English
All remaining sentient beings, and all phenomena encompassed by the three times, are solely the nature of mind. Secondly, if one seeks the views of samsara and nirvana as existing in reality, it is an imputation upon equality. Why? By grasping virtuous and non-virtuous actions as real, beings of the desire realm impute. By grasping unwavering actions as existing, through meditation, beings of the two upper realms impute. By grasping permanence and annihilation as existing, heretics impute. By grasping the four truths as real, Hearers impute. By grasping dependent origination, cause and effect, arising and ceasing as existing, Solitary Realizers impute. By considering the two truths as distinct, Bodhisattvas impute. By alternately meditating on ultimate reality, the nature of phenomena, and the mandala of conventional deities, Kriya imputes. By considering that the entirely pure aspect of all phenomena is manifested from the blessing of wisdom as the Vajradhatu mandala, Yoga imputes, and thus one will fall into eight states. Impartially, if all views of samsara and nirvana are one in equality, yet one seeks a dharma other than one's own view, it is a defamation of equality. Why? Because the five poisons are not equal to the views of oneself and others, beings of the five families defame. Because virtue and non-virtue are not equal to other views, beings of the desire realm... Because the four immeasurables and four concentrations are not equal, beings of the form realm... Because the four birth-places are not equal, beings of the formless realm... Because permanence and annihilation are not equal, heretics... Because the four truths are not equal, Hearers... Because dependent origination is not equal, Solitary Realizers... Because the two truths are not equal, Bodhisattvas... Because Kriya does not understand non-duality as equal... Because Yoga does not understand spontaneous accomplishment as equal, they defame, and one will fall into ten states. Furthermore, annihilation, cessation, without perception, nothingness, without a person, without grasping, without difference between grasping and the grasped, without inherent existence in ultimate reality, mind pure without ultimate defilement, mind clear light without ignorance—these ten appearances. If one seeks from the two, existence and non-existence, one will not understand the meaning of equality due to the faults of so many imputations and defamations, and will remain in an unpredicted state. Because there is fault in seeking from the two, existence and non-existence, for example, saying that space exists or saying that space does not exist, for a person
Chinese
愚者们则会争论。第三（部分）有二，第一是比喻：也就是说，精通虚空体性之人，从虚空的有无之边解脱。由于开启一切机会，因此不执着于仅仅是无。由于未成立颜色形状，因此也不执着于仅仅是有。是远离有无二边的一切。第二，就意义而言有二，第一是简要指示：同样，心性以无碍的智慧，显现为任何事物，因此是一切有的自性。显现之时，由于未成立为自性，因此是一切无的自性，所以是无二。有无等仅仅是名言可以表达，但实际上，心性的自性只是显现空性这一方面而已。如是，胜者也向他人展示，自己也难以考察的那个，说有，说无等有什么用呢？没有差别，是平等性。第二，详细解释有二，第一是从必要性的角度，展示真如的名称的类别。那么，将心性用语言表达没有必要吗？如果这样问，心性从原始以来就远离偏执，所以是觉悟。由于无偏智慧广大，所以是佛。为了遣除执着于不如是的恶见，为了遣除二元对立、好坏等执着，是平等性。为了遣除有情众生的执着，是佛。为了遣除执着于与他不同，是伟大的自性。为了遣除勤作修持的执着，是任运自成。为了遣除执着于边际，是法界清净。为了遣除烦恼的执着，是菩提。为了遣除执着于有法，是法性。为了遣除对实有的执着，是空性。为了遣除执着于意识境，是超离思议。为了遣除造作的执着，是不造作的如是性。为了遣除执着于因缘，是无生灭。为了遣除执着于片面之边，是离边。为了遣除轮回的执着，是涅槃。为了遣除执着于被错觉束缚，是自解脱等等。实际上，心性是无偏的，由于理由是片面的，因此对于所化众生的根器，不会有任何阻碍，只是作为一种尊称而已。
English
The fools engage in disputes. The third (part) has two. The first is an example: That is, a person who is proficient in the nature of space is liberated from the extremes of existence and non-existence of space. Because it opens up all opportunities, it does not cling to only non-existence. Because it is not established as color and shape, it does not cling to only existence. It is free from all extremes of existence and non-existence. Second, in terms of meaning, there are two. The first is a brief indication: Similarly, the nature of mind manifests as anything without obstruction of wisdom, so it is the nature of all that exists. When it appears, because it is not established as self-existent, it is the nature of all that is non-existent, so it is non-dual. Existence, non-existence, etc., can only be expressed in words, but in reality, the nature of mind is only the aspect of the appearance of emptiness. Thus, the Victorious One also shows to others, and it is difficult for oneself to investigate, what is the use of saying existence, saying non-existence, etc.? There is no difference, it is equality. Second, the detailed explanation has two. The first is to show the categories of names of Suchness from the perspective of necessity. Then, is it not necessary to express the nature of mind in words? If you ask this, the nature of mind is free from bias from the beginning, so it is enlightenment. Because impartial wisdom is vast, it is Buddha. In order to dispel the attachment to bad views that are not like that, in order to dispel the attachment to duality, good and bad, etc., it is equality. In order to dispel the attachment of sentient beings, it is Buddha. In order to dispel the attachment to being different from others, it is the great self. In order to dispel the attachment to diligent practice, it is spontaneous accomplishment. In order to dispel the attachment to extremes, it is the purity of the Dharma realm. In order to dispel the attachment of afflictions, it is Bodhi. In order to dispel the attachment to having characteristics, it is Dharma nature. In order to dispel the attachment to reality, it is emptiness. In order to dispel the attachment to the realm of consciousness, it is beyond thought. In order to dispel the attachment to fabrication, it is the unconditioned Suchness. In order to dispel the attachment to cause and condition, it is without arising and ceasing. In order to dispel the attachment to one-sided extremes, it is free from extremes. In order to dispel the attachment to samsara, it is Nirvana. In order to dispel the attachment to being bound by delusion, it is self-liberation, and so on. In reality, the nature of mind is impartial, because the reasons are one-sided, so there will be no hindrance to the capacity of the disciples, it is only a term of respect.
Chinese
将意义安住于词语之外，即是重复。从本初以来，词语所象征的意义并不安住于词语之中，因此词语的道路彻底断绝。为什么呢？因为心性是诸法之自性。那些名相，说为声音，称为词语，有什么用呢？没有用的。这难以向他人展示，也难以用自己的智慧来衡量，佛陀如是说。第四是不被二障所染，因此不执着，就像莲花不被污泥所染一样，这是具有一切智智的诸佛的唯一行境。与一切人成为共同行境的，就不是那个意义，因此谁能证悟，最终成为如来（梵文：Tathāgata）意之行境呢？“ཏེ་”是剩余之词，意思是其他人不能证悟吗？具有密咒种姓的、具器之士，以智慧的才华和敏锐的根器，能够证悟。因为那个缘故，有缘分的、有智慧才华的行者们，努力吧！第五是共同显示本体和分类，分为二。首先是简略显示。了知原因的特征，观的本体真实和名称的分类，像那样以本体认定的次第来区分分类。第二是详细解释，分为二。观的本体的分类和次第的意义数量。第一分为二。首先是本体真实。如简略显示之前那样，能够证悟的一些人，对于自明现量，六识或八识本身转为智慧的缘故。转变的方式是，智慧的六识，六根，六境无分别的方式，从境和有境转变为处所。所说之义确定无疑地现量见到，那也是因为八识自明为五智的缘故。八识的本体也是五智本身。第二是分类，分为二。首先是六识观的本体的分类有五种。第一，五门无境自明的观。眼、耳、鼻、舌、身的五根。以及所缘的色、声、香、味、触五境。能缘的五门之五识，这十五者在自心中无分别的
English
To dwell on meaning apart from words is repetition. From the very beginning, the meaning symbolized by words does not dwell in the words, therefore the path of words is completely cut off. Why? Because the nature of mind is the self-nature of all dharmas. Those terms, spoken as sounds, called words, what is the use of them? There is no use. This is difficult to show to others, and difficult to measure with one's own wisdom, thus spoke the Victorious One. Fourth is not being stained by the two obscurations, therefore not being attached, just as a lotus flower is not stained by mud, this is the sole realm of activity of the all-knowing wisdom-holders, the Buddhas. To become a common realm of activity with all people is not that meaning, therefore who can realize and ultimately become the realm of activity of the Tathāgata's intention? "ཏེ་" is a word of remainder, meaning can't others realize it? Those with the lineage of secret mantras, worthy individuals, with the talent of wisdom and sharp faculties, can realize it. For that reason, those fortunate ones with wisdom talent, practitioners, strive! Fifth is jointly showing the essence and categories, divided into two. First is a brief explanation. The characteristic of knowing the cause, the actual essence of view and the categories of names, like that, the categories are distinguished by the order of identifying the essence. Second is the detailed explanation, which is divided into two: the categories of the essence of view, and the numerical order of the sequence. The first is divided into two. First, the actual essence. Like the previous brief explanation, some who are able to realize, for self-awareness manifest, the six consciousnesses or the eight consciousnesses themselves transform into wisdom. The way of transformation is that the six consciousnesses of wisdom, the six faculties, the six objects are in a way that is inseparable, from the object and the object-holder transforming into a place. The meaning of what is said is certainly and without error manifestly seen, that is also because the eight consciousnesses are self-luminous as the five wisdoms. The essence of the eight consciousnesses is also the five wisdoms themselves. Second is the classification, divided into two. First, the classification of the essence of the six consciousnesses view has five aspects. First, the view of the five doors without objects, self-luminous. The five faculties of eye, ear, nose, tongue, and body. And the five objects of form, sound, smell, taste, and touch. The five consciousnesses of the five doors that can be objectified, these fifteen are inseparable in self-awareness.
Chinese
其次，因此，通过推理，认识到五根门在没有境和有境的情况下，在自心中显现。二是意的意识，法界智慧无二之见。认识到所知法界与能知智慧二者无别的意义。它远离矫饰，与真如无别，故称为金刚部。三是意根，能取所取无二，自显现之见。外观境之明分，与内意之能取相分离，自性由自知，彼无所缘能缘，以自明之方式显现。四是意的对境，诸法任运成就，内外清净，大平等之见。心性无有偏颇，宽广且周遍一切，广大，轮回涅槃任运成就而住，彼为一切之生处而显现。因此，意的对境，有为法的内外，即器世间与有情众生一切，本来清净。如是于无为法中清净之自明现量证悟，彼亦无别平等之法界性。证悟彼之意义即是法界本来无别金刚，无有善恶平等性。五是总摄，能知所知无二之见。内之识，以及彼所受用之外境差别，于法界本来体性中无二。因此，以境识所摄之诸法，无余皆于菩提心中圆满成为一味之状态而证悟。二是八识见之体性之分类有八。第一，色与明空无别，智慧自显现中显示之眼之见。诸法不杂，于自显现中圆满，明空无二，是所知境色之见。能见之境与见者之识二者不可分，十方诸佛刹土一切皆见为无二自显现。于境有境皆不见，是为般若眼之见，是见境有境之最胜。二是义，声与声空无别，耳之见。法性广大周遍，无境自明，自性了知之义是所知境声之见。