Chinese
如果说体性没有遍及一切，就会导致基是具有好坏的，并且成佛后，在最终的时刻，也会导致有好坏产生等过失。认为既有锐利也有迟钝，这方面有两种：存在的道理和遣除怀疑的障碍。第一种是：任何差别显现都没有止息的平等无别中存在，也就是一切法在法界或者自生智慧中，从没有其他间隔而是一体的角度来说，没有任何好坏和锐利迟钝；而从它显现为多种多样并被认识的角度来说，锐利和迟钝两者都存在。第二种有三种：遣除他人的过失，如果没有锐利迟钝就重新提出过失，以及成立有锐利迟钝。第一种是：虽然初始时，如来藏遍及一切，但它却显现为各种各样的心识。第二种，说“基是具有好坏的”那一点，是说好坏的显现没有止息吗？还是说最终会变成那样？如果说是前者，那是承认的，因为心的自性显现为多种多样。如果说是后者，那因就不成立，因为一切法在自生智慧中，没有好坏取舍。第三种，如果基上有锐利迟钝，那么最终成佛的时候也会导致有好坏存在，这是说如果认为基上锐利迟钝以自性真实存在，那就有那个过失。而这里是指在没有舍弃任何锐利迟钝显现的平等无别中存在，所以在证悟达到究竟的时候，在平等无别中成佛，所以没有好坏。第二，如果没有锐利迟钝，就与圣言、窍诀、理证三者相违背，圣言和窍诀如前所述。理证是：如果基上没有任何锐利迟钝的显现，那么要么最初时一切都解脱，要么永远不会解脱。为什么呢？因为没有锐利迟钝的显现，并且是平等的缘故。如果说虽然基上没有，但由于因缘而产生锐利迟钝和好坏，那么那个因缘要么是基，要么是与基相异的东西。如果是基，因为基上没有好坏，所以因缘上也没有好坏，过失如前。如果存在一个与基相异的因缘，就会导致基是有边际的，并且由于因缘被其他东西所造，会导致自在天和遍入天成为真实等过失。另外，心
English
If the essence does not pervade everything, it would lead to the basis being with good and bad, and even after becoming a Buddha, at the ultimate moment, it would lead to good and bad arising, and so on. Regarding the view that both sharpness and dullness exist, there are two aspects: the way they exist and dispelling the obstacles of doubt. The first is: it exists in the equality without any differentiation of appearances ceasing. That is, from the perspective that all phenomena are one without any separation from the Dharmadhatu or self-arisen wisdom, there is neither good nor bad, sharpness nor dullness. But from the perspective that it appears and is realized in various ways, both sharpness and dullness exist. The second has three aspects: refuting others' faults, re-asserting faults if there is no sharpness or dullness, and establishing that sharpness and dullness exist. The first is: although the Sugatagarbha initially pervades everything, it appears as various types of minds. The second, the point of saying "the basis is with good and bad," does it mean that the appearance of good and bad does not cease? Or does it mean that it will ultimately become like that? If it is the former, it is accepted, because the nature of mind appears in various ways. If it is the latter, then the reason is not established, because in self-arisen wisdom, there is no acceptance or rejection of good and bad for all phenomena. The third, if there is sharpness and dullness on the basis, then it would lead to good and bad existing even at the time of ultimately becoming a Buddha, which means that if it is believed that sharpness and dullness exist inherently and truly on the basis, then there is that fault. But here, it refers to existing in equality without abandoning any appearance of sharpness and dullness, so at the time of reaching ultimate realization, one becomes a Buddha in equality, so there is no good or bad. Second, if there is no sharpness or dullness, it contradicts the three: scripture, pith instructions, and reasoning. Scripture and pith instructions are as mentioned above. Reasoning is: if there is no appearance of sharpness or dullness on the basis, then either everything is liberated from the beginning, or liberation will never occur. Why? Because there is no appearance of sharpness or dullness, and it is equal. If it is said that although there is none on the basis, sharpness, dullness, good, and bad arise due to conditions, then that condition is either the basis or something different from the basis. If it is the basis, since there is no good or bad on the basis, there is also no good or bad on the condition, and the fault is as before. If there is a condition that is different from the basis, it would lead to the basis being finite, and because the condition is created by something else, it would lead to Ishvara and Vishnu being true, and so on. Furthermore, mind
Chinese
大小和错乱等等这些不可思议的事物不是从基而来，不承认基是不合理的。如果承认，那么那个基就不是一切的基，会有这样的过失。为什么呢？因为基上没有的缘故。没有也产生的话，佛陀会有痛苦，会有这样的过失。为什么呢？因为基上没有的缘故。如果只有敏锐，因为没有小乘的种姓，小乘和宣说不了义是无意义的，以及全部一起解脱等等，会有这样的过失。如果只有迟钝，因为最初没有讲法的堪布，解脱永远不会产生，以及没有大乘的种姓，宣说大乘是无意义的等等，会有这样的过失。即使没有大乘的种姓，通过因缘修习也能产生大乘和佛陀吗？如果是这样，大乘和佛陀会变成有为法，会有这样的过失。第三，通过教证、诀窍、理证三种来成立。教证是：经中说，心的自性是多种多样的，智慧非常深奥和不深奥，广阔和狭窄，稳定和变化，敏锐和迟钝，快速和缓慢，全部都是密咒的体性的谈论，次第的和一起的，听到之后等等。《普作续》中说：天人众生根器不相同，有些具有修习根器的余力，有些本来就根器决定。《圆满智慧经》中说：六道众生根器是决定的吗？还是具有修习余力的，任何一种都可以。诀窍是：《菩提道次第论》中说：这也是自性修习的，对于成为法器有远近的缘故等等。理证是：基上既有敏锐也有迟钝，因为心的自性显现为多种多样。因是：显现为多种多样本身就能成立。显现为多种多样就能成立既有敏锐也有迟钝。还有，基上既有敏锐也有迟钝，因为错乱解脱等等显现为多种多样。因是：显现为多种多样本身就能成立，显现为多种多样就能成立既有敏锐也有迟钝。还有，在一个人的意识流中也有敏锐和迟钝。
English
These inconceivable things such as size and confusion do not arise from the basis. It is unreasonable not to accept the basis. If you accept it, then that basis is not the basis of everything, and there will be such a fault. Why? Because it does not exist on the basis. If it arises even though it does not exist, then the Buddha will have suffering, and there will be such a fault. Why? Because it does not exist on the basis. If there is only sharpness, because there is no lineage of the Lesser Vehicle, the Lesser Vehicle and the teaching of provisional meaning are meaningless, and all will be liberated at once, and so on, there will be such faults. If there is only dullness, because there is no teacher to teach the Dharma at the beginning, liberation will never occur, and because there is no lineage of the Great Vehicle, teaching the Great Vehicle will be meaningless, and so on, there will be such faults. Even if there is no lineage of the Great Vehicle, can the Great Vehicle and the Buddha arise by practicing through conditions? If so, the Great Vehicle and the Buddha will become conditioned phenomena, and there will be such a fault. Third, it is established by three things: scripture, instruction, and reasoning. The scripture is: The Sutra says, "Because the nature of mind is diverse, wisdom is very deep and not deep, vast and narrow, stable and changing, sharp and dull, fast and slow, all are the nature of secret mantra, gradual and simultaneous, after hearing," and so on. The Kunjed Gyalpo Tantra says, "Gods, humans, and sentient beings have different faculties. Some have the remainder of trained faculties. Some have faculties that are determined from the beginning." The Perfection of Wisdom Sutra says, "Are the faculties of the six realms determined? Or is it any one with the remainder of training?" The instruction is: The Lamrim says, "Also, it is because of the distance for those who have become vessels of naturally trained nature," and so on. The reasoning is: On the basis, there are both sharpness and dullness, because the nature of mind appears as diverse. The reason is: It is established by the appearance of diversity itself. The appearance of diversity establishes that there are both sharpness and dullness. Also, on the basis, there are both sharpness and dullness, because confusion, liberation, and so on appear as diverse. The reason is: It is established by the appearance of diversity itself, and the appearance of diversity establishes that there are both sharpness and dullness. Also, in the mindstream of one person, there are both sharpness and dullness.
Chinese
那么，口诀的传承就是这样。理证是：因为心的自性是多种多样的，所以既有敏锐也有迟钝，如前所述。对此，他人的责难是：会导致众生具有两种心续，会导致一个人同时行于两条道路，以及每个人都同时具备敏锐和迟钝，从而导致一切敏锐和迟钝没有差别。还有，是偶尔成立，还是恒常成立呢？如果偶尔成立，会导致两种分别念同时生起；如果恒常成立，会导致成佛时大乘无法理解和证悟的过失。第一点，说会导致众生具有两种知续，是指会导致具有两种思维方式吗？还是指会导致具有两种觉性之续？如果是前者，那是承认的，因为心的自性显现为多种多样。如果是后者，那因不成，因为是同一个知续的显现。第二点，说会导致一个人同时行于两条道路，是因为所有的器皿都没有被精华遍满，并且迟钝者稍微进入小乘时，迟钝者就具有能力，而敏锐者具有传承。敏锐者稍微进入大乘时，敏锐者就具有能力，而迟钝者具有传承。因此，稍微进入一个，另一个就不会真实显现，所以不会有两者的过失。这样说。而且，即使两者都成立，也会变成以哪个为主，那一个本身也具备两者，并且行于一条道路。第三点，说如果两者都成立，会导致一切没有差别，是因为即使两者都成立，有些人是敏锐者具有能力，迟钝者具有传承，有些人是迟钝者具有能力，敏锐者具有传承，所以不会有导致没有差别的过失。第四点，在尚未证悟基，处于迷惑的状态，以及在证悟它的阶段，敏锐和迟钝都成立为具有传承和具有能力，因此从两种过失中解脱。还有，即使一个人的知续中同时具备敏锐和迟钝，也是在一个觉性之续上显现不同的方式。因此，从上述的那些过失中解脱。这也是一个人以知续……
English
So, the transmission of oral instructions is like that. The reasoning is: because the nature of mind is diverse, it has both sharpness and dullness, as mentioned before. To this, others' criticisms are: it would lead to beings having two mind-streams, it would lead to one person simultaneously walking on two paths, and each person would simultaneously possess both sharpness and dullness, thus leading to all sharpness and dullness being without difference. Also, is it established occasionally, or is it established constantly? If it is established occasionally, it would lead to two conceptualizations arising simultaneously; if it is established constantly, it would lead to the fault of the Great Vehicle not being understood or realized at the time of Buddhahood. The first point, saying it would lead to beings having two knowledge-streams, does it mean it would lead to having two ways of thinking? Or does it mean it would lead to having two streams of awareness? If it is the former, that is accepted, because the nature of mind appears as diverse. If it is the latter, then the reason is not established, because it is the appearance of one knowledge-stream. The second point, saying it would lead to one person simultaneously walking on two paths, is because not all vessels are filled with essence, and when a dull person slightly enters the Small Vehicle, the dull person has the ability, while the sharp person has the lineage. When a sharp person slightly enters the Great Vehicle, the sharp person has the ability, while the dull person has the lineage. Therefore, slightly entering one, the other will not actually manifest, so there will be no fault of both. Thus it is said. Moreover, even if both are established, it will become which one is more dominant, and that one itself also possesses both, and walks on one path. The third point, saying if both are established, it would lead to everything being without difference, is because even if both are established, some are sharp with ability, and dull with lineage, while others are dull with ability, and sharp with lineage, so there will be no fault of leading to no difference. The fourth point, when the ground is not realized and is in a state of confusion, and in the stage of realizing it, both sharpness and dullness are established as having lineage and having ability, thus liberating from both faults. Furthermore, even if both sharpness and dullness are simultaneously present in a person's knowledge-stream, it is a different way of appearing on one awareness-stream. Therefore, it is liberated from those faults mentioned above. This is also a person with a knowledge-stream...