Chinese
有過失與無過失二者。 以六種和八種指出了有過失。 在思維所成的阿賴耶上， 從多種角度顯現任運自成之基。 從不變的角度來說，是不確定的基。 從不變異的角度來說，是決定的基。 能轉變成任何事物的基以及， 為了生出一切而承許的基。 作為多種雜色的所欲之基， 多種等等的阿賴耶以及， 一切結合的熔爐。 雖然如此以八種來區分， 卻安住於無過失的本初清淨之中。 這是本質一味之理， 是遠離所詮的最初， 一切都不會超越這個。 然而，它本身是這樣的， 在任運自成而安住的狀態中， 顯現為多種聚合的精華。 從因生出果是否成立？ 成立的話會變成顛倒的過失。 不確定的基， 顯現為流動的意念。 名與義二者並不確定， 不確定會有從火中生出水的過失。 不確定會轉變成確定， 確定無疑的自性阿賴耶， 顯現為沒有微細的憶念。 這是證悟與未證悟哪一個？ 會變成常斷二邊的過失。 能轉變的阿賴耶是， 顯現為不費力的智慧。 從常與無常哪裡轉變？ 如果能轉變本來面目， 這也與不確定的基相同。 因為果本身也會倒因為果， 努力變得毫無意義，無情物也會， 變成有情識的過失。 不是常有，本性空性， 不是無常，覺性光明。 承許任何事物為本質的基， 顯現的任何事物都顯現為自性。 既非有也非無，超越了邊界， 如果沒有，會有石女產子的過失。 如果有的話，所知會背道而馳。 因為一切都成立為本質， 會變成沒有邊際的過失。 作為多種雜色的所欲之基， 因為本質顯現於一切， 顯現為多種各自的狀態。 想要顯現還是想要了知？ 如果想要顯現，心識就會各不相同， 如果想要了知，那就是能動者， 因為從阿賴耶之上流動， 拋棄變得毫無意義，努力也徒勞無功。 會變成那樣的過失。 本質不成立，遠離能詮之基， 自性本自解脫，遠離取捨。 多種等等以及結合之基， 在二六各自的法界中顯現。 這些只是略微地指出了， 有情心識的次第。 無過失的本初清淨之基。
English
The two, with faults and without faults. The six and eight point out the faults. On the ālaya established by thought, From various aspects, the spontaneously accomplished ground. From the aspect of immutability, the uncertain ground. From the aspect of non-change, the definite ground. The ground that can be transformed into anything, and The ground that is accepted for the sake of all arising. The ground that is desired as various colors, The ālaya of various things, etc., and The crucible of all combinations. Although divided into eight in this way, It abides in the faultless, primordially pure itself. This is the nature of one taste, The first, devoid of subject matter, Everything does not go beyond this. However, it itself is like this, In the state of abiding as spontaneously accomplished, It appears as the essence of various gatherings. Is the fruit established from the cause or not? If established, it becomes the fault of reversal. The uncertain ground, Appears as the movement of mind alone. Name and meaning are not definite, Uncertainty has the fault of water arising from fire. The uncertain becomes definite, Definitely the self-nature ālaya, Appears without subtle recollection. Is this realization or non-realization? It becomes the fault of the two extremes of permanence and annihilation. The ālaya that can be transformed is, Appears as effortless intelligence. From where does it change, from permanence or impermanence? If the natural state can be transformed, This is also similar to the uncertain ground. Because the fruit itself also reverses into the cause, Effort becomes meaningless, even inanimate matter, Becomes the fault of being reversed into sentient beings. Not permanent, empty of essence, Not impermanent, clear of awareness. The ground that accepts anything as essence, Whatever appears, appears as its own essence. Neither existent nor non-existent, transcending directions, If non-existent, there is the fault of a barren woman giving birth to a child. If existent, knowable things turn their backs. Because everything is established as essence, It becomes the fault of having no end. The ground that is desired as various colors, Because essence dawns in everything, It appears as various individual states. Do you want appearance or knowledge? If you want appearance, minds are different, If you want knowledge, that is the mover, Because it moves from above the ālaya, Abandoning becomes meaningless, effort is not enough. It becomes such a fault. Essence is not established, devoid of the ground of expression, Self-nature is self-liberated, devoid of acceptance and rejection. The ground of various things, etc., and combination, Appears clearly in the sphere of the two sixes individually. These are just a slight indication, The order of sentient beings' minds. The faultless, primordially pure ground.