Chinese
耗尽并停止生命的力量，想要融入一个脱离有无之物的大我而解脱。从梵天无忧中说：脱离有和无，谁知晓那个，就是吠陀。独子梵天最为安乐，智慧自在无边。如是说。比如瓶子等破碎时，瓶子的虚空等，融入大虚空一样，同样生命也融入此我。如是说。破斥它，是因为大我不是唯一成立的，因为束缚和解脱是不同的，并且考察关联，努力是无意义的，以及比喻不恰当。第一，如同瓶子相同的虚空没有大小一样，如果人这样的身体相同，智慧大小等也相同，那么就过分了。而且，如果人的身体相同，那么苦乐和束缚解脱就没有差别了。如果承认，那么一个人痛苦和可怜，所有和他相同的人都会痛苦和可怜。一个人快乐和幸福，所有和他相同的身体都会快乐和幸福。为什么呢？因为身体相同，并且是一个我的差别。第二，那个大我和个别的我，是有关联还是没有关联？如果没有关联，那么大我唯一的誓言就违背了。如果有联系，那么大我本身就变成了多个我，并且大我具有多个我的痛苦。如果承认，那么即使证悟了大我，也无法从多个我的痛苦中解脱。第三，身体的因缘导致了我变得不同，还是自性自然而然地产生？如果是身体的因缘导致，那么身体坏灭，我也坏灭，所以不需要努力，努力也是没有意义的。如果没有因缘，自性自然而然地产生我变得不同，那么也违背了一个我，因为不能通过因缘解脱，所以努力没有意义。第四，虚空是无实体的空性，而我是实体，所以虚空的比喻不恰当。宁玛派大圆满等，一切法都显示为唯一的明点，以及无二，和自生智慧等，一切法都是不混杂而圆满的。如果没有这样理解，而是像上面那样错误理解，那就是附带的外道。因此，一切法都是不混杂而圆满的。
English
To exhaust and cease the power of life, desiring to be liberated by merging into the great self that is free from existence and non-existence. From Brahma Nirdukha (Brahma without Sorrow), it says: 'Liberated from existence and non-existence, whoever knows that, is the Veda. The only son, Brahma, is supremely blissful, the power of wisdom is limitless.' Thus it is said. Just as when a pot and so on are broken, the space of the pot and so on merges into the great space, similarly, life also merges into this self. Thus it appears. Refuting that, it is because the great self is not established as one, because bondage and liberation are different, and examining the connection, effort is meaningless, and the analogy is inappropriate. Firstly, just as the space of equal pots has no size, if bodies like humans are equal, then it follows that intelligence and so on are also equal. Furthermore, if human bodies are equal, then there is no difference in pleasure and pain, and bondage and liberation. If accepted, then one person suffering and being miserable, all those equal to him will suffer and be miserable. One person being happy and joyful, all bodies equal to him will be happy and joyful. Why? Because the bodies are equal and are a distinction of one self. Secondly, is that great self and the individual self connected or not connected? If not connected, then the vow of the oneness of the great self is broken. If connected, then the great self itself becomes many selves, and the great self has the sufferings of many selves. If accepted, then even if the great self is realized, one will not be liberated from the sufferings of many selves. Thirdly, did the difference in selves arise from the cause of the body, or did it arise naturally from its own nature? If it arose from the cause of the body, then when the body is destroyed, the self is also destroyed, so there is no need to make effort, and effort is meaningless. If the difference in selves arose naturally from its own nature without a cause, then it also contradicts the one self, and because it cannot be liberated by cause, effort is meaningless. Fourthly, space is non-substantial emptiness, while the self is substantial, so the analogy of space is not appropriate. The Great Perfection (Dzogchen) of the Nyingma school and so on, teaches that all phenomena are a single bindu (thig le), and non-dual, and self-arisen wisdom, and so on, all phenomena are shown to be unmixed and complete. If it is not understood in this way, but is misunderstood as above, then that is an incidental heretical view. Therefore, all phenomena are unmixed and complete.
Chinese
因此，应该按照经文详细了解。拉香中说：法与心原本不是二元对立的，一切不混杂，完全清晰。等等。穆尔图格说：一切法什么也不是，不是的状态本身也不是。等等，这样说，在没有生起任何确定的认识之前，只是摇头摆手。这是穆尔图格断灭的边见，据说这非常难以转变且危险。还有，《秘密精要》中说：自他有无等等，任何概念都不生起，不生起也不希求，非有非无穆尔图格醉。以及，化身噶饶的伏藏交付中说：有些人仅仅依靠经文，认为一切什么也不是，也不是的状态也不是。这难以转变且危险，是欺骗性道路的影像。等等。母经中说：不执着于有，不执着于无。等等，因为没有理解经文的意义，抓住任何过失而不知如何区分，这是顺便产生的穆尔图格。因此，上面的有无等等不执着于任何边，所以一切法都安住于平等性中。《摄类》中说：菩萨如果无所畏惧地那样行持，具有智慧，就应该知道安住于平等性中。等等。破斥它就是：破斥它和解脱它。前者如果什么也不是，那么显空等等二元对立的显现就会中断，或者所知颠倒，显空等等就应该是什么。还有，不是任何东西，是知道还是不知道？如果什么也不知道，那就和牛一样了。如果知道，因为有知者存在，所以也应该有所知存在，等等，会出现这样的过失。解脱边见就是：因为在任何一方面都不是什么，所以四边自然解脱，一切法都是平等性。《广大游乐经》中说：深寂离戏光明无为法，我已获得犹如甘露味。以及，《心经》中说：色即是空，空即是色，色不异空，空不异色。以及，经中说：有无常断勤作等等，一切本自圆满
English
Therefore, one should understand it in detail according to the scriptures. In Lachen it says: Dharma and mind are not dual from the beginning, everything is unmixed and completely clear. And so on. Murtug says: All dharmas are nothing, and the state of not being is also not itself. And so on, they say, without any definite knowledge arising, they just shake their heads and wave their hands. This is the extreme of Murtug's annihilationism, which is said to be very difficult to transform and dangerous. Also, in the Secret Essence it says: Self, other, existence, non-existence, etc., no concept arises, and there is no desire for non-arising. Neither existence nor non-existence, Murtug is drunk. And, in the terma entrustment of the incarnate Garab, it says: Some people rely only on the scriptures, thinking that everything is nothing, and the state of not being is also not. This is difficult to transform and dangerous, it is an image of a deceptive path. And so on. In the Mother Sutra it says: Do not cling to existence, do not cling to non-existence. And so on, because they do not understand the meaning of the scriptures, they seize on any fault and do not know how to distinguish, this is the incidental Murtug. Therefore, the above existence, non-existence, etc., do not cling to any extreme, so all dharmas abide in equality. In the Compendium it says: A Bodhisattva who acts without fear in that way, possessing wisdom, should know that he abides in equality. And so on. Refuting it is: refuting it and liberating it. If the former is nothing, then the appearance of duality such as appearance and emptiness will be interrupted, or the knowable will be reversed, and appearance and emptiness should be something. Also, is it known or not known that it is not anything? If nothing is known, then it is the same as an ox. If it is known, because there is a knower, then there should also be a knowable, and so on, such faults will arise. Liberating the extreme is: because it is not anything in any aspect, the four extremes are naturally liberated, and all dharmas are equality. In the Extensive Play Sutra it says: Profound, peaceful, free from elaboration, clear light, unconditioned dharma, I have found it like nectar. And, in the Heart Sutra it says: Form is emptiness, emptiness is form, form is not different from emptiness, emptiness is not different from form. And, in the Sutra it says: Existence, non-existence, permanence, annihilation, diligence, seeking, etc., everything is spontaneously accomplished.
Chinese
处所等。如是说。《总集智慧灯》中，阐释基、道、果之义，邪道外道之道的篇章，第十。 ༈ 不谬误之道，阐释内道佛教之宗义有二：外内之差别，以及分析内道之差别而广说。前者，差别虽不可思议，若摄略则有三：从皈依处所依之门而分，从证悟见之门而分，从修持行之门而分。第一，不承诺皈依三宝且背离者，是外道。承诺三宝为皈依处且安住于学处者，是内道佛教徒。第二，见解执着于常断之边者，是外道。见解不住于常断之边者，是内道佛教徒。第三，行为是劳累疲惫等邪行者，是外道。依止于开许和遮止之学处，做为正确道路之助伴者，是内道佛教徒。内道佛教之宗义的分类有二：从智慧之门以大小乘来分有九次第，从因果之门来分，有因——自性乘，以及果——密咒金刚乘。其中，因——自性乘中，有大小乘三种，小乘中宣说声闻之意趣，也是最初宣说四谛法轮，以及声闻之律藏。彼有四种：化身声闻，仅持表相者，入于灭定者，以及执着于实有者。前者，薄伽梵最初之眷属，如善现等，持有声闻之装束且行利益有情之事者。第二，仅持声闻之表相，却行大乘之法者。第三，依靠灭尽定，从近取蕴而使心完全解脱者。第四，执持声闻之论典的四部：大众部，说一切有部，上座部，正量部。彼等又分出十八部，大众部有五部：东山部。
English
Places, etc. Thus it is said. In the 'All-Encompassing Lamp of Wisdom' which elucidates the meaning of the ground, path, and fruition, this is the tenth chapter: the chapter on teaching the path of the mistaken, the path of the Tirthikas. ༈ There are two aspects to teaching the tenets of the unerring path, the inner Buddhist path: the distinction between outer and inner, and the detailed explanation of the divisions within the inner path. The former, although the distinctions are inconceivable, can be summarized into three: division based on the object of refuge, division based on realization and view, and division based on practice and conduct. Firstly, those who do not take refuge in the Three Jewels and turn their backs on them are Tirthikas. Those who accept the Three Jewels as objects of refuge and abide by the precepts are inner Buddhists. Secondly, those whose view clings to the extremes of permanence and annihilation are Tirthikas. Those whose view does not abide in the extremes of permanence and annihilation are inner Buddhists. Thirdly, those whose conduct involves wearisome and exhausting actions, and other wrong practices, are outer Tirthikas. Those who rely on the precepts of what is permitted and what is forbidden, and who act as companions on the correct path, are inner Buddhists. The divisions of the tenets of inner Buddhism are twofold: from the perspective of intelligence, there are nine stages divided by the Great and Small Vehicles; and from the perspective of cause and effect, there is the causal Characteristic Vehicle and the resultant Secret Mantra Vajra Vehicle. Among these, in the causal Characteristic Vehicle, there are three Vehicles, Great, Small and in the Small Vehicle, the intention of the Hearers is taught, which is also the first turning of the Wheel of Dharma of the Four Noble Truths, and the Hearer's Pitaka is taught. There are four types: Hearers who are emanations, those who merely hold the signs, those who enter cessation, and those who cling to the ultimate. The former refers to the first retinue of the Bhagavan, such as Subhuti, who hold the accoutrements of Hearers and perform the deeds of benefiting beings. The second refers to those who merely hold the signs of Hearers but practice the Dharma of the Great Vehicle. The third refers to those who, relying on the absorption of cessation, cause the mind to be completely liberated from the aggregates of grasping. The fourth refers to the four schools that uphold the Hearer's scriptures: the Mahasamghika, the Sarvastivada, the Sthavira, and the Sammitiya. These further divided into eighteen schools, the Mahasamghika having five: the Eastern Mountain School.
Chinese
部的派别，以及西方的雪山，说超世间的，说假名的派别们。有部有七个，即说一切有部，饮光部，法护部，多闻部，多闻部，赤衣部，以及分别说部。上座部有三个，即胜林住，无畏山住，以及大寺部。大众部有三个，即地论理智部，守护部，以及住子部。这些之中持有宗义的是说一切有部和经部。也就是在律藏中说：应知痛苦，应断集起，应依于道，应现灭谛。如是说，应学所知四谛，并且解脱它，以及区分更高的对境。第一是，苦谛，集谛，道谛，灭谛。前者是，微尘和刹那聚集的近取蕴，是痛苦的。第二是，轮回的因果，以无明为门，烦恼和业的果报。第三是，涅槃的因，是修持道。第四是，见断、修断的差别，各自和涅槃的果。第一有四个，即无常，痛苦，空，无我。也就是在圣道地的范围中说：由缘而生，没有自主是无常。被三或八所损害是痛苦。与我见不符的方面是空。五蕴无我可视为本体是空性。如是说，时间不住于刹那是无常，被三或八所苦是痛苦，以人我的事物是空是空性，没有人我是无我。第二也有四个，即因，集起，缘的相，以及生起。在那之中说：那是因，如烦恼蕴的种子。从那之中生起六续三界。习气增长和显现成熟是缘。因缘相连而生起三界。如是说。