English
Therefore, if all worldly views are thoroughly regarded as the essence of realizing the great wisdom of self-arising, then, from the perspective of ultimate truth, those views and vehicles have no inherent existence whatsoever, but from the perspective of relative truth, those views and vehicles appear and exist in every way. Although the sequence of views and vehicles appears in this way, since their nature, the equality of dharmata, has never deviated or moved from the expanse, it is the equality of appearance and emptiness. Second, there is no conceptualization of clinging to views at the time of equality. Question: So, what is the meaning of what is called the equality of dharmata itself? Answer: The nature of equality cannot be identified in any one direction, because all phenomena appear in all directions, and the essence of equality cannot be shown to be like this in any aspect of appearance and emptiness. Therefore, there is no conceptualization of grasping it as equality or inequality. Third, similarly, it is shown that the meaning is the characteristic of bodhicitta, which has three aspects. Enumeration. First, showing that bodhicitta has no coming or going and is self-awareness. Question: The meaning of the equality of samsara and nirvana is bodhicitta, so what is the meaning of this statement? Answer: First, it does not come from anywhere, so there is no birth; finally, it does not go anywhere, so there is no cessation. It does not abide anywhere now, because there is no conceptualization of object and subject, so it is only self-awareness. All the Buddhas of the three times and all sentient beings of the three realms abide in self-aware bodhicitta. Second, showing that it is without object. Question: The meaning of all bodhicitta is that it is free from grasping any aspect such as appearance and emptiness, so it is extremely difficult to fathom with the mind like the essence of the sun, and it is as deep as the ocean. Therefore, it is not fixated on phenomena as real entities, hence "bodhi"; it is not fixated on phenomena as non-entities, hence "citta"; there is no fixation on phenomena as different entities. Third, showing that undifferentiated bodhicitta is the essence of all phenomena. Question: So, what is the meaning of the nature of mind itself? Answer: Bodhi itself is the self-appearance of the nature of mind. Therefore, since mind and bodhi are non-dual and inseparable, all sentient beings of the three realms of samsara, remaining or not remaining, and encompassed by the three times
Chinese
所有的这些法都是心，法性，菩提心，仅仅是心。第二，执着于有无的片面观点，偏离平等性的方式，以及例子。直接地说，轮回和涅槃的所有法都是平等性，如果在轮回和涅槃的观点中寻找片面存在的实物，那就是对平等性的虚构。为什么呢？执着于善恶之业的实物存在，欲界众生就进行了虚构。执着于不动之业的存在，禅定者以上二界就进行了虚构。执着于常断的存在，外道就进行了虚构。执着于四谛的实物存在，声闻就进行了虚构。执着于缘起因果、顺逆的存在，独觉就进行了虚构。认为二谛是不同的，菩萨就进行了虚构。认为胜义法性和世俗本尊坛城是交替修习的，克里亚就进行了虚构。如果认为一切法都是从完全清净的智慧加持中显现为金刚界坛城，那就是瑜伽的虚构，会堕入八种过失。如果从无偏的角度寻找轮回和涅槃的所有观点，在平等性的状态中，任何一个都不是自己的观点，而是从其他所有的方面寻找，那就是对平等性的诽谤。为什么呢？五毒与自他的观点不一致，五种烦恼的众生就进行了诽谤。善恶与他人的观点不一致，欲界众生就进行了诽谤。无量和禅定不一致，色界众生就进行了诽谤。四生处不一致，无色界众生就进行了诽谤。常断不一致，外道就进行了诽谤。四谛不一致，声闻就进行了诽谤。缘起不一致，独觉就进行了诽谤。二谛不一致，菩萨就进行了诽谤。不了解二无平等，克里亚就进行了诽谤。不了解任运自成平等，瑜伽就进行了诽谤，会堕入十种境地。因此，如果从有和无二者中寻找，就会因为虚构和诽谤的众多过失而无法理解平等性的意义，最终会陷入无记的状态。因为从有无二者中寻找是有过失的，所以，例如，对于天空是有还是无，愚笨的人们会争论不休。或者说，虚构、诽谤、无记的过失
English
All these dharmas are mind, the nature of dharma, bodhicitta, just mind. Second, how holding onto one-sided views of existence and non-existence deviates from equality, with examples. Directly, all dharmas of samsara and nirvana are equality, but if one seeks for objects existing one-sidedly in the views of samsara and nirvana, that is fabricating onto equality. Why? Holding onto the existence of objects of virtuous and non-virtuous actions, those in the desire realm fabricate. Holding onto the existence of unwavering actions, meditators in the two upper realms fabricate. Holding onto existence and non-existence, the tirthikas fabricate. Holding onto the existence of objects of the four noble truths, the shravakas fabricate. Holding onto the existence of dependent origination, cause and effect, forward and reverse, the pratyekabuddhas fabricate. Thinking the two truths are different, the bodhisattvas fabricate. Thinking the ultimate nature of dharma and the conventional mandala of deities are practiced alternately, the kriyas fabricate. If one thinks all dharmas manifest as the vajradhatu mandala from the blessing of completely pure wisdom, that is the fabrication of yoga, and one will fall into eight faults. If one seeks all views of samsara and nirvana from an unbiased perspective, in the state of equality, none is one's own view, but seeking from all other aspects, that is slandering equality. Why? The five poisons are not in harmony with the views of self and other, beings of the five afflictions slander. Virtuous and non-virtuous are not in harmony with the views of others, those in the desire realm slander. Immeasurables and samadhi are not in harmony, those in the form realm slander. The four birth places are not in harmony, those in the formless realm slander. Existence and non-existence are not in harmony, the tirthikas slander. The four noble truths are not in harmony, the shravakas slander. Dependent origination is not in harmony, the pratyekabuddhas slander. The two truths are not in harmony, the bodhisattvas slander. Not understanding non-duality as equal, the kriyas slander. Not understanding spontaneous accomplishment as equal, the yogas slander, and one will fall into the ten states. Therefore, if one seeks from existence and non-existence, one will not understand the meaning of equality due to the numerous faults of fabrication and slander, and will ultimately remain in an unpredicted state. Because seeking from existence and non-existence has faults, for example, whether the sky exists or does not exist, foolish people will argue endlessly. Or, the faults of fabrication, slander, and the unpredicted
Chinese
三者中，第一，八种增益分别是：心性本无实有，却增益为事物自性，这是凡夫。心性本空，却增益为实体，这是外道常见。心远离能取所取，却增益为微尘和刹那的物质意识，这是声闻。增益为一刹那的缘起之物，这是缘觉。将自证智慧增益为刹那，这是唯识。将世俗如幻或无生增益为空性，这是中观。将清净的功德增益为君臣，这是事部。将无生如来藏或加持增益，这是瑜伽部。第二，十种诽谤分别是：对无错谬之义进行诽谤，这是凡夫。对无我进行诽谤，这是外道常见我。对确定之义进行诽谤，这是声闻。对外内无所用之处进行诽谤，这是缘觉。对相进行诽谤，这是唯识宗。对自性进行诽谤，这是瑜伽行中观。对本体进行诽谤，这是经部行中观。对无取舍进行诽谤，这是中观末论宗。对大自在进行诽谤，这是事部。对任运自成进行诽谤，这是瑜伽部。此外，在《口诀次第之鬘》中说：第一，凡夫具有诽谤，执着事物为真实，是对无错谬之义的诽谤，是十二有支的流转。第二，诽谤无我之义，诽谤二谛，想要从常断见中解脱，六种见被七种所欺骗。第三，诽谤菩提心，十八部派执着于财富，将境与心分开而过度舍弃，这是证得大解脱的巨大障碍。第四，由于未证悟自生智慧，将内在的变成外在的空，诽谤二谛，十二轮转生起，从而诽谤了因果无二。第五，有些人认为殊胜的智慧是刹那，因此一切都是世俗，由于贪执而诽谤了相。第六，由于未见自性成佛，将错觉的世俗视为胜义，无论想要
English
Among the three, the first, eight augmentations are: The nature of mind, which is without inherent existence in objects, is augmented as the self-nature of things, this is the ordinary person. The nature of mind, which is empty, is augmented as a solid entity, this is the eternalist of the outsiders. The mind, which is free from grasping and being grasped, is augmented as particles and momentary material consciousness, this is the Hearer. Augmenting as a momentary dependent arising thing, this is the Solitary Realizer. Augmenting self-awareness wisdom as momentary, this is Mind-Only. Augmenting conventional illusion or unoriginated emptiness as emptiness, this is the Middle Way. Augmenting pure qualities as lord and subject, this is Kriya. Augmenting the unoriginated Suchness or blessing, this is Yoga. Second, the ten slanders are: Slandering the meaning of non-mistakenness, this is the ordinary person. Slandering selflessness, this is the outsider who views self. Slandering the definitive meaning, this is the Hearer. Slandering that which has no object of use, internal or external, this is the Solitary Realizer. Slandering characteristics, this is the Mind-Only school. Slandering self-nature, this is the Yogachara Madhyamika. Slandering essence, this is the Sutra-following Madhyamika. Slandering that which has no acceptance or rejection, this is the Later Madhyamika school. Slandering the Great Lord, this is Kriya. Slandering spontaneous accomplishment, this is Yoga. Furthermore, in the Garland of Instructions in Order: First: Ordinary people have slander, Holding things to be true, It is slander of the non-mistaken meaning. The twelve links of existence are a stream of numbers. Second: Slandering the meaning of selflessness, Slandering the two truths, Wanting to be liberated from eternalist and nihilist views, Six views are deceived by seven. Third: Slandering the mind of enlightenment, The eighteen schools view wealth as, Separating object and mind and abandoning too much, It is a great obstacle to great liberation. Fourth: Because self-arisen wisdom is not realized, Making the inner empty of the outer, Slandering the two truths, The twelve chakras arise in order, Thus, the slander of non-duality of cause and effect is made. Fifth: Those who consider the supreme wisdom itself, To be momentary, therefore all is conventional, By desire, slander of characteristics is made. Sixth: Because the self-nature Buddha is not seen, Confused appearances are considered conventional and ultimate, Whatever is desired
Chinese
像我一样进行委派祈请，如同将善眼置于道上。第八是：没有见到无生俱生智，仅仅看到世俗的虚假，因为虚假所以显现不存在，不想要殊胜的离戏，从一开始就委派给自性。第八是：因为福德依赖于因，所以从无任何分别的心性中，因此福德加持等，委派给不显现的如是性。没有取舍地委派祈请，永远也见不到那个意义。第九是：没有证悟阿赖耶识，因为智慧见到基，是离戏的，如果见到就没有作为，委派给大自在者们。第十是：五者现前菩提，视显空轮番为道友。瑜伽士想要成办作为，委派给任运成就之义。无论谁如此安住，因为不想要那个，而执取宗派，不想要离宗派，而想要那个，就堕入委派的委派的末端。如是说。第三个未授记是：未对黑暗的知识授记的是异生凡夫，未对邪见授记的是常有，未对断见授记的是断灭，未以事物种类授记的是烦恼，未对空性境授记的是独觉，未对刹那授记的是唯识宗，未对瑜伽授记的是中观总的，未对瑜伽授记的是分别瑜伽行派，未对行授记的是事部，未对续授记的是瑜伽部。那也是在那里面说：因为如实委派事物增益，所以异生远离了本来的增益委派，因此未授记，最初的部分不在这里。远离了我和我所，超越了作意，因为没有常有的增益委派，所以是第二个未授记。见到三时平等性，因为远离生灭，所以是断灭，未授记什么也没有。因为不看作境和心二者，所以没有以事物种类授记。因为没有因果二者，所以不是空性境未授记。因为自性本来是佛，因为智慧远离因，所以没有刹那未授记。因为世俗胜义二者没有，所以没有分别未授记。