English
If the consciousness that accompanies me does not exist, you have no other way to practice the path other than consciousness. Even if you inject the air into the central channel, you cannot enter that consciousness. Is the empty form seen when entering there something that exists within the plan of the central channel, or does it not exist? If it exists, then do you think that the essence, primordial air, and the sound of the five lights of self-nature have always existed? Or, in the emptiness that did not exist before, what is newly born after the air enters? According to the first case, whether you meditate on the path or not, you must think that the Vajra body has always had the self-nature of luminosity. According to the second case, how is this empty form born from a cause that did not exist before? It is like a rainbow. If you think it is an empty form because there is no physical contact, then even if there is no physical contact, why doesn't it become a real thing like consciousness? Then how does this prevent illusions? Because attachment to it cannot be eliminated. Therefore, even if the empty form of the trace of entering the central channel can enter the completion stage of mantra, if you do not understand the key that the central channel of the entering place is not accompanied by the obscuration of illusion, then you are just casually talking about the completion stage. Therefore, the Tathagatagarbha or Dharmadhatu or self-born wisdom, or the emptiness of the nature of mind, self-nature, completely pure, possessing all virtues, has always existed. Even if it abides in the nature of mind, because its self-nature is unconditioned, it has never been defiled by illusion like the sky. It abides in the center of the physical body in the form of essence. From the perspective of clarity, the nature of all forms, such as the sound of the five lights and the bindu body, transcends the law of extremely small particles, and it exists like extremely small particles. It is revealed outwardly by the power of the secret instructions of the path. Moreover, the central channel of the support light aggregate, and the mandala of the support essence primordial air, this indestructible thigle, the foundation of the three Vajras, is the basis for hitting the point. The way to hit the point is to practice the central channel in the center of the body and bind the air, etc., just like the rainbow where glass light meets the sun, it must be considered that the empty form of self-nature purity appears. The central channel and its support are, the wisdom of the self-nature luminous mind, combined with the sound of the air of wisdom, that is the cause.
Chinese
因此，任何有为法都无法成就。如果成就，那么所有道的次第都将瓦解。因此，如来藏，法性光明智慧，是万事万物的实相，自然而然存在。它仅仅是空性中显现的不间断性。因为显现没有任何局限，没有任何有为法的相状。简而言之，它是显空双运，离于言说。如果不明白这个要点，就会认为法性是断灭空。如果认为一切显现都是实物，显现的部分仅仅是心和有为法的部分，那么所有道的次第都会混乱。就像水晶球融入光中一样，当自性心的光芒消退，不再显现时，虽然光、颜色、身和明点没有各自的特征，不是恒常、坚固、实物的相状，但是，就像水晶球自然具有五种光芒一样，为了不间断地显现一切形象，在讲解任运自成的次第时，将所依中脉和所依明点描述为形状和颜色，以及身和面容手足的形象，并非没有意义。通过道的修持，由十相的空色所组成的身体和净土的显现无限增长，这就像水晶球与阳光相遇一样，是金刚乘在身体上进行要害击打的真实道路的显现。因此，这些空色的显现，虽然显现为形状、颜色、移动和摇动等，但不是刹那性的无常和实物的法。因为仅仅是显现，没有形成微尘的法，所以不是物质。因为没有存在于任何方向的确定性。如果从显现的方式来看，会想：因为有在此显现、显现为形状等，怎么不是无常呢？就像天空有遮蔽和无遮蔽的区别，以及由于容器的原因而显现为方形等，但不能因此就认为天空是无常的。因此，在作为有境的无常心识的显现中，虽然显现为各种各样的形象，但即使在名言中也无法成立，更何况在胜义谛中呢？正如经续中所说：没有不显现为燃烧之相的。
English
Therefore, no conditioned phenomena can ever be accomplished. If they were, then all the stages of the path would collapse. Therefore, the Sugata-garbha, the wisdom of the clear light of dharmata, is the reality of all things, abiding naturally. It is merely the unceasing clarity within emptiness. Because the clarity has no limitations and no appearance of conditioned phenomena, in short, it is the union of clarity and emptiness, beyond expression. If this key point is not understood, one will consider dharmata to be a nihilistic emptiness. If one thinks that all appearances are objects, and that the clear part is only a part of the mind and conditioned phenomena, then all the stages of the path will be confused. Just as a crystal merges into light, when the radiance of the innate mind itself subsides and does not appear outwardly, although light, color, body, and bindu do not have their own characteristics, and are not permanent, solid, or characterized by objects, nevertheless, just as a crystal naturally has five lights, in order to unceasingly manifest all forms, when explaining the stages of spontaneous accomplishment, describing the support, the central channel, and the dependent bindus as shapes and colors, and as the forms of body, face, hands, and feet, is not meaningless. Through the practice of the path, the appearance of the body and pure lands, composed of the empty forms of the ten signs, increases infinitely. This is like a crystal meeting sunlight, and is the manifest and valid path of striking the vital points on the vajra body. Therefore, these appearances of empty forms, although appearing as shapes, colors, movements, and vibrations, are not impermanent or objective phenomena with momentary nature. Because they are merely appearances and are not composed of the phenomena of subtle particles, they are not material. Because there is no certainty of existing in any direction. If one looks at the way things appear, one might think: since there is appearing here, appearing as shapes, etc., how can it not be impermanent? Just as there is a difference between obscuration and non-obscuration in the sky, and appearing as squares, etc., due to the container, one cannot therefore consider the sky to be impermanent. Therefore, although various forms appear in the appearance of the impermanent mind, which is the subject, they cannot be established even conventionally, let alone ultimately. As it is said in the tantras: There is nothing that does not appear as a blazing form.
Chinese
因此，它既不是无常，也不是实物。那么，对于显现存在但不是实物的无实有色空，是否要承认为常有呢？如果某事物被确立为实物，那么可以讨论它是常还是无常。但对于这种没有基础的事物，不能确立为永恒不变。所谓常有，如果以空色如烟为例，具有青翠颜色的事物，在此处此时被看到，正如所见一样，过去也未曾改变地存在，将来也在彼处彼时永恒存在，或者认为它永远存在于心中，但这种执着的对象并非永恒存在。如果是这样，对于空色，形状大小、数量多少、运动、来去、存在与不存在等区分，在显现上是不允许的。因为常有不可能有变化。虽然像虚空一样是常有的，但也不能说在显现上会显现出各种各样的现象，因为除了显现之外，没有其他的空色。那么，对于既不能说是常有也不能说是无常，如同不可言说的“我”一样，仅仅是分别念的臆测。像这样，如何能产生在显现的境界面前显现的体验呢？如果正确地分析常与无常、实与非实，都不能成立，所以称为空色。如果不是这样，要么像瓶子等一样是实物，要么像虚空等一样是非实物，除此之外还有什么可能呢？因此，本有心性的力量显现称为空色。在空性中显现，远离实与非实的法，这就是不从因产生的光明自性，不被迷惑所染污的具足一切殊胜相的空性，如同镜子一般。如果这样认识，那么在这个光明的法界中，本来就没有执着于实与非实法的对象。但这个自性光明无碍地显现为各种各样的现象，其体性是空性，自性是光明，大悲周遍的智慧。解脱道者所要认识的，是安住于基础上的智慧；方便道者通过在身体上按压要穴而显现的，是原始本初的坛城，而不是新近由因而产生的。如此，法性和法性的自性力。
English
Therefore, it is neither impermanent nor a real entity. So, regarding all unreal empty forms that appear but are not real entities, are we to accept them as permanent? If something is established as a real entity, then it is reasonable to discuss whether it is permanent or impermanent. But for such a baseless thing, it cannot be established as eternally unchanging. The term 'permanent,' if exemplified by an empty form like smoke, refers to something with a bluish-green appearance seen here and now, which, just as it is seen, existed unchanged in the past, and will exist eternally in that place and time in the future, or is thought to exist forever in the mind. However, this object of attachment does not exist eternally. If it did, for empty forms, distinctions of size, quantity, movement, coming and going, existence and non-existence, etc., would not be permissible in appearance. For permanence cannot have changing appearances. Although it is permanent like the sky, one cannot say that various phenomena appear in appearance, because there is no empty form other than appearance itself. So, if it cannot be said to be either permanent or impermanent, and is merely a conceptual imputation like the inexpressible 'self,' how can the experience that appears in the realm of manifestation arise? If one correctly analyzes permanence and impermanence, reality and unreality, it cannot be established, hence it is called empty form. If it were not so, it would either be a real entity like a pot, or an unreal entity like space; what other possibility is there? Therefore, the manifestation of the inherent mind's power is called empty form. Appearing while being empty of the qualities of both reality and unreality is the self-radiance of clear light, unborn from causes, the emptiness endowed with all supreme aspects, uncorrupted by delusion due to mistaking its own nature, like a mirror. If one understands this way, then in this realm of clear light, there is originally no object to be attached to as real or unreal. But this unobstructed self-radiance manifests in various ways, its essence is emptiness, its nature is clarity, and its compassion is all-pervasive wisdom. What the path of liberation reveals is the wisdom that abides on the ground of being; what the path of means reveals by pressing the vital points on the body is the primordial mandala, not newly arisen from causes. Thus, the nature of reality and the self-power of the nature of reality.
Chinese
所有显现的现象，从胜义谛上讲，超越了有和无的边际，但在名言上，可以称为大常，它不是刹那生灭的法，也不是永恒不变的法。虽然它不变，但也不是空无一物的空性。因为有安立为大常的基础，所以不同于认为无为法是常的观点。如果考察安立虚空等为常，虽然仅仅是从无常中返回，但没有任何可以安立为常的基础。光明的法界不同于空无一物的石女之子和空洞的虚空等，因为光明自显现明显而存在，并且因为它不是刹那生灭，所以可以称为大常。那么，既然它不是永恒不变的，为什么不称为无常呢？从显现的角度来看，这样显现并不矛盾，但从实相的角度来看，没有经历过生，什么会灭呢？自己虚构了灭，所以不称为无常，因为用名言来衡量，那样说是没有道理的。正如所说：“返回无自性，住与不住应考察，非是”等等。如果这样理解，那么顿超的显现就是自性安住。从融入中脉光脉的内部，光芒向外显现，所以没有被错觉所染污。如果少闻者认为，用凡夫肉眼所见，它与土地、石头、山岩等相同，认为是通过修道的力量而解脱的，那么，即使十相自在的空色在白天睁眼时显现为可见之物，但也不是肉眼所能执取的色法，就像夜晚也能看到一样。夜晚看到时，即使没有眼睛的作用，也会像自显现出现在眼前一样，同样，顿超的空色灯也是如此。虽然在太阳等因缘下，它会显现在虚空界中，但在闭眼和深度睡眠的光明显现时，也会显现光明的征相，所以说用眼睛看到，是金刚乘道理解甚少的人无意中说出的话。因此，仅仅将法性显空双运安立为因乘