Chinese
因为如此。天等六道有六种姓，其中也有各种各样的区分，这些都是从无始以来串习串习的禅定力所显现。第二，显示二者合理，驳斥不合理而说。第一，一切清净一切自性是心，而心流既不存在有无等方，也不存在东西等方，也不存在任何方位的存在，因此无法显示为一，所以也无法显示为一，因为心不存在任何方位，所以无法区分差别，如果存在清净不清净的一方，则不能显示为一的体性，何况是事物，就像虚空一样的不存在之物。如果说虚空空性的东西东西等有边中差别，所以不能成为一，但心不存在任何方，所以没有差别。因此，无边世界一切都是我的身体，因为无所执着而为一，一切都是我，因为无所执着而为一，一切都是我。我也是一切，因为我的身体是无边的，并且显现为出生的身体，即使没有最初未获得的所获得之法。心和贪执如同形状和颜色一样，非一也非异，所以极难观察。第二，如果一切都是心，为何显现为从外在的因缘而生？如果说此法一切都是因缘依存而生起的方式，心中因缘聚合则生，因缘消失则灭。如果从究竟的角度观察，比如腐烂的种子不生果实一样，没有真实的因，就不会有真实的果，所以不能安立这个是因，这个是果。为何说从因生果呢？因为从无始以来执着因果是真实的物体，并且将因和果分别执着，内在的心性本身，显现为外在的因缘，即使在梦中也是由分别念的力量所致。
English
Because of this. The six realms, such as the gods, have six lineages, and within them, there are various distinctions. These appear through the power of meditative absorption that has been cultivated from beginningless time. Secondly, it shows that the two are reasonable, and refutes the unreasonable by explaining. Firstly, all pure and all self-nature is mind, and the mind-stream does not exist in any direction such as existence or non-existence, nor in any direction such as east or west, nor does it exist in any direction at all, therefore it cannot be shown as one, so it cannot be shown as one either, because the mind does not exist in any direction, so there is no way to distinguish differences, if there is one side of pure or impure, then it cannot be shown as the nature of one, let alone things, it is like an non-existent thing like the sky. If it is said that the east and west of the empty sky have different distinctions of edge and center, so it cannot be one, but the mind does not have any direction like that, so there is no difference. Therefore, all the boundless realms are my body, because they are one without attachment, everything is me, because they are one without attachment, everything is me. I am also everything, because my body is boundless and appears as the body of birth, even if there is no Dharma to be obtained that has not been obtained from the beginning. Mind and attachment are like shape and color, neither one nor different, so it is extremely difficult to observe. Secondly, if everything is mind, why does it appear to arise from external causes and conditions? If it is said that all these dharmas are the way of arising dependent on causes and conditions, if the causes and conditions are gathered in the mind, then it arises, and if the causes disappear, then it ceases. If we examine it from an ultimate point of view, just as a rotten seed does not produce fruit, without a true cause, there will be no true fruit, so it cannot be established that this is the cause and this is the fruit. Why do we say that the fruit arises from the cause? Because from beginningless time, we have been attached to the cause and effect as real objects, and we separately cling to the cause and the effect, the inner mind itself appears as external causes and conditions, even in dreams it is due to the power of discrimination.
Chinese
如同见到色等生灭，显现也如是，因为因和果二者不异，所以没有从因产生，没有产生，那它相反的坏灭也没有。因为没有生和灭，所以没有成立我与他，那没有了，谁会死，谁会迁移呢？因为那本身没有，那二者没有，所以没有迁移，因此没有常，没有死，因此没有断灭。因为没有生等，因此不会从一处迷惑到另一处，也没有轮回，因此也没有脱离轮回的寂灭，这显现为实性，如同没有成立水，水灾就不会成立一样。第二，显示显现之基的心性，在胜义中没有成立。阿赖耶是习气的处所，刹那和习气二者，任何时候也不分离，因为没有一者，另一者也必须没有，因为不可能没有任何一个，那时，那二者就变成有无相等，任何时候，那习气没有了，阿赖耶也同样没有，如同没有绳子的结一样。虽然是这样，但习气为什么没有呢？因为由与事物实相不符的虚妄分别所生，所以习气不是存在的。没有习气，因为阿赖耶的行境是习气，所以不是行境，因为那没有，所以阿赖耶没有，没有所执境，因为识不会产生，所以所有那些识也仅仅是不存在的。如上所述，因为各方没有，所缘习气和它所处的处所阿赖耶二者都没有，那依靠它的各种识和智慧又怎么产生呢？因此，这些心和心所，是超越有和无的边，不离一和多，无论如何也不存在。第二，观察清净之物，分为教和释二者，首先是教：因为没有如来之菩提，所以佛陀的幻化，虽然显现但不真实，显现为如同幻术一般。第二，分为显示不成立无分别之智慧，以及显示不成立清净出世间之智慧二者，首先是：如同
English
Like seeing the arising and ceasing of forms and so on, the appearance is also like that. Because the cause and effect are not different, there is no arising from the cause, and if there is no arising, then there is no destruction that is the opposite of it. Because there is no birth and death, there is no establishment of self and other. If that is not there, who will die and who will transmigrate? Because that itself is not there, and those two are not there, there is no transmigration. Therefore, there is no permanence, and no death, so there is no annihilation. Because there is no birth and so on, there is no confusion from one place to another, and there is no cycle of existence. Therefore, there is no liberation from the cycle of existence, which appears as the true nature, just as if water is not established, a flood will not be established. Secondly, to show that the nature of mind, the basis of appearance, is not established in the ultimate sense. The Alaya is the place of habits, and the moment and habits are never separate. Because if one is not there, the other must not be there, because it is impossible for either to be absent. At that time, the two become equal in existence and non-existence. Whenever that habit is not there, the Alaya is also not there, like a knot without a rope. Although it is so, why is there no habit? Because it is produced by false discriminations that do not conform to the true nature of things, therefore habits are not existent. If there are no habits, because the object of the Alaya is habits, it is not an object, and because that is not there, the Alaya is not there. If there is no object of attachment, because consciousness does not arise, all those consciousnesses are only non-existent. As mentioned above, because the directions are not there, the object of habit and the place where it is located, the Alaya, are both absent, how can the various consciousnesses and wisdom that depend on it arise? Therefore, these minds and mental factors are beyond the extremes of existence and non-existence, inseparable from one and many, and do not exist in any way. Secondly, examining pure objects, there are two aspects: teaching and explanation. First, the teaching: Because there is no enlightenment of the Tathagata, the magical manifestations of the Buddha, although they appear, are not real, and appear to be like illusions. Secondly, it is divided into showing that non-conceptual wisdom is not established, and showing that pure transcendent wisdom is not established. First: Like
Chinese
不分别之正智，乃极善之无量根源，且法界无谬。然若以分别心观彼智慧之生起，则不可得。如是，金刚喻不分别智之所在，或即是彼，然彼不存在。是故，果智亦不存在。是故，二者皆不可得，平等安住于心之不可得自性中，且完全相同，无有差别。若唯识宗所许之刹那智为胜义谛，亦不可得。盖证悟法界之智慧，如金刚喻智，乃智慧之顶峰，然于任何方面皆不可得，是故，彼智慧非刹那生灭。第二，三轮清净之善根，如影像般，非真实存在，故依彼而生之清净世间智亦不存在。第六总义，分为三，即分别观察后显示决定之义：意乐平等，行持平等，及总摄义而显示菩提心。初者又分三：基之二谛平等故，显示无取舍；道之真假平等故，离贪嗔如火，及有无二边，故一切平等。初者：轮回与涅槃二者皆不可得，故成佛与不成佛，即有情二者，于无自性中平等且一，故无取佛舍有情。若胜义谛本身不存在，则何来如是显示之言辞？若以上述之方式观察，则胜义谛之异名，如无生灭、平等性、无二、超思、真如、法界、离名言等，皆为引导众生之名言，于真正决定之义中，胜义谛与世俗谛皆不存在。若非仅是名言，而是胜义谛之实相之道，则若可指认，则彼本身即是世俗谛。
English
The non-discriminating perfect wisdom is the very root of immeasurable goodness, and the unerroneous nature of the Dharmadhatu. However, if one examines the arising of that wisdom with a discriminating mind, it cannot be found. Thus, the place or being of the vajra-like non-discriminating wisdom does not exist. Therefore, the resultant wisdom also does not exist. Therefore, both are unobtainable, abiding equally in the unobtainable nature of mind, and are completely identical, without difference. If the momentariness of wisdom, as asserted by the Vijnanavada school, is the ultimate truth, it is also unobtainable. For the wisdom that realizes the Dharmadhatu, like the vajra-like wisdom, is the pinnacle of wisdom, but it cannot be found in any aspect. Therefore, that wisdom is not momentary. Secondly, the root of virtue of the three circles being pure is like an image, not truly existent. Therefore, the pure worldly wisdom that relies on it also does not exist. The sixth general meaning is divided into three: showing the definitive meaning after examining each separately: equality of intention, equality of conduct, and showing the Bodhicitta by summarizing the meaning. The first also has three: showing that there is no acceptance or rejection because the two truths of the basis are equal; because the path of truth and falsehood are equal, it is free from attachment and aversion like fire, and from the extremes of existence and non-existence, so everything is equal. The first is: Because both samsara and nirvana are unobtainable, both becoming a Buddha and not becoming a Buddha, that is, sentient beings, are equal and one in the absence of self-nature, so there is no accepting the Buddha and abandoning sentient beings. If the ultimate truth itself does not exist, then where do the words that show it like this come from? If you examine it in the way described above, then the different names of the ultimate truth, such as no birth and death, equality, non-duality, beyond thought, suchness, Dharmadhatu, free from names, etc., are all names to guide beings. In the truly definitive meaning, neither the ultimate truth nor the conventional truth exists. If it is not just a name, but the path of the real nature of the ultimate truth, then if it can be pointed out, then it itself is the conventional truth.
Chinese
如果从胜义谛上来说，俗谛和胜义谛这二谛又怎么会有分别呢？没有分别。第二，没有见到真谛而有怀疑，以及见到真谛而没有怀疑的法，从任何方面来说，如果从胜义谛上来说，没有真假二者，因此不会舍弃虚假而安住于真实。为什么呢？因为如果从胜义谛上来说，修行者和所证悟的法之法界自性是不成立的，因此谁会对什么事物有犹豫呢？因此对于没有犹豫的法也不特别观察，因为经论中说，对于符合正法的产生贪恋，对于不符合正法的应当舍弃嗔恨。第三，如上所示，如果观察诸法的边，自性甚至连如幻都不成立，因此会想，不是有，难道是无吗？如果这样有不成立，那么无是谁的无呢？因为这些是观待于有而有的无，因此不是遮破有的无，但总归是无。如果想，对于自性没有产生或者总归是无的事物，也不安立一个“无”的名称，因为对于没有见闻并且任何事物都不以其为体性的事物，不会想“谁也没有”而不思不语。如上所说，因为诸边不存在，那么是谁的中间呢？中间也不存在，因为没有中间，因此也不会安住于中间。第二，行为平等是：对于任何法，即使对世间的一切欲妙都加以控制，并且成为圆满富裕的自在者，也像莲花一样不被过失所染污，因此对于一切欲妙也不舍弃而享用，原因是所有的过失和功德完全没有差别，是相同的，不分别，是安住于平等的。如果连有情本身都不存在，那么谁会迷惑呢？因此应当彻底了知，认为在没有迷惑的法上见到迷惑，这本身就是迷惑。因此要知道，外道六师所宣说的，以及杀生等烦恼和魔的事业，也知道是没有可指定舍弃的，因此不舍弃，也不认为是恶。智慧方便的行为又是如何呢？体性不成立并且不...