Chinese
如是宣说。教证方面，《经部》中说：由于心的自性多种多样，智慧有极深、不深，轻快、迟缓，稳定、变化，敏锐、迟钝，快速、缓慢，以及完全相同等差别，所以宣说密咒自性之语，有次第、顿悟、以及顿超等差别。《总集经》中说：天、人、有情众生的根器各不相同，有些是串习根器的余习者，有些是本来就具有一决根器者。《圆满智慧经》中说：六道众生是一决根器者，还是串习根器的余习者，无论属于哪一种。如是宣说。口诀方面，《道次第》中说：因此，自性成为串习之器者，有近远之分。如是等等宣说。理证方面：地基上是否存在敏锐和迟钝两种情况？因为心的自性多种多样，所以现象也显现为多种多样。现象显现为多种多样，就证明了敏锐和迟钝两种情况都存在。或者说，地基上确实存在敏锐和迟钝两种情况，因为显现为迷惑和解脱等多种多样。现象显现为多种多样，就证明了敏锐和迟钝两种情况都存在。还有，在同一个人的意识流中，也存在敏锐和迟钝两种情况。教证和口诀如前所述。理证方面：因为心的自性多种多样，所以存在敏锐和迟钝两种情况，如前所述。对于此，他人的辩驳是：众生相续中有两个心续，这是不合理的；同一个人在同一时间通过两条道路获得解脱，这也是不合理的；每个人都同时具备敏锐和迟钝两种情况，那么一切众生都将没有敏锐和迟钝的差别，这也是不合理的。还有，这种情况是同时成立，还是持续不断地成立？如果是同时成立，那么就会一下子进入空性；如果是持续不断地成立，那么即使在成佛的时候，也无法理解和证悟大乘，这也是不合理的。首先，对于“众生相续中有两个心续”的说法，是指有两种不同的思维方式，还是指有两种不同的智慧流？如果是前者，我们承认，因为心的自性显现为多种多样。如果是后者，这个理由不成立，因为这只是一种意识流的显现方式。其次，同一个人通过两条道路获得解
English
Thus it is explained. In terms of scriptural authority, the Sutra states: "Because the nature of mind is diverse, wisdom is very profound, not profound, light, doubtful, stable, changing, sharp, dull, quick, slow, and completely the same, therefore the words of the nature of mantra are spoken of as gradual, sudden, and direct transcendence." The Kunje states: "The faculties of gods, humans, and sentient beings are not the same. Some have the remnants of trained faculties, while others have faculties that are decisive from the beginning." The Yeshe Dzogpa states: "Are the six realms of beings of decisive faculties, or do they have remnants of trained faculties? Either is possible." Thus it is explained. In terms of instructions, the Lamrim states: "Therefore, those who have become vessels of trained nature are near or far." Thus it is spoken. In terms of reasoning: Is there sharpness and dullness on the ground or not? Because the nature of mind is diverse, diverse appearances are established. Diverse appearances establish that both sharpness and dullness exist. Again, there is both sharpness and dullness on the ground, because of the diverse appearances of delusion and liberation. Diverse appearances establish that both sharpness and dullness exist. Furthermore, in the mindstream of one person, there is both sharpness and dullness. The scriptural authority and instructions are as above. In terms of reasoning: Because the nature of mind is diverse, there is both sharpness and dullness, as above. The objections of others are: It is unreasonable for beings to have two mindstreams; it is unreasonable for one person to be liberated on two paths at the same time; it is unreasonable for each person to have both sharpness and dullness, so that all beings have no distinction between sharpness and dullness. Furthermore, is this established at one time or continuously? If it is established at one time, then one enters emptiness all at once; if it is established continuously, then even at the time of Buddhahood, one will not understand or realize the Great Vehicle, which is unreasonable. First, the statement that "beings have two mindstreams" means either that there are two ways of thinking, or that there are two streams of intelligence. If the former, we accept it, because the nature of mind appears in various ways. If the latter, the reason is not established, because it is the appearance of one mindstream. Second, one person obtains
Chinese
所谓“太过”是指：器皿无法完全被精华充满。钝根者进入小乘的好坏之分时，钝根者是有能力的，利根者是有传承的。利根者进入大乘时，利根者是有能力的，钝根者是有传承的。因此，进入其中之一，另一者不会真实显现，所以不会产生两者的过失。或者，即使两者都成就，主要的一方也会变成一个，因为在那一方中，两者都具备，并且走在同一条道路上。第三，所谓“两者都成就后没有差别”是指：即使两者都成就，有些人是利根者有能力，钝根者有传承；有些人是钝根者有传承，利根者有能力，所以不会产生没有差别的过失。一个人的意识流中，利钝两者都成就还是没有成就呢？一般来说，如来藏普遍存在于一切众生之中，自生智慧没有其他因素的干扰，自然存在于一切众生之中，因此没有利钝好坏之分，是平等的。但从它显现为各种各样的角度来看，并不确定只有一个，即从利钝两者中解脱出来的唯一的利根者，唯一的钝根者，自性愚钝的钝根者，自性聪慧的利根者，以及兼具利钝两者的人。第一种是：作为基础的自生导师，从未迷失的佛陀。第二种是：一般来说，轮回没有开始和结束，所以与佛法不相遇，也无法解脱。第三种是：在小乘中，确定好坏的根器，经过学习后才进入。第四种是：自性的根器是利根，证悟和解脱同时发生。第五种是：意识的根器不确定，以不确定的道路进入。因此，不执着于任何一方，也不与任何一方相违背。第四，关于基础是否存在迷乱之因：从不存在中产生迷乱，从存在中产生迷乱，从无二中产生迷乱。第一种是：中观等认为，自性法性是空性，没有任何自性，从中产生迷乱。还有一些密宗行者认为，明觉智慧是完全清净的，从中产生迷乱，认为没有迷乱的基础而产生迷乱。第二种是：认为基础是凡夫的显现，如同各自的嘴巴，认为存在迷乱之因。
English
The so-called "too much" means: the vessel cannot be completely filled with essence. When dull people enter the Hinayana's good and bad distinctions, the dull people are capable, and the sharp people have lineage. When sharp people enter the Mahayana, the sharp people are capable, and the dull people have lineage. Therefore, entering one of them, the other will not truly appear, so the fault of both will not occur. Or, even if both are accomplished, the main one will become one, because in that one, both are complete, and they are walking on the same path. Third, the so-called "no difference after both are accomplished" means: even if both are accomplished, some are sharp people who are capable, and dull people who have lineage; some are dull people who have lineage, and sharp people who are capable, so the fault of no difference will not occur. In the mindstream of one person, are both sharp and dull accomplished or not? Generally speaking, the Tathagatagarbha pervades all sentient beings, and the self-born wisdom has no interference from other factors, and naturally exists in all sentient beings, so there is no distinction between sharp and dull, good and bad, and it is equal. But from the perspective of it appearing in various ways, it is not certain that there is only one, that is, the only sharp person who is liberated from both sharp and dull, the only dull person, the dull person who is naturally foolish, the sharp person who is naturally intelligent, and the person who has both sharp and dull. The first is: the self-born teacher as the basis, the Buddha who has never been confused. The second is: generally speaking, samsara has no beginning and end, so it does not encounter the Dharma and cannot be liberated. The third is: in the Hinayana, determine the good and bad faculties, and enter after learning. The fourth is: the faculties of self-nature are sharp, and realization and liberation occur simultaneously. The fifth is: the faculties of consciousness are uncertain, and enter through uncertain paths. Therefore, it does not cling to any one side, nor does it contradict any one side. Fourth, regarding whether there is a cause of delusion in the basis: delusion arises from non-existence, delusion arises from existence, and delusion arises from non-duality. The first is: Madhyamaka and others believe that the nature of phenomena is emptiness, without any self-nature, from which delusion arises. Some esoteric practitioners also believe that the awareness wisdom is completely pure, from which delusion arises, believing that delusion arises without a basis for delusion. The second is: believing that the basis is the appearance of ordinary people, like their own mouths, believing that there is a cause of delusion.
Chinese
被认为是迷妄的。第三，从二无中产生的迷妄是：摆脱了认为从有无二者中迷妄于一者的边见，以及从二无中产生迷妄的方式。第一种情况是：如果从空无一物中产生迷妄，那么就会陷入断灭的边见，以及外道断灭的真谛，并且会产生轮回是突然出现的过失。如果从智慧本净中产生迷妄，那么就会陷入佛陀也产生迷妄的过失，并且还会陷入基在涅槃中寂灭，以及清净的相续成为佛陀等等的过失。此外，如果基上有迷妄并且事物具有自性，那么就会产生永远无法解脱等等的过失。在大圆满智慧中说：实相的迷妄之基是有还是从无中产生迷妄？如果存在迷妄，则无法成佛，如果无中生有，则毫无意义。第二种情况是：由于迷妄之基非有非无，因此，从自性本然的智慧中，从无法被其他事物消除的角度来说，没有迷妄之基；但从自己不认识自己的角度来说，有迷妄之基；这二者是从二无中产生迷妄的。因此，应该理解为，关于迷妄之基存在与否的经文和理由，从某个角度来说，没有任何矛盾。也就是说，自性本然的智慧本来就存在，并且与俱生无明二者并非二体，而是从中产生迷妄的，正如在关于迷妄方式的章节中所说的那样。就像在虚空等性中说：绳子的自性没有迷妄，但由于迷妄而显现为蛇的形象。实际上蛇并不存在，但在迷妄的视角下，存在显现的基础。自心未加修饰的如是状态中，证悟与未证悟并不存在，但由于迷妄而执着于二元对立。实际上二元对立并不存在，但由于各自的执着，如此显现为迷妄之基。以及在《心髓》中说：在六道众生中，心性是如意宝，从如何看待它的显现中，迷妄之基脱离了有无的诽谤。以及在《总集经》中说：无明与智慧没有差别，未证悟与证悟的道路是同一。等等，在众多经续和口诀中都有阐述。第五，相续是一还是他异：如果是一，那么一人解脱则全部解脱，并且一人之业果成熟则全部承受的过失。
English
It is considered to be delusion. Third, the delusion arising from non-duality is: being freed from the extreme of believing that one is deluded from the two, existence and non-existence, and the way delusion arises from non-duality. The first case is: if delusion arises from nothing at all, then one falls into the extreme of nihilism, as well as the truth of nihilistic heretics, and the fault of samsara arising suddenly. If delusion arises from the wisdom of pure awareness, then one falls into the fault of even the Buddha being deluded, and also falls into the base being extinguished in nirvana, and the pure lineage becoming Buddhas, and so on. Furthermore, if there is delusion in the base and things have inherent existence, then the fault of never being liberated, and so on, will occur. In the Great Perfection of Wisdom, it says: Is the basis of delusion of reality existent, or does delusion arise from non-existence? If delusion exists, Buddhahood will not be attained, and if delusion arises from nothing, it is meaningless. The second case is: Since the basis of delusion is neither existent nor non-existent, from the aspect of self-arisen wisdom, there is no basis of delusion in that it cannot be eliminated by anything else; but from the aspect of not knowing oneself, there is a basis of delusion; these two are the delusion arising from non-duality. Therefore, it should be understood that the scriptures and reasons for explaining the existence or non-existence of the basis of delusion do not contradict each other from any perspective. That is, the self-arisen wisdom that has always existed, and the co-emergent ignorance are not two, but delusion arises from them, as explained in the chapter on the way of delusion. Just as it says in the Equality of Space: The nature of the rope is without delusion, but due to delusion, it appears as the power of a snake. In reality, the snake does not exist, but from the perspective of delusion, there is a basis for appearance. In the unaltered state of one's own mind, realization and non-realization do not exist, but due to delusion, it is grasped as duality. In reality, duality does not exist, but due to each one's clinging, it appears as the basis of delusion. And in the Heart Drop it says: In all the six realms of beings, the nature of mind is a wish-fulfilling jewel, from how one looks at its appearance, the basis of delusion is free from imputation of existence or non-existence. And in the Kun Dus it says: Ignorance and wisdom are not different, the path of non-realization and realization is one. And so on, it is taught in many tantras, agamas, and pith instructions. Fifth, is the continuum one or different: if it is one, then if one person is liberated, all are liberated, and the fault of one person's karmic ripening affecting all will occur.