English
Because the ground is not stable, it is assumed that there is nothing, thereby imposing a denial of cause and effect on the appearances of the six realms of beings. The belief that there is no self at all, as well as the eternalist views of the Tirthikas, and the absence of even subtle grasping at subject and object, as well as the views of the Shravakas, and for the result, the appearance of dependent origination and the momentary nature within are completely absent, as well as the Pratyekabuddhas, only the appearance of mind and the self-awareness free from grasping at subject and object are also absent, as well as the Cittamatrins, the conventional appearance is mind, and the ultimate nature of unborn appearance like illusion is also completely absent, as well as the Yogacara Madhyamikas, appearances each become particles, therefore the awareness of appearance and essence being free from extremes is completely absent, as well as the Sutra-based Madhyamikas, the freedom of gods and goddesses and the wisdom of non-duality of space are also completely absent, as well as the Upayas, the appearance of the freedom of gods in the wisdom of non-duality free from extremes is also completely absent, so it is assumed to be completely absent, thereby imposing it on Yoga. This is the nihilistic void where no nature is established, the respective cause and effect, and the Tathagatagarbha, etc., imposing negation on the measure of the free appearance of knowable objects, therefore the wrong view of imposing negation will lead to falling into hell. It is not like that, if one searches from the two of existence and non-existence, it will become so many additions and subtractions, and when one ultimately does not acknowledge it, it will become a dark valley without instruction, like cutting off the direction of a round bird's nest, eliminating the extremes of knowledge, this is the activity of a Bodhisattva, it is the prophecy of Karma Yoga. If so much content is not indicated, it will become a mistake, if one searches elsewhere like that, there will be faults. Therefore, saying whether the sky exists or does not exist, foolish people will argue. Wise people, regarding the nature of the sky, because it opens up all space, will not cling to non-existence, because it is not established as the nature of a real thing, will not cling to existence. The meaning is that mind itself is self-appearing, impartial, and universally appearing, therefore it is the essence of all that exists, mind itself is not established as the nature of a real thing, therefore it is the essence of all existence and non-existence. Therefore, mind itself can only be expressed in sound, but it is difficult to indicate in words and measure with the mind what the essence is, what the example is like. If it is said to contradict the names and numbers of what is to be expressed by clinging to existence and non-existence, then what can be done, because it is impartial and
Chinese
平等性。心性本自成佛，为了遣除执着于此以外的善恶邪见，诸法皆是无善无恶的平等性，本自成佛，大自在任运成就，法界清净，无上菩提，法性空性不可思议，如是性，无生无灭，无边无际，自性涅槃，大自解脱，自生智慧，无偏无党等，从任何一个方面的原因都不会相违，仅仅是略微地宣说而已。如是菩提，也本不是一切词句的所指，称为断绝言语之道。因此，心性不住于词句的边际，所有这些词句都是法的体性或自性。这些等等仅仅是名言而已，哪里能安立存在与不存在等等的名称呢？因此，佛陀说难以指示和观察。那是任何人的心识，不执着于对境的边际，如同莲花一般，是现量证悟自生智慧者的行境，不是与一切下乘共同的。是如来藏的行境，是具足智慧和才华的士夫所能证悟的。因此，具有智慧和才华的人们应当精进，了知因的体性，是名相的类别。观见的体性是次第分开的。某些先前的分别者，对于显现于根识面前的，六识聚或八识聚转为五智的缘故，从下面所说的智慧，以眼根将色法仅仅视为幻化，或者以信心和三摩地以及精进和智慧和信欲的状态，从六根的方面宣说观见的体性。意义是各自的体性必定不错乱，并且是正确的见解，也是因为八识显现为五智的缘故。八识的体性也是自生五智本身。五根和五境，因为没有能取和所取，所以，以这个理由，了知五门无境自明，是观见的体性。所知法性界和能知觉性二者无别，法性如是性。
English
Equality. The nature of mind is primordially enlightened. In order to dispel the evil views of good and bad that cling to something other than that, all phenomena are equal in being without good or bad, primordially enlightened, spontaneously accomplished as the great self, the realm of phenomena is completely pure, unsurpassable enlightenment, the emptiness of the nature of phenomena is inconceivable, suchness, without birth or death, without limit or boundary, self-nature nirvana, great self-liberation, self-arisen wisdom, impartiality, etc., from any one aspect of the reasons, there is no contradiction, it is merely a slight expression. Thus, enlightenment is also not the object of all words from the beginning, it is called the path of cutting off words. Therefore, the nature of mind does not abide at the edge of words, all those words are the essence or nature of the Dharma. These and so on are merely expressions, how can we apply the names of existence and non-existence, etc.? Therefore, the Victorious Ones said that it is difficult to show and examine. That is the mind of anyone who does not cling to the edge of the object of attachment, like a lotus, it is the object of experience of those who directly realize self-arisen wisdom, it is not common with all lower vehicles. It is the object of experience of the Thus-Gone One, it is realized by a person with intelligence and talent. Therefore, those with intelligence and talent should strive, knowing the nature of the cause, it is the category of names. The nature of view is gradually separated. Some previous conceptualizers, because the six aggregates of consciousness or the eight aggregates of consciousness that appear to the senses are transformed into the five wisdoms, from the wisdom taught below, the eye sees form as merely an illusion, or with faith and samadhi and diligence and wisdom and desire, from the aspect of the six senses, they speak of the nature of view. The meaning is that their respective characteristics must not be confused, and it is also the correct view, also because the eight aggregates of consciousness appear as the five wisdoms. The nature of the eight aggregates of consciousness is also the self-arisen five wisdoms themselves. The five senses and the five objects, because there is no grasper and grasped, therefore, for that reason, knowing that the five gates are without objects and self-illuminating, is the nature of view. The knowable realm of phenomena and the knower awareness are inseparable, the nature of phenomena is suchness.
Chinese
如今无别且无离散金刚部，外境所取与内执之心，远离彼故，名为自生智慧聚，自明智慧菩提之心。无所缘能缘，于自显现之方式，彼自显现乃见之体性。法性无有偏颇故，宽广无边无中，伟大无勤任运成就之。内外器情二者无别，本来一切基自显清净故，乃见之体性。如是通达清净之觉性，亦即法界性。此乃无别金刚，无有善恶平等性。识蕴及其行境二者无别故，轮回涅槃一切无余，于自显现一体之状态，无余周遍于阿赖耶识，乃见之体性。诸法不杂且圆满，明空无二之色。自显现。所观境与能观之作者二者无别。十方刹土一切，见为无生自显现。彼未见于境与有境任何处，以见二取不存自明故，乃眼之殊胜。无有能遍所遍，以自生之智慧周遍且觉性自明自性领会之声。所闻与能闻二者无别，乃听闻之殊胜。无有能取所取之垢染，且以欢喜智慧之根而满足故，乃法性之香。无有嗅者，乃觉受之鼻。自生之智慧，义与精要二者无别，乃体验之味。体验之行与体验之作者二者无别，乃体验之故。于真实义乃触，彼之觉性乃一切之本体，乃离触。有为无为之诸法界种种一切遍知。于自明之智慧得自在之王，无境自显现。是故不为我执所蔽，乃自明。觉性大本体，具我觉性无有根本，离我之意。事物实相义与有情无有分别且无境自明故。于自生智慧之状态，一切不杂且圆满遍知。又见之
English
Now, the Vajra family, which is indivisible and inseparable. Because the outer object of grasping and the inner mind of attachment are separate, it is called the spontaneously born wisdom assembly, the self-aware wisdom of the mind of enlightenment itself. Without object or subject, the way it appears is the nature of seeing. Because the nature of reality is impartial, it is vast, boundless, and without center, great, effortless, and spontaneously accomplished. The outer and inner realms of container and contents are inseparable, and because the ground of all is primordially pure as self-appearance, it is the nature of seeing. The awareness that realizes purity in this way is the nature of the Dharmadhatu. This is the indivisible Vajra, the equality without good or bad. Because the aggregates of consciousness and their objects are inseparable, all of samsara and nirvana, without exception, are unified in self-appearance, completely pervading the Alaya without remainder, which is the nature of seeing. All dharmas are unmixed and perfectly complete, the form of indivisible clarity and emptiness. Self-appearance. The object to be seen and the seer, the agent, are inseparable. All the realms of the ten directions are seen as unborn self-appearance. It is not seen in any object or subject, but because it is seen as self-luminous without duality, it is the supreme eye. Without that which is pervaded or that which pervades, it is pervaded by spontaneously born wisdom, and the sound of understanding is self-luminous and self-natured awareness. The hearable and the hearer are inseparable, which is the excellence of hearing. Without the stain of grasping and fixation, and satisfied by the joyful power of wisdom, it is the scent of Dharmata. Without a smeller, it is the nose of sensation. Spontaneously born wisdom, the meaning and essence are inseparable, it is the taste of experience. The act of experiencing and the experiencer are inseparable, it is for the sake of experience. Touching is the very meaning of truth, its awareness is the substance of all, it is that which separates from touch. Knowing all the various realms of conditioned and unconditioned dharmas. The king who has power over self-aware wisdom is without object, self-appearing. Therefore, it is unobscured by self-grasping, it is self-luminous. Awareness, the great self, awareness with self, awareness without root, the mind without self. Because the meaning of the reality of things and sentient beings are without conceptualization and without object, self-luminous. In the state of spontaneously born wisdom, all is unmixed and perfectly all-knowing. Again, of seeing.
Chinese
次第阐述意义的类别是：视胜义和世俗二者无别。如是觉悟，在自性智慧的现量中，通过次第区分，即是觉悟和理解的次第。三摩地是集合的瑜伽，即四种相，那三摩地胜义是普遍显现，世俗是手印一体，无别显现，辨别真谛无别，或离于行境。道路和四门以及四次第是：空性是解脱之门，无相，无愿，自性光明是解脱之门。加行道无间道，以近修和修持四种方式，如果将无漏道分为数量，则有动摇的体验，获得的体验，习惯的体验，稳固的体验和究竟的体验，五种体验次第向上提升和跃升。不畏惧法性平等性之境，现前决定性的智慧见，安住于具足一切相的大空性见之境，即是真如，自性智慧的慈悲，以智慧视一切如幻。普遍显现和手印一体无别，在自己的智慧现量中显现，视身为果，显现能取分别念的一切，与本尊无二无别，自明的见，以及五种。成就无间大乐的见，以及证得掌控寿命的见道之见，以及于平等性中不动的修道母怛罗诃之见，以及最终任运成就的圆满智慧一切智之见，九种见中的第一种见是：如果问及此见的因从何而来，则来自于闻思的各别明辨智慧，以及串习的阿底。那以下的三摩地生起于瑜伽次第之因。因此称之为三种智慧。以见之总持摄持续部意义之义是：誓言，誓言并非存在于他处，不离于自己的见即是誓言。十三种律仪是五种根本誓言，二十五种支分，即三种。共同普遍的誓言虽然无量，然于证悟法性大圆满的境中，一切皆汇集且明晰。不离于此，无论如何行持，亦不离于誓言律仪。行持自利利他二者，亦于证悟法性大圆满见之境