English
If it is not one, it will become two different categories. If it is thought that there is a subtle one, but it is obscured by the gross one and cannot be seen, that is not obscuration. Because there are two different minds, it is impossible to prove that one is the obscurer of the other. Therefore, such a situation is not within the scope of reasoning. However, in the tantras of Dzogchen, when explaining the key points of the original ground luminosity, etc., it must be determined in this way. If one thinks according to the meaning of the scriptures that distinguish between Alaya-consciousness and wisdom, Alaya and Dharmakaya, mind and intellect, one can generate certainty, otherwise, even if one thinks for countless eons, one will not be able to fully understand. If the subtle mind is not luminosity until it newly learns emptiness and is not realized, then if it is not naturally luminous from the ground state, but must be transformed into luminosity in the path state, then there must be a mind like a teacher learning emptiness, and a mind like a student being taught, at the same time. When the analysis of subsequent attainment is thrown into memory, even if there has been no prior familiarity, what is the reason why this person with great intelligence who can understand immediately cannot understand emptiness during the time of the gross mind? If the gross mind has ceased, then who is this gross mind that learns the certainty of emptiness through subsequent analysis? Even if luminosity itself has no analyzer, if it is thought that luminosity arises through the power of the habit of establishing a view through previous analysis, which is left in the subtle mind, then this is the Alaya, the basis for accumulating habits, and the mind that takes birth is also this subtle mind, and the nature of the Purusha acknowledged by the Tirthika Samkhya, who constantly abides equally within, is clearly shown here. How is this not a self? Because it runs without interruption, this will become a self, because continuousness will become permanence. Our luminosity is not the basis for holding habits, because it is conditioned, and because it is empty of all aspects of characteristics. Therefore, how can the subtle mind not hold the habits of samsara? If, because of the habits of attachment, etc., one can sequentially learn attachment, hatred, etc., etc., one should analyze. ༈ Also, is the innate mind a mind with or without concepts? If it is the former, then does that mind with mixed-meaning apprehension, for its object, not have a self-characteristic that goes beyond the general meaning? If not, then how does it directly realize the nature of reality?
Chinese
如果无分别，那么它的对境如同虚空，是有为法还是无为法？如果是无为法，那么虚空和灭尽是否是同一真如？如果不相同，那又有什么不同？智慧与此不同，因为是超越心识的无二之故。还有，它有因还是无因？如果无因，则成为无因之识。如果有因，那么它的因是烦恼还是非烦恼？如果是烦恼，那么它就是集，说本有心就没有意义。如果不是烦恼，那么它的因是什么？如果说本有心的意义是不改变自己的体性，那么学习空性就无法学习。如果能学习，那么贪欲等也能学习。那为什么现在没有体验到呢？它被什么量所缘？如果没有自证，那么谁来缘其他识？如何进行比量？智慧与此不同，因为是法性，所以虽然存在却无法认知，如同空性一般。有法，不同的识是所缘。阿赖耶识也不是没有体验过的，因为各种显现是它的一部分，并且这种无间断的延续是它的自性。如果三现的最后有有法识，那么它最初的风是轮回还是本初风？如果它是需要对治的，那么它就可以被逆转。如果逆转，那么识的相续就会中断。那么修习空性有什么特别的好处呢？如果因为它的行相不清晰，那么就应该分析颠倒等。这些只是开端，只是种子，虽然分析并不完整，但希望文殊菩萨能够再次辨别。一个个地说是心有什么过失？说是智慧有什么没有过失的道理需要说明。如果从它产生三现，并且它是一切的基础，那么即使把它想象成微细的心，实际上还是阿赖耶识吗？认为阿赖耶识是光明本有心是错误的，因为如果它能被各种习气所分割，那么它就不是本有心，因为它会改变。因此，阿赖耶识灭尽后，法性的心才是本有心。它不是将有法和法性分开的名相法性，因为那只是分别念的假立，没有有法就无法了解法性。这需要理解为无名相的、不变的、赤裸的法界。胜义的无遮是心识的增益还是非增益？如果是增益，那么它也变成世俗谛。如果不是增益，那么它就变成实有成立。因此，胜义谛是
English
If there is non-conceptualization, is its object, like the sky, conditioned or unconditioned? If it is unconditioned, are space and cessation the same suchness? If they are not the same, then how are they different? Wisdom is different from this, because it is non-dual, transcending mind. Furthermore, does it have a cause or not? If it has no cause, then it becomes a causeless consciousness. If it has a cause, is its cause affliction or non-affliction? If it is affliction, then it is the origin of suffering, and there is no point in calling it "innate mind." If it is not affliction, then what is its cause? If the meaning of "innate mind" is that it does not change from its own nature, then one cannot learn by studying emptiness. If one can learn, then one can also learn attachment and so on. Why is it not experienced now? What valid cognition apprehends it? If there is no self-awareness, then who apprehends other consciousnesses? How does one infer it? Wisdom is different from this, because it is the nature of reality, so even though it exists, it is not known, like emptiness. The subject, the different consciousness, is necessarily an object of apprehension. The all-ground is not unexperienced either, because the various appearances are part of it, and this uninterrupted continuity is its nature. If there is a subject consciousness at the end of the three appearances, is its initial wind cyclic existence or primordial wind? If it is something to be purified, then it can be reversed. If it is reversed, then the continuum of consciousness will be cut off. What is the particular benefit of meditating on emptiness with it? If it is because its mode of operation is unclear, then one should analyze inversion and so on. These are just beginnings, just seeds, and although the analysis is not complete, I hope that Manjushri will be able to distinguish them again. What is the fault in saying that each one is mind? What is the reason why there is no fault in saying that it is wisdom needs to be explained. If the three appearances arise from it, and it is the basis of everything, then even if one imagines it as a subtle mind, is it actually the all-ground? It is a mistake to consider the all-ground as the luminous innate mind, because if it can be divided by various habitual tendencies, then it is not the innate mind, because it changes. Therefore, after the all-ground ceases, the mind of the nature of reality is the innate mind. It is not the nominal nature of reality that separates the subject and the nature of reality, because that is just a conceptual imputation, and without the subject, one cannot understand the nature of reality. This needs to be understood as the unnameable, unchanging, naked expanse of reality. Is the definitive negation of true existence an imputation of the mind or not? If it is an imputation, then it also becomes conventional truth. If it is not an imputation, then it becomes truly established. Therefore, the ultimate truth is
Chinese
只要不承认超越思维的检验，就不会停止虚构。因为思维所附加的都是虚构，而不是实相，因为法性是任何人也无法虚构而存在的。所有心和心所及色等显现，都是颠倒的，真正的胜义空性，不是断灭空，而是光明，那是究竟的实相。是所有法的法性。无论心或物质等任何戏论的形态都不成立，应以无境的平等性自己去觉知。从自性光明的角度安立为智慧，而不是分为能境所境，也不是分为物质和识的知识。铁兔年十月二十六日。 就像兔子没有角，或者这个地方没有瓶子一样，凡是没有的安立，都是有法戏论，不是真如和法界。瓶子自性空等也与此相同，不是一切法的界和真如。因为法界和真如，是一切法都变成它的自性，而且不能被方向的部分和时间的变迁等所动摇，那就是法界和真如。瓶子有和瓶子无，瓶子实有和实无等二者，对于一切法，都落入各自的有法和暂时的法性中，不是没有局限和偏袒，也不是三时平等性。无二平等性是一切法的界，是真实边际，是真如，无论如何对时间和方向的部分，或者有无等如何戏论，在法性中都不成立。戏论所不能及的，是自性寂静的界。铁兔年十一月一日。 还有，你所认为的细微意，是如来藏吗？如果认为是，那么这个自性具有能取所取，二取显现也没有遣除，因为二取是错乱的心，怎么会是清净的心呢？如果认为这个的本性没有二取，那么粗意的自性也没有，那又有什么用呢？另外，法性如来藏是一切有情之心的法性，虽然以法和有法的形式相关联，但是有情的相续
English
As long as one does not acknowledge what is beyond the examination of the mind, fabrication will not cease. For what is attributed by the mind is fabrication, not the true nature, because the Dharma-nature exists without being fabricated by anyone. All appearances, such as mind and mental factors, and form, are reversed; the ultimate emptiness is not a nihilistic emptiness, but luminosity, and that is the ultimate reality. It is the Dharma-nature of all phenomena. No elaboration, whether of mind or matter, is established; it should be known by oneself in objectless equanimity. From the aspect of self-luminous clarity, it is designated as wisdom, but it is not a consciousness divided into object and subject, nor is it a knowledge divided into matter and consciousness. Iron Rabbit Year, 10th month, 26th day. Like a rabbit without horns, or the absence of a vase in this place, all such negations are elaborations of a subject, and are not Suchness or Dharmadhatu. The emptiness of inherent existence of a vase, etc., is similar; it is not the realm or Suchness of all phenomena. The reason is that the Dharmadhatu and Suchness are when all phenomena have become its nature, and it cannot be moved by directional aspects or temporal changes, etc.; that is the Dharmadhatu and Suchness. The duality of vase existing and vase not existing, vase truly existing and vase not truly existing, etc., all fall into their respective subjects and temporary Dharma-nature, and are not without limitation and partiality, nor are they the equality of the three times. Non-dual equanimity is the realm of all phenomena, the ultimate reality, Suchness; however one elaborates on temporal or directional aspects, or existence and non-existence, etc., it is not established in the Dharma-nature. What is untouched by elaborations is the realm of self-nature peace. Iron Rabbit Year, 11th month, 1st day. Furthermore, is the subtle mind that you desire the Tathagatagarbha or not? If it is, then since this nature has grasper and grasped, the manifest duality has not been reversed either, since duality is a deluded mind, how could it be a pure mind? If you think that this nature does not have duality, then the nature of the coarse mind does not have it either, but what is the benefit of that? Moreover, the Dharma-nature Tathagatagarbha is the Dharma-nature of the mind of all sentient beings, so although there is a connection in the manner of Dharma and Dharmata, the continuum of sentient beings
Chinese
由于它不是由“心”所包含的法，所谓“相续”是补特伽罗的心之物质的相续，而法性没有不同的相续。因此，对于法性自生智慧来说，如这里所说的“无始、无中、无终”等是适宜的。每个有情相续的细微和粗大的意，怎么可能与各自相续相关的诸法之后相随呢？一切有情都将变成一个相续了。如来藏中没有自和他者的分别，因为本来就没有自和他者的相状戏论。你的自心被你自己的相续所包含，他者的心在他者的相续中，这样岂不是会有如众生数量般无量不同的相续吗？如果认为法性之心也是众生各自心识的法性，所以和那个相似，那是不相似的。如果对这个有自他相续等的相状执着，那就会变成那样。对于丝毫没有相状的，哪里会有相续的差别呢？正如所说的“如同虚空周遍一切色”等等。虽然从空性的所依法的角度，做了十六种空性的区分等，但空性自性本身是没有一和多之戏论的。同样，如来藏，本觉心性，是远离八种戏论相状、四边之边和三十二种增益和损减的。而你的庸常之心，因为没有舍弃生灭等戏论的相状的缘故，所以怎么会是大圆满的本来清净和任运成就呢？ 总而言之，本觉心是觉性如来藏。三有终结之时，觉空赤裸的自性显现。对谁显现呢？没有能境所境的他者，而是自显现。显现的那个是能分别的，是细微的意，这样说是下部宗派的立足之处。这是智慧的游舞，是自生智慧，不是意。之后粗大的意忆念那个，是因为自生智慧以周遍一切所知的分来知晓，所以和意无法区分。在自生智慧的明灯中，大圆满续部《猛厉变化续》中，说了基位自生、显现执持、忆念无断等五种区分。其中，忆念无断被智慧所摄