English
The principle also appears, like the ultimate of the three luminosities. However, it is not like the constantly stable gross body, which serves as the basis for life and consciousness. Like a manifestation body, a dog's head can also appear as a lion, etc. The Buddha's body is also not a close acquisition, but rather a way to represent the pure illusory body, merely a means to enter into it, just a path to manifest the wisdom of the appearance of meaning. If one holds the view that only the form body of the Buddha is accepted as a mature result, then without the need for accumulating merit, the five winds of an ordinary body become the cause, and the body formed like a clay pot would become the form body itself, which would be too extreme. However, if one accepts the nature of the union of the two kayas from the beginning as a mature result, then there is no such fault, because the Buddha, who inherently exists with the two great accumulations naturally complete, is merely manifested through the path. That body of wind and mind, and the yoga of experiencing the original luminosity as an example, even when the eight consciousnesses have not ceased, can still maintain the after-attainment luminosity for a long time. If practicing the body, then by entering into luminosity for a moment, the body appears. If one wants to hold onto the luminosity for a long time, it can also appear. If one wants to hold onto the illusory body for a long time after it arises in a moment, it can also appear, due to the power of being accustomed to samadhi. When shamatha is accomplished, if one sits without thinking of anything, although an experience like the cessation of thoughts, like the sky, may appear, it is not the same as the luminosity at the end of the three appearances, because of the key point of not seeking the luminosity of meaning. There is no difference in non-conceptuality. Thus, the nature of the four luminosities is the co-emergent nature of all dharmas, in which all dharmas become of one taste, and not temporary. If it is not like that, then if the luminosity of meaning becomes something made or a non-affirming non-made, it is not right, because both of those become temporary dharmas, and not the nature of all dharmas. There must be a mind that meditates on luminosity, so it must be held as subtle mind and impermanent. If so, then that mere mind is not sufficient to realize the nature of reality, so thinking of meditating on emptiness with it is laughable. If the original mind does not exist at all times, then it cannot be the original mind. Even if it exists, it will not become luminosity until emptiness is newly meditated upon.
Chinese
本来光明不是俱生的，而是暂时产生和有为的。如果是这样，它怎么能成为一切法的自性呢？无分别的意，如何修持无遮的空性呢？无遮是断除所破之后进行思维的对境。因为不可能存在不依赖于断除所破而独立存在的事物。如果微细的意能够修持对境的无遮，那么一切分别的相都会产生，任何分别念都不会止息。如果它转变为真实的光明，却又不舍弃有为的特征，那么八识在转变时也不会舍弃其自性，二取等将永远不会消失。因此，在意的层面，将修持禅定的对境和有境二者新结合起来，才是真实的光明。如果在此之前，没有现成存在的俱生任运的明空双运光明，那么一切众生在未入道时，就不会具有基光明，死亡时显现也不可能。如果微细的意是有为的金刚持的心，那么与事物和常恒的本体相同的，外道的智识之士也会承认。宣说明空的无为之智的宗义与此不同，它没有任何享用对境者等的自性。总之，八识的有境识，仅仅是错觉的根本。这是变化的有为法，实际上虽然没有变化等，但在自显现上，以显现的方式安立为有为法。在这个有为法的行境中，一直存在着轮回和错觉的垢染。它的实相，明空双运的真实光明是无为不变的。有为的心以相似的方式象征它的实相，是证悟光明的道，而不是真正的光明，如同证悟空性的总义之智一样。在所有四种状态中，基光明都存在，但无法识别，因为它被四种障碍所遮蔽。通过成熟解脱道，消除各种障碍后，如果能够识别，那么在胜解行道中，以比喻的方式略微证悟，在见道中，真实证悟。如同浓厚的睡眠
English
Primordial luminosity is not co-emergent; rather, it arises temporarily and is conditioned. If that is the case, how can it become the intrinsic nature of all phenomena? How can a non-conceptual mind meditate on emptiness that is a negation by exclusion (med dgag)? A negation by exclusion is an object of thought that is thought about after what is to be negated has been eliminated. Since it is impossible for something to exist independently without relying on the elimination of what is to be negated. If such a subtle mind can meditate on the negation by exclusion that is an object of thought, then all aspects of conceptualization will arise, and no conceptualization will cease. If it transforms into the actual luminosity and does not abandon the characteristics of the conditioned, then even when the eight consciousnesses transform, they will not abandon their own characteristics, and dualistic appearances, etc., will never disappear. Therefore, on the level of mind, the fresh combination of the object and subject of meditative stabilization is the actual luminosity. If, before that is accomplished, there is no co-emergent luminosity of the union of clarity and emptiness that is spontaneously present, then all sentient beings will not have the ground luminosity at the time when they have not entered the path, and it will not be possible for it to arise at the time of death. If the subtle mind is the conditioned vajra-holder's mind, then those non-Buddhist scholars of knowledge who share the same basis of entity and permanence will accept it. The tenets that speak of the unconditioned wisdom of clarity and emptiness are different from that, in that they do not have any nature of being an enjoyer of objects, etc. In short, this collection of the eight consciousnesses together with their objects is merely the basis of illusion. This is a changing conditioned phenomenon. Although in reality there is no change, etc., it is nominally designated as a conditioned phenomenon by the way it appears in its own appearance. Within this sphere of conditioned phenomena, there are the stains of samsara and illusion until one abides in its true nature. Its true nature, the union of clarity and emptiness, the actual luminosity, is unconditioned and unchanging. The conditioned mind's representation of its true nature in a similar way is the path to realizing luminosity, but it is not the actual luminosity, just like the general intellect that realizes emptiness. In all four states, the ground luminosity is present, but it is not recognized because it is obscured by the four obscurations. When the obscurations are removed by the maturing and liberating path and it is recognized, then in the stage of application, it is realized in an approximate way as an example; in the path of seeing, it is realized in reality, like a deep sleep.
Chinese
在睡眠时，虽然有光明，却不能认识，那是因为没有显现遮蔽的分别念。然而，由于分别念的遮蔽的习气，昏沉的无记遍布，所以不能认识。在醒来时，虽然一切法都遍布着基础光明，却不能认识，那是因为对各种显现产生执着的习气根深蒂固，所以不能认识。在真正证悟意义光明时，虽然能直接见到本体，但因为遮蔽的习气尚未完全消除，所以从地到地，从高到高地见到，这就是说有原因的。完全消除二障，显现光明，唯有佛陀的境界。在等持中，虽然以如此远离遮蔽的光明观照之力获得后得，但在八识显现时，其部分逐渐减少，首先是烦恼意转变为不再执着自我等等，直到阿赖耶识也消失。因此，见到法界光明智慧逐渐增长，如同新月一般。虽然不变的意义光明没有变化，但受到可变的八识的影响。就像天空虽然不变，但由于云等和容器等因素而显现出变化一样。因此，应该这样理解接受佛陀境界的功德为离系果的方式。这是大乘经部和密宗的正确观点。如果不这样做，那些经典的意义就会变成不了义。然而，对于那些只能通过现象来推测，不了解不可思议的实相，不了解本来成佛的意义的人，将因果分开，通过越来越好的智慧而转变为佛陀的境界，甚至将佛陀的智慧也视为无常，追随那些依赖于识的行境的人。虽然也说了那样的意义，但那样修行也是在现象的支配下进入道的情况。密宗是果位决定意义的乘，因此不能那样结合起来解释，否则会错失道的要点。在譬喻智慧的阶段，光明见的也越来越清晰，对于后得中八识的执着显现也能起到压制作用，因此逐渐地进入加行道。
English
During sleep, although there is clear light, it is not recognized because the obscuring conceptual thoughts are not manifest. However, due to the power of the habitual tendencies of the obscuration of conceptual thoughts, a dull unconsciousness pervades. When awake, although all phenomena are pervaded by the ground luminosity, it is not recognized because the habitual tendencies of clinging to various appearances are deeply ingrained, thus preventing recognition. When the meaning luminosity is truly realized, although the essence is directly seen, the habitual tendencies of obscuration have not yet been completely exhausted. Therefore, seeing from level to level, from higher to higher, is because there is a cause for it. The state of complete enlightenment, where both obscurations are entirely exhausted and the clear light manifests, is solely the realm of the Buddhas. In meditative equipoise, although the after-attainment is achieved through the power of observing the clear light free from obscurations, when the eight consciousnesses appear, their portion gradually diminishes. First, the afflicted mind transforms, ceasing to grasp at a self, and so on, until the alaya consciousness is also exhausted. Thus, the vision of the wisdom of the clear light of the expanse increases like the waxing moon. Although the unchanging clear light of meaning does not change, it is influenced by the changing eight consciousnesses. Just as the sky does not change, but appears to change due to clouds and other factors such as containers, so it is. Therefore, the way to accept the qualities of the Buddha's state as the result of separation should be understood in this way. This is the correct view of the Mahayana sutras and tantras. If this is not done, the meaning of those texts will become provisional. However, for those who can only speculate based on appearances, who do not understand the inconceivable reality, and who do not understand the meaning of being primordially enlightened, they separate cause and effect, transforming through increasingly better wisdom into the state of Buddhahood, and even posit the Buddha's wisdom as impermanent, following those who rely on the objects of consciousness. Although such meanings are also spoken of, practicing in that way is entering the path under the sway of appearances. Tantra is the vehicle of definitive meaning of the result, so it should not be explained by combining it in that way, as it would miss the key points of the path. Even in the stage of example wisdom, the vision of clear light becomes increasingly clear, and it can suppress the manifest clinging of the eight consciousnesses in the after-attainment, thus gradually entering the path of joining.
Chinese
从寂止行中，将会与见道义的光明相结合。这样一来，显宗和密宗的道路，仅仅是快慢的差别，最终会归于同一个要点。总而言之，基位无生本来清净的觉性，在明空双运法身的境界中，光明报身的显现生起。现在，通过脱噶和索顿的修习，以及三现尽的光明转化为幻身之圆满次第，已经明确地确定了这一点。因此，无需争论是否是任运成就的三身。而那看起来不像果位的法报化三身，是由于暂时的障碍未被清除的缘故。然而，法性虚空之自性本来就没有障碍，这也证明了基位和果位的状态无二无别，从而确定了本初成佛的见解。当对显现的习气圆满时，以状态与显现相符的方式显现，这也是再次成佛，这二者并不矛盾。一切戏论本来就从一开始清净，自性光明的音声无别之法性，遍及轮回和涅槃的一切。因为法性可以从一无所有中显现一切，所以轮回和涅槃无二的平等性，任运成就为法身。因此，无论转变轮回和涅槃的各种显现之无量神变，它们都仅仅是从阿赖耶识和智慧的运作中产生的。在显现上：只有阿赖耶识运作是不清净基位的时候；阿赖耶识和智慧混合运作是不清净和清净二者兼具道位的时候；只有智慧运作是极其清净果位的时候，这三种状态是有区别的。在道上，根据密续总论，圆满次第分为有相和无相两种，第一种，观想密集金刚的微细明点等一切与之相似的事物。虽然如此，但它能引导圆满次第的自生俱生智，因此是将果之名安立于因上，并非真正的圆满次第，而是属于生起次第。通过闻思的分析所引导的空性之理解，在外续中被安立为无相瑜伽，但它是远离四边戏论的，绝不是断灭和分别念的行境。