English
If one thinks that there is not even the mere appearance of mind, and the self-awareness that is free from grasping and being grasped, this is the fifth slander against the Mind-Only school. If one thinks that the mind that appears conventionally, and the meaning of being unborn in the ultimate sense, do not exist at all, this is the sixth slander against the Yogachara-Madhyamaka. If one thinks that the coarse appearance is the appearance of accumulated particles, and that the awareness whose essence of color is free from extremes does not exist at all, this is the seventh slander against the Sutra-yana-Madhyamaka. If one thinks that there is not even the slightest awareness of the equality of deities and goddesses and the wisdom of the inseparable Dharmadhatu, this is the eighth slander against the Kriya school. If one thinks that there is not even the slightest equality of the deities of the four lineages and the wisdom free from extremes, this is the ninth slander against the Upayayoga school. If one thinks that the equality of the appearance of the Vajradhatu and the wisdom free from extremes does not exist at all, this is the tenth slander against Yoga. This is because one thinks that there is no knowable thing, no reason, and that it is annihilationism. By slandering the equality of knowable things, such as the cause and effect of each and the Tathagatagarbha, it is said in the sutras that the slanderer will fall into hell. It is not like that, but by striving for something other than existence and non-existence, that itself becomes unpredicted, falling into the fault of not continuously acknowledging. The view of Mahayoga, except for the impartial nature of the three truths being inseparable, the rest will fall into these three faults of slander, defamation, and unpredicted. This is a summary of the above distinctions of faults and obscurations. Defamation is: the lower vehicle clings firmly to its own views and grasps at one side, which is the defamation of the meaning of the impartial reality. Slander is: focusing the mind on the fact that the nature of phenomena has no establishment, starting from the vehicle of gods and humans, thinking that the meaning of the vehicles of the stages of the path is false, because it is the essence of emptiness and awareness, not understanding that it will appear as various vehicles, so it is slander. Unpredicted is: before existence and non-existence, there is no certainty, so it cannot be acknowledged. The nature of mind is impartial, abiding without effort, with examples. Straight. Both existence and non-existence, whichever of the three one strives for, there will be faults, therefore, for example, the great elements of
Chinese
对于这个虚空，有人说“存在”，有人说“不存在”等等，这些不精通虚空体性的愚笨之人，就“存在”与“不存在”的对立面进行争论。而精通虚空体性的人们，则知晓虚空的自性已从“存在”、“不存在”等边际中解脱。虚空中可以显现任何神变，并能开启机会，因此也不会执着于“不存在”。由于没有形成颜色和形状，因此也不会仅仅执着于“存在”。它远离一切“存在”与“不存在”的边际。这唯一的实相，有两种名称：计数和正直。从必要性的角度来看，任何名称都不会相互矛盾。心性是自显、无偏颇且普遍显现的，因此也是一切存在的本质。由于心性中没有实物，因此也是一切不存在的本质。因此，对于心性，只能说“存在”或“不存在”这样的词语，而无法用语言来指示“心性的本质就是这个”，心性难以用思维衡量，如果执着于某个方面说“存在”又有什么用呢？必须证悟无偏颇的平等性。如果用语言来表达时，与表达意义的名称相矛盾怎么办呢？心性本来就是佛的本质，为了遣除执着于非佛本质的邪见，为了清净二元执着，才需要宣说无二。对于不平等宣说平等性，对于没有断除烦恼且没有增长智慧者宣说本初就是佛，同样，对于大自在、任运自成、法界、完全清净、无上菩提、法性、空性、不可言说、不可思议、真如、无生无灭、离边、涅槃、大解脱、自生智慧等等，虽然在意义上无法完全表达，但为了调伏众生，从某个角度出发，为了完全清净，才说这些名称，实际上并不矛盾。意义并不局限于语言，这是颠倒。正直，如此这般，菩提心也是，从本初以来，语言无法像表达事物那样表达意义，因此语言之道与意义相违背。这是为什么呢？因为心性是万法本质的自性，对于这些只能用声音来表达，并安立存在与不存在等名称。
English
Regarding this sky, some say "it exists," and some say "it does not exist," and so on. These foolish people who are not skilled in the nature of the sky argue about the opposites of "existence" and "non-existence." But those who are skilled in the nature of the sky know that the nature of the sky is liberated from the extremes of "existence," "non-existence," and so on. Since any kind of miraculous manifestation can appear in the sky and it opens up opportunities, it is not held to be non-existent. Since it is not formed into color and shape, it is not held to be merely existent. It is free from all extremes of existence and non-existence. This very reality has two kinds of names: counting and uprightness. From the point of view of necessity, no name contradicts any other. Uprightness: since mind-essence is self-appearing, impartial, and universally manifesting, it is also the essence of all that exists. Since no entity is established in mind-essence, it is also the essence of all that does not exist. Therefore, one can only say the words "existence" or "non-existence" regarding mind-essence, but it is impossible to indicate in words, "the essence of mind-essence is this." Mind-essence is difficult to measure with the mind, and what is the use of clinging to one side and saying "it exists"? One must realize impartial equality. If, when expressing it in words, it contradicts the number of names expressing the meaning, what then? Mind-essence is originally the essence of the Buddha. In order to reverse the wrong view of clinging to something other than the Buddha-essence, it is necessary to explain non-duality in order to purify dualistic clinging. Equality for the unequal, and originally Buddha for those who have not abandoned afflictions and have not developed wisdom. Similarly, the great self, spontaneously accomplished, the sphere of reality, complete purity, unsurpassed enlightenment, suchness, emptiness, beyond words and thought, thusness, without birth and cessation, free from extremes, nirvana, great self-liberation, self-arisen wisdom, and so on. Although it is impossible to fully express the meaning, for the sake of taming beings, from one point of view, these names are spoken only for complete purity, without any contradiction. Meaning does not abide in words; this is a reversal. Uprightness: In this way, the mind of enlightenment also, from the very beginning, the meaning of the object is not expressed by words as the object is, so the path of words contradicts the meaning. Why is this? Because mind-essence is the nature of the essence of all phenomena, and these and others are merely spoken as sounds, and names such as existence and non-existence are applied.
Chinese
有什么存在即是没有的。因此，难以用言语表达和用心智推测，这是胜者所说。༈。因为是殊胜之人的行境，所以要证悟并加以修持。正。那么，是谁证悟呢？是不安住于心智偏执的边际之人。当说词语概念之时，不被词语的污垢所沾染，这被称为不执着。例如，莲花即使从淤泥中生长，也像未被淤泥的过失污垢所沾染一样，现量证悟自生智慧之人的行境，不是依赖词语概念的见解，也不是与其他上下乘共通的。这样的行境是如来之行境，这是具有智慧和才能之人的证悟。因此，具有智慧才能之人应当努力。༈。第七是本体，第八是共同显现的名称，分为三部分：简要显现，广说，以及在此处阐述所有见解的必要性。第一，简要显现是：了知因的特征。关于见解，见解的本体、事物和名称的分类，即显示差别，分为二者。从见解本体的次第来区分名称。广说分为二：见解的本体事物和名称。第一分为二：计数，简要说明，正。前者见解的本体是：有证悟之人。这些显现于单一根识的显现，因为六识或八识本身转变为五智的缘故。以下所说的六种智慧根的形态安住，被称为见解的本体。意义本身确定特征，不错误且正确的见解，也是因为八识在五智中显现的缘故。因此，以理证了知五门无处不在，自发显现是见解的本体。显现界与智慧无别，所知法界与能知智慧的智慧二者无别，在法性如是性中无别且不分离，因此称为金刚智慧。显现能取所取二取不存，无有对境，自然显现，正。外在所取的对境和内在能取的心的自性智慧
English
Whatever exists is non-existent. Therefore, it is difficult to express in words and to speculate with the mind, as the Victorious One has said. ༈. Because it is the realm of activity of the supreme person, it should be realized and practiced. Right. Then, who realizes it? It is the one who does not abide in the extremes of mental attachment. At the very moment when words and concepts are spoken, it is said to be non-attachment when not stained by the defilements of words. For example, even though a lotus flower grows from mud, it is like not being stained by the faults and defilements of the mud. The realm of activity of one who directly realizes self-arisen wisdom is not a view based on words and concepts, nor is it common to all lower and higher vehicles. Such a realm of activity is the realm of activity of the Thus-Gone One, which is the realization of a person with intelligence and ability. Therefore, those with intelligence and ability should strive. ༈. Seventh is the essence, and eighth is the common presentation of categories, which is divided into three parts: brief presentation, detailed explanation, and the necessity of mentioning all views here. First, the brief presentation is: the characteristic of knowing the cause. Regarding views, the essence of the view, the nature of things, and the classification of names, i.e., showing the distinctions, are divided into two. The categories are distinguished by the order of the essence of the view. The detailed explanation is divided into two: the essence of the view, the nature of things, and the names. The first is divided into two: enumeration, brief explanation, and right. The former essence of the view is: a person who has realization. These appearances that appear directly to the single sense faculty, because the six consciousnesses or the eight consciousnesses themselves are transformed into the five wisdoms. The manner in which the six wisdom faculties, which will be shown below, abide is called the essence of the view. The meaning itself determines the characteristics, and the correct and unmistaken view is also because the eight consciousnesses appear in the five wisdoms. Therefore, realizing that the five gates are omnipresent and self-illuminating is the essence of the view. Showing that the sphere and wisdom are inseparable, the knowable dharma realm and the knowing wisdom of awareness are inseparable in the nature of reality, suchness, and are inseparable and indivisible, therefore it is called vajra wisdom. Showing that grasping and being grasped are non-dual, without object, and self-appearing, right. The self-awareness wisdom that is free from the external object of grasping and the internal mind of grasping.
Chinese
了悟菩提心性，以无能取所取的方式自显现，是见之体性。 ༈ 。开示诸法任运成就，内外清净，正直。 法性无有偏颇，故而广阔浩大，任运成就之理是：外内器情，本来即是阿赖耶自显现而清净，是见之体性。 开示清净大平等性，正直。 如是了悟清净之觉性，亦是法性法界之自性，此乃无别，故如金刚般无有优劣，即是平等性。 开示所知能知二取不存，正直。 以能知和所知的行境二者不存，故而轮回涅槃一切无余，无有遗漏地于阿赖耶自显现一体之状态中证悟，是见之体性。 此等见之体性具有六种所缘之义，需从不混杂必要目的之角度，从意义关联之角度理解。 ༈ 。宣说八识为见之体性有八，计数。 开示色、明、空无别，为自显现，正直。 开示诸法不杂且圆满，明空无二，色为自显现，即是：能见之境与能见之主体二者不存，十方刹土一切皆见为无生自显现。 因此，境与有境，于何处亦未见，以二取不存，自明自显的方式见之，故眼之殊胜即是智慧眼之见。 开示声、响、空无别，正直。 无有能遍所遍，以自生之智慧周遍，且觉性自明，自性之理解之声，即是所听闻与能听闻二者不存，听闻即是听闻之究竟，是智慧耳之见。 ༈ 。开示香、觉、空无别，正直。 无有能取所取之垢染，以清净之智慧令诸根满足之法性之香，即是无有能嗅所嗅，觉知之鼻是智慧鼻之见。 开示味、尝、空无别，正直。 法性之义之精华或心髓，一切法性皆是显空无二，于自明之现量中体验，是法性之味，彼即是所尝之境味，与能尝之尝