English
When the consciousness of (someone) realizes the innate mind that abides as the ground, the one who realizes is said to have realized emptiness. However, for sentient beings who have not realized it, even though they have the innate nature of mind, they have not realized it. When sentient beings are attached to the dualistic appearances of the eight consciousnesses, they are said to be unrealized. Thus, from the ground, as a potency, the arrangement of samsara and nirvana of the ground appearance arises, and therefore there are the terms 'delusion' and 'liberation.' However, for the ground itself, liberation, delusion, Buddhahood, sentient beings, realization, or non-realization cannot be applied. The ground, the innate mind, is clear light, and samsara and nirvana are not established because the characteristics of duality are not present from the beginning. It is the indivisible awareness-emptiness, primordial purity, great clear light, the single bindu. However, because anything can arise from the state of self-existing clear light, this is called the ground. When the potency appearance arises, and on top of the ground appearance there are two paths of liberation and delusion, it is said, 'One ground, two paths.' Therefore, Longchen Rabjam said that the ground appearance is the basis of delusion, and primordial purity is the place of liberation. Therefore, on the ground of primordial purity, there is no distinction between realization and non-realization. From the perspective of the way things appear, from ordinary beings to Buddhas, abandonment and realization must become better and better. Moreover, this can only be cultivated by the eight consciousnesses in the continuum of the practitioner through wisdom. In particular, it is essential to recognize the function and meaning of the discriminating consciousness as the basis. Not only in Dzogchen, but in all the paths of the nine vehicles, everything measured by the wisdom of hearing, thinking, and meditating is primarily the mind consciousness. Therefore, there is nothing that is not cultivated through the mind. However, everything cultivated by the mind does not necessarily have to be the mind itself. For example, even when cultivating emptiness, it is cultivated through the mind, but emptiness is not the mind; it is the object of the mind. Similarly, cultivating Great Perfection through mind consciousness is also cultivating the nature of mind, awareness-emptiness union, and not the mind, which is one of the six aggregates. If one cultivates emptiness and selflessness through the mind, then emptiness and selflessness do not have to be the mind itself. Similarly, when one realizes the unborn nature of the mind, or when the mind itself is realized as unborn, although there is not even a little bit of another mind separate from the unborn, the unborn does not become the mind and conditioned phenomena, just like that. Thus, when one is certain about the unborn nature of one's own mind, the mind itself is primordially...
Chinese
于无生中现量见，于无生中，不观待异于意识和心识之微尘分，心之明分，于无灭中自显现之明空双运之体性，是为心之法性。于法性之自性中，八识聚亦多玛如一味，不可言说，各自以自性而存在。其中，所谓细微意识，如何能被认为是属于大圆满有为法？绝无可能。细微意识是大圆满，粗大意识等其他八识聚不是大圆满，应说明此理。不仅如此，从法性本觉明空中，轮涅之显现皆由此而生，解脱亦于此中解脱，大圆满瑜伽士对此有实际的经验和证悟。一切法之根本，本觉心性是大圆满，而非本觉心，将意识之细微部分瞬间认定为大圆满并修持，有何功德？因此，意识是修持大圆满之智，此智专注于空性、光明双运等名言之路上的对境，只要如此修持于能取所取二取之境，则始终是具有能取所取之识，无法趋向于二取不二之智慧大圆满。何时自心明空法性，无有能取所取，如置熟阿如拉果于掌中般确信无疑时，方可冠以证悟大圆满之名。于粗大意识之上，反复熟悉并确信此理，此乃昔日所有持明传承上师之口诀教诲，亦令一切具缘者生起暖相。如此甚深口诀之要点，于传承未断绝的情况下，为何要将细微意识有为法的大圆满之法相说成是遮破之法？如是，对于未能直接证悟者，若以安乐和心性寂静等作为证悟之方便而修持，则于五次第中所说的本觉光明，亦是心之法性光明，是自生之智慧，而非八识聚之细
English
Seeing directly in the unborn, in the unborn, without observing even a tiny particle of mind and consciousness different from the unborn, the nature of the inseparable union of clarity and emptiness, where the clear aspect of mind is self-illuminating without cessation, is called the nature of mind. In the nature of that nature, all eight aggregates are also inseparably one taste, inexpressible, and each exists as its own knowing. Among them, how can the so-called subtle consciousness be regarded as belonging to the Great Perfection of conditioned phenomena? It is absolutely impossible. Subtle consciousness is the Great Perfection, while coarse consciousness and other eight aggregates are not the Great Perfection. This reason should be explained. Moreover, from the nature of the original awareness of emptiness, all appearances of samsara and nirvana arise from it, and liberation is also liberated in it. Great Perfection yogis have actual experience and realization of this. The root of all dharmas, the original nature of mind is the Great Perfection, not the original mind. What merit is there in identifying and meditating on a subtle part of consciousness as the Great Perfection for a moment? Therefore, consciousness is the wisdom that practices the Great Perfection. As long as this wisdom focuses on objects on the path of words such as emptiness and the union of clarity, and meditates in the duality of grasping and being grasped, then it is always a consciousness with grasping and being grasped, and cannot move towards the wisdom Great Perfection of non-duality. When one's own mind, the nature of awareness and emptiness, is without subject and object, and one is as certain as placing a ripe arura fruit in the palm of one's hand, then one can be crowned with the name of realizing the Great Perfection. On top of coarse consciousness, repeatedly familiarizing oneself with and confirming this reason is the oral instruction of all the vidyadhara lineage masters in the past, and it also causes all fortunate ones to generate warmth. With the key point of such profound oral instructions existing in an unbroken lineage, why should the dharma language of the Great Perfection of subtle consciousness conditioned phenomena be said to be a dharma of negation? Thus, for those who have not directly realized it, if ease and mental quiescence are used as a means of realization, then the original luminosity mentioned in the five stages is also the luminosity of the nature of mind, which is self-born wisdom, not a subtle distinction of the eight aggregates.
Chinese
不是的。像这样的微细意念是刹那有为法的组成部分。有为法的组成部分怎么会是法性和实相呢？在证悟大圆满的自性之后，即使不特意修习习惯于此的离念专注，睡眠时显现的清净光明，如同无云晴空一般，这对于先前已经对大圆满道有所体验的人来说是显而易见的。因为除了体验当下赤裸的觉性，没有丝毫分别念的染污之外，没有任何其他需要证悟的，所以这是法性自生智慧的显现。微细意念，作为有为法，在粗大的六识停止后所剩下的，怎么会是修习所缘的空性呢？只是安住在光明空性无边无际的法性中而已。那里怎么会有分别念的思辨呢？没有的。对于薄弱的光明和修习离念的光明，三现返还和顺生的显现方式，以及识别它们的微细思辨没有停止，仅仅是微细意念的体验，如果认为法性基的光明是微细意念有为法，那就是井底之蛙的行径。难道持明嘎绕多杰等人没有领会到这一点，没有证悟到这一点，就能够宣讲大圆满的窍诀吗？因此，必须清楚地认识到，将胜者持明的珍贵意旨与世俗的虚构束缚交换，是末法时代的明显标志。自生智慧光明如同法性虚空一般，因为是与空性和法界无二无别的法性，所以没有因缘，是无为法。微细意念是有为法，所以必须从四缘而生。必须考察这四缘，特别是所缘缘是什么。如果这种东西从无始以来到最终都持续不断，就不会变成俱生心。如果一直存在，那么在一切有情相续中，存在着没有粗大分别念染污的有为心，那么它知道或不知道粗大意念的对境？如果知道，那么贪恋等怎么不会从中产生？如果不知道，那么
English
It is not. Such a subtle mind is a part of momentary conditioned phenomena. How can a part of conditioned phenomena be the nature of reality and the true state? After realizing the nature of Dzogchen, even without deliberately cultivating the mind's focus on emptiness, which is accustomed to it, the clear light that appears during sleep, like a cloudless sky, is obvious to those who have had various experiences on the path of Dzogchen. Because there is nothing else to realize other than experiencing the present naked awareness, without the slightest defilement of conceptual thought, this is the arising of the self-born wisdom of the nature of reality. How can the subtle mind, as a conditioned phenomenon, which remains after the cessation of the coarse six consciousnesses, be the meditation on emptiness as an object of cognition? It is merely abiding in the nature of reality, which is clear and empty, without beginning or end. How can there be any conceptual speculation there? There is none. Regarding the faint clear light and the clear light of meditating on emptiness, the ways in which the three appearances revert and arise, and the subtle speculation that identifies them has not ceased, merely thinking of the experience of the subtle mind, if one considers the clear light of the ground of reality to be the subtle mind's conditioned phenomenon, that is the conduct of a frog in a well. Would the Vidyadhara Garab Dorje and others be able to teach the instructions of Dzogchen without understanding or realizing this much? Therefore, it must be clearly understood that exchanging the precious intention of the victorious Vidyadhara for the worldly fabricated bonds is a clear sign of the degenerate age. Self-born wisdom clear light is like the nature of reality, the sky. Because it is the nature of reality that is inseparable from emptiness and the Dharmadhatu, it has no causes or conditions; it is unconditioned. The subtle mind is conditioned, so it must arise from the four conditions. It is necessary to examine these four conditions, especially what the objective condition is. If such a thing does not continuously exist from beginningless time to the end, it will not become innate mind. If it always exists, then if there is a conditioned mind in the continuum of all sentient beings that is not defiled by coarse conceptual thoughts, does it know or not know the object of the coarse mind? If it knows, then why do attachment and so on not arise from it? If it does not know, then
Chinese
那么，如何新学通达空性的粗略含义，并修习空性呢？阿罗汉入于灭尽定时，微细意念是断灭还是不断灭？如果断灭，则不是本有，因为是因缘所变。如果不断灭，那么有为本有的心识，在无余依涅槃时，有刹那的相续。同样，在佛地也有刹那的相续不退转，因此意之自性的蕴的因没有断绝等，有无边的过失。又从显现的角度来说，如前所说，从凡夫到佛地，断证越来越好。这也是修行者相续中的八识聚的识的相续，次第串习道次第，除此之外别无他法，因此主要以意识修习。意识是依靠境、根、识三者的因缘而生起的，是生灭之法。有时修，有时不修。修的时候也有时间和长短的限制，没有常法。所以，道是有为法，这是谁也无法否认的。因此，基位大圆满的实相觉性是无为法。一切心和法都没有超出那个实相的范围。如果思虑它而承许道是无为法，那么修行者的人和修行的心等一切法都要承许为无为法等，有无边的过失，何必多说呢？那么，道是指安住于觉性之中的等持时的明空赤裸，或者按照方便道来说，是指经历三现分尽的明光时期的觉性，虽然是自性光明，但如果认为其中没有丝毫可以作为能取所取的对境之物，那么如何安立为有为法呢？从法性的角度衡量，有为事物和无为非事物都不可得，因为法性不住于有为和无为的边，这是各自自己所能证知的。虽然它在过去、现在、未来三时中都没有变异，但在那个时候，八识聚有能取所取的二取习气，或者按照方便道的术语来说，因为是有三现分迁变的习气没有穷尽的人，所以是本初法