Chinese
因为心的自性是多种多样的。如是说。从这个口诀中说：不修习成就三者故。如是说。理路是：某些有情的心识流是法，具有自性的敏锐根器，立宗。因为心有无边的习气。如果问不成立，那么如果习气是片面的，那么善与非善的习气所产生的乐趣和恶趣等果就不会存在，不应理。即使有无边的习气，如果没有自性的敏锐根器，那又如何呢？周遍不成立，那是通过修习习气的力量产生的。如果这样说，那么这有两个过失：没有阿赖耶的定义，以及轮回有始末的推论。也就是说，习气是通过后来的积累产生的，如果在那之前没有，那么没有习气的空性阿赖耶就没有阿赖耶的定义。最初是空性的，后来才安立习气，那么这就是轮回的开端。第二，遣除他人的损害是：其他人说，如果不依赖于修习的因缘，而自性具有敏锐的根器，那么就会有不依赖于道之因缘的清净相续的佛陀。会成为好坏的体性。也会被认为是常有的。如果反驳说，没有第一个过失，因为安住在基上的敏锐根器，需要显现它的因缘。同样，也有依赖于因缘的清净相续。如果不依赖于因缘，那么理由就不相同了。如果认为依赖于因缘就与自性相违，那么就像修习一样，是不依赖于生起者和生起之因的自性。也没有第二个过失，显现为锐利和迟钝是道者的心识显现，因为在事物的意义上，锐利和迟钝是不成立的。也没有第三个过失。常有是空无作用的，自性的敏锐根器不是常有的，所以不相同。如果不存在第三者，那么成立会成为过失的理路是：如果没有自性的敏锐根器，那么就与前面所说的存在相违背。在《解深密经》中也说：有情不是具有自性的锐利和迟钝的根器，因此显现为存在。如果仅仅是修习为主，那么世俗庸常的八识就不会产生，因为之前没有修习。
English
Because the nature of mind is diverse. Thus it is said. From this instruction, it is said: "Without cultivation, accomplishment is threefold." Thus it is said. The reasoning is: The mind-stream of some sentient beings is the subject, possessing naturally sharp faculties, the proposition. Because the mind has limitless imprints. If it is said that it is not established, then if the imprints are one-sided, then the results of virtuous and non-virtuous imprints, such as happiness and suffering, etc., will not exist, which is unreasonable. Even if there are limitless imprints, if there is no naturally sharp faculty, then what is it? The pervasion is not established, as it arises through the power of cultivating imprints. If it is said like that, then there are two faults: there is no definition of the base of all, and the consequence that samsara has a beginning and an end. That is, imprints arise from later accumulation, and if they did not exist before, then the empty base of all without imprints has no definition of the base of all. The first is emptiness, and later imprints are placed, so that is the beginning of samsara. The second, refuting others' harm, is: Others say that if one has naturally sharp faculties without relying on the cause of cultivation, then there would be a Buddha with a pure continuum that does not rely on the cause of the path. It would become good or bad in nature. It would also be considered permanent. If it is refuted that there is no first fault, because the sharp faculty abiding on the ground needs the cause to manifest it. Similarly, there is a pure continuum that relies on causes. If it does not rely on causes, then the reasons are not the same. If it is thought that relying on causes contradicts nature, then like cultivation, it is the nature that does not depend on the producer and the cause of production. There is also no second fault, the appearance of sharpness and dullness is the mind's appearance of the path practitioner, because sharpness and dullness are not established in the meaning of things. There is also no third fault. Permanence is empty of functional capacity, and the naturally sharp faculty is not permanent, so it is not the same. If the third does not exist, then the reasoning that establishes it as a fault is: If there is no naturally sharp faculty, then it contradicts what was said earlier about existence. In the Explanation of the Thought Sutra, it is also said: Sentient beings do not have naturally sharp and dull faculties, therefore it appears to exist. If only cultivation is the main thing, then the eight ordinary worldly consciousnesses would not arise, because they were not cultivated before.
Chinese
因此，不应产生八种心识。如果说八种心识是从先前的产生，那将变成无始。对于修习相同的，不应有锐利和迟钝的出现。这与密咒的自性任运成就，不被任何事物阻碍而显现相违背。也与密咒从事业和时间上无余地显示粗相相违背。那么，自性和修习哪个更重要呢？如果说一个重要，一个不重要，那是有过失的，所以两个都重要。那么，这两种智慧是安立在同一个相续的掌控下，还是安立在不同的掌控下呢？是理解意义的宗派，还是能够理解的两种联系呢？因为一个相续不可能有两种智慧，所以安立在不同相续的掌控下。因为理解之后，智慧就没有必要了，所以说不要安立能够理解的两种联系。成就分为三种：法性自性的任运成就，事物成就，以及有法自相的成就。第一种是：胜义法界离戏论的自性，能够显现任何事物，并且安住在本体的因中。第二种是：世俗明智的智慧，能够无碍地显现任何事物。第三种是：如同外境的种子有粗细，铁有硬度大小一样，内在的意识也由锐利和迟钝的自性所成就。具有七种智慧自性之人的近取因。因和教法是共同作用的缘，这两个因缘都有大小的能力。如果这两个能力小，就会不确定地进入，如果大，就会确定地进入。那么，为什么修习不计算四种关系，而自性计算四种关系呢？因为修习不需要计算修习先前的关系，而自性没有修习先前的关系，所以计算关系。所缘缘的教法有两种：所诠义的教法和能诠词的教法。这里是第一种。增上缘有两种：解释词义的因和真实义的因。也就是自证的善知识，也可以说是开示真理自生的意趣。容器和所知有什么区别呢？所知只是被理解，而容器是在此基础上能够执持和容纳证悟。
English
Therefore, eight consciousnesses should not arise. If it is said that the eight consciousnesses arise from the previous ones, then it will become beginningless. It is not reasonable for sharpness and dullness to arise from equal practice. This contradicts the spontaneous accomplishment of the nature of mantra, which appears without being obstructed by anything. It also contradicts the complete manifestation of gross appearances from activity and time in tantra. So, which is more important, nature or practice? If one is important and the other is not, that is a fault, so both are important. So, are these two minds placed under the control of one continuum or under the control of different ones? Which are the established tenets that understand the meaning, or the two connections that are able to understand? Since two types of mind cannot exist in one continuum, they are placed under the control of different continua. Since there is no need for mind after understanding, it is said not to establish the two connections that are able to understand. There are three kinds of accomplishment: the spontaneous accomplishment of the nature of reality, the accomplishment of things, and the accomplishment of the characteristics of phenomena. The first is: the ultimate nature of reality, the sphere of phenomena, is free from elaboration, capable of appearing as anything, and abiding as the cause of essence. The second is: the wisdom of relative knowledge, capable of appearing without any obstruction. The third is: just as seeds in the external world have varying degrees of coarseness and fineness, and iron has varying degrees of hardness, so too, inner consciousness is accomplished by its own nature of sharpness and dullness. It is the immediate cause of a person endowed with seven natures of mind. Cause and teaching are the conditions that act together. Since both of these causal conditions have greater and lesser power, if these two powers are small, they will enter uncertainly, and if they are great, they will enter definitely. So, why is it that practice does not count four relations, while nature counts four? Because practice does not need to count the relation of practice preceding it, while nature does not have the relation of practice preceding it, so it counts the relation. There are two kinds of teaching for the objective condition: the teaching of the meaning to be signified and the teaching of the words that signify. Here is the first. There are two kinds of dominant condition: the cause of explaining the meaning of words and the cause of true meaning. That is, the virtuous friend of self-awareness, also known as the one who reveals the intention of self-arisen truth. What is the difference between a container and a knowable object? A knowable object is merely what is understood, while a container is able to hold and contain realization on top of that.
Chinese
还有将因缘分为三，然后合为二。哪二呢？即成为串习之器者和成为自性之器者。这二者仅仅是近取因不同，而共同起作用的缘二者相同，所以没有说。这样，词义的理解是对成为自性之器者说的。这三种通达方便的意义，有人说：那时确定之后执取意义的所缘，辨别邪谬和正确之后执取意义的所缘，区分名相之后执取意义的所缘，这三者按次第结合。因此，这三者虽然各有观察的所缘，但不是用观察来确定。如果想知道以理证完全观察的所量法，应该观察什么才能通达呢？应该衡量轮涅的二种事物。因扎菩提佛陀密，美女金刚无垢友四位，见解一致故衡量二者。此义有三：怀疑和遣除怀疑。第一，如果总的衡量轮涅二者，总的任何事物都是个别的究竟，所以是个别涅槃来衡量呢，还是轮回来衡量？如果是前者，由于涅槃不是最初者的行境，所以不应是常恒。如果衡量，是衡量涅槃的显现自己的体性呢，还是衡量执著总的体性？这样观察。如果是前者，由于那个意义不是最初者的智慧的行境，并且是隐蔽的，所以无法衡量。如果是后者，如果认为衡量执著自己的心识之外的执著，由于执著是轮回的法，所以寻求它不会变成衡量涅槃。这样就和说涅槃是所衡量相违，并且会变成不了解涅槃的真如。如果这样说，那是因为寻求轮回时，当知道轮回没有成立的时候，涅槃也同样会知道没有成立的缘故，所以没有那个过失。第二，如果衡量轮回，那么衡量显现和分别的哪一个？如果是前者，轮回的显现自己的体性，如果是因的乘，那么从其他因缘产生的刹那的相续是圣者的行境，所以不是最初者的行境，因为显现而不确定。如果是密咒的乘，那么：
English
Furthermore, causes and conditions are sometimes divided into three, then combined into two. What are they? They are those who have become vessels of habituation and those who have become vessels of self-nature. These two only differ in their acquiring cause, but the conditions that act together are the same for both, so they are not mentioned separately. Thus, understanding the meaning of words refers to becoming a vessel of self-nature. These three meanings of the means of realization, some say: At that time, after determining, grasping the object of meaning; distinguishing between error and correctness, grasping the object of meaning; distinguishing the categories, grasping the object of meaning; these three are combined in order. Therefore, although these three each have an object of observation, they are not determined by observation. If one wants to know what is to be fully examined by reasoning, on what subject should one examine and realize? One should measure the two things of samsara and nirvana. Indrabodhi, Buddha Secret, Beautiful Vajra, Immaculate Friend, the four, because their views are in accord, measure the two. In this meaning, there are three: doubt and its removal. First, if one generally measures samsara and nirvana, since whatever is general is the ultimate of the particular, does one measure the particular nirvana or samsara? If the former, since nirvana is not the object of the beginner, it should not be permanent. If one measures, does one measure the appearance of nirvana's own nature, or does one measure the nature of general attachment? Thus one examines. If the former, since that meaning is not the object of the beginner's mind and is hidden, it cannot be measured. If the latter, if one thinks that one measures the attachment that apprehends beyond one's own mind, since attachment is a dharma of samsara, seeking it will not become measuring nirvana. Thus, it contradicts the statement that nirvana is to be measured, and one will not understand the suchness of nirvana. If one says so, it is because when one seeks samsara, when one knows that samsara is not established, one will also know that nirvana is not established, so there is no fault in that. Second, if one measures samsara, which does one measure, appearance or conceptualization? If the former, the nature of the appearance of samsara, according to the vehicle of cause, the momentary continuum produced from other causes and conditions is the object of the noble ones, so it is not the object of the beginner, because it appears but is uncertain. According to the vehicle of mantra: