English
There is no occupation. Therefore, the essence is the same truth. Thus it is said. Third, regarding the established tenets, there are two: one is excluding others, the mistaken meaning, the lower view, the tenets are specifically avoided. The second is pursuing the meaning without error, this meaning's view, the tenets are specifically adopted. As it is said: When searching for eyes with such characteristics, one should refute with reasons, specially exclude wisdom through error, and arise specifically from non-error. Thus it is said. The first has four: the basis from which one deviates, the way of deviation is shown in detail, the fault of deviation, and repeatedly applying to the nature of reality. First, in the great nature of reality without bias, each clings to partiality with their own mind, like dividing the sky into parts. As it is said: The general is wrong thinking, inconceivable, not existing from the beginning, each's clinging thinking habit, obscured by the net of grasper and grasped, from nothing at all, something appears. Deviated from the basis of the heart of enlightenment. Thus it is said. Showing in detail has ten: the views of worldly people five and the views of transcendent ones five. The first of the first is not understanding the truth of things, the five poisons are used in one's own continuum, therefore revolving in the five paths. Therefore, because not realizing equality, the five poisons are used as a mixture, revolving in the five paths. Thus it is said. Due to not realizing the equality of reality, using the ten virtues with outflows as special, therefore deviating to the gods and humans of the desire realm. Especially valuing the ten virtues, good and non-good are not equal, it is the birthplace of gods and humans, because not realizing equality, revolving in the desire realm. Thus it is said. Not having detached from the desire for form, and clinging to the taste of contemplation samadhi, therefore deviating to the form realm. Four immeasurables and four dhyanas, sequentially each clinging to self, thinking all form realms are self. This is born sequentially in the Brahma realm. Thus it is said. Due to lacking the wisdom of higher seeing, clinging to the samadhi with four names as one, therefore deviating to the formless gods. Because not realizing equality and formlessness, not understanding that the four names are non-existent, if abiding in the four places, one is born in the peak of existence. Thus it is said. For the nature of reality that is free from extremes, clinging to the extreme of imputation, therefore deviating to the tirthikas. Whichever mind clings to the two extremes of permanence and annihilation, is liberated from the essence of meaning.
Chinese
中间的讲述。 如此说。 过去的五种见解的第一个是：执着于将法之我执视为究竟，并对轮回涅槃四谛的因果进行取舍，因此堕入声闻乘。 对于所有无二无分别，视四谛为实有，若进行舍弃与不舍弃，此乃声闻乘的行者。 如此说。 视刹那的智慧为究竟，并执着于轮回涅槃的因果，因此堕入独觉乘。 对于一切业和烦恼，不了解其平等之义，若执着于缘起因果，此乃独觉佛的境界。 如此说。 具备各种程度的二无我之证悟，并将二谛的好坏作为取舍，因此堕入菩萨乘。 不了解平等之义，区分世俗谛和胜义谛，若认为法与补特伽罗无我，此乃菩萨的行者。 如此说。 在究竟上证悟远离四边的清净，在世俗上期望他人的成就并努力，因此堕入事部瑜伽。 由于不了解无二平等，将究竟的清净视为法性，将四种智慧的功德视为世俗的本尊，交替修习，是行为事业的境界。 如此说。 在究竟上，将无相法性的加持，在世俗上，将金刚界视为本尊，并进行取舍，因此堕入瑜伽部。 由于未见自生平等，将一切法视为清净智慧的加持，显现为金刚界，进行取舍，是行为事业的境界。 如此说。 堕入的过患是：执着者陷入痛苦的牢狱，远离安乐之道。 过去者被各自的见解和行为束缚，最终成为证果的障碍。 如是说：未从真实中解脱即被束缚，被痛苦摧毁，被欺骗无常，远离圣道，陷入牢狱，痛苦不息，因错乱之故。 如此说。 再次强调的是：无论这些如何显现，无论在世间如何，都不会偏离自性法性，如同黄金的工艺差别一样。 如是说：一切高低乘，以及世间一切见解，都在大智慧中彻底观察，从无自性中成就一切。 若偏离自性，如此说。 以及，九地清净的智慧是：
English
The intermediate speech. Thus it is said. The first of the five past views is: clinging to the belief that the self of phenomena is ultimately real, and engaging in acceptance and rejection of the causes and effects of the four truths of samsara and nirvana, thus falling into the Sravaka path. For all non-dual and non-conceptual things, viewing the four truths as existing entities, if one engages in abandoning and not abandoning, this is a Sravaka practitioner. Thus it is said. Viewing momentary wisdom as ultimately real and clinging to the causes and effects of samsara and nirvana, thus falling into the Pratyekabuddha path. For all actions and afflictions, not understanding their equality, if one clings to dependent origination and causes and effects, this is the realm of the Pratyekabuddha. Thus it is said. Possessing various degrees of realization of the two selflessnesses, and taking the good and bad of the two truths as acceptance and rejection, thus falling into the Bodhisattva path. Not understanding the meaning of equality, distinguishing between conventional truth and ultimate truth, if one believes that phenomena and persons are selfless, this is a Bodhisattva practitioner. Thus it is said. Realizing purity, which is free from the four extremes, as ultimate, and hoping for the achievements of others and striving in conventional truth, thus falling into Kriya Yoga. Because of not understanding non-duality and equality, taking ultimate purity as the nature of reality, taking the qualities of the four wisdoms as deities in conventional truth, alternately practicing, is the realm of action and activity. Thus it is said. In ultimate truth, the blessing of the nature of reality, which is without characteristics, and in conventional truth, considering the Vajradhatu as a deity, and engaging in acceptance and rejection, thus falling into Yoga Tantra. Because of not seeing spontaneous equality, taking all phenomena as the blessing of pure wisdom, manifesting as the Vajradhatu, engaging in acceptance and rejection, is the realm of action and activity. Thus it is said. The fault of falling is: those who cling are trapped in the prison of suffering and are separated from the path of happiness. Those who have passed are bound by their own views and practices, and ultimately become obstacles to the fruition. As it is said: not liberated from the unreal, bound, destroyed by suffering, deceived by impermanence, separated from the noble path, trapped in prison, suffering unceasing, mistaken because of causes. Thus it is said. To reiterate: no matter how these appear, no matter how they are in the world, they do not deviate from the nature of reality, just like the different crafts of gold. As it is said: all high and low vehicles, and all views of the world, are thoroughly examined in great wisdom, and everything is accomplished from no self-nature. If one deviates from self-nature, thus it is said. And, the wisdom of the purity of the nine grounds is:
Chinese
第九地未断而摧毁。如是说。不谬追求意义，此意义之见解的宗派，特别标举的有五，即见解的自性、种类、寻求之法、证悟的量、未证悟的过患功德。第一，是真谛无别，远离行境。如是说：殊胜的平等无别义，名称数量如何指示，然于意义上，是言思所超。如是说。种类有两种，即意义的数量和名称的数量。第一种有三种，有漏的神的数量是四，如是说：显现次第，分别次第，四种道和四种门，近修道数量相等而得动摇，步稳达到究竟次第而增上。如是说。第二，一切道的佛数量是九，如是说：于平等性中不怖畏，显现决定的智慧，具足一切相的大空性见，各自慈悲智慧观照，手印一如见果，一切明晰之见，无有间断的大众见，自在平等不动摇，一切智智佛数量九。如是说。第三，续部意义佛数量十，即续部的每个事物都有一个见解。名称的种类是六识聚的六种见解。如是说：不杂、圆满、明空住立，佛和见解无有作为，十方刹土全部见，于何处亦未见，是眼之殊胜。如是等等。寻求见解之法，是从无垢的智慧，以三种方式，从有无等边远离中，去寻求。如是说：从有中寻求则成增益，将堕入八种增益中。从无中寻求则成诽谤，将堕入十种诽谤之处。从有无二者中寻求，亦将成为如是的不予记别。心性本即是佛，为遣除其他见解之故，于离边、超脱和解脱等等，仅是略微的描述。如是说。证悟的量，是真谛无别，是轮涅一体，于自然成就中，以自性而证悟，于无境中显现光明。如是说：自证自明无有执着，自明远离三者。
English
The ninth ground is destroyed without abandoning it. Thus it is said. Not mistaken in seeking the meaning, the tenets of this very view of meaning are specifically taken up as five: the nature of the view, its types, the method of searching, the measure of realization, and the faults and virtues of realization and non-realization. First, it is the indivisible truth, free from the realm of experience. As it is said: The ultimate equality is an indivisible meaning. Though names and numbers are shown in various ways, in essence, it transcends speech and thought. Thus it is said. There are two types: the number of meanings and the number of names. The first has three: the number of deities with outflows is four. As it is said: Manifestation in order, conceptual steps in order, four kinds of paths and four kinds of doors, approach and accomplishment, equal number of paths, attainment of movement, steady steps, ultimate completion, ascending in order. Thus it is said. Second, the number of deities of all paths is nine. As it is said: Not fearing from the state of equality, manifestation of definite wisdom, seeing the great emptiness possessing all aspects, each seeing compassion and wisdom, seeing the seal as one, like the fruit of the body, the view of all being clear, seeing the great assembly without interruption, controlling equality, unwavering, omniscient wisdom, the number of deities is nine. Thus it is said. Third, the number of deities according to the meaning of the tantra is ten, each object of the tantra having one view. The types of names are the six views of the six aggregates of consciousness. As it is said: Unmixed, completely perfected, clear emptiness established, deity and view without action, seeing all the realms of the ten directions, not seeing anywhere, the supreme of the eyes. And so on. The method of searching for the view is to search from the stainless wisdom, through three ways, from the absence of extremes such as existence and non-existence. As it is said: If searched from existence, it becomes imputation, and one will fall into eight imputations. If searched from non-existence, it becomes defamation, and one will fall into ten places of defamation. If searched from both existence and non-existence, it will become such non-indication. The nature of mind is primordially Buddha, and for the sake of reversing other views, it is said to be merely a slight description in terms of freedom from extremes, transcendence, and liberation. Thus it is said. The measure of realization is the indivisible truth, one circle, spontaneously accomplished, realizing as one's own characteristic, and clarity of awareness without object. As it is said: Self-awareness is manifest, free from focus, self-luminous, free from three.
Chinese
动时，必定信赖所行持，通达闻思稳固之见地究竟。如是，在顿超之道的场合，了悟到无法明确地生起明晰；在顿超的场合，了悟到更加不明显；在次第的场合，了悟到从内部不明显。那么，次第和顿超二者在见地的体性上有差别吗？如果有人说有证悟程度的大小，那是不合理的，仅仅是快慢的差别，证悟本身的体性则没有丝毫差别。如是，有漏道的见地是否见到自相？如果如第一种情况，则成为无漏，因为已经现证自相，如世间自在。如果承认，则有漏消失，经文中也说：彼等有漏之禅定，无二境离即是见。如是。如第二种情况，非共之自相中，自明现量离二取，自明解脱于边执。以及，不依于声念，自明现量离分别。以及，其他，是否获得能力之，见道分为二者是。如是，如何理解所说于自相中见到的众多经文呢？对此的回答有二，破斥他宗和安立自宗。首先，一位口传喇嘛说：法性自相在有漏的场合尚且不谈，在无漏的三道中也未见到，是唯一佛陀的行境。如是说：那是唯有清净相续者的行境，成为八转，并非安住于雪山和大地者所能及。如是所说是不合理的，善妙的三道，是观待的，因为没有断除烦恼障碍的缘故。凡是没有见到法性自相，则遍及没有断除烦恼障，并且遍及与烦恼相应则流转轮回，如异生。不能承认，因为：一切罪恶所染之有情，无论如何也无法转变。如是所说。也与上面所说的众多见到之经文相违背，而且您自己的经文也并非指在道中没有见到法性自相，而是指没有成为四时等运。