English
Entrusting and supplicating like me is like placing the good eye on the path. The seventh is: there is no seeing of unborn primordial wisdom, merely seeing the falsity of conventionality. Because it is false, appearance does not exist. One does not desire the supreme free from elaboration, and entrusts it to the very nature from the beginning. The eighth is: because merit depends on causes, from the very mind that is without any conception, therefore, all merit and blessings are entrusted to the suchness that does not appear. By entrusting and supplicating without acceptance or rejection, one never sees that meaning. The ninth is: not realizing the alaya-wisdom, because wisdom sees the ground, it is free from elaboration. If one sees, there is no action. Entrust it to the great self-existent ones. The tenth is: because the five are manifestly enlightened, view appearance and emptiness alternately as companions. Because the yogi desires to accomplish action, entrust it to the meaning of spontaneous accomplishment. Whoever abides in that way, because he does not want that, and takes sides, not wanting freedom from sides, but wanting that, falls to the end of the entrustment of entrustments. Thus it is said. The third, the unpredicted, is: the unpredicted knowledge of darkness is the ordinary person, the unpredicted wrong view is permanence, the unpredicted annihilation is annihilation, the unpredicted by substance category is affliction, the unpredicted realm of emptiness is the solitary realizer, the unpredicted instant is the Mind-Only school, the unpredicted yoga is the general Madhyamaka, the unpredicted yoga is the specific Yogachara, the unpredicted action is Kriya, and the unpredicted lineage is Yoga. Moreover, it is said in that very text: Because one truly entrusts the imputation of things, ordinary beings are free from imputation and entrustment from the beginning. Therefore, the unpredicted, the first part, is not here. Separated from self and other, transcending conception, because there is no imputation of permanence, it is the second unpredicted. Having seen the equality of the three times, because it is free from arising and ceasing, it is annihilation. There is nothing unpredicted. Because one does not see subject and object as two, there is no unpredicted substance category. Because there is no cause and effect as two, it is not an unpredicted realm of emptiness. Because the nature is primordially enlightened, because wisdom is free from cause, there is no unpredicted instant. Because conventional and ultimate are not two, there is no differentiated unpredicted.
Chinese
因为不了解心的法性，所以显空未在经文中阐述。为了证悟伟大的自性，所以行为未在经文中阐述。为了显空同时圆满，所以传承未在经文中阐述。如是说。那么，在没有改变意义的情况下，宗派中出现的三种诽谤和未阐述的过失，这似乎是错误的消除，如果把这一个与场合混淆的过失作为寻找的方法，那么第一个证悟的方法和理由等会变成重复的过失，这是第二。切断理由和歧途的遮蔽，这两者会变成无意义的过失，这是第三。如果这样说，那么没有那些过失。第一，通过断除邪见或歧途，自然会证悟自己的宗义，这是必要的。第二，没有重复的过失，因为本体不同。第三，前两者有意义，因为依赖于前两者，两种边都会被切断，这是有必要的。第三，有无仅仅是言语可以检验，但在意义上，从有无中解脱出来的方式有两种：列举，第一是比喻；陈述，也就是说，精通虚空体性的人们，从虚空的自性有无等边中解脱出来。由于开启了一切的机会，所以也不会执着于仅仅没有。由于没有成立颜色形状，所以也不会执着于仅仅有，是远离有无二边的。第二，那个意义有两种：列举，第一是经部；陈述，同样，心性觉性能无碍地显现一切，所以是所有存在的本体。显现时没有成立自性，所以是所有不存在的本体。因此，有无二者没有差别，是无二的。为了遣除对显空一方的执着，可以说有无等仅仅是言语，但在意义上，对于心性的本体，仅仅是执着显空一方，国王也这样说过：对于向他人展示和自己检验都很困难的那个，说有和说无等有什么用呢？没有差别，有无是平等的。第二，详细阐述分为两种：列举，第一是从重大必要性的角度展示真如的名称；陈述，那么，用语言表达心性没有必要吗？
English
Because the Dharma of mind is not understood, appearance and emptiness are not explained in the scriptures. In order to realize the great self-nature, actions are not explained in the scriptures. In order for appearance and emptiness to be simultaneously complete, the lineage is not explained in the scriptures. Thus it is said. So, in the case where the meaning has not changed, the three faults of slander and non-explanation that occur in the context of philosophical tenets, this seems to be an elimination of errors. If this one fault of digression is used as a method of searching, then the previous methods of realization and reasons, etc., will become a fault of repetition, and secondly, cutting off the reasons and the obscurations of wrong paths, these two will become faults of meaninglessness, and thirdly. If you say so, then there are no such faults. First, by cutting off wrong views or wrong paths, one's own tenets will naturally be realized, which is necessary. Second, there is no fault of repetition, because the essence is different. Third, the first two have meaning, because relying on the first two, both extremes will be cut off, which is necessary. Third, existence and non-existence can only be examined as mere words, but in meaning, there are two ways to be liberated from existence and non-existence: enumeration, first is the example; statement, that is, those who are skilled in the nature of space are liberated from the extremes such as the existence and non-existence of the nature of space. Because it opens up all opportunities, it does not cling to only non-existence. Because color and shape are not established, it does not cling to only existence, it is separated from all extremes of existence and non-existence. Second, that meaning has two aspects: enumeration, first is the Sutra; statement, similarly, the mind-essence awareness can appear unimpeded in anything, so it is the essence of all that exists. Because self-nature is not established at the time of appearance, it is the essence of all that does not exist. Therefore, existence and non-existence are not different, they are non-dual. In order to dispel attachment to one side of appearance and emptiness, it can be said that existence and non-existence are merely words, but in meaning, for the essence of mind-essence, it is only clinging to one side of appearance and emptiness, as the King has also said: What is the use of saying existence and saying non-existence, etc., for that which is difficult to show to others and to examine oneself? There is no difference, existence and non-existence are equal. Second, the detailed explanation is divided into two: enumeration, first is to show the names of Suchness from the perspective of great necessity; statement, then, is it not necessary to express mind-essence in words?
Chinese
心性从原始本初即远离偏执，因此证悟。因智慧无偏地增长，故安住于佛位。为了遣除执着于不如是之恶见的偏执，才仅以假名宣说为“佛”。为了遣除二取之偏执，故说为无二。为了遣除好坏和差别之偏执，故说为平等性。为了遣除有情之偏执，故说为佛。为了遣除执着于他者的偏执，故说为大自在。为了遣除勤作之偏执，故说为不求任运成就。为了遣除执着于边际，故说为无边际，于法界中清净。为了遣除执着于一切烦恼，故说为菩提。为了遣除执着于有法，故说为法性。为了遣除实执，故说为空性。为了遣除执着于意境，故说为超离思虑。为了遣除造作之执着，故说为无造作如是性。为了遣除执着于因缘，故说为无生灭。为了遣除执着于片面之边，故说为离边。为了遣除执着于轮回，故说为涅槃。为了遣除执着于被错觉束缚，故说为自解脱等等。总之，心性无偏，因此从各个理由上，对任何（理由）都不排斥，而是针对所化众生的根器，仅以假名宣说而已。第二，不执着于意义，而于词句上重复。正直啊，从本初自性开始，以词句之事物所表示的胜义，不执着于词句，因此断绝了言语之路。为什么呢？因为心性是上述所有假名之自性。对于那些假名，说为声音，安立为词句，有什么用呢？没有用。诸佛宣说了，意义的唯一方面，指示给他人，自己难以用分别念衡量。第四，因为那是殊胜士夫的行境，故劝诫证悟唯一。正直啊，那么，心性谁也不能证悟吗？不是的。圆满佛陀没有被能取所取的过患所染污，因此是不染着，比如莲花从淤泥中生出，却不被淤泥所染污一样。与此相似，一切遍知智慧者，是诸佛唯一的行境
English
Since mind itself is free from partiality from the very beginning, it is enlightened. Because wisdom expands without partiality, it abides in Buddhahood. In order to reverse the attachment to the evil view of clinging to what is not so, it is said as "Buddha" merely as a designation. To reverse the attachment of dualistic clinging, it is said to be non-dual. To reverse the attachment of good and bad and difference, it is said to be equality. To reverse the attachment of sentient beings, it is said to be Buddha. To reverse the attachment of clinging to otherness, it is said to be the great self. To reverse the attachment of effort and striving, it is said to be spontaneously accomplished without seeking. To reverse clinging to extremes, it is said to be without extremes, purified in the realm of dharma. To reverse clinging to all afflictions, it is said to be enlightenment. To reverse the attachment of clinging to things, it is said to be suchness. To reverse substantial clinging, it is said to be emptiness. To reverse clinging to the realm of mind, it is said to be beyond thought. To reverse the attachment of fabrication, it is said to be unfabricated suchness. To reverse clinging to cause and condition, it is said to be without arising and ceasing. To reverse clinging to one-sided extremes, it is said to be free from extremes. To reverse clinging to samsara, it is said to be nirvana. To reverse clinging to being bound by delusion, it is said to be self-liberation, and so on. In short, mind itself is impartial, therefore, from each reason, nothing is rejected, but only designated for the sake of trainees. Second, not dwelling on the meaning, but repeating the words. Straightforward. From the beginning of its nature, the ultimate meaning represented by the object of words does not dwell on words, therefore the path of words is cut off. Why? Because mind itself is the nature of all the terms designated above. What is the use of expressing those terms as sounds and establishing them as words? There is no use. The Victorious Ones have said that the single aspect of meaning is shown to others, but it is difficult for oneself to measure with conceptual thought. Fourth, because it is the realm of activity of the supreme being, it is advised to realize oneness. Straightforward. Then, is it that no one can realize mind itself? No. The perfect Buddha is not stained by the fault of grasping and clinging, therefore it is unattached, just as a lotus flower grows from mud, but is not stained by mud. Similarly, the all-knowing wisdom holder is the sole realm of activity of all the Buddhas.
Chinese
因此，对于从修行者到更低根器的人来说，成为共同的行境并非其本意。那是证悟真实现象的伟大果位的境界，唯有如来才能证悟。 “ཏེ་”这个词是剩余的词。那么，其他修行者谁也不能证悟吗？并非如此，已经阐述了可以证悟。具有密咒种姓的士夫，具有智慧的殊胜心，具有能力，或者天生根器敏锐，或者聪慧的根器极其敏锐的无漏持明者和有漏的补特伽罗们可以证悟。因此，劝诫有缘的具慧修行者们要精进。第五，共同阐述本体和分类，分为两部分：计数。第一，简略地阐述；正直。阐述了了知因的体性，即见之真实本体，名称数量，意义的分类和意义的分类。通过确定见的本体的次第来区分分类。第二，详细阐述，分为两部分：见的本体的分类和次第的意义数量。第一部分分为两部分：计数。第一，真实的本体；正直。由于简略的阐述，一些能够证悟先前见的本体者，因为自证的显现，六识或八识本身转变为智慧的处所。转变的方式是，智慧的六识安住于六根和六境无别的状态，被称为见的本体的意义是，必须毫不错误地由自证现量所见，这也是因为六识显现为五种智慧。八识的本体即是五种智慧，这也要区分开来，分为不混杂的单独指示和圆满任运的指示。第一种是：将真实的义的阿赖耶识证悟为法界智，将结合意愿的阿赖耶识证悟为大圆镜智，将烦恼意证悟为平等性智，将意证悟为妙观察智，将五根的作用证悟为成所作智。第二种是：将八识证悟为无自性的超离心识的法界智，以及在那本体上，八识境