Chinese
如果有人问：将无间断的明空之觉认知为法界，可以吗？如果这样，那么每个凡夫俗子通过<显现上>的意识也能直接证悟空性，因为仅仅是心的明空就是空性。对此存在遍及性，因为仅仅是心的明空，即使是没有接受过心性引导的牧童，在观察自心本性时也能证悟，所以<光明>的空性并非真实，而仅仅是意识世俗谛的安住方式，因为心的自性是光明，本体是空性。而且，自性是光明，因为光明和觉知是心的特征。本体是空性，因为世俗谛的诸法各自的本体自性本为空性。此外，以智慧见真实义法界是不合理的，如果见到了，就必须认为智慧显现为法界的形象而见到。这样一来，就会陷入能知所知、境与有境的区分，因此是不合理的。对此没有过失，因为<原始基位的安住方式，如来藏，界与智慧双运，虽然以现观次第安立为境与有境，但实际上并非像先有境而后有觉悟那样，而是本来界与智慧本体无别安住的自生大乐智慧，是心的法性或本初光明心，即不变大乐和遍一切殊胜的空性大双运，是各自自己证知的，除此之外，在心的行境中，有无、是否，能知所知等一切戏论边都已断绝，是超越言思表达的，是成为轮回涅槃和有为无为一切法之基础，是三世诸佛的意趣所决定的，是自成结果法性大海之自性的。不仅如此，一切金刚密续所诠释的究竟智慧，即四灌顶意义的俱生大智慧也是这个，所以名言和分别念的意识集合>
English
If someone asks: Is it acceptable to consider the uninterrupted clear and empty awareness as the Dharmadhatu? If so, then each ordinary person could directly realize emptiness through their consciousness <in appearance>, because the mere clarity and emptiness of mind is emptiness. There is pervasiveness to this, because the mere clarity and emptiness of mind, even a cowherd who has not received genuine mind-training, can realize it when looking at the nature of their own mind. Therefore, the actual emptiness of <luminosity> is not real, but merely a mode of abiding in the conventional truth of consciousness, because the nature of mind is luminosity and its essence is emptiness. Moreover, the nature is luminosity, because clarity and awareness are the characteristics of mind. The essence is emptiness, because all phenomena of the conventional truth are empty of their own essence by nature. Furthermore, it is unreasonable to see the ultimate Dharmadhatu with wisdom. If it were seen, it would have to be assumed that wisdom appears in the form of the Dharmadhatu and sees it. In that case, there would be a division between the knowable object and the knowing subject, which is unreasonable. There is no fault in this, because <the primordial ground state, the essence of the Sugata, the union of Dhatu and Jnana, although established as object and subject in the order of Abhisamaya, in reality it is not like first there is an object and then there is realization, but the self-born great bliss wisdom in which Dhatu and Jnana are inherently inseparable, is the Dharma nature of mind or the original clear light mind, that is, the immutable great bliss and the great emptiness of all kinds of supreme qualities, the union of the two is inseparable, and it is only to be realized by each individual, apart from that, in the realm of mind, whether there is or is not, whether it is or is not, all extremes of elaboration such as knowable and knowing are cut off, it is beyond speech, thought and expression, it is the basis of all phenomena of samsara and nirvana and conditioned and unconditioned, it is determined by the intention of all Buddhas of the three times, and it is spontaneously accomplished as the nature of the ocean of resultant Dharma. Moreover, the ultimate wisdom taught by all Vajrayana tantras, the great innate wisdom of the meaning of the four empowerments, is also this, so the collection of terms and conceptual minds>
Chinese
如果认识到超越了局限、不可思议的自性，就能到达显密经续部大海的意旨深处，并且凭借超越心性的广大智慧，就能对无二双运大智慧的境界生起信解，因此说：胜义法界，是所立宗。是真实成立的，因为你是圆满正等觉佛陀的智慧所知和所证的。能立是，你是佛陀的智慧所现量见且亲身体验的境，因为对于智慧来说，没有法性的显现，而是各自以自证自明智慧的行境。如是说：全知大士在《辨明二谛之日》中说：何为胜义谛？是究竟的觉性和智慧。何为究竟的觉性和智慧？是胜义谛和真如。因此，胜义谛是各自自证智慧的行境，关键也在于此。特别是，所谓“界智无别”，也是解说究竟意义的论典的一切共同语言。因此，像蓝色和执蓝眼识一样的成为他证的识，在衡量境时，必须显现为境的相状才能执取，因此能知和所知的区分是合理的。而圣者的等持智慧在衡量境胜义法界时，因为是自己认识自己，所以对于它来说，能知和所知的区分，以及显现它的相状才能执取等等是不合理的。或者，你认为胜义谛不是智慧的境，而且你也不认为没有境的识。因此，世俗的法都必须成为圣者智慧的境。如果这样，那么你所说的佛陀的智慧，就成了颠倒错乱的识。因为没有见到实相胜义谛，却见到了错乱显现的世俗诸法。如果是见到错乱显现的世俗诸法的识，那么一定是颠倒错乱的识。如《楞伽经》中说：由习气所扰乱的心，显现为实有的相状，实际上并非实有。
English
If one recognizes the nature that transcends limitations and is inconceivable, one can reach the depths of the meaning of the ocean of sutras and tantras, and with the great wisdom that transcends the mind itself, one can generate faith and understanding in the state of great non-dual union wisdom. Therefore, it is said: The ultimate dharma realm is the subject to be established. It is truly established, because you are knowable and realizable by the wisdom of the fully enlightened Buddha. The reason is that you are the object manifestly seen and personally experienced by the wisdom of the Buddha, because for wisdom, there is no appearance of the nature of phenomena, but rather it is the object of the activity of self-aware wisdom that individually knows itself. As it is said: The Omniscient Great One said in "The Sun Discriminating the Two Truths": What is the ultimate truth? It is ultimate awareness and wisdom. What is ultimate awareness and wisdom? It is the ultimate truth and suchness. Therefore, the ultimate truth is the object of the activity of individually self-aware wisdom, and the key lies in this. In particular, the so-called "indistinguishability of realm and wisdom" is also the common language of all treatises explaining the definitive meaning. Therefore, like the blue color and the eye consciousness that grasps blue, which become other-knowing consciousnesses, when measuring an object, it must appear in the form of that object in order to be grasped, so the distinction between the knowable and the knowing is reasonable. However, when the noble meditative wisdom measures the ultimate dharma realm, because it is oneself knowing oneself, the distinction between the knowable and the knowing, and the need to appear in its form in order to be grasped, etc., are not reasonable for it. Or, you do not consider the ultimate truth to be the object of wisdom, and you also do not consider a consciousness without an object to exist. Therefore, all conventional phenomena must become the object of the wisdom of the noble ones. If this is the case, then the wisdom of the Buddha that you speak of will become a reversed and confused consciousness, because without seeing the reality of the ultimate truth, it sees all the confused appearances of conventional phenomena. If it is a consciousness that sees all the confused appearances of conventional phenomena, then it must be a reversed and confused consciousness. As it is said in the Lankavatara Sutra: "The mind disturbed by habitual tendencies appears as real, but is not actually real."
Chinese
心性是颠倒见外境之义。如是说故，不能许为根本。如《宝性论》云：异生颠倒见，违背见真谛，如来之体性，无倒离戏论。如是说故。又，以显示胜义界为一切法之根本的方式来成立谛实，即心之自性光明，无漏之智慧从无始以来相续不断，故此无有间断之法界，乃一切佛法，以及由此所代表之信心等道法，和蕴界等基法之根本或稳固之基础，故是谛实成立。若胜义法界非谛实有，则基道果之建立皆成无有，因彼等之基或根本已失坏之故。譬如，若无虚空，则依于虚空之风等诸大种亦无有。如云：无始时之界，是一切法之处，彼有故诸有情，及寂灭涅槃可得。如是说故。又，法界以其具足一切相之威力，从其如垢染般之状态中，生起三界轮回之显现。彼以是信心等善妙之相之故，信心等道法得以显现。如是，以是身与智慧等之相之故，如日出阳光般，身与智慧等果法得以显现。如是，心性具足一切相，虽有无量之相的差别，然就本体而言，唯是遍布轮涅之法界而已。于彼，世俗戏论之法，从本以来未曾存在。虽非从原始之实相自性中生起错乱之显现，然以心之自性光明之心性如金般，具有在自相续中之威力，从其如垢染般之状态中，唯是心续或明觉自明之阿赖耶识，以及被种种习气所染污之威力，生起种种错乱之果之显现。
English
The nature of mind is the inverted view of external objects. Because it is said so, it cannot be accepted as the root. As it is said in the Uttaratantra: "Ordinary beings have inverted views, which contradict the seeing of truth. The Tathagata's nature is non-inverted and free from elaboration." Therefore. Furthermore, establishing truth by showing that the ultimate realm is the root of all dharmas: The nature of mind is clear light, and the uncontaminated wisdom has been passed down from beginningless time without interruption. Therefore, this uninterrupted Dharmadhatu is the root or solid foundation of all Buddha-dharmas, as well as the path dharmas such as faith, and the basis dharmas such as aggregates and elements. Therefore, it is established as true. If the ultimate Dharmadhatu is not truly existent, then the establishment of the basis, path, and fruit will also become non-existent, because their basis or root has been lost. For example, if there is no space, then the elements such as wind that rely on it will also not exist. As it is said: "The realm of beginningless time is the place of all dharmas. Because it exists, all beings and the cessation of suffering can be attained." Therefore. Moreover, the Dharmadhatu, by the power of being all-encompassing, arises from the adventitious defilements that have formed as its impurities, giving rise to the appearance of the three realms of samsara. Because it is the aspect of virtues such as faith, the path dharmas such as faith appear. Similarly, because it is the aspect of body and wisdom, the fruit dharmas such as body and wisdom appear, like sunlight arising from the sun. Thus, although the nature of mind, which is all-encompassing, has endless aspects of difference, in terms of essence, it is only the Dharmadhatu that pervades samsara and nirvana. In it, the elaborations of conventional dharmas have never existed from the beginning. Although deluded appearances do not arise from the original nature of reality itself, the power of the mind's clear light nature, like gold, which exists in one's own continuum, from its state like impurities, is only the mindstream or the alaya-consciousness that is self-aware and self-illuminating, and by the power of being defiled by various habitual tendencies, various deluded appearances of the fruit arise.
Chinese
是这样的。再者，就像眼睛因昏花有浓淡之分，而出现头发、梳子等影像也有多有少、各式各样一样。自己的心上，如果迷惑的习气浓厚且越来越重，那么迷惑的果也会变得多种多样。之后，由于瑜伽士修习道，迷惑的习气也变得淡薄、越来越少、越来越小，那么迷惑的果就不会变得多种多样，而是越来越稳定、越来越少，最终完全消失，这是显而易见的，例如佛陀的化身一样。因此，所有的世俗戏论之法都被证实与胜义谛相违。因为如果世俗存在，就必须存在于一和多之中。既不是一也不是多的事物，不能成为名言分别的对境。因为凡是成为世俗的，都是名言分别的对境。胜义法界则远离一和多等一切戏论，因此不可能被这些戏论所染污。然而，大智慧的自证自知、离戏的各种形象，从本初以来就恒常存在，并且远离生、灭、住三者，以胜义的自性存在，并且那是被证实为真实的。第二，从中边论中所说的空性，讲述空性的差别。有空性的真实和讲述剩余的四种空性。第一，对于上面所说的能食者眼等十四种空性之法，眼等从自身成立的增益的所增益等，以遍计所执空，并且这些显现为各种形象的唯识，作为实有存在，这是世俗谛的真实和存在的空性二者的共同基础。也就是说，能食者的眼等那些，无论何时都没有真实成立，并且以各自的自性空，因此，所有空性之法都具有那些不真实的特征。这是世俗自空的空性方式，此外，空性之基胜义谛本身<之上>，以眼等法空，这是胜义他空的空性方式，然而，仅仅从远离戏论的角度<以自空>安立，因此共同认为那是胜义谛。在此