Tibetan
ཚེ། མ་གྲོལ་དགུ་གྲོལ་བས་སྣོད་བཅུད་ལུས་ཅན་ཐམས་ཅད་རང་ཡལ་ཏེ་མ་གྲོལ་བ་མེད་པས། ཞིག་པ་རྣམས་བསྐྱར་ནས་ཁམས་གསུམ་དུ་ལྡོག་མི་སྲིད་དོ། །དེས་ན་སྐྱེ་འགྲོ་ཐམས་ཅད་དང་པོ་ཡང་དབྱིངས་ནས་གློ་བུར་དུ་བྱུང་ལ། ད་ལྟ་ཡང་དབྱིངས་ན་གློ་བུར་དུ་གནས་ཤིང་། ཐ་མ་ཡང་དབྱིངས་སུ་གློ་བུར་དུ་གྲོལ་ནས་ཕྱིར་མི་ལྡོག་པའོ་ཞེས་འདོད་དོ། །གཉིས་པ་དེ་དག་གི་རྣམ་གྲངས་བྱེ་བྲག་ཏུ་བཤད་པ་ནི། རིག་པ་རང་ཤར་ལས། ལོག་པའི་ཐེག་པ་འདི་ལྟ་སྟེ། །འཇིག་ཚོགས་སུམ་བརྒྱ་དྲུག་ཅུར་འདོད། །སུམ་བརྒྱ་དབྱིངས་ལ་བཤད་པའོ། །དྲུག་ཅུའི་ལྟ་བ་འདི་ལྟ་སྟེ། །གྲངས་ཅན་ལོག་པར་སྨྲ་བ་དང་། །བྱེ་བྲག་རང་གི་རྒྱུ་སྨྲ་དང་། །ཀུ་མཱ་ར་ལ་ཆེན་པོ་དང་། །རྣ་མ་ཕུག་པའི་གཞུང་འཛིན་དང་། །གསང་བ་མེ་ལྔ་བསྟེན་པ་དང་། །མེ་རས་ཏིལ་མར་ལུས་བསྲེག་དང་། །མདུང་རྩེའི་དཀའ་ཐུབ་ལོག་སྤྱོད་དང་། །མཆོང་དང་འཚོག་པའི་དཀའ་ཐུབ་དང་། །ཤ་ཀོར་ལུས་ལ་བྱས་འཐོག་དང་། །ཁྱི་ཡི་ཆ་བྱད་སྤྱོད་པ་དང་། །དེ་བཞིན་མངོན་ཤེས་ཕྲ་མོའི་ས། །སངས་རྒྱས་བྱིན་རླབས་སྤྱིར་སྣང་བ། །ལོག་པའི་དཀའ་ཐུབ་སྤྱོད་པའོ། །རྣམ་པའི་ལྟ་བ་འདི་ལྟ་སྟེ། །བྱེད་པ་རྒྱུ་རུ་སྨྲ་བ་དང་། །བྱེད་པ་ལམ་དུ་འཁྱེར་བ་དང་། །རྟག་པ་དོན་མཚོན་ཆེན་པོ་དང་། །ཐེར་ཟུག་འགྱུར་མེད་ སྨྲ་བ་དང་། །གནས་སྐབས་རྟག་པར་སྨྲ་
Chinese
坚固且不可摧毁，具有无人可见的自性，隐秘存在。现在是尘埃黑暗的精髓，当贪欲、嗔恨、愚痴三者相等之时。 那时，自己认识自己的本性，是不可见的本性。后来完全解脱时，希望像天界上方环绕着白色伞盖一样，显现为具有颜色和形状的解脱。现在，如果不了解其不动摇的自性、无所作为的本质、被境识所吞噬者、永恒存在的自性，就会流转轮回。如果了解后不从其本质中散乱，就能解脱，并且即使在此生中也能妥善行持供养等善行。他们认为，来世会转生到自在的地位，拥有圆满的眷属和受用。从此派别分离后，各自的宗派广泛流传。《入行论》中说：“常食者非作者，有德无为数论宗，略依彼宗少分义，余诸外道各别立。” 认为断灭论者是顺世外道，他们认为除了现在所见、所闻、苦乐感受和显现的现象之外，没有任何前世后世、业果、解脱等。这种断灭论又分为因断灭论和果断灭论两种。第一种是，一些裸体派如尼乾子等认为，以前的心不是现在的心，因为四大具有自然存在的心的自性。当四大聚合时，这种自性就会被覆盖而不可见。当与温暖、湿润等因素相遇时，潜在的自性之心就会升起，新的身体中进入新的心，从而形成有情。而且，因为土地具有潜在的自性之心，所以能生长植物和森林等。因为水具有这种心，所以是湿润的、流动的和能发出声音的。因为火具有这种心，所以能燃烧和焚烧。因为风具有这种心，所以能运动和支撑。因此，小树、石子和所有粗大的事物都具有心。当它们互相碰撞时会发出声音，被投掷时会运动，有些树木晚上叶子会收缩，白天会展开，剥皮后会干燥，然后又会复苏等。
English
It is firm and indestructible, possessing a self-nature that is invisible to anyone, existing in secrecy. Now, it is the essence of dust and darkness, when desire, hatred, and ignorance are all equal. At that time, one knows one's own nature, which is an invisible nature. Later, when completely liberated, it is hoped that liberation will appear with color and form, like a white umbrella surrounded above the heavens. Now, if one does not understand its unwavering nature, its non-active essence, the one who is consumed by object-consciousness, the nature of being eternally present, one will wander in samsara. If one understands and does not stray from its essence, one will be liberated, and even in this life, by properly practicing offerings and other virtuous deeds. They believe that in the future, one will be reborn into a state of power, possessing a perfect retinue and enjoyment. Separating from this, many of their own systems spread widely. The Engaging in Bodhisattva Behavior states: "The constant eater is not the doer, qualities are without action, enumerated by the Samkhyas, slightly relying on a small part of their meaning, other non-Buddhists establish different systems." Those who speak of annihilation are the Lokayatas, who believe that apart from what is seen, heard, experienced as pleasure and pain, and appears in the present, there is no past or future life, no cause and effect of karma, no liberation, etc. This annihilationism is further divided into two types: the annihilation of cause and the annihilation of effect. The first is that some naked ascetics, such as Nigantha, believe that the previous mind is not the present mind, because the four elements have a naturally existing mind. When the four elements gather, that nature is covered and becomes invisible. When it encounters factors such as warmth and moisture, the latent nature of the mind arises, and a new mind enters a new body, thus forming a sentient being. Moreover, because the earth has a latent nature of mind, it can grow plants and forests, etc. Because water has this mind, it is moist, flowing, and can produce sound. Because fire has this mind, it can burn and incinerate. Because wind has this mind, it can move and support. Therefore, small trees, pebbles, and all coarse objects have mind. When they collide with each other, they make a sound, and when thrown, they move. Some trees shrink their leaves at night and expand during the day, and when the bark is peeled off, they dry out and then revive, etc.
Chinese
因此，如果众生有前世的业和心，那么树木等也应该有前世。但事实并非如此，它们是突发的，就像现在聚合而生的草地上的蘑菇一样。如何证明呢？夏天温暖潮湿，马尾草被水浸泡的部分膨胀起来，未被浸泡的部分则保持马尾草的原样。蚂蚁和虫子变成蜜蜂，蝌蚪变成青蛙，这些都可以证明。因此，原因不是恒常的。因为夏天蚂蚁窝里的树枝、小石子和谷物的芒刺等都会变成有情。突发的原因和突发的条件聚合，果就变成有情。而且，好的原因和条件会产生好的结果，就像美丽的公主从美丽的妃子那里出生一样。他们是这样认为的。 主张果断灭论的人，比如迦多之子诺坚和身穿头发衣服的弥旁等，不仅认为现在的众生没有前世，而且认为四大元素的习气也不能产生心，而是自性产生的。也没有人用工具去削尖荆棘，但它自然而然地变得尖锐而细长。太阳升起和落下，水向下流等，这些都没有原因，但它们自性如此，本来就是这样形成的。死后也会消失得无影无踪，所以根本没有来世的果报。他们是这样认为的。在《自在黑天续》中说：太阳升起，河流向下流，豆子是圆的，荆棘细长而尖锐，孔雀的羽毛色彩鲜艳美丽，国王的女儿美丽动人，这些都不是谁制造的，而是自性产生的。毁灭也是不存在的，没有来世。这些都是虚假的，是突发的错觉。 如果这样，那么经典的编纂就变得没有意义了，如果这样反驳，那么他们的回答是这样的：断灭论者说，即使没有前世的心，但现在各个元素的自性心是存在的，因此当它成熟为有情时，如果习惯于不存在的自性，那么死后四大元素的习气也不会再与心结合而解脱，因此经典是有意义的。如果没有习惯于不存在，那么死亡时地
English
Therefore, if sentient beings have karma and mind from previous lives, then trees and the like should also have previous lives. But this is not the case; they are sudden, like mushrooms sprouting from the grass that arise from the current aggregation. How is this shown? In summer, when it is warm and humid, the parts of horsetail grass that are soaked in water swell up, while the parts that are not soaked remain as horsetail grass. Ants and insects turn into bees, and tadpoles turn into frogs, which proves this. Therefore, the cause is not permanent. Because in summer, twigs, pebbles, and awns of grains that enter ant nests turn into sentient beings. When sudden causes and sudden conditions come together, the result becomes a sentient being. Moreover, good causes and conditions produce good results, just as a beautiful princess is born from a beautiful consort. This is what they believe. Those who assert the annihilation of results, such as Kata's son Nokchen and Mipam with hair clothing, not only believe that present beings do not have previous lives, but also that the habitual tendencies of the elements cannot produce mind; rather, it arises from its own nature. No one uses tools to sharpen thorns, but they naturally become sharp and slender. The sun rises and sets, water flows downwards, and so on—these have no cause, but they are naturally so, formed in this way from the beginning. After death, they also disappear without a trace, so there is absolutely no fruit of a future life. This is what they believe. In the "Black Lord Empowerment Tantra," it says: "The sun rises, rivers flow downwards, beans are round, thorns are slender and sharp, the peacock's feathers are brightly colored and beautiful, and the king's daughters are beautiful to behold. None of these were made by anyone; they arose from their own nature. Destruction is also non-existent; there is no future life. All of these are fabrications, sudden illusions." If this is the case, then the compilation of scriptures becomes meaningless. If challenged in this way, their response is as follows: The annihilationists say that even if there is no mind from a previous life, the mind of each individual element exists now, so when it ripens into a sentient being, if one is accustomed to the nature of non-existence, then after death, the habitual tendencies of the four elements will also be liberated without combining with the mind, so the scriptures are meaningful. If one is not accustomed to non-existence, then at the time of death, the earth
Chinese
当土、水、火、风的身体的四种元素融入外境的各个元素时，这个意识也分解成四份，又会迷失于烦恼的自性中，有人这样说。断灭果者说：如果认识到无的自性，就不会被其他宗派所夺走，与其无意义地劳累，不如为了今生能够逆转，我们设立宣说无的宗义是有意义的。持有这两种观点的人，如迦多之子诺坚等，认为一切有情最初也从元素之界显现，中间也住在元素之界，最终也消失于元素之界而一无所有。他们说只有元素之界才是万物的自性。住在界中时，不住九住，因此对任何事物都能清晰显现；从元素之界显现时，不显现九显现，因此外在的色等各种白色、红色等境，内在的有情和心的分别念，以及各种不同的身体，不生九生；解脱时，不解脱九解脱，因此器情世间一切有情都自然消失，没有不解脱的，坏灭者不会再次返回三界。因此，一切众生最初也从界中突然产生，现在也突然住在界中，最终也突然解脱于界中，不再返回。这是他们的观点。第二，详细解释这些的类别，如《智慧自显》中所说：歧途的宗义是这样的，认为有三百六十种坏灭之见，三百种是关于界的解释，六十种见解是这样的：数论者说颠倒之见，胜论者说自性因，鸠摩罗是伟大的，耳孔派持有宗义，秘密地信奉五火，用火焚烧酥油、芝麻、麻油的身体，矛尖的苦行是颠倒的行为，跳跃和蹲伏的苦行，在身体上割肉，行持狗的行为，同样是细微的现量，佛陀加持普遍显现，行持颠倒的苦行。形态的见解是这样的：说作者是因，把作者当作道，常法是伟大的意义象征，说恒常不变，说暂时的常
English
When the four elements of the body—earth, water, fire, and wind—dissolve into their respective external elements, this consciousness also breaks down into four parts and is lost in the nature of affliction, some say. The annihilationists say: If one recognizes the nature of non-existence, one will not be taken away by other doctrines. Rather than toiling meaninglessly, it is meaningful for us to establish a doctrine that speaks of non-existence, so that we can reverse things in this life. Those who hold both of these views, such as Kata's son, Nokyen, and others, believe that all sentient beings initially arise from the realm of elements, dwell in the realm of elements in the middle, and finally disappear into the realm of elements, becoming nothing. They say that only the realm of elements is the nature of all things. When dwelling in the realm, the nine non-dwellings dwell, so everything appears clearly. When arising from the realm of elements, the nine non-arising arise, so external forms and other various white, red, etc., objects, internal sentient beings and mental thoughts, and various different bodies, the nine non-arising arise. At the time of liberation, the nine non-liberations are liberated, so all sentient beings in the world of vessels and essences naturally disappear, and there is no non-liberation. Those who are destroyed will not return to the three realms again. Therefore, all beings initially arise suddenly from the realm, now dwell suddenly in the realm, and finally are suddenly liberated into the realm and do not return. This is their view. Secondly, explaining the categories of these in detail, as stated in 'Wisdom's Self-Appearance': The heterodox vehicle is like this: It is believed that there are three hundred and sixty views of destruction. Three hundred are explanations about the realm. Sixty views are like this: The Samkhyas say perverted views, the Vaisheshikas say self-cause, Kumarala is great, the Auricular sect holds the doctrine, secretly worshiping the five fires, burning the body with ghee, sesame, and sesame oil, the asceticism of the spear tip is perverted behavior, the asceticism of jumping and squatting, cutting flesh on the body, practicing the behavior of dogs, similarly, subtle direct perception, the blessings of the Buddha appear universally, practicing perverted asceticism. The views of form are like this: Saying the agent is the cause, taking the agent as the path, the eternal law is a great symbol of meaning, saying constant and unchanging, saying temporary permanence.