English
The ignorant are the ones who are like the Po, the five kinds of wrong views, and the two kinds of far-reaching views. The meaning of explanation is to show wrong understanding and so on. In order to show the way of appearance to those who are to be subdued. The two kinds of reasoning of Dharma-nature and action. The difference between self and other actions. As it is. By the reasoning of Dharma-nature, those who are to be subdued become different in nature from one basis. By the three kinds of reasoning of action, it is shown to be different from the subdued of the other side. Therefore, the vessel and essence are connected in order, and the vehicle is inconceivable. From the intention, speech, and blessings, many things arise. It is said that the basis of most non-Buddhist views is: The vessel is connected to the order of the nine grades of superior, medium, and inferior, and the essence is expanded from the three gates of the holy Dharma into nine and spoken of as the gate of the vehicle, which is also an inconceivable expansion, which is the intention of enjoyment. The teachings that appear from the speech of manifestation and the blessings of the Dharma-body are many and varied. The meaning of the source is the basis of the non-Buddhists that arise incidentally. What is that? Two kinds of errors that are similar in nature. It is said that there is one kind of wrong nature of non-Buddhists, and two kinds of roots of other conditions that are wrong and similar to the Dharma. There are also many differences. It is said that there are five schools of thought, ten schools, twenty schools, sixty-eight schools, and three hundred and sixty schools of thought that are wrong in nature. Similar errors have four roots, divided into ten schools, from which non-Buddhist disguises are divided into two and seven, four kinds of liars, one kind that relies only on a part of the scriptures, and six kinds of differences and general views of the wrong sects. One kind is corrupted by being taught, and four kinds of cutting off the source of sects are divided into ten schools, practicing by clinging to the views and behaviors of each sect. It is said in the scriptures that non-Buddhist errors and other conditional errors are also said to arise incidentally. It is said. What is the root of those? The two are gathered, it is said, gathered on the two sides of permanence and annihilation. What is permanence? Two kinds of permanence, the gradual seer and the author. It is said that there are two kinds of non-Buddhist permanence, the gradual seer and the author, etc., are regarded as the cause. The gradual seer is the inner mind in the heart of the body, regarded as subtle and pure, clear and round, the external object is a thing that has not been named, there is one entity, which is regarded as the basis of imputation. Non-Buddhist.
English
Those who claim ྟེགས་བྱེད་པ་པོ་ as the cause say that the great Brahma creates the world, so they respect worshipping him. The view of annihilationism is: self and things arise from conditions. The view of annihilation is that it is empty at the end of destruction. It says, "Self and enjoyment are sudden. Like dragon meat, it arises from accidental causes, so cherish the present life to seek happiness. Like ashes, after disappearing, there is neither past nor future." These are not real, but are attached to the two views of permanence and annihilation due to illusion. The essence of the real meaning is also regarded as a wrong path. As stated in the scriptures, it is like the hairy moon seen by a person with eye disease, which is not real. To show the view of the Shravakas, it is said to those with small vehicle roots: "The mind is the base, and the appearance is momentary. The view of continuity is not real." It means that the childish Shravaka practitioners who have no chance to see the Mahayana regard the momentary continuity produced by the four conditions as real. This is a refutation of the heretics, because the momentary continuity does not exist as a whole, and the continuity is continuous, so the two views of permanence and annihilation are not established, and permanence and annihilation are not real. The worldly view is: the nature of things is extremely subtle and is regarded as the basis of self and the world. The so-called "The body of sentient beings is not true, and the body of the external environment is fine and scattered dust, like sesame seeds that are not mixed, so it appears as one." This is their view. The Sutra School believes that dust gathers into one body, and the basis of the vessel world and the self's body are both dust. Both of these are recognized by this sect. Whose realm is this? It is only the realm of the saints. The so-called "The saints and Arhats see with pure eyes, and the consciousness of sentient beings appears, hidden like dark matter." Therefore, sentient beings are attached to the realm manifested by the discriminating mind of ordinary people, but they cannot understand it. For example, things in the dark are difficult to find because they are extremely hidden. Sentient beings are lost because they do not understand. In order to abandon subtle things, practice cessation and contemplation.
Chinese
此说未于基位成立，已于众生之命述说竟。为示现独觉之见，他人执持虽相似，言此，独觉异于孩童声闻，谓于胜义谛见解相同。于不相同之世俗，因不相同之故。微尘分位未成立故，事物之自性终为空性。言此，独觉行于僧团，及独自行者，视声闻之外境为极微尘，若计彼六方，则视微细之事物为空性，视为大差别。如是说：未舍执持之心，于所执之境摧毁分别，乃独觉之道，较声闻者大有差别。如是说。等持者，以空性之流修空性也。言此，以见外境为空性之刹那之流，一心专注于空性也。不相同者，此处乃破斥彼也。以各自之分束缚之。言此，独觉视境与心为各自，谓心有而境空性，此乃能取所取，以一边之空性错谬，以自之遍计所执之见所蔽而束缚也。口诀中云：此皆为缘起之理，乃生与灭也。言此，如稻种一般，无中不生无，无因无果。执着事物且于因与果分别之心，名曰法性者，显现为因与缘。如是显现，又若于方分执着，则非如来藏，如是发生。是故，独觉谓自之执着乃显现之故，是不真也。为示现唯识之见，于方分了悟之论典等。言此，于方分，由识之知者，了悟境之事物乃心之自显现之故，彼之论典者，义乃因所作唯法尔。言此乃破斥下文，所知境等乃自之心续所作，一切皆为心显现之故。如众生，外道，及孩童，非如自续及极微尘般有别，如是示现亦说为错谬。若问所欲为何，乃是识之刹那自性
English
This saying has been completely stated in the life of beings without being established on the basis. In order to show the view of the Pratyekabuddha, even if others hold similar views, it is said that the Pratyekabuddha is different from the childish Shravakas, and it is said that they agree on the view of the ultimate truth. In the dissimilar conventional, because of the dissimilarity. Because the minute parts are not established, the nature of things is ultimately empty. It is said that the Pratyekabuddhas who practice in the Sangha and those who practice alone consider the external objects of the Shravakas to be extremely small dust. If these six directions are counted, they consider the minute things to be empty, and they regard it as a great difference. It is said like this: Without abandoning the mind of grasping, destroy the distinctions in the object of grasping. This is the path of the Pratyekabuddhas, which is much different from the Shravakas. It is said like this. Samadhi is also meditating on emptiness with the stream of emptiness. It is said that with the stream of moments of seeing the external world as empty, one focuses on emptiness. The dissimilar is refuted here. Bound by their respective parts. It is said that the Pratyekabuddhas see the object and the mind as separate, and say that the mind exists and the object is empty. This is the grasper and the grasped. Because the emptiness of one side is wrong, it is obscured and bound by one's own fabricated view. It is said in the oral instructions: All of this is the principle of dependent origination, which is birth and death. It is said that, like rice seeds, nothing comes from nothing, there is no cause and effect. The mind that clings to things and distinguishes between cause and effect, called Dharmata, appears as cause and condition. It appears like this, and if you cling to the parts, it is not the Tathagatagarbha, it happens like this. Therefore, the Pratyekabuddha thinks that his own clinging is an appearance, so it is not true. In order to show the view of Mind-Only, the scriptures that realize the aspects. It is said that in the aspects, because the knower of consciousness realizes that the objects of the objects are the self-manifestation of the mind, the meaning of its scriptures is only Dharma made by cause. It is said that this is to refute the following text, the objects of knowledge are made by one's own mind stream, and everything is the appearance of the mind. Like sentient beings, heretics, and children, it is not different like one's own stream and extremely small dust. It is said that it is wrong to show it like this. If you ask what is desired, it is the momentary nature of consciousness.
Chinese
为了阐述胜义谛的见解。任何事物显现之时，前后一切隐没，即当下。一故，空无分。如是说，一切境的事物，在知识显现之时，刹那的延续，前一刹那和后一刹那何时消逝和产生，故为世俗谛。现在的刹那，已经产生为一体，那不是消逝和产生，以是一体的根据，没有部分，也无法找到这种形态，因为没有自性，所以是胜义谛。以例子来象征特征是：日光、水晶、水、月亮、琉璃等等。 难以测度的智慧本身。如是安住于相续中。如是说，它所象征的是，现在的刹那，清晰而显现，却无法执取，难以测度，且无分别，也包括了如镜子一般的事物。如是象征的无倒错的智慧完全成就，由于没有境，且空无部分的形态，所以难以了解，如是相续中，智慧本身安住，故见法身常在。见解之后是禅定。随之而行的是，无分别禅定。如是说。 以唯心见所见之后，随之而修的是，断除六种不定，因为远离了智慧的行境，所以如蜡烛一般清晰而能觉知。这些也是，不颠倒地见到法，那即是错
English
Oṃ. Since dualistic appearances exist, it is only mind. Thus, the view of conventional truth is: the very moment of mind-consciousness appears as the two, grasper and grasped, the reason being that objects do not exist, it is merely the appearance of mind. How does it appear? Like a dreamlike mansion. All things are momentary. As it is said, for example, when someone falls asleep, he/she sees boxes, tents, mansions, and so on. There is no object without sleep, and there is no appearance that is not deluded by sleep. Just as something can arise from nothing, the knowledge accustomed to the grasper and grasped, because it appears as an object, all objects are illusions, the appearing moment is real, so objects are unreal, they are false. Also, mind is truly of two kinds, the grasper and the grasped, and appearances. Vases, cloths, etc., objects do not exist at all. Thus it is said. In order to explain the view of ultimate truth. Whenever anything appears, all that came before and after is obscured, it is the present moment. Because it is one, it is empty of parts. As it is said, all objects of the world, when knowledge appears, the continuity of moments, when the previous moment and the later moment disappear and arise, therefore it is conventional truth. The present moment, which has already arisen as one, is not disappearing or arising, and based on the reason of being one, there are no parts, and this form cannot be found, because there is no essence, therefore it is ultimate truth. The example to symbolize the characteristics is: sunlight, crystal, water, moon, lapis lazuli, etc. The very wisdom that is difficult to fathom. Thus, it abides in continuity. As it is said, what it symbolizes is that the present moment is clear and apparent, but cannot be grasped, is difficult to fathom, and is non-conceptual, and also includes things like mirrors. The wisdom that is symbolized in this way, which is completely accomplished without inversion, is difficult to understand because it has no object and is empty of the form of parts, and in such a continuity, wisdom itself abides greatly, therefore seeing the Dharmakaya as eternal. After the view is meditation. What follows is non-conceptual meditation. As it is said. After seeing with the Mind-Only view, what follows is practice, abandoning the six uncertainties, because it is separated from the object of wisdom, so it is clear and knowable like a candle. These are also, seeing the Dharma without distortion, that is mis