is no fault because it is explaining that. Owner of Lanka. After calling out like that, what is the other disagreement that is shown? It is the vehicle that came from the mouth of the command.
Chinese
就像正统的教义一样，也有人说这是由错误产生的。那又是什么样的呢？当世间的明灯，导师释迦牟尼佛示寂涅槃之后，由于人们的意乐不同，产生了许多差异，因此，就像从佛陀口中所说的观点的差别教诲中，出现了许多与外道相似的观点一样。所说的外道由错误产生，其教法和观点也同样相似。这些都应该通过比较来舍弃。第二，宣说超世间的乘，分为三部分：简略地说明、详细地解释、总结要义。第一部分是，从“通晓一切并实践”到“以及顿悟”。这里说明了，对于通晓一切并实践的正道，超世间的乘也有两种：为了根器差的人，宣说了次第的因乘；为了根器好的人，宣说了顿悟的金刚乘。第二部分分为两部分：宣说次第乘，阐述顿悟乘。第一部分又分为两部分：简略地说明，详细地解释。第一部分是，从“次第进入”到“大小两种共六个”。这里说明了，次第进入的因乘行者，就像印度学习投掷一样，学习和进入也有三种方式，即如实不颠倒地成就意义，随之修行，以及通过见解证悟自证的瑜伽现量，共有三种。这里也有小因乘次第进入和大因乘次第进入的两种差别。小乘也有成就的方法、修行和见解证悟的三个方面，大乘也有成就的方法、修行和见解证悟的三个方面的特征，这两种乘的自宗，难道你不知道佛陀是如何宣说的吗？因此，大小乘各有三个方面，总共有六种。
English
It is also explained that what arises from error is like the authentic doctrine. What is that like? When the World's Lamp, the Teacher Shakyamuni Buddha, passed into nirvana and set, because the inclinations of people's minds became many and diverse, just as from the Buddha's teachings on the differences in views, many distinctions of views similar to those of the tirthikas (non-Buddhists) arose. The tirthikas said to arise from error, their teachings and views also arise in a similar way. These should all be abandoned by comparison. Second, explaining the transcendent vehicle, there are three parts: brief explanation, detailed explanation, and summarizing the points. The first part is from "Knowing and practicing all" to "and simultaneous." This explains that for the transcendent vehicle of knowing and practicing all the correct paths, there are also two aspects: for the sake of those with lesser faculties, the gradual cause vehicle is taught; and for the sake of those with supreme faculties, the simultaneous tantric vehicle is taught. The second part has two parts: explaining the gradual, and teaching the simultaneous. The first has two parts: brief explanation, and detailed explanation. The first part is from "Entering gradually" to "Six in two great and small." This explains that the cause vehicle practitioners who enter gradually, like learning to throw in India, learning and entering also have three aspects: accomplishing the meaning as it is, without inversion and without error; practicing accordingly; and realizing the meaning of self-awareness through the view, the direct perception of yoga, these are the three aspects. Here, there are also two differences: the small cause vehicle entering gradually, and the great cause vehicle entering gradually. In the small vehicle, there are three aspects of the means of accomplishment, practice, and the measure of realization of the view; and in the great vehicle, there are also the characteristics of the three aspects of the means of accomplishment, practice, and the measure of realization of the view. Don't you know how the Buddha taught these two self-traditions of the vehicle? Therefore, there are three aspects each for the great and small vehicles, making a total of six.
Chinese
是也。第二有三：说修习，示行持，说现证。第一是：修习深奥，从“修习深奥”至“深奥乃殊胜”。其中，对于大小乘次第入门的三种意义有何疑问？修习见解的方法也有两种：小根器者，即独觉和声闻等，通过了知刹那智慧极其深奥，以及外器世界极微小的微尘存在，这两种方式来修习。大根器者，即具有殊胜智慧的大乘经部师，修习并证悟如来藏无生之义，此乃深奥且是所知中的殊胜。或者，唯识宗认为深奥即是了知心性二取不二，中观宗则认为修习证悟胜义谛无生之性。第二是：行持广大，从“行持广大”至“宣说大秘密”。此后，行持也有两种：大乘菩萨行持布施眼、头等，以及方方面面的波罗蜜多等广大行持。而声闻、独觉则主要为自己而行持，为他人行持只是部分。同样，菩萨以律仪戒行持，并且广大地利益他人，行持无所缘之行；声闻、独觉以律仪戒行持，利益他人也执着于相，不离有相之行。这两种行持，在经部和仅小乘中被说为大秘密和秘密，因为大乘的行持不是下乘的行境，而声闻、独觉的行持不是外道的行境。第三有二：略示，广说。第一是：现证二种，从“现证二种”至“各自生起欲求”。以次第入门之见而现证，由于智慧的差别而有两种：小乘行者认为外境是实有的，而大乘行者则趣入内识之义和无生法性。因此，在见解上，大小乘虽然基础相同，但由于大小乘的宗义不同，抓住各自宗派的要点，从而产生大小乘的
English
It is so. Secondly, there are three: explaining practice, showing conduct, and explaining realization. The first is: profound practice, from "profound practice" to "profound is supreme." Among them, what are the three meanings of the gradual entry into the Greater and Lesser Vehicles? There are also two ways to practice the view: those of small capacity, namely Pratyekabuddhas and Shravakas, practice through understanding that momentary wisdom is extremely profound, and that external vessel worlds exist as extremely minute particles. Those of great capacity, namely the Sutra masters of the Great Vehicle who possess supreme wisdom, meditate on and realize the meaning of the unoriginated Tathagatagarbha, which is profound and supreme among knowable things. Alternatively, the Mind-Only school believes that profoundness is knowing that the nature of mind and the two graspers are non-dual, while the Madhyamaka school believes in practicing and realizing the unborn nature of ultimate truth. The second is: vast conduct, from "vast conduct" to "explaining great secret." After that, there are also two types of conduct: the conduct of a Bodhisattva of the Great Vehicle is to give eyes and heads, and to practice the vast perfections in all aspects. Shravakas and Pratyekabuddhas mainly practice for themselves, and only partially practice for others. Similarly, Bodhisattvas practice with the discipline of moral conduct, and extensively benefit others, practicing without any object of focus; Shravakas and Pratyekabuddhas practice with the discipline of moral conduct, and when benefiting others, they are attached to characteristics, not separated from conduct with characteristics. These two types of conduct are said to be the great secret and secret in the Sutra Pitaka and only in the Lesser Vehicle, because the conduct of the Great Vehicle is not the realm of the lower vehicle, and the conduct of Shravakas and Pratyekabuddhas is not the realm of the Tirthikas. Thirdly, there are two: brief indication and detailed explanation. The first is: two kinds of realization, from "two kinds of realization" to "each arises desire." Realization through the view of gradual entry is of two kinds due to the difference in wisdom: the Lesser Vehicle practitioners believe that external objects are truly existent, while the Great Vehicle practitioners enter into the meaning of inner consciousness and the unborn Dharma nature. Therefore, in terms of view, although the Great and Lesser Vehicles have the same foundation, they grasp the essentials of their respective doctrines due to the different tenets of the Great and Lesser Vehicles, thus giving rise to the Great and Lesser Vehicles.
Chinese
由于在宗派的两个部分中各自产生不同的观点，因此会发生彼此不一致的争论。第二部分分为两类：外道小乘的观点和内道大乘的观点。第一部分，从“外道差别”到“由一而生争论”之间进行了解释。对此，如果有人问小乘外道的观点是什么？对外道主张事物真实存在的人也有两种：分别说一切有部和以经部为标准的经部。这两种观点的宗派分为两部分，也是以外道承认微尘为基础，但由于外道的事物本身不一致，分别说一切有部认为微尘之间有间隔，而经部认为微尘之间没有间隔，因此会发生彼此争论。第二部分，从“内入心显现”到“降临亦如是发生”之间进行了解释。这也是通过内外对境的清净与不清净来区分的。这里，大乘进入内在完全清净的境界也分为两种：唯识宗普遍认为，例如在干草堆上看到人和毛发轮，就像眼花缭乱一样，事物本身并不存在于外境中，而是心或意识的错觉显现为事物。以及大乘中观派，区分中和四边，认为不可得。其中，唯识宗认为，由于意识的偏颇，内外器情世间的一切都混杂在一起，认为知识是显现的一面，因此事物的方面根本不存在，一切时空的显现都认为是知识的显现，从而坚持宗派，并且在此必须断除对外境的虚假执着。这里在印刷版中，“执着于自己和观点的方面，争论产生怀疑”，虽然其他手稿中没有，但似乎是从注释的措辞中出现的。这样一来，中观派不认为外境和内在的心相互显现，知识显现为事物，因为在世俗谛中，幻觉只是欺骗，不真实存在，但在错觉的表面上看起来是真实的。但在胜义谛中，通过排除边见来确定，认为是不生的。因此，由于执着于各自的宗派和观点的方面，并且伴随着争论产生怀疑，所以中观的观点是这样。
English
Because different views arise separately in the two parts of the schools, disputes occur due to mutual disagreement. The second part is divided into two