Chinese
就像它在所有三个时间里都不会移动一样。从那个实相中，轮回和涅槃的显现可以作为力量显现出来。当没有证悟的轮回时期，因为没有证悟法性平等性，各种各样的所取和能取的显现，作为法相显现，并且显现出不平等，自我和他人，好与坏，快乐和痛苦，轮回和涅槃的无限形式。在证悟涅槃或完全解脱的时期，通过证悟法性自然状态的实相，证悟到法相的显现没有超出它，虽然显现出各种各样的形式，但在证悟到法界光明本性是唯一的味道时，没有二元和法的特征，所有法都显现为从一开始就没有超出解脱和成佛的本性。因此，如果从证悟法性自然清净的实相的角度来看，所有显现都被视为自性清净，本来就是成佛的，从而确定下来。这由法性的理证所证实，因此是无误和不可欺骗的，被称为正确的见地。对于具有二元显现的人来说，不清净的众生和清净的佛陀不会显现为一体，而是显现为不同的。虽然在这种显现中，没有人会认为所有众生都是佛陀，但是以二元显现的迷惑心来衡量，并不能损害无二清净的心。当瑜伽士们证悟心的法性时，在证悟的视角中，八识聚没有丝毫的自相，识本身显现为智慧，并且所有法也同样显现为自性清净。在没有证悟心的法性大圆满时，当以心为道时，八识聚以平凡的方式执取，法性不会显现，因此无法知道心的光明自生在何处。因此，如果从完全清净了遮蔽实相的污垢和习气的诸佛的视角来看，在实相中，一切法都是显现成佛的。如《根本续金刚萨埵幻化网》中所说：佛陀之外的法，不是由佛陀所证得。如是说
English
Just as it is unmoving in all three times. From that reality, the appearances of samsara and nirvana can arise as power manifestations. When in the unenlightened time of samsara, because the equality of dharmata is not realized, various appearances of grasper and grasped appear as dharmas, and unequal appearances of self and other, good and bad, pleasure and pain, and endless forms of samsara and nirvana appear. In the time of realizing nirvana or complete liberation, by realizing the reality of the natural state of dharmata, it is realized that the appearances of dharmas do not go beyond it, and although various forms appear, when it is realized that the nature of dharmadhatu luminosity is of one taste, without duality and the characteristics of dharmas, all dharmas appear as not going beyond the nature of liberation and buddhahood from the beginning. Therefore, if one takes the perspective of realizing the reality of the naturally pure dharmata, all appearances are determined by seeing them as naturally primordially pure, as being buddhahood itself. This is established by the reasoning of dharmata, so it is unerring and not deceptive, and is called the correct view. For those with dualistic appearances, impure sentient beings and pure buddhas do not appear as one, but appear as different. Although in that appearance, no one would think that all sentient beings are buddhas, measuring with the deluded mind of dualistic appearance cannot harm the non-dual pure mind. When yogis realize the dharmata of mind, in the view of realization, the eight aggregates of consciousness have not even a particle of self-character, consciousness itself appears as wisdom, and all dharmas also appear as naturally pure in the same way. When the great perfection of the dharmata of mind is not realized, when mind is taken as the path, the eight aggregates grasp in an ordinary way, and dharmata does not appear, so there is no way to know even a trace of where the luminous self-arisen mind is. Therefore, if one takes the perspective of the buddhas who have completely purified the stains and habitual tendencies that obscure reality, in reality, all dharmas are manifestly enlightened. As it is said in the root tantra, Vajrasattva Magical Net: 'A dharma other than buddhahood is not attained by buddhahood itself.' Thus it is said.
Chinese
因此，以“心性光明大圆满”之名所指示的意义是：心之法性，自生之智慧，未曾变为与法界不同，原始基位的状态，双运大平等性，三时无迁变故为无为大，并非有为法、无常、刹那之心，也不是以理智所破斥的断灭空、无实有，此中没有产生的机会。因此，基位大圆满或原始基位光明双运无为大，是所有诸法究竟的实相，也是应以见解所证悟的，如《离戏义明大》续部所说：“觉性无实，原始清净大彻脱，轮回涅槃一切显现故，是基位之智慧。”又说：“体性是：无造作，无改造，无错乱，不变异，自性清净，无为法，明亮智慧大，如虚空般的法性，空性金刚之法性，觉性无实，原始清净大彻脱。”又说：“觉性明空无二大彻脱。”又说：“我所说的所有续部和教言中，如果说不变和无为，以及金刚般的词句，都是指自生大智慧。”又说：“基位不变，本初成佛之薄伽梵大金刚持，过去未曾错乱，现在也不错乱，未来也不可能错乱。”又说：“真正意义的根本是，从与觉性相似的八识聚中解脱，无增减故从阿赖耶识中解脱，无能取所取故从意识中解脱，无生灭故从五根识中解脱而返回。”又说：“在解释基位的象征譬喻时，说如同周遍虚空，如同无垢水晶，如同不变金刚，如同生出一切加持的如意宝，如同光明不灭的太阳精华等。远离无明和物质，安住于真实智慧的自性是觉性。超越因缘故是自生。不是突然产生，而是本初安住的觉性之自体。
English
Therefore, the meaning indicated by the name "Mind Essence Luminous Great Perfection" is: the Dharma-nature of mind, the self-arisen wisdom, which has not become different from the Dharmadhatu, the state of the primordial base, the great equality of union, and because it is unchanging in the three times, it is the great unconditioned. It is not a conditioned phenomenon, impermanent, momentary mind, nor is it a nihilistic emptiness, a non-entity that is refuted by reason. There is no opportunity for this to arise here. Therefore, the ground of Great Perfection or the primordial ground of luminous union, the great unconditioned, is the ultimate reality of all phenomena, and it is also what should be realized through view. As it says in the Tantra of the Great Clarity of Meaning Beyond Proliferation: "Awareness is unreal, primordially pure, greatly liberated. Because all of samsara and nirvana appear, it is the wisdom of the ground." It also says: "The essence is: unmade, unadulterated, uncorrupted, unchanging, naturally pure, unconditioned, great clear wisdom, the Dharma-nature like space, the Dharma-nature of empty Vajra, awareness is unreal, primordially pure, greatly liberated." It also says: "Awareness is clear emptiness, non-dual, greatly liberated." It also says: "In all the tantras and agamas I have taught, if I speak of unchanging and unconditioned, and words like Vajra, it is explained as the great self-arisen wisdom." It also says: "The unchanging ground, the primordial Buddha, the Bhagavan Great Vajradhara, has never been mistaken in the past, is not mistaken now, and will not be mistaken in the future." It also says: "The basis of true meaning is liberation from the eight aggregates that are similar to awareness, liberation from the alaya consciousness because there is no increase or decrease, liberation from the mind consciousness because there is no grasping, and liberation from the five sense consciousnesses because there is no arising or ceasing, and returning." It also says: "When explaining the symbolic metaphors of the ground, it is said to be like space that pervades emptiness, like immaculate crystal, like unchanging Vajra, like a wish-fulfilling jewel that produces all blessings, like the essence of the sun whose light does not cease, and so on. Turning away from ignorance and matter, abiding in the nature of true knowledge is awareness. Because it transcends causes and conditions, it is self-arisen. It is not something that arises suddenly, but the self-nature of awareness that has been abiding from the beginning.
Chinese
是转变的智慧。轮回和涅槃的一切都从那之中显现的基础。就像这样，那个基础具有自性任运成就的佛，童子宝瓶身，法身，自性身，以及自性、自性、慈悲三者的方式被广泛讲述。种姓之子，自性是法身，自性是报身，慈悲是化身，因为它们毫不间断地作为一切的基础而存在，所以是基础住立的三身。就像这样，从三种特征的分类中分离出来，因为有为法从一开始就是清净的，所以是自生智慧任运成就。就像这样，揭示了切断见解的歧途：因为是自生的，所以切断了因缘的歧途。因为安住于空性，所以切断了实有的歧途。因为安住于光明，所以切断了空性的歧途。就像这样，同样也切断了八识聚的歧途。意识的特征被揭示：在外，它成为享用五境的主人。在内，它是执着于此的烦恼意。它是所取和能取二者的主人。因此，所有的分别念，都是自己觉性的力量。无执、光明的觉性本身，即使转变为觉性，也没有执着的实体。即使在外享用对境，如果不执着，见解就是通透的，并且从意中解脱。就像这样，从意和入识中解脱的方式，如果在七聚中不积累分别念，就从结合意义的阿赖耶识中解脱。就像这样等等。顺应方面，八聚清净，因此如此解脱。就像这样。八聚的数量是这样的：五门识，意识，烦恼意，以及积累各种事物的阿赖耶识，共有八个。这些是轮回的法。它流转于轮回的原因是：因为没有真正认识基础意义的阿赖耶识，所以觉性的力量进入对境。因此，八聚显现。就像这样等等。觉性流动的力量是风的流动，那被称为意。因为意从作用的方面进入八聚，就像这样等等，从觉性的力量中八聚显现的方式，如果不能证悟觉性智慧的本性，就会被八识聚所束缚而流转于轮回，如果证悟了智慧，那么八聚
English
Is the wisdom of transformation. The basis from which all of samsara and nirvana appear. Like this, that basis has the self-existing, spontaneously accomplished Buddha, the Youthful Vase Body, the Dharmakaya, the Svabhavikakaya, and the way of expressing the three of essence, nature, and compassion is widely spoken of. Son of the lineage, essence is the Dharmakaya, nature is the Sambhogakaya, compassion is the Nirmanakaya, because they exist without interruption as the basis of everything, so they are the three Kayas of the basis. Like this, separated from the three categories of characteristics, because conditioned dharmas are pure from the beginning, it is the self-born wisdom spontaneously accomplished. Like this, it reveals cutting off the wrong paths of view: Because it is self-born, it cuts off the wrong path of cause and condition. Because it abides in emptiness, it cuts off the wrong path of substance. Because it abides in clarity, it cuts off the wrong path of emptiness. Like this, it also cuts off the wrong path of the eight consciousness aggregates. The characteristics of consciousness are revealed: outwardly, it becomes the master of enjoying the five objects. Inwardly, it is the afflicted mind that clings to it. It is the master of both the grasped and the grasper. Therefore, all discriminations are the power of one's own awareness. The non-grasping, clear awareness itself, even if transformed into awareness, has no substance of grasping. Even if outwardly enjoying objects, if not grasping, the view is thorough, and liberated from the mind. Like this, the way of liberation from mind and entering consciousness, if one does not accumulate discriminations in the seven aggregates, one is liberated from the Alaya, the basis of combining meaning. Like this and so on. In accordance with the aspect, the eight aggregates are purified, therefore liberated in this way. Like this. The number of the eight aggregates is like this: the five sense consciousnesses, the mind consciousness, the afflicted mind, and the Alaya that accumulates various things, there are eight in total. These are the dharmas of samsara. The reason it wanders in samsara is: because one does not truly recognize the Alaya of the basis meaning, the power of awareness enters objects. Therefore, the eight aggregates appear. Like this and so on. The power of awareness moving is the movement of wind, that is called mind. Because mind enters the eight aggregates from the aspect of function, like this and so on, the way the eight aggregates appear from the power of awareness, if one cannot realize the nature of awareness wisdom, one will be bound by the eight consciousness aggregates and wander in samsara, if one realizes wisdom, then the eight aggregates
Chinese
讲述了五种智慧的显现方式。因此，具有法性的八识，不是大圆满道所要确定的究竟实义。八识是心的法性，本觉的空性智慧，是自生而非造作的，这是要介绍的光明心。心的坛城自性光明，这就是密宗的真如。这是通过上师口诀以四灌顶的意义来介绍的。这也是通过方便道，气脉明点融入中脉后，显现的意义俱生智。如果将造作的刹那心，以及无实有的空性新造之物理解为意义智慧，那么这些人因为没有上师口诀，就显现了没有领悟真觉的过失。没有领悟意义俱生智的上师口诀的人们啊！在所有人的心中，空性虽然是非造作的，但如果认为光明、觉性和乐不是造作的，那又该是什么呢？这完全是由于没有证悟实相双运的缘故。在这里，如果将“明觉”执着为相，那可以是造作的。即使口头上说“空明”，但如果对这两者之间没有丝毫微细的差别执着，没有区分，那么对于无相的本初清净觉性，就没有安立为造作的基础。如果不能领悟这种双运，那么一说光明就认为是造作，一说空性就认为是非实有。一说双运，就认为只是实有和非实有的集合，而不知道是同一味道。因此，将真如执着为纯粹的非实有空性，并将认知它的心识理解为造作。即使宣讲显宗的空性，也是这样解释；即使宣讲密宗的俱生和光明，也只是道路的方便不同，最终与之前的理解相比，连微尘都无法减少。这些人对于超越实有和非实有之边的真如，直到死亡的尽头也无法产生丝毫的理解，这在他们各自的论典中已经阐明。因此，一旦领悟了觉性，就会确信它是非造作的。在《离戏义光明大续》中说：自生觉性法身啊！是什么的