Chinese
这不是宗义上的承诺。如果细微意和粗大意的体性是一或异？如果异，即使做了细微意，也会变成不同于八识的第九识。如果体性无有差别是一，细微和粗大二者体性无别，那么粗大意也是本心，细微意也是粗大，粗大意也必须是细微。如果承认粗大意不是本心而是细微，则毫无意义。细微意没有分别念，如果粗大意有分别念，那么就会变成没有能取所取的分别念，以及有分别念的二种不相容的心识同时存在等情况。像这样的细微意本心，即使可以安立为自己恒常不断，但在粗大意与五根门一起，六识没有止息的时候，没有能取所取的那个本身也是单独存在的。不是六识的自性，会变成一个独立的识。即使现证了像这样的本心，对于通达六识或八识的法性也没有任何利益，因为是各自不同的有法之心。因此，修习空性不能有大的决断，因为空性是通达诸法如显现般自性不成立的显空双运。双运是最终修习光明，然而对于此，内外诸法任何显现都没有的细微分别念，对于这个非有非无的生处之心，不依止无漏道，就像运行不清晰一样。如果以细微心修习空性有大的决断，那么依止有顶的禅定修习空性会有更大的决断，但如是并未宣说。此外，这仅仅是细微意。如果认为这是粗大意时的分别念，以及以八十自性分别念为代表的一切分别念都泯灭的时候，那么又怎么会有以正理推断空性的分别念呢？因为那是粗大意的行境，对于此是不可能的。即使不是以所立、能立、相属三相等显现的正理，而是将以正理推断已经确定为空性的真性在心中忆念，然后修习空性，像这样在心中忆念空性也是执著总相的分别念，是分别。
English
This is not a commitment in terms of tenets. If the subtle mind and the gross mind are one in essence or different? If different, even if one cultivates the subtle mind, it would become a ninth consciousness different from the eight consciousnesses. If the essence is not different, but one, then since the subtle and gross are not different in essence, the gross mind is also the original mind, and the subtle mind is also gross, and the gross mind must also be subtle. If it is admitted that the gross mind is not the original mind but is subtle, then it is meaningless. The subtle mind has no conceptualization. If the gross mind has conceptualization, then there would be no conceptualization of grasper and grasped, and two incompatible types of mind with and without conceptualization would exist simultaneously, and so on. Even if such a subtle mind, the original mind, is established as being continuous, when the gross mind along with the five sense faculties, the six consciousnesses, have not ceased, that which is without grasper and grasped exists separately. It is not the nature of the six consciousnesses, but becomes an independent consciousness. Even if such an original mind is realized, it is of no benefit in understanding the nature of the six or eight consciousnesses, because it is the mind of a separate object of knowledge. Therefore, meditating on emptiness does not lead to great certainty, because emptiness is the understanding of the union of appearance and emptiness, where all phenomena appear but are not inherently existent. Union is ultimately meditating on clear light, but for this, the subtle conceptualization in which no internal or external phenomena appear, this mind of the birthplace of neither existence nor non-existence, does not rely on the undefiled path, and is like an unclear movement. If meditating on emptiness with the subtle mind leads to great certainty, then meditating on emptiness based on the peak of existence samadhi would lead to greater certainty, but it is not taught that way. Furthermore, this is just the subtle mind. If one thinks that this is the time when the conceptualizations of the gross mind, and all conceptualizations represented by the eighty natural conceptualizations, have subsided, then how could there be conceptualization that establishes emptiness through inference? Because that is the domain of the gross mind, and it is not possible for this. Even if it is not inference that appears in the form of the subject to be proven, the predicate to be proven, the three signs, etc., but if one thinks of meditating on emptiness by bringing to mind the emptiness of truth that has already been established by inference, then bringing such emptiness to mind is also a conceptualization that grasps the general meaning, it is conceptualization.
Chinese
因为不是无余现见，如果声义的分别念存在，那么一切分别念如何能不存在呢？因此，在修习空性时，对于一切显现为所证的真实空性的声分别念是存在还是不存在？如果存在，就成了有分别念；如果不存在，又如何能新忆起空性真实空？先前未忆起时，此执持是怎样的？所缘的因缘是怎样的？因此，必须是具有五种俱生行的意。对于先前不了解空性，新学习后了解时，会变成怎样等等，应作观察。 殊胜的，本觉并非指八识聚各自的自相，而是指心之法性，觉性与空性无别，各自以自证智所证悟的真如。如是之真如，不仅是心，也是一切法的真如，此外别无他物。轮回涅槃、十方三世的一切法，从其体性中显现，却不离其体性而安住于其中。坏灭时也融入其界中，而其本身没有生灭、增减，如虚空般安住。从空性的角度来说，虽然称之为法界，但仅仅是断除实执的无遮空性，不能作为轮回涅槃显现之界，因为其中没有显现。因此，所谓的法界并非空无所有，而是自性的光明，所以称为具足胜义的空性。 如此，心之法性并非仅仅是心空性的一面，而是从具有觉性的一面来说，称为自生智慧。其觉性或光明的一面与空性没有丝毫差别，因此远离一切相的执着，所以此无有因，如晴空般自然安住，此称为原始本初之光明。此非空无所有，而是觉性或光明的自性，所以称为一切法之基。此是一切法之真实法性，生起也从此生起，坏灭也融入其中，除此之外没有更进一步的坏灭，因为彼为空性之故。因此，此基以法性的体性遍及轮回涅槃一切，但在原始本初之时，基显现尚未生起之时证悟，尚未成佛
English
Since it is not directly seen without remainder, if the conceptualization of sound and meaning exists, how can all conceptualizations be non-existent? Therefore, when meditating on emptiness, does the sound conceptualization that appears as the object to be proven, the true emptiness, exist or not? If it exists, it becomes having conceptualization; if it does not exist, how can one newly remember emptiness, the true emptiness? What is the grasping like at this time when it has not been remembered before? What are the conditions of the object? Therefore, it must be the mind that has the five ever-present factors. Consider what happens when one who did not know emptiness before learns it anew. Furthermore, the innate mind is not these eight aggregates of consciousness with their own characteristics, but the very suchness of the mind's nature, the indivisibility of awareness and emptiness, to be known individually by one's own awareness. Such a very suchness is not only the mind, but also the suchness of all phenomena, and there is nothing other than that. All phenomena of existence and non-existence, samsara and nirvana, the ten directions and three times, appear from within its state, yet they do not transcend it but abide therein. When they cease, they dissolve into its sphere, but that itself has no birth, cessation, increase, or decrease, but abides like the sky. Although from the aspect of emptiness it is called the dharmadhatu, a mere negation that merely cuts off true existence cannot be the sphere in which the appearances of samsara and nirvana arise, because there is no appearance in it. Therefore, the so-called dharmadhatu is not merely empty, but is the luminosity of its own nature, and is therefore called emptiness endowed with all aspects of excellence. Thus, the nature of mind is not merely the empty aspect of mind, but from the aspect of having knowing, it is called self-arisen wisdom. Since its awareness or luminous aspect is not at all different from emptiness, it is devoid of all characteristics of signs, and therefore it has no cause, but abides naturally like a clear sky, and this is called the primordial ground luminosity. This is not merely empty, but is the nature of awareness or clarity, and is therefore called the basis of all phenomena. That is the true nature of all phenomena, and when it arises, it arises from that, and when it ceases, it dissolves into that, and there is no further cessation than that, because it is emptiness. Therefore, although that ground pervades all of samsara and nirvana with the nature of dharmata, in the state of the primordial beginning, it is realized when the ground appearance has not yet arisen, before becoming a Buddha.
Chinese
嗡。因为没有证悟，众生没有产生，所以从基自身的体性来说，既不是解脱也不是迷惑。因此，基法性被称为超越解脱和迷惑，因为这是原始、可靠、固有的法性。当从这样的基中显现出可以显现的法，并成为显现的基，显现景象时，这个基也会被称为证悟者。因为证悟这个基的自性就会解脱，不证悟就会迷惑。显现为佛和众生两种，所以称为基一而道二。因此，对于迷惑的众生的心等来说，基不可能不以法性的方式存在，但是，没有稍微舍弃迷惑的人们，不会知道有这样的基，就像穷人家下面的宝藏一样。对于通过证悟基的大乘因和果的经文一样，在道上努力的人们来说，在次第生起理解、体验、证悟的时候，虽然基的法性本来就存在，但是之前没有知晓而见到。 通过修持心性的寂静，将三有之边的光明，介绍为心性的觉性空性，没有比这更殊胜的了，所以这是心性的法性，而不是八识中的任何一个。如果认为没有所法八识，那么它的法性不可能独立存在，那么，所法显现和法性空性只是结合在一起，不混合，二谛无别，各自以自己的方式成为所知的法性，不是所法短暂的显现断灭和空性结合在一起那样。因为那样是具有二取显现的理解范围的光明，而不是没有二取显现的体验的实相。因此，即使八识止息，无二的法性也不会止息。同样，虽然所法各自的显现有为法生灭，但是，法性无为的界光明自生智慧没有生灭。所法生起时也在它的状态中生起，灭亡时也在它的状态中灭亡，安住时也在它的状态中安住。因此，在证悟法性的智慧面前，即使显现为八识的时候，自生智慧也安住在本来没有生起的状态中，一切方时的法都在生灭住三种状态中
English
Om. Because there is no realization and sentient beings have not arisen, from the perspective of the base's own nature, it is neither liberated nor deluded. Therefore, the base reality is called transcendence of liberation and delusion, because it is the primordial, authentic, and inherent reality. When phenomena that can arise from such a base are manifestly brought forth, and the base of appearance manifests, then that base is also referred to as the one who realizes. Because realizing the nature of that base leads to liberation, and not realizing it leads to delusion. It appears as two, Buddha and sentient beings, so it is called one base, two paths. Therefore, it is impossible for the base not to exist as the nature of reality in the minds of deluded sentient beings, but those who have not abandoned even a little delusion do not know that such a base exists, like a treasure under the house of a poor person. For those who strive on the path, like the great vehicle of cause and effect that realizes the base, when understanding, experience, and realization arise sequentially, they see that such a base reality has always existed, but was not known before. Through the power of meditating on the solitude of mind, there is nothing more excellent than introducing the clear light at the end of the three existences as the mind's nature of awareness and emptiness, so it is the mind's nature, but not any of the eight consciousnesses. If you think that if there are no phenomena of the eight consciousnesses, then its nature cannot exist independently, then the phenomena of appearance and the nature of emptiness are just combined, not mixed, the two truths are inseparable, and each in its own way becomes the knowable nature, not like the combination of the momentary appearance of phenomena and emptiness. Because that is the clear light of the realm of understanding with dualistic appearance, but it is not the actual experience of thatness without dualistic appearance. Therefore, even if the eight consciousnesses cease, the non-dual nature does not cease. Likewise, although the compounded appearances of individual phenomena arise and cease, the uncompounded essence, the clear light, the self-arisen wisdom, has no arising or ceasing. When phenomena arise, they arise in its state, and when they cease, they cease in its state, and when they abide, they abide in its state. Therefore, in the mind of realizing the nature of reality, even when it appears as the eight consciousnesses, self-arisen wisdom abides in the state of being primordially unborn, and all phenomena of time and direction are in the three states of arising, ceasing, and abiding.