English
Even if the coarse conceptual thoughts of the eighty-four thousand cease, luminosity may not necessarily manifest. If Sakya's Chagya Chenpo does not initiate it, there will be many such instances as getting lost in samsara. Nowadays, people often talk about methods of controlling the winds and mind, or claim that a certain chakra is like it's dead, distorting the truth. Some women may also lose consciousness due to fainting, remaining unconscious for a day or two. Therefore, if the true meaning of realization is not understood, what is the use of the temporary cessation of mind and intellect? Even if the mind and mental factors are suppressed through cessation meditation, how can one enter the realm of mantra's luminosity? All sentient beings experience the cessation of mind at the time of death, but how can they grasp luminosity? Therefore, if the abiding mode of the four dharmata that are free from conceptual thought is recognized through the guru's instructions, then at the time of the luminosity of the path, the mother and child dharmata will meet. Otherwise, conceptual thought will not allow them to meet, and meditation is the same. Even if experiences such as the cessation of mind arise, if there is no understanding of the ground luminosity, then they will be lost at the end of the path. If one possesses subtle discriminating wisdom, the coarse consciousness will cease, but how can the intellect cease? If not, even if one learns about true emptiness, who will remember it? If there is the duality of the seen and the seer, how can it be the nature of luminosity? After recognizing the ground luminosity, when cultivating awareness, even if duality does not cease, just as in the analogy of the sky and clouds, the sky does not change, self-awareness directly realizes it. At the time of the luminosity of the path of means, it is like a cloudless sky, although there is no duality, the luminosity itself is originally non-conceptual, spontaneously accomplished, and primordially pure, there is no difference. Now, to explain a little about the profound essence of these. Although all conceptual thoughts are severed in the luminosity at the end of the three appearances, the direct recognition of luminosity is due to the power of the profound path that is in accordance with luminosity. For example, although emptiness is inherently present in all phenomena, those who have not entered the path do not understand it at all, just as it is recognized through the habit of reasoning and the experience of meditation. Although the ground luminosity, which is inherently born with the mind, exists unchanging at all times, it is not recognized. When the awareness of Dzogchen is recognized, even though the eight consciousnesses have not ceased, understanding and experience arise in the awareness of its self-nature luminosity, and even in deep sleep, there is no need to seek other methods, and luminosity is grasped. The key point of the instruction for practicing mind isolation is
Chinese
通过挤压，直接体验四空，当三现分等圆满至极时，便会生起与实义光明相似的微细意。如果认识到它，就能象征实义光明。一旦认识了大圆满的觉性，就会知道超越因缘的觉空无言，它的自性是无为常。虽然八识与有为无常混合存在，但在体验中，显现为具足不变法性的状态。如时轮中所说：“此乃不生之法，如水中之天空，给予错觉而生。” 如是说。譬如光明与大圆满觉性相遇，二者皆如天空般的实义光明的影像，显现在如水般的心中。以修习空性的心，虽然确定空性是无为，但生起具足其状态的心识却是无常的。然而，心与空性不会被体验为分离的独立存在。在后得位可以区分，如同水中之天空的影像。空性的名相是仅仅的无遮，虽然它与瓶等本体并非他体，但从反体的角度，不会将空性执着为有为，如同不会将青金石执着为白银一般。非名相的胜义俱生是瓶等究竟的自性，当见到它时，瓶子和无遮的执着都会消散，是不可言说、各自自证所知的，因此它是大无为。不会将有为和无为执着为仅仅的无遮。心的俱生也是如此，因为体验到超越有无之边，所以不会安住于有为或空洞的无为中。然而，自生的智慧超越因缘，是无为，不住于任何边际的大空性，非名相，是超越变迁的常，并且承诺为灭尽一切变异痛苦的大乐，绝非有为等。即便如此，以法性光明心或本心等名称所表达的意义，俱生胜义智慧，现在在譬喻智慧之时，显现在意识面前，显现之时，不会体验到与意念分离。
English
Through compression, directly experiencing the four voids, when the three appearances are equally perfected, a subtle mind similar to the actual meaning of luminosity arises. If this is recognized, it can symbolize the actual meaning of luminosity. Once the awareness of Dzogchen is recognized, it is known that the awareness-emptiness beyond causes and conditions is inexpressible, and its nature is unconditioned and permanent. Although the eight consciousnesses are mixed with conditioned impermanence, in experience, they appear as possessing the unchanging state of the Dharma-nature. As stated in the Kalachakra: "This is the unborn Dharma, like the sky in water, giving the illusion of arising." Thus it is said. For example, when the luminosity of example and the awareness of Dzogchen meet, both are like the image of the actual meaning of luminosity, like the sky, appearing in the mind, like water. Although the mind that meditates on emptiness ascertains that emptiness is unconditioned, the mind that arises possessing its state is impermanent. However, the mind and emptiness are not experienced as separate, independent entities. In the subsequent cognition, it can be distinguished, like the image of the sky in water. The nominal emptiness is merely a negation; although it is not a different entity from a vase, etc., from the perspective of the opposite, emptiness is not clung to as conditioned, just as lapis lazuli is not clung to as silver. The non-nominal ultimate co-emergent is the ultimate nature of a vase, etc. When it is seen, the vase and the clinging to negation both dissolve, and it is inexpressible, self-aware knowledge, therefore it is the great unconditioned. Conditioned and unconditioned are not clung to as mere negations. The co-emergent of the mind is also the same; because it is experienced as beyond the extremes of existence and non-existence, it does not abide in the conditioned or the empty unconditioned. However, the self-arisen wisdom transcends causes and conditions, is unconditioned, the great emptiness that does not abide in any extreme, non-nominal, is the permanent that transcends change, and promises to be the great bliss that eliminates all suffering of change, and is definitely not conditioned, etc. Even so, the meaning expressed by names such as the Dharma-nature luminous mind or the original mind, the co-emergent ultimate wisdom, now appears to the mind-consciousness at the time of the exemplary wisdom, and when it appears, it is not experienced as separate from the mind.
Chinese
萨。由于越来越向上发展有生灭，所以是细微的心。否则会认为不适合作为禅修对象等等。此外，认为觉性或智慧是常恒是不可能的等等，就像把鱼鳔当成银子一样。能知和所知一体，或者显空、觉空双运的意义是实相。如果把其中的一面，比如空性或觉性，用后得智来区分，如果不是双运，就会变成有分别的对境，不能安住于任何地方是不行的。在双运的体性中，这两者没有丝毫的差别，如果空性不是非复合的，那么觉性也会变成那样，因为没有差别。那么空性也会变成复合的，因为和觉性没有差别吗？不是的。刹那的智慧心不能成为一切法的法性，如果那样，那么它的无遮也存在。在无遮和有法短暂的执着对象不存在的法界中，双运的意义是不可言说、不变的实相。因此，在细微的心中，要像串习的力量一样，越来越清晰地体验显现三有尽头的光明，反复多次地让显现三有和光明相顺应地显现。首先是粗大的，也就是显现三有也很粗大。细微的观察虽然难以辨别，但也存在。之后，当分别念越来越细微时，光明也会越来越清晰，必须证得心远离的究竟。凭借心远离的力量，在转化为意义的光明时，八识中断，意义的光明显现。那时没有心和心所，是赤裸的智慧。从那个智慧的状态中，凭借智慧之风的作用，毫不费力地显现为本尊身，是清净的幻身。由于同类越来越好，所以不需要再次修习，这是因为没有不净的、由风心复合的染污。在加行道中，以细微的心寻求意义的光明的状态中，显现三有，由于五风的因缘，显现本尊身，这也能够象征清净的幻身，其自性是从等持的力量中显现的，就像观修不净的骷髅的明观一样。那是意念中显现的空色，所以也会显现出从身体分离的显现方式，就像大手印一样。自己的身体也会在意念中显现为那种状态
English
Sa. Because there is increasing development and arising and ceasing from above, it is a subtle mind. Otherwise, one might think that it is not suitable as an object of meditation, etc. Furthermore, thinking that awareness or wisdom is permanent is impossible, like mistaking a fish bladder for silver. The meaning of knowing and the known being one taste, or the union of appearance-emptiness and awareness-emptiness, is the reality. If one separates one aspect of it, such as emptiness or awareness, with subsequent cognition, if it is not union, it will become an object of conceptualization, and it is not permissible to not abide anywhere. In the nature of union, there is not the slightest difference between the two. If emptiness is not uncompounded, then awareness will also become that, because there is no difference. Then, will emptiness also become compounded, because there is no difference from awareness? No. A momentary mind of intelligence cannot become the nature of all dharmas. If that were the case, then its negation would also exist. In the realm where the object of attachment to the negation and the subject of the momentary dharma do not exist, the meaning of union is the inexpressible, unchanging reality. Therefore, in the subtle mind, one should experience the clear light at the end of the three appearances more and more clearly, like the power of habituation, and repeatedly cause the three appearances and the clear light to arise in harmony. First, it is coarse, that is, the three appearances are also coarse. Subtle analysis is difficult to discern, but it exists. Then, when conceptualization becomes more and more subtle, the clear light becomes clearer and clearer, and one must attain the ultimate mind isolation. By the power of mind isolation, when transforming into the clear light of meaning, the eight aggregates cease, and the clear light of meaning arises. At that time, there is no mind or mental factors, it is naked wisdom. From that state of wisdom, by the action of the wind of wisdom, the deity body arises effortlessly, it is the pure illusory body. Because the similar kind becomes better and better, there is no need to practice again, because there is no impurity, no defilement of the compounded wind-mind. On the path of joining, in the state of seeking the clear light of meaning with a subtle mind, the three appearances arise, and due to the causes of the five winds, the deity body arises, which can also symbolize the pure illusory body, its nature arising from the power of samadhi, like the clear appearance of meditating on an impure skeleton. That is the empty form that appears in the mind, so the way it appears separate from the body also arises, like the Great Seal. One's own body also appears in the mind in that form.
Chinese
其理亦显现，如三光明之究竟。然如常时坚固之粗身，非为命识之所依，如化身般，狗头亦显现为狮子等。佛身亦非近取，乃以表诠清净幻身之方式，仅为趣入之方便，乃为显现义之显现智慧之道。若如唯执佛之色身为成熟之果者，则无需积累福德之因，由庸常身之五气为因，如陶瓶般塑造之身，若成色身，则太过分。然若许本来二身双运之体性为成熟之果，则无彼过失，因二大资粮自然圆满之佛，乃是本来存在，仅由道而显现故。彼气心之身，与体验本初光明为譬喻之瑜伽，于八识未止息之时，亦能长时执持后得之光明。若修身，则刹那间入于光明而显现身相。欲长时执持光明亦可显现。刹那间生起而欲长时执持幻身亦可显现，乃因串习禅定之故。若成就止观，则不作意而安住，虽显现如虚空般念头止息之觉受，然与三现分之光明不同，乃因未寻义之光明之要诀故。无分别无差别。如是四光明之体性，乃一切法之体性俱生，于彼一切法皆成一味，而非暂时。若不如是，则义之光明若成作或非遮之非作，则不可，因彼二者皆成暂时之法，而非一切法之自性。需有修光明之心，故必执彼为细微意与无常。若如是，则仅彼心识不足以了悟法性，故思以彼修空性，实乃可笑。若本觉心于一切时中皆无，则不成本觉心。纵有，然未新修彼空性前，亦不成光明。