English
That is because it is necessary to show that, according to that system, one consciousness cannot be true, since it is assumed that the place and the one possessing the place are not separate, but all are considered as one whole. Moreover, the way in which many things are mistaken for one is as explained in the context of the Vedas, but the difference is that these people rely on scriptures such as the Wheel of Learning that Causes Remembrance, and assume a self with nine special characteristics that pervades all knowable things like space, and all things become of one nature: its essence is sentient being; it has a body; it is pervasive; it is permanent; it is unique; it has become the basis of arising and ceasing; it is not tainted by the faults and qualities of embodied beings; it has not become an object of the mind; it cannot be expressed by speech; although it appears as a body, its essence is without a body, it is merely intelligence. By these, they regard all the phenomena of the outer and inner world, the container and its contents, which are the basis of delusion, as being of the nature of mere knowable things, and they fix the mind on that single, merely nominal one, and regard it as a self, and view it as having the nature of many special characteristics. Moreover, the body is: the head is the male in the upper direction; the feet are in the lower direction; the sky is the belly; the four directions are the arms; the planets and stars are the hair; Mount Meru is the chest; the Ganges and other waters are the veins; the forests are the body hair; the heavens are the back; Brahma is the forehead; Dharma is the right eyebrow; Non-dharma is the left eyebrow; the Lord of Death is the frown; the sun and moon are the right and left eyes; the wind is the breath; Saraswati is the tongue; day is opening the eyes; night is closing the eyes; male is the right side; female is the left side; Vishnu is the feet; the colors are the blood; the worldly one is the right breast; the deceased is the left; the nature of joy is the Lord of Beings, and so forth. In such a way, all things arise from it, abide in it, and dissolve into it, yet it alone is permanent, unchanging in its own essence, and is knowing. Therefore, although the nature of that self pervades all things without distinction, the fact that they appear as separate entities is because they appear different due to the power of the object, just like the space inside a pot. Moreover, in the ultimate sense, the nature of that self is the sole nature of knowing, without bondage or liberation, arising or ceasing, but not understanding it in that way, they are deluded like mistaking a rope for a snake, and they appear as the two, grasper and grasped. This existence is seen as being like a dream, an illusion, or a city of গন্ধর্বs. Some speculate about arising, while others, recognizing qualities, there
Chinese
这是假立的。显现清净与不清净，就像天空被云覆盖与未被覆盖一样。如果证悟了我的真实性，安住于无分别，就会变得无心，那时二取显现也会消失。这是他们所说的。就像自释中所列举的先前的观点一样。如果不能这样证悟，就会流转于轮回。如果谁证悟了它，一切法都会变成一味。就像孩童和智者，罪恶和功德，婆罗门和旃陀罗平等一样，不会被善恶所染污。如果融入那个大我，也不会再受生。因此，瑜伽士将所知的事物本质，无畏空性的我，安住于其中，什么也不想，什么也不说，这样，本有的无明，在鸟和野兽等的相续中也是自然存在的。非本有的无明，是与那个胜义谛的自性不相符的，听闻论典而产生的两种增益。就像瓶子破碎时，瓶子里的局部虚空与大虚空融为一体一样，融入无二的大我而解脱。他们是这样认为的。如果没有彻底决断真实空性，而将心性执着为常遍的实有，也容易变成这样。因此，最好对清净的大乘宗义进行闻思，彻底决断。然而，即使只是从名言的角度执着于法界和佛陀的智慧，也说不会白费对佛陀的专注，因此，我们也不敢说这与外道没有区别。因为因果是不可思议的。即使如此，像这样执着实有，也不是诸佛欢喜的正道，这已经通过教证和理证清楚地成立了。对于这个秘密派的观点，如果一个解脱，一切都会解脱，这是不合理的。如果没有解脱，谁也不可能解脱。道路会变得没有意义，因为如果有舍弃和修习，如果所舍弃的颠倒我与自性相应，那么就不能舍弃它。如果已经具备了不颠倒的智慧，那么即使修习也没有必要。境、时、相各不相同的自性是不合理的。总之，因为在恒常唯一的自性中是真实的。天空的比喻也因为遮破常实而破除了。像这样，境和有境
English
This is imputed. The appearance of purity and impurity is like the sky being covered or not covered by clouds. If one realizes the truth of self and abides in non-conceptualization, one becomes mindless, and at that time, dualistic appearances also disappear. This is what they say. It is like the previous views listed in the self-commentary. If one does not realize it in this way, one will wander in samsara. If someone realizes it, all dharmas will become of one taste. Just like children and wise people, sins and merits, Brahmins and Chandalas are equal, and one is not stained by good and evil. If one merges into that great self, one will not take rebirth again. Therefore, the yogi abides in the nature of knowable things, the fearless emptiness of self, without thinking or saying anything. In this way, innate ignorance is naturally present in the continuums of birds and wild animals, etc. Non-innate ignorance is the two superimpositions that arise from listening to treatises that do not conform to the nature of that ultimate truth. Just as when a pot is broken, the limited space inside the pot merges into the great space and becomes of one taste, one is liberated by merging into the non-dual great self. This is what they think. If one does not thoroughly decide on true emptiness and clings to mind-essence as a permanent and pervasive entity, it is easy to become like this. Therefore, it is best to engage in hearing and thinking about the stainless Great Vehicle system and thoroughly decide on it. However, even if one only clings to the realm of phenomena and the wisdom of the Buddha from the perspective of mere names, it is said that focusing on the Buddha will not be wasted. Therefore, we dare not say that this is no different from the path of the Tirthikas. Because cause and effect are inconceivable. Even so, such clinging to reality is not the correct path that pleases the Buddhas, and this has been clearly established through scriptural and logical proofs. For this secret school's view, it is unreasonable to say that if one is liberated, everyone will be liberated, and if one is not liberated, no one can be liberated. The path becomes meaningless, because if there is abandonment and cultivation, if the inverted self to be abandoned corresponds to the nature, then it cannot be abandoned. If one already possesses non-inverted wisdom, then even cultivation is unnecessary. The nature of different objects, times, and aspects is unreasonable. In short, because it is true in the permanent and unique nature. The example of the sky is also refuted because it refutes permanence and reality. In this way, object and object-possessor
Chinese
如果承认识是恒常唯一的自性，却显现为多种多样的，那么就不可能存在一个真实的识。就像这样，即使外境并不独立存在，仅仅是识显现为各种事物的形态，一切都完全是识的自性，而且是恒常不变的，如果承认唯一是真实的自性，那么在各种显现的形态中，要么是同时存在，要么不是同时存在，要安立一个真实的、次第产生的识是非常困难的。即使不是同时显现，由于与众多的自性没有差别，所以会变成众多，即使次第显现，为什么不会像色和声等各种形态的数量一样变成众多呢？另外，如果次第显现，那么首先显现蓝色的识和之后显现红色的识，二者本体没有差别，那么在最初的时候也应该显现后者，因为在恒常不变的识的本体中是相同的。如果像各种各样的显现一样，识也不会变成各种各样，那么这二者也不可能是一体的。这位秘密者虽然认为识是普遍存在的，但在这里将其置于不普遍存在的范围之内，这并不矛盾，因为这是以事物的实况为依据的缘故。虽然也说外境也是识，但将其置于意欲的范围之内，这是为了暗示其他外道。像这样，即使塔特喀、僧企耶、吠陀秘密论者等编织出令人恐惧的黑暗之网，也无法扰乱事物的本性，即使做了任何承诺，也像用烧红的铁包裹猴子一样无法隐藏，最终会摧毁那些颠倒的宗派。而宣说事物力量的理智者们，在世间无所畏惧，像狮子一样行走。此外，那些没有具备三项观察清净的圣言，却随意寻求道路的人们，过去和现在都出现了许多依赖世间观点的错误，未来也会出现，因为心的活动是可能的。
English
If one asserts that consciousness is of a permanent, singular nature, yet manifests in diverse forms, then a truly singular consciousness is impossible. Thus, even if external objects do not exist separately, but consciousness alone appears in various forms of things, everything is entirely of the nature of a single, complete consciousness. Moreover, it is a permanent consciousness that never changes. If one accepts that only the singular is the true nature, then within the various forms of appearance, either they exist simultaneously, or if not, it is exceedingly difficult to establish a truly singular consciousness that arises sequentially. Even if they do not appear simultaneously, since they are not different from the nature of the many, they will become many, and even if they appear sequentially, why would they not become as numerous as the various forms such as color and sound? Furthermore, if they appear sequentially, then the consciousness that first appears as blue and the consciousness that later appears as red, since their essence is not different, the latter should also appear at the first instance, because they are the same in the essence of the permanent, unchanging consciousness. If, like the various appearances, consciousness also does not become various, then these two also cannot be one. Although this 'secret one' believes that consciousness is all-pervasive, placing it here within the scope of non-pervasiveness is not contradictory, because it is based on the actual state of affairs. Although it is also said that external objects are also consciousness, placing it within the scope of desire is to imply other non-Buddhist schools. Thus, even if the Tattvavādins, Sāṃkhyas, Vedic secretists, and others weave a terrifying web of darkness, they cannot disturb the nature of things. No matter what promises are made, it is like trying to hide a monkey wrapped in red-hot iron, impossible to conceal, and ultimately those inverted tenets will be destroyed. Those who speak of the reasoning of the power of things roam in the world without fear or dread, like lions. Moreover, those who, without the teachings of the truly enlightened ones, purified by the three examinations, independently embark on seeking the path, have encountered many errors based on worldly views in the past and present, and will also encounter them in the future, because the activity of the mind is possible.
Chinese
虽然宗派众多，但由于知识的本性中没有一个真理，因此为了了解在任何方位的任何时间都不可能存在能够成立一个真理的宗派，所以才这样阐述。外道之法，大多依赖于禅定的体验，有些依赖于理性的思辨，大多是恶毒的婆罗门为了成就自己的欲望而编造的虚伪之词。在西藏，所谓的苯教，最初在佛教尚未兴盛之前，有一个藏族孩子被鬼神迷惑，从而以粗略的方式了解了祭祀鬼神等方法，之后逐渐发展壮大。现在看来，似乎所有的佛教宗派都有一个名称转换的替代品。有些人说苯教和宁玛派相似，虽然在佛教术语等方面有很多相似之处，但由于它们是模仿佛教而撰写的，所以怎么会不相似呢？例如，在印度，佛教的声闻乘中，有随顺于有部宗的譬喻师，同样，在自己的国家，也有随顺于唯识宗、行部瑜伽、父续母续二无别的十说等。在西藏，苯教也有与佛教相似的显宗、般若、律藏、俱舍、密宗的论典，以及胜乐金刚、怖畏金刚、普巴金刚等本尊，还有拙火、大手印、大圆满等，似乎都有模仿佛教的成分。但这些并非原本就存在，而是凭空捏造的，无边无际，又怎么能驳斥呢？然而，那些看似能立即带来利益的占卜、巫术等现象，也可能是佛菩萨的事业和化身所显现的，因为诸佛菩萨善巧方便的行境是不可思议的，就像常行外道真谛者（昆都嘉瓦谛雅，梵文：Kuntaka-vāditya）的传记一样。即便如此，如果他们也声称皈依这个教派的导师和清净的教法，或者坚持他们自己的教法是独立的，那么他们才有可能与僧侣中的智者们进行辩论。如果考察之后发现什么都不是，那就像哄骗小孩一样，不应该因此产生任何以宗派为依据的仇恨。总的来说，在印度有外道和内道，在西藏没有真正的外道，但有僧人和苯教徒，在中国有哈尚和和尚，这两种情况是同时出现的。