Chinese
而且，由于它欺骗了获得佛果，它只是道路的幻影，而不是真正的道路，所以首先要承认一切法都是某种东西，仅仅是为了扭转他的意愿，然后进行论证。第三，关于以虚构的观点而错误的常论者，即认为事物是永恒不变的派别。分为概要指示和详细解释两部分。第一部分是：常论者安住于四种理智。这一句诗表明，外道中认为事物是永恒不变的派别安住于四种不同的理智。那么，这四种理智是什么呢？第二部分是：理智论者对理智进行虚构，胜论者对所知进行虚构，数论者对自性和理智进行虚构，裸体者对众多为一进行虚构。第一部分是：理智是能取和所取等。用两句诗表明：自己的理智从能取和所取中解脱出来，是常一、安乐、自在的“我”。由于这个“我”没有形体，所以从存在的事物中解脱出来。由于“我”是存在的，所以也从不存在的事物中解脱出来，仅仅安住于此，因此被认为是远离取舍二者的。也就是说，在知道与无情物相反的理智的相续中，将显现在自己心中的理智执着为“我”之后，如果说远离取舍二者，从成为事物和非事物中解脱出来，既不是事物也不是非事物，那么，普通人也会非常容易地认为那就是菩提。第二部分是：从业力中产生一切等，用五句诗表明：还有一些常论者认为，一切容器和精华都是由微尘聚集而成的。也就是说，两个微尘之间没有间隔地粘在一起，就称为有支分的物质；这两个粘在一起，就称为其他物质。那个微尘是常恒的，而粗大的有支分则不是常恒的，而是无常的。在心脏的中央，对于一切有情都称为“我”，是作者，获得自在的那些，也认为是由微尘组成的，类似于学习知识等等，此外还附加了六句的观点。这里，由微尘组成的“我”是指没有知觉的无情物，被认为是具有功德的微尘，而不是指有障碍的微尘。也就是说，微
English
Moreover, since it deceives the attainment of Buddhahood, it is merely an image of the path and not the true path, so first one must acknowledge that all dharmas are something, merely to reverse his intention, and then argue. Third, concerning the eternalists who are mistaken by the view of imputation, i.e., the schools that consider things to be permanent and unchanging. There are two parts: a brief indication and a detailed explanation. The first part is: The eternalists abide in four kinds of intelligence. This single verse indicates that the non-Buddhist schools that consider things to be permanent and unchanging abide in four different kinds of intelligence. What are these? The second part is: The ritualists impute to intelligence, the particularists impute to knowables, the Samkhyas impute to nature and intelligence, and the naked ones impute to the many as one. The first part is: Intelligence is the grasper and the grasped, etc. This is indicated by two verses: One's own intelligence, liberated from the two, grasper and grasped, is the permanent, single, blissful, independent self. Since that self has no form, it is liberated from existent things. Since the self exists, it is also liberated from non-existent things, merely abiding as such, and is therefore considered to be free from the two, acceptance and rejection. That is, in the continuum of knowing that is contrary to inanimate matter, after clinging to the intelligence that appears in one's own mind as "I," if one says that one is free from the two, acceptance and rejection, liberated from becoming things and non-things, and is neither a thing nor a non-thing, then it will be very easy for ordinary people to think that that is enlightenment. The second part is: From karma, everything arises, etc. This is indicated by five verses: Also, some eternalists believe that all containers and essences are made up of aggregated atoms. That is, two atoms adhering together without any space in between are called substances with limbs, and two of these adhering together are called other substances. That atom is permanent, while the coarse substance with limbs is not permanent, but impermanent. In the center of the heart, for all sentient beings, there is what is called "I," the agent, who has attained independence, and they also believe that it is made up of atoms, similar to learning knowledge, etc., and they also add the views of six words. Here, the "I" made up of atoms refers to inanimate matter without consciousness, which is considered to be an atom with qualities, and should not be understood as an atom with obstruction. That is, the a
Chinese
如果仔细观察微尘的结合与不结合、可见与不可见、长短等各个方面，就会发现它并没有成立为不可分割的实物，因此，舍弃了“功德”等等，以及作用、总别等概念，实际上也没有成立为实物。第三，有些人通过一颂两句来阐述功德等。还有些人认为，尘、暗、心力这三种功德的自性平等，这就是主物，他们认为主物是常恒的，并且在因位时果已经存在，是圆满的。这种宗派也没有成立能成立的量。三种毒的自性是无常的，具有因缘，这在之前破斥观点时已经阐述过了。不仅如此，既然承认是因，又说果是圆满的，这是自语相违，因此应当知道这是愚者的言论。第四，有些人通过两颂一句来阐述“一个实物”等。还有些人认为，就像宝珠一样，一个实物本身就是一切事物的本体。他们被欲望束缚，执着于固定的说法，认为从三百六十三种外道见解中解脱出来，领悟到如同牛王花纹般的真理，通过修行邪道，如依赖五火等，就能清净往昔所造的罪业。然而，由于业和相似的显现，一个实物本身并不是一切事物的本体，因为这与根识的现量相违。通过这个量破斥了他们的观点。此外，他们也没有成立任何能成立的量。他们舍弃了常恒、自生的遍知自在天是万物的自因，并且没有先前的说法，实际上也没有成立。因此，自性离戏、平等性的体验是合理的，因为它与实义相符。或者，也可以按照噶举派的观点解释为，自性离戏、平等性的体验是合理的，因为它不住于常边。这样解释也是可以的。第二，讲述由于勤作而产生的错谬，即八种次第的道。分为总说、广说和总结三部分。第一部分是，进入的八门等。
English
If one carefully examines the combination and non-combination of minute particles, the visible and invisible, the long and short, etc., it will be found that it does not establish as an indivisible substance. Therefore, abandoning the terms such as "qualities" and so on, as well as the concepts of function, generality, and particularity, it is not established as a substance in reality either. Third, some people explain qualities, etc., through one verse and two lines. Some also believe that the nature of the three qualities of dust, darkness, and mental strength is equal, and this is the principal matter. They believe that the principal matter is constant, and that the result already exists in the causal stage and is complete. This tenet also does not have a valid means of proof. The nature of the three poisons is impermanent and has causes and conditions, which has been explained in the previous refutation of views. Moreover, since they admit it as a cause and say that the result is complete, this contradicts their own words, so it should be known as the speech of fools. Fourth, some people explain "one substance" etc., through two verses and one line. Some also believe that, like a precious gem, one substance itself is the essence of all things. They are bound by desire and cling to fixed statements, believing that by being liberated from the three hundred and sixty-three heretical views and realizing the truth like the markings of a king of cows, and by practicing wrong conduct, such as relying on the five fires, they can purify the sins they have committed in the past. However, due to karma and similar appearances, one substance itself is not the essence of all things, because it contradicts the direct perception of the senses. This valid cognition refutes their view. Furthermore, they have not established any valid means of proof. They abandon the statement that the eternal, self-born omniscient Ishvara is the self-cause of all things and has no prior cause, and it is not established in reality either. Therefore, the experience of selflessness, free from elaboration, and equality is reasonable, because it is in accordance with reality. Alternatively, it can also be explained according to the Kagyu tradition that the experience of selflessness, free from elaboration, and equality is reasonable, because it does not abide in the extreme of permanence. It seems that this explanation is also acceptable. Second, explaining the errors arising from effort, that is, the eight stages of the path. It is divided into three parts: a summary, a detailed explanation, and a conclusion. The first part is the eight doors of entry, etc.
Chinese
由两个偈颂来阐述。对于那些根据智慧和意乐的层次，各自进入的八乘之轮，由于所断之法和对治之法不能同时存在，所以视其为相违而想要断除的有声闻、独觉、菩萨三者；以及想要以与我一体相关的力量来成就的外内密五部和八部。第二，分为视其为相违而断除的自性乘三者，以及视其为相关而成就的密咒乘五部两种来讲述。首先，分为声闻乘、独觉乘和菩萨乘三种。第一种，首先由“最初的教言”等一个偈颂和三句来阐述。也就是，三相违断除中的第一个，由于持有宣说者佛陀教言的基础是声闻，所以他们的观点是：对于六道众生和三种邪见的执着，现象的显现是颠倒的，因为个体和外道的补特伽罗的我不存在。这样遮止，但由于没有遮止法我，所以认为还有剩余。外境所取之境的极微是实有的，由微尘组成。内境能取的意识刹那也是如此实有，因为它们不会被破坏。必须依赖苦集灭道四圣谛，才能成就果位的种姓。然而，极微被方位分割后无法成立，并且执持它的支分心和心所的刹那也已经脱离了时间的分割，所以不合理。第二种，由“从那之中产生”等一个偈颂和三句来阐述。一般来说，从依赖声闻之中产生的特殊差别是，在有边的时期，不依赖善知识，而是依靠自己的智慧来证悟的人。由于他们依赖于对外内相互依存的生起和还灭如幻术和眼花般的证悟，因此，除了所取境的十五种色法中的一种非能辨识色之外，其他的十四种都证悟为相互依存，并认为极微本身并不成立。对于内境能取的支分心和心所，则认为刹那必定成立，所以认为是真实的。然而，虽然所取之境不是真实存在的，但对于那
English
It is explained by two verses. For those eight vehicles of the wheel of Dharma through which one enters individually according to the levels of intelligence and aspiration, since what is to be abandoned and the antidote do not coexist, the three, namely, the Hearers, Solitary Realizers, and Bodhisattvas, want to abandon them by viewing them as contradictory; and the five and eight divisions of outer, inner, and secret Mantras want to accomplish them through the power of relating to the one self. Secondly, there are two explanations: the three vehicles of characteristics that abandon by viewing them as contradictory, and the five divisions of secret Mantra vehicles that accomplish by viewing them as related. First, there are three vehicles: Hearers, Solitary Realizers, and Bodhisattvas. The first is explained by one verse and three lines, starting with "The first teaching." That is, since the Hearers are the basis for the Buddha's teachings, which are the first of the three contradictory abandonments, their view is that the appearance of attachment to the six realms of beings and the three wrong views is inverted, because the self of individuals and non-Buddhists does not exist. Thus, they refute the self of the person, but since they do not refute the self of phenomena, they see it as remaining. The external object of apprehension, the atom, is truly established as a real atom. The internal consciousness of apprehension, the moment, is also truly established in that way, because they are not harmed by destruction. They are of the lineage that necessarily relies on the Four Noble Truths of suffering, origin, cessation, and path to achieve the result. However, the atom cannot be established by dividing it into parts, and the moments of mind and mental factors that apprehend it have also abandoned the divisions of time, so it is unreasonable. The second is explained by one verse and three lines, starting with "Arising from that." In general, the special difference that arises from relying on the Hearers is that in the final existence, they are those who realize through their own wisdom without relying on a spiritual friend. Because they rely on the realization of the arising and ceasing of external and internal interdependent origination as illusion and mirage, they realize that the other fourteen of the fifteen form dharmas of the object of apprehension, except for one non-cognitive form, are interdependent and see that the atom itself is not established. For the internal mind and mental factors of apprehension, they believe that the moment is definitely established, so they see it as true. However, although the object of apprehension is not truly existent, for that
Chinese
如果认为有能执的支分，那么无境的识会执着于什么呢？譬如断了血脉的儿子一样，以理成立的执着是不存在的。第三，以“成熟者以”等三句偈颂和两句偈脚来表示，见解上证悟了二种无我，行为上投入于利他，以见行成熟的大乘，也舍弃了所取的微尘和能取的刹那之法之我。显现为实物的现象，以常和真而空是世俗谛，究竟上一切戏论完全寂灭，因此认为事物之自性在任何处也不成立。如果那样区分，则以有境的心是错乱与不错乱，以及境是实物和空性而分为二种。那么，如果事物在究竟上无自性是真实的，以心所臆测的错乱现象，依靠境世俗的道和波罗蜜多等做什么呢？因为是错乱的缘故。如果说是即使是错乱的，也能以真实的世俗而能成办获得果之义，所以应当接受。如果是那样，则海市蜃楼也能成办止渴之义了，因为在意义上与错乱相同。承认这个宗。那么对方说：你认为究竟谛是所知之自性无自性，因此落入空性断见，那个依靠世俗错乱，能遮止转变断见吗？譬如要过河的人乘船，那些人以手抓住船的绳索，就说船坏了也不害怕一样，这里也认为依靠分别假立的错乱，就不会害怕断见，那就像那样。如果说本来是先有后无的断见，因为本来是空性所以不会变成断灭，如果本来没有成立事物存在，那实际上认为那是真实的，如果不是空性断灭，那其他的理由是什么呢？即以什么而断灭呢？一点差别也没有。第二，以关联而观察来成立，以密咒五部的教法之差别来转变而成立，以及以方便智慧的差别来掌握而