English
It explains how the five wisdoms manifest. Therefore, the eight consciousnesses that possess phenomena are not the ultimate meaning to be determined by the Dzogchen path. The eight consciousnesses are the nature of mind, the innate wisdom of emptiness and awareness, which is self-arisen and uncompounded, is the luminous mind to be introduced. The mandala of the mind is naturally luminous, and this is the suchness of tantra. This is what is to be introduced through the guru's instructions with the meaning of the four empowerments. This is also the co-emergent wisdom of meaning that will appear as a result of the winds and mind entering the central channel through skillful means. Those who understand compounded momentary mind and newly fabricated unreal emptiness as the wisdom of meaning are showing the faults of not understanding true awareness because they lack the guru's instructions. Those who have not understood the true meaning of the guru's instructions on co-emergent awareness! In everyone's mind, emptiness is uncompounded, but if one thinks that clarity, awareness, and bliss must be compounded, then what else could they be? This is solely due to not realizing the union of the two truths. Here, if "clarity and awareness" are fixated on as characteristics, then they may be compounded. Even if one verbally expresses "emptiness and clarity," if there is not even the slightest distinction between the two, and they are not separated, then there is no basis for imputing compoundedness to the characteristic-less awareness of primordial purity. If one does not understand such union, then saying "clarity" is considered compounded, and saying "emptiness" is considered unreal. Saying "union" is considered merely a collection of real and unreal things, and one does not know that they are of one taste. Therefore, suchness is grasped as purely unreal emptiness, and the mind that knows it is understood as compounded. Even when explaining emptiness in the sutras, they explain it in this way. Even when explaining co-emergence and luminosity in the tantras, it is only a difference in the skillful means of the path, and ultimately, compared to the previous understanding, there is not even a particle of dust that can be removed. These people have not been able to generate even a slight understanding of suchness, which transcends the extremes of real and unreal, until the very end of death, as has been clarified by their own treatises. Therefore, once awareness is understood, it is decisively realized that it is uncompounded. In the Tantra of the Great Clarity of Meaning Beyond Elaborations, it says: The self-arisen awareness, the Dharmakaya! What is
Chinese
因为自性不成立，所以对相和有为法的怀疑就断除了。如是说。法身自生智慧，因为没有因和缘，所以不是有为法。如是说。这被称为本性俱生心，从自明的角度来说，虽然用“心”或“觉性”来表示，但不是被有为法的八识所包含的心。在《大圆满究竟义总集续》中说：无有先后自生身，非从心生乃佛陀，不变异故离痛苦。如是说。现在再听总集的精华，殊胜究竟义佛陀，因为没有阿赖耶，所以没有显现。因此，这个无心之觉性，非从心生乃佛陀，胜过九乘之法。如是说。因为没有八识，所以远离心，自生精华是法身。如是说。法界与觉性无别，各自在本自觉知的状态中，因为没有执持各种习气的变动之心，怎么会有阿赖耶识呢？因为没有外六境，没有内执我的心，也没有作为其对境的相，怎么会有五根识、意识和染污意识呢？像这样，内外之相都不可得，如同虚空一般，虽然明明见到空性赤裸自明，但对于明和觉性的本体，连可以作为目标的基础，微尘许的相状都没有，所以无法安立是从什么因产生的，由什么缘生起的，因此是自生大空性，自光明的，所以是自生智慧。这就是法性之心或光明智慧。没有口诀的人即使不相信，但并非没有这样的法性觉性。不仅在密咒中，在共同的乘中也有。《经庄严论》中说：法性之外的他心，不是光明，是对自性的陈述。如是说。《宝性论》中说：心的自性是光明，它像虚空一样不变。如是说。因此，如来藏也指的是这个光明心。《大圆满究竟义总集续》中说：心有三时。
English
Because its essence is unestablished, doubts about characteristics and conditioned phenomena are cut off. Thus it is said. The Dharmakaya is self-born wisdom; because there are no causes and conditions, it is not conditioned. Thus it is said. This is called the innate mind of Dharma-nature. Although it is indicated by the name of "mind" or "awareness" from the aspect of self-luminosity, it is not the mind included by the eight aggregates of conditioned phenomena. In the Dzogchen Definitive Meaning Collection Tantra, it says: Without before or after, the self-born body, not born from mind, is the Buddha, free from suffering because it does not change. Thus it is said. Now listen to the essence of the collection again, the particularly excellent definitive meaning Buddha, because there is no alaya, there is no appearance. Therefore, this mindless awareness, not born from mind, is the Buddha, surpassing the teachings of the nine vehicles. Thus it is said. Because there are no eight aggregates, it is separate from mind, the self-born essence is the Dharmakaya. Thus it is said. The indivisibility of space and awareness, each in its own state of knowing, since there is no changing mind that holds various habitual tendencies, how can there be alaya-consciousness? Since there are no external six objects, no internal mind that grasps at self, and no characteristics that are their objects, how can there be the five sense consciousnesses, mind, and afflicted mind? Like that, since no external or internal characteristics are found, like the sky, although the empty, transparent, self-luminous clarity is manifestly seen, there is not even a particle of characteristic form as a basis for focusing on the essence of clarity and awareness. Therefore, it cannot be established from what cause it arose or by what condition it was produced. Therefore, it is the self-born great emptiness, self-luminous, so it is self-born wisdom. This is the mind of Dharma-nature or the wisdom of luminosity. Even if those without instructions do not believe it, it is not that there is no such Dharma-nature awareness. Not only in mantra, but also in the common vehicle. In the Ornament of the Sutras, it says: The other mind other than the Dharma-nature mind is not luminosity, it is a statement about self-nature. Thus it is said. In the Uttaratantra, it says: Whatever the self-nature of mind is, luminosity, it is unchanging like the sky. Thus it is said. Therefore, the Sugata-garbha also refers to this luminous mind. In the Dzogchen Definitive Meaning Collection Tantra, it says: The mind has three times.
Chinese
因此，生命有过去、现在和未来。 因为心有变迁。 因此，身体有生老病死。 各种各样的疾病、快乐和痛苦。 因为是自心，所以在轮回中成熟。 因此，心不是佛。 如是说。因为因是造作的，所以是无常的。 因为会被对治摧毁，所以会走向缘。 因此，不由缘所生的。 自生法身不变。 是诸法之精华。 如是说。自生法身的精华是： 不由因而生的自生身。 是缘不能夺走的果。 空性觉性不由因生。 自明觉性不由因生。 通透智慧不由因生。 因此，法性是常恒之身。 自生智慧不由因生。 无缘自明相续不断。 不能被对治之缘所改变。 如是等等。法的精华是自生身。 因为是轮回和涅槃的根本。 因此从中产生佛和众生。 因此，自生是万物的基。 如是说。法身自生觉性。 在三时中无生无灭。 无有来去，本来存在。 胜义法身的譬喻是： 非造作的大虚空。 如是说。阿赖耶的意义是造作。 对于它，不可能没有对治。 以胜观自生智慧。 从根本上摧毁阿赖耶。 如是说。未证悟的愚昧之人。 说自生法身也是心。 因此，不明白词句的意义。 从名称中很难了解胜义。 因此，心不能成佛。 如是说，在没有证悟本然自生智慧的情况下，心不能成佛。那么，如果认为心通过闻思修最终成佛的九乘道全部没有意义，则并非如此，而是这样显示的： 在追寻之后找到大象。 从心的方面寻找意义。 找到自明智慧之王。 找到它，就脱离了执着于心。 脱离执着，无心，是自生身。 找到不由心生的佛。 如是说，在将八乘心作为道用的法的最后，证悟了智慧作为道用的大圆满的意义后成佛。 在没有证悟大圆满的觉性自生智慧之前，不能成佛。 普遍
English
Therefore, life has past, future, and present. Because the mind has changes. Therefore, the body has birth and death. Various kinds of sickness, happiness, and suffering. Because it is one's own mind, it ripens in samsara. Therefore, the mind is not Buddha. Thus it is said. Because the cause is conditioned, it is impermanent. Because it is destroyed by the antidote, it goes towards conditions. Therefore, that which is not produced by conditions. The self-born Dharmakaya is unchanging. It is the essence of all dharmas. Thus it is said. The essence of the self-born Dharmakaya is: The self-born body that is not born from a cause. It is the fruit that cannot be taken away by conditions. Empty awareness is not produced by a cause. Self-luminous awareness is not produced by a cause. Primordial wisdom is not produced by a cause. Therefore, the nature of reality is the eternal body. Self-born wisdom is not produced by a cause. Without conditions, self-luminous, the continuum is unbroken. It cannot be altered by the conditions of an antidote. Thus and so on. The essence of Dharma is the self-born body. Because it is the root of samsara and nirvana. Therefore, from it, Buddhas and sentient beings arise. Therefore, self-born is the basis of all. Thus it is said. The Dharmakaya, self-born awareness. In the three times, there is no birth or cessation. Without going or coming, it abides primordially. The analogy for the definitive Dharmakaya is: The great unconditioned space. Thus it is said. The meaning of the alaya is conditioned. For it, it is impossible to be without an antidote. With superior insight, self-born wisdom. Destroys the alaya from its root. Thus it is said. Those who are ignorant and deluded. Say that the self-born Dharmakaya is also the mind. Therefore, they do not understand the meaning of the words. From the name, it is difficult to know the definitive meaning. Therefore, the mind cannot become Buddha. Thus it is said, without realizing the natural self-born wisdom, the mind cannot become Buddha. So, if one thinks that all the paths of the nine vehicles, through which the mind eventually attains Buddhahood through hearing, thinking, and meditating, are meaningless, it is not so, but it is shown like this: By searching for the tracks, one finds the elephant. If one searches for the meaning from the side of the mind. One finds the king of self-aware wisdom. Having found it, one is free from clinging to the mind. Free from clinging, without mind, is the self-born body. One finds the Buddha who is not born from the mind. Thus it is said, at the end of the Dharma where the eight vehicles make use of the mind as the path, one attains Buddhahood after realizing the meaning of the Great Perfection, which uses wisdom as the path. Until one realizes the self-born wisdom of the Great Perfection's awareness, one cannot become Buddha. Universally
Chinese
在《藏朴耶谢隆续·珍宝黄金精炼》中说：不被错乱的觉性法身，自性本体之身，无因无缘不变化，非造作，此如虚空。又在《大圆满与虚空同等续》中说：如莲花不为淤泥所染，菩提心的本体上，本来没有能取所取的垢染。因此，这自生心髓，不是任何人所造作，不是人为的修饰，是自生觉性的君王。因此，非造作之心，不会被对治所摧毁，所以无法安立和取舍。通达此义的瑜伽士，在人身中证悟佛陀之心，在自生身中发出梵天之语，当下即是普贤王如来。又说：三世诸佛远离心，因为没有八识聚，所以也没有心。自生心髓是法身，不是从心而生，而是智慧。如是说，智慧不是从心而生，因为心的本性是光明清澈。万物的法性是空性，这是万物的实相，但并非从万物而生，应如是理解。在《大圆满见解智慧深奥续》中说：本来安住的自生心髓，不是从因产生，不是由缘所生，所以无需任何勤作，即是法身，深信是自生智慧。又在《觉性自显大续》中说：这个离言绝思的大法身，存在于一切之中，但一切都无法证悟它。没有意念，没有心，没有无明和错乱。又说：在远离心的觉性中，各种显现同时圆满。又说：如果认识到不变的觉性，就是一切法的结果。如果认识到无心的觉性，就是一切法的无垢。如果认识到觉性的伴侣，就是一切法所应断除的。如果认识到无意的觉性，就是一切法的无基。又说：不变的菩提心怎么会有错乱呢？无错乱的菩提心遍布一切众生。菩提心髓与一切佛陀平等。自明灯是自显光明的境界。它存在于一切之中，并通过自秘之方便解脱。三世诸佛的究竟密意