English
They are not the same; some have the potential for cultivation, while others have their faculties determined from the beginning. As stated in the "Tantra of Perfect Wisdom": Are the faculties of the six realms determined? Some have the potential for cultivation. As stated in the "Mahamudra": For sentient beings with initial karma, it should be taught all at once, and then for those with the potential for cultivation, it should be taught gradually. Second is the oral instruction: Some understand it from the beginning, while others arise from cultivation. As stated in the "Heart Drop": Separated by the nature of karma. Third is reasoning, which has three aspects: establishing self-sharp reasoning, proving existence through reasoning because its absence would lead to faults, and refuting others' arguments. The first has three aspects: the common reasoning of sutra and mantra in the teachings of the superiors, especially the reasoning of mantra, and Gyalwa's view. The first is: The consciousness stream of a person, some naturally have sharp faculties because limitless imprints naturally exist, like a sapling of a fruit tree. If you say the reason is not established, then do you acknowledge that imprints are one-sided? If you do, then where is the imprint of where I will be born? If you say there is an imprint of being born as a god, then I should also have an imprint of being born as a human. Now there is, why? Why is it here too? Because of practicing the ten virtues and abandoning the ten non-virtues. Here too, it is because of practicing some of the ten virtues and abandoning some of the non-virtues. The pervasiveness of both is established by scripture and oral instruction: Practicing the ten virtues and abandoning non-virtue. And also, mainly taking the ten virtues, etc., is established. Even if there are limitless imprints, what if there is no nature? If it arises from the power of accumulating imprints, the consciousness stream of a person, all naturally have various imprints because all are the alaya consciousness, and there is no difference between earlier and later imprints, like gold and verdigris. If you say the reason is not established, then which comes first, alaya consciousness or imprints? If alaya consciousness comes first, there are two faults: alaya consciousness has no definition, and samsara would have a beginning. The first is, if you only think that imprints are accumulated, then alaya consciousness and imprints will have a before and after, therefore imprints.
Chinese
如同无处可寻的空虚宝藏一般的阿赖耶识，没有阿赖耶识的定义。此外，心和习气，既非一体也非他异，极难辨别。这与上述等观点相悖。二、轮回有起始的说法是：首先，阿赖耶识是空性的，之后，如果习气从其他地方产生，那就会成为轮回的开端，因为对于阿赖耶识来说，原本没有的后来才产生。如果承认这种说法，就与经文相悖。在之前的习气，积累在哪个习气上呢？因为没有积累的基础——阿赖耶识。因此，经中说：“俱生习气。”由此可知，不是突然积累的习气，而是需要一个自性成就的习气自然存在的地方。如果没有这个，那么成佛的习气也没有了，因此也不会成为如来藏。如果习气无边无际地自然存在，但没有自力，那又有什么用呢？如果说这样就不能成立周遍，那么，如果习气和无边无际存在，那么自力也一定存在，因为自力也包含在无边无际之中。此外，以理证的周遍性由教证成立，即：此心识中，无边无际的转识，无有定数的无尽习气存在。使习气成熟和清新的因缘也是多种多样的。如是说。第二，殊胜密咒的理路是：有法，补特伽罗的识流，有些人生来就具有敏锐的根器，因为心的自性是多种多样的，例如某些铁器。如果说理由不成立，那么，如果你承认心的自性是多种多样的，是片面的，那么我的心的自性又确定在哪里呢？如果说确定在贪欲上，那么我也同样可以确定在嗔恨上。为什么呢？这里又为什么要特别执着和贪恋呢？因为总是被烦恼所困扰。如果心的自性是多种多样的，但没有自力又有什么用呢？如果说多种多样之中也包含自力，如果不包含，那就不是多种多样了。如果承认这种说法，那么“心也是自性多种多样的缘故”就可以驳斥了。第三，雅的观点是：有法，补特伽罗的识流，有些人也天生就具有敏锐的根器，因为有些人从一开始就能进入大乘，并且具有七种智慧特征的
English
The ālaya-vijñāna, like an empty treasure without a place, has no definition of ālaya-vijñāna. Furthermore, mind and habit, neither one nor different, are extremely difficult to distinguish. This contradicts the above views, etc. Two, the statement that samsara has a beginning is: First, the ālaya-vijñāna is empty. Later, if habits arise from elsewhere, that would become the beginning of samsara, because for the ālaya-vijñāna, what was originally absent later arises. If this is admitted, it contradicts the scriptures. On what previous habit are the habits accumulated? Because there is no basis for accumulation—the ālaya-vijñāna. Therefore, the sutras say, "Co-emergent habits." From this, it is known that it is not a suddenly accumulated habit, but a place where a naturally established habit must naturally exist. Without this, there would be no habit of becoming a Buddha, so it would not become the Tathāgatagarbha either. If habits exist infinitely and naturally, but have no self-power, what is the use? If it is said that this cannot establish pervasiveness, then if habits and infinity exist, then self-power must also exist, because self-power is also included in infinity. Furthermore, the pervasiveness of reason is established by scriptural proof, namely: In this mind, infinite transformations of consciousness, countless habits of no fixed number exist. The conditions that ripen and refresh habits are also diverse. Thus it is said. Second, the reasoning of special mantras is: The subject, the mind-stream of a person, some are born with sharp faculties, because the nature of the mind is diverse, like some iron tools. If it is said that the reason is not established, then, if you admit that the nature of the mind is diverse, one-sided, then where is the nature of my mind determined? If it is said that it is determined by desire, then I can also determine it by hatred. Why? Why is there special attachment and clinging here? Because it is always troubled by afflictions. If the nature of the mind is diverse, but what is the use if there is no self-power? If it is said that self-power is also included in diversity, if it is not included, it is not diversity. If this is admitted, then "because the mind is also diverse in nature" can refute it. Third, Ya's view is: The subject, the mind-stream of a person, some are also born with sharp faculties, because some people can enter the Mahayana from the beginning, and possess the seven characteristics of intelligence.
Chinese
因为我是有漏的缘故。如果说理由不成立，那么通过教证和理证可以成立。所谓的“有些根器敏锐者”这五个方面依次阐明。具体来说，第二种未经修习而成就的三种理由是：作为有法的人的识流，有些是自性敏锐的，因为有法自身以自性成就，就像黄金的黄色一样。因为法性以自身体性成就，就像铁青色的小鸟一样。因为以自身特征成就，就像火的热性一样。因此，这些不是由因缘所生，而是像自性成就一样，有些智慧种类成就，是自身的自锐成就。那个标志的周遍性在例子上成立。这本身有三种不与修习锐利和解脱混淆的情况，即不可能在先前的生命中修习，不可能进入小乘，并且具备智慧的七个特征。也就是，未经修习而成就的三种是向外的。以及，进入两种大乘。以及，高尚、稳固、迅速、锐利、广大。具有深刻本质的人。这些依次阐明，据说这是讽刺修习锐利的词语。如果缺少第二种，就会变成过失，因此通过理证来证明：与上述的论典相违背。另外，在世界毁灭时，七个火和一个水毁灭时，有情众生会生起禅定的等持，从而投生到更高的界，这也是相违背的。理证是：如果不是自性成就，而是仅仅通过修习而锐利，那么就会导致世间凡夫的八种心识根本不会生起，修习相同的情况下，不同的相续不会产生锐利和迟钝，相续中也不会产生锐利和迟钝两种情况，并且会导致轮回有起始。第一种情况是：如果没有自性的敏锐根器，那么就会导致世间凡夫的八种心识根本不会生起，因为基础不是自性成就的缘故。如果承认这一点，那么在经部中，已经阐述了八种心识的生起方式。并且，在此处，自性依靠因来滋养。当凡夫的八种心识达到极限时。这样清楚地说明了自性自然生起。如果没有自锐，凡夫的八种心识也会生起，那又怎么样呢？哦
English
Because I am with outflows. If it is said that the reason is not established, then it is established by scripture and reasoning. The five aspects of "some beings with sharp faculties" are explained in order. Specifically, the three reasons for the second, uncultivated accomplishment are: The mindstream of a person, which is the subject, some are naturally sharp, because the subject itself is accomplished by its own nature, like the yellowness of gold. Because the nature of phenomena is accomplished by its own essence, like the bluish-purple iron bird. Because it is accomplished by its own characteristics, like the heat of fire. Therefore, these are not produced by causes and conditions, but like being accomplished by nature, some types of wisdom are accomplished, which is the self-sharpness of oneself. The pervasiveness of that sign is established on the example. This itself has three aspects that are not mixed with cultivated sharpness and liberation, namely, it is impossible to cultivate in previous lives, it is impossible to enter the Lesser Vehicle, and it possesses the seven characteristics of wisdom. That is, the three that are accomplished without cultivation are outward. And, entering the two Great Vehicles. And, noble, stable, swift, sharp, vast. That person with profound essence. These are explained in order, and it is said that these are words that satirize cultivated sharpness. If the second is missing, it will become a fault, so it is proven by reasoning: It contradicts the above-mentioned treatises. Furthermore, when the world is destroyed, when seven fires and one water destroy it, sentient beings will generate meditative samadhi and be born in higher realms, which is also contradictory. The reasoning is: If it is not accomplished by nature, but only sharp through cultivation, then it would follow that the eight ordinary minds of the world would never arise, and that with equal cultivation, sharpness and dullness would not arise in different streams, and that sharpness and dullness would not arise in the stream, and that samsara would have a beginning. The first case is: If there is no natural sharp faculty, then it would follow that the eight ordinary minds of the world would never arise, because the basis is not accomplished by nature. If this is accepted, then in the Sutra Pitaka, the way of arising of the eight minds has been explained. And, here, nature abides by being nourished by causes. When the eight ordinary minds reach their limit. Thus, it is clearly explained that nature arises naturally. If the eight ordinary minds of ordinary people arise even without self-sharpness, then what is it? Oh.
Chinese
那么，心识八种是自性产生的吗？还是依赖于串习的力量而产生？如果按照第一种说法，心识八种被认为是自性产生的，那么自生的锐利也同样成立。如果按照第二种说法，那么“自性处于因的病态中。”这句话就造成了损害。又问，难道是因的心识八种由前一个前一个产生吗？如果是这样，那么就成了没有边际。如果承认，那么就成了存在串习却没有锐利，所以要考察内在的前一个是从哪里产生的。第二种情况是，如果两个人最初的串习相同，那么就不应该出现智慧的锐利和迟钝，因为自性没有锐利和迟钝。如果承认，那么就否定，因为“从这一个中也有前一个。”这句话，以及“一个口，一时全部。”这句话，说明了即使串习相同，也有锐利和迟钝。按照共同的佛法理论，在资粮道以下，串习没有差别而相同，但在加行道中，让他们修习各自贪欲的对治法不净观，其中一个通过缘起还灭的方式，认识到轮回的根本是无明，从而成为独觉，而另一个因为难以依靠骨骼而停留在声闻道，因此锐利和迟钝的产生是成立的。那么，这是因为前世的串习有差别吗？或者是什么原因呢？这没有帮助，那是什么原因呢？因为不是有知，所以串习没有差别吗？或者又是什么原因呢？这遍及考察是不确定的。这样说道。第三种情况是，在一个人的心识流中，不应该出现锐利和迟钝两种情况，因为自性的锐利没有成立，所以以立宗的理由成立。周遍存在于事物中。如果承认，那么即使自己的心识流没有串习的差别，也因为界的影响而有时体验到锐利，有时体验到迟钝，这是很清楚的。最后一种情况是，轮回应该有开始，因为轮回的习气不是自性存在的，而是新产生的。以立宗的理由成立，并且周遍存在于事物中，因为突然积累的事物具有开始和结束，这是周遍的。第三，对于其他宗派的辩论，分为两种：辩论和驳斥。第一种分为三种：成为基础好坏，没有在道上努力的相续清净的佛，没有行持五无间罪等的堕入地狱，以及外道的我见宗派成为真实。第一种情况是，基础法性应该成为具有好坏的，锐