Chinese
其理由是：一切法皆为自生之智慧，此智慧不舍弃任何广大和显现，是无有偏袒的广大。不与任何他异之显现相混杂，于各自显现中，与法性界或自生智慧无别而圆满。经中说：有无常断等，一切皆为任运成就而本住。又说：无偏任运成就树，轮涅二者之枝叶繁茂。等等。经《大乘灯》中说：一毛孔中，亦有不可思议之无数佛。又经中说：有法之相不混杂，以圆满故空无我。若其不杂而圆满，则唯是不作之如是性。二是，如是不间断之种种差别，以不执著于实相之方。不执著于实相之方，以不间断之种种差别。因此，有法显现为相，即是法性之自显现。经中说：有法显现为相之自性，亦安住于法性无相之状态中。龙钦巴说：以法性者亦主有法，以有法显现为相，决定法性无生。有法与法性无别，于无二虚空中确定，于自处解脱故，心亦大悦。如是，法性无有广大偏袒，此无与伦比之任运成就大，为共同分别念之执着者，不能成为分别念之对境，故为无与伦比之任运成就。龙钦巴说：以未证悟任运成就无偏，故未生起见解之欲求。等等。道次第中说：如不着之莲花，彼为有智慧者之行境，非与一切共同。三、观察基上有无错乱之基，分二：理解和以有无而观察。前者是：愚笨者是心智迟钝且智慧浅薄者，因无直接入法之心，故需修习后方可入大乘。经《般若》中说：为遣除愚昧而发心，以稀有之语而知晓并转变。道次第。
English
The reason for this is that all dharmas are self-arisen wisdom, and this wisdom does not abandon any vastness or appearance, and is impartial vastness. It is not mixed with any other appearances, and in each appearance, it is complete without distinction from the Dharmata realm or self-arisen wisdom. The Sutra says: Existence, non-existence, permanence, and severance, etc., are all spontaneously accomplished and inherently abide. It also says: From the impartial, spontaneously accomplished tree, the branches and leaves of samsara and nirvana flourish. And so on. The Sutra "Great Vehicle Lamp" says: Even in a single hair pore, there are countless Buddhas beyond comprehension. And the Sutra says: The characteristics of phenomena are unmixed, and because of completeness, they are empty and without self. If it is unmixed and complete, then it is only the unaltered Suchness. Secondly, the uninterrupted variety of differences does not cling to the aspect of reality. Not clinging to the aspect of reality means that the variety of differences is uninterrupted. Therefore, the appearance of phenomena as characteristics is the self-appearance of Dharmata. The Sutra says: The nature of phenomena appearing as characteristics also abides in the state of Dharmata without characteristics. Longchenpa said: The Dharmata also mainly concerns phenomena, and the appearance of phenomena as characteristics determines the unborn nature of Dharmata. Phenomena and Dharmata are inseparable, and because they are determined in the non-dual space, the mind is greatly delighted by liberation in its own place. Thus, Dharmata is without vastness or partiality, and this unparalleled great spontaneous accomplishment cannot become the object of common conceptual minds with attachment, so it is an unparalleled spontaneous accomplishment. Longchenpa said: Because the impartial spontaneous accomplishment is not realized, the desire for views does not arise. And so on. The Lamrim says: Like an unattached lotus, it is the object of practice for the wise, and it is not common to all. Third, examining whether there is a basis for confusion in the ground has two parts: understanding and examining by existence or non-existence. The former is: A dull person is one who is mentally dull and has little wisdom. Because they do not have the mind to directly enter the Dharma, they must practice and then enter the Great Vehicle. The Sutra "Prajna" says: To dispel ignorance, generate the mind, and understand and transform with rare words. The Lamrim.
Chinese
从……中说，在如田地微尘数般的劫中，极其微细且被净化。如是说。聪慧者是指根器敏锐且智慧广大者，是指未经积累和修习就能理解和证悟大乘的智慧。经部中说：自性佛，以及压地，和证见真谛也会出现。如是说。道次第中说：为了未经修习而成就的三者，高处、依靠、迅速、聪慧、广大也是。如是说。第二，关于聪慧和愚钝是否存在的考察是：认为不存在和认为存在。第一是认为不存在和对认为存在进行驳斥。第一是：认为所知的事物本性是空性，是自性清净的，因此，聪慧和愚钝的差别任何也不显现，是平等的。《现观庄严论》中说：法界无有差别，种姓不同是不容许的。如是说。经部中说：从一切到一切，除了菩提心之外，什么也没有。其他还有基础阶段的那些教证。又，聪慧者是唯一，心的自性本来就是成佛的，因为大乘中没有小乘的种姓。如是说。又，认为愚钝者是唯一，是心相续的相，因为通过修习而成佛，未经修习就证悟和解脱是没有的。如是说。那些教证是聪慧和愚钝各自一方的教证。第二，如果基础存在聪慧和愚钝，那么如来藏就没有遍及其他，并且基础会变成具有好坏，以及成佛后在最终的时刻也会出现好坏等等过失。认为聪慧和愚钝两者都存在有两种，即存在的道理和遣除疑惑的障碍。第一是：任何差别的显现都没有止息的平等，以无种姓而存在，那也是从法性界或自生智慧之外，无法通过其他来消除，从一体的角度来说，好坏聪慧愚钝任何也没有，而那本身显现为多种并且成为证悟的角度来说，聪慧和愚钝两者都存在。第二有三种，即遣除其他的过失，如果不存在聪慧和愚钝就驳斥容易的过失，以及成立存在聪慧和愚钝。第一，首先，如来藏虽然遍及，但那本身是智慧的…
English
From... it is said, "In as many eons as there are dust particles in a field, extremely subtle and purified." So it is said. The sharp one is the one with sharp faculties and great wisdom, possessing the intelligence to understand and realize the Great Vehicle without accumulation or practice. In the Sutra Pitaka, it is said: "The Buddha of self-nature, as well as pressing the earth, and seeing the truth will also arise." So it is said. In the Stages of the Path, it is said: "For the sake of the three accomplished without practice, height, reliance, speed, sharpness, and vastness as well." So it is said. Second, the examination of whether sharpness and dullness exist is: believing they do not exist and believing they do exist. The first is believing they do not exist and refuting the belief that they do exist. The first is: believing that the nature of knowable things is emptiness, is pure in its own nature, and therefore, the difference between sharpness and dullness does not appear at all, it is equal. In the Ornament for Clear Realization, it is said: "In the realm of phenomena, there is no difference, and different lineages are not permissible." So it is said. In the Sutra, it is said: "From all to all, there is nothing other than the essence of enlightenment itself." Furthermore, there are those scriptural references from the foundational stage. Also, the sharp one is the only one, the nature of the mind is enlightened from the beginning, because there is no lineage of the Lesser Vehicle in the Great Vehicle. So it is said. Also, it is believed that the dull one is the only one, it is the aspect of the mind stream, because one becomes a Buddha through practice, and there is no realization or liberation without practice. So it is said. Those scriptural references are the scriptural references of each side of sharpness and dullness. Second, if sharpness and dullness exist in the basis, then the essence of the Sugata will not pervade others, and the basis will become one with good and bad, and faults such as good and bad will also occur at the final moment after becoming a Buddha. Believing that both sharpness and dullness exist has two aspects, namely, the reason for existence and the removal of obstacles of doubt. The first is: equality in which the appearance of any difference has not ceased exists as without lineage, and that is also from the realm of the nature of phenomena or self-arisen wisdom, it cannot be eliminated by others, from the perspective of oneness, there is no good or bad, sharpness or dullness, and that itself appears as various and from the perspective of becoming realization, both sharpness and dullness exist. The second has three aspects, namely, eliminating the faults of others, refuting the fault of ease if sharpness and dullness do not exist, and establishing that sharpness and dullness exist. First, although the essence of the Sugata pervades in the beginning, that itself is the intelligence of...
Chinese
显现为各种各样的地。第二，如果说本体会变成具有好坏，那么是说好坏的显现不会停止呢？还是说会变成极端？如果像前者那样，那是承认的，因为心的自性显现为各种各样。如果像后者那样，那么因不成立，因为一切法在自生智慧中没有好坏和取舍。第三，如果本体有锐利和迟钝，那么最终成佛的时候也会有好的和坏的，这是说，如果认为本体的锐利和迟钝是自续实有的，那么会有过失。这里，在任何锐利和迟钝的显现都没有抛弃的平等无别存在的情况下，证悟到圆满的时候，会以平等无别成佛，所以没有好坏。第二种情况是，如果没有锐利和迟钝，那么就与经、诀窍和理证三者相违背。经和诀窍如上所述。理证是：如果本体没有任何锐利和迟钝的显现，那么从原始以来解脱就永远不会发生。为什么呢？因为没有锐利和迟钝的显现，并且是平等的缘故。如果说即使本体没有，也会有因缘的锐利和迟钝以及好坏产生，那么那个因缘是本体吗？还是是颠倒的？如果是本体，那么因为本体没有好坏，所以因缘也没有好坏，如前所述。如果本体有颠倒的因缘，那么本体会变成有边际的，并且因为因缘是由其他产生的，所以会有命运和财富是真实的过失。此外，智慧的大小和迷惑解脱等等不可思议的事情，如果说这些不是从本体产生的，并且会变成不是本体，那么会有过失。为什么呢？因为本体中没有的缘故。即使没有也会产生，那么会有佛陀也会有痛苦等等的过失。如果只有锐利，那么因为没有小乘好坏的种类，所以说小乘和不了义会变成没有意义，并且会有全部一起解脱等等的过失。如果只有迟钝，那么因为最初没有说法的上师，所以解脱永远不会发生，并且因为没有大乘的种类，所以说大乘会变成没有意义等等的过失。即使没有大乘的种类，如果通过因缘的修习，会产生大乘和佛陀，那么会有大乘和佛陀变成有为法的过失。第三是，用经、理证、诀窍三者来
English
Appearing as various kinds of grounds. Second, if it is said that the basis will become something with good and bad, does it mean that the appearance of good and bad will not cease, or does it mean that it will become an extreme? If it is like the former, then it is accepted, because the nature of mind appears in various ways. If it is like the latter, then the reason is not established, because all phenomena in self-arisen wisdom have no good or bad, acceptance or rejection. Third, if the basis has sharpness and dullness, then it is said that there will also be good and bad at the time of ultimate Buddhahood, which means that if it is assumed that the sharpness and dullness of the basis are inherently real, then there will be faults. Here, at the time of realizing the perfection of the equality that does not abandon any appearance of sharpness and dullness, one will awaken into Buddhahood in equality without differentiation, so there is no good or bad. The second is: if there is no sharpness or dullness, then it contradicts the three: scripture, instructions, and reasoning. Scripture and instructions are as above. The reasoning is: if there is no appearance of sharpness or dullness in the basis, then liberation will never occur from the very beginning. Why? Because there is no appearance of sharpness or dullness, and because it is equal. If it is said that even if it is not in the basis, sharpness and dullness and good and bad will arise from conditions, then is that condition the basis? Or is it something inverted? If it is the basis, then since there is no good or bad in the basis, there is also no good or bad in the condition, as before. If there is an inverted condition in the basis, then the basis will become finite, and since the condition is produced by something else, there will be the fault of fate and wealth being true. Furthermore, if it is said that the great and small of intelligence, confusion and liberation, and so on, which are inconceivable, do not arise from the basis and will become not the basis, then there will be faults. Why? Because it does not exist in the basis. Even if it does not exist, if it arises, then there will be faults such as the Buddha also having suffering. If there is only sharpness, then since there is no category of good and bad in the Lesser Vehicle, it will become meaningless to speak of the Lesser Vehicle and provisional meaning, and there will be faults such as everyone being liberated together. If there is only dullness, then since there is no teacher to teach the Dharma in the beginning, liberation will never occur, and since there is no category of the Great Vehicle, it will become meaningless to speak of the Great Vehicle, and so on. Even if there is no category of the Great Vehicle, if one trains through conditions, the Great Vehicle and Buddhahood will arise, then there will be the fault of the Great Vehicle and Buddhahood becoming conditioned phenomena. The third is: using the three, scripture, reasoning, and instructions, to