Chinese
之际，当白道、红道、黑道的三种显现达到极致，生起如无云晴空般的体验之时，由于微细的意念尚未止息，虽然不是基位光明真实现前，但却是相似的显现。如果对此反复串习，就能逐渐转变为证悟实义光明。不仅如此，夜晚如果将心专注于心中的白色“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字上，当睡眠的意识收摄入内时，也会显现三种显现的体验，以及如清净虚空般相似的光明。此外，通过虚空三子等各种窍诀，也会生起如澄澈虚空般的体验，这些都只能说是与光明相似，但并非证悟实义光明，而仅仅是体验。所谓体验，是指在心中生起与光明实相相似的显现，也被称为譬喻光明。体验不能被称为智慧的本体，而应称为实义光明。因此，所有以自以为是的意念，将所修之法执著为光明或空性，进行能所二取的修持，即使显现出与空性光明相似的景象，也如同画中的月亮一般。如果像大圆满心性直指的要义那样，无需改造、无需分析，直接确定自心本具的无生实相，那么这就是真实的譬喻智慧，如同水中的月影一般。像这样的心性实相，大手印或大圆满的修行者们并非通过推测来证悟，而是自己亲身证悟的。因此，许多圣者也说这是密宗的见道。所谓没有一百一十二种功德，是指在身圆满、遮障等方面进行阐述。龙钦饶降认为，虽然这不是密宗真实的见道，但却是真实证悟法性如是性。见道必须具备一百一十二种功德等，因此，虽然这是自明现量，但仍被认为是譬喻智慧。实义智慧如同亲眼见到真实的月亮一般，被认为是见道。因此，如果将所证之境与能证之智混淆，并且将八识聚中的意念，与超越八识聚的智慧自性所具有的辨别能力——自生智慧二者，在区分诸法的体性上等同起来，那么智慧就尚未显现，而
English
At that time, when the three appearances of the white path, the red path, and the black path reach their extreme, and the experience of a cloudless sky arises, although the subtle mind has not ceased, it is not the actual manifestation of the ground luminosity, but it is a similar appearance. If one becomes accustomed to this repeatedly, it will gradually transform into the realization of the actual luminosity. Moreover, at night, if one focuses the mind on the white "Ah" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah) in the heart, when the consciousness of sleep is gathered inward, the experience of the three appearances will manifest, as well as a similar luminosity like a clear sky. Furthermore, through various instructions such as the Three Sons of Space, the experience of a clear sky will arise, and all of these can be said to be similar to luminosity, but they are not the actual realization of the actual luminosity, but merely experiences. The so-called experience refers to the arising in the mind of an appearance similar to the reality of luminosity, which is also called the example luminosity. Experience cannot be called the essence of wisdom, but should be called the actual luminosity. Therefore, all those who, with self-conceited minds, grasp the object of meditation as luminosity or emptiness, and engage in the dualistic practice of grasper and grasped, even if an appearance similar to emptiness and luminosity arises, it is like a moon painted in a picture. If, like the essential meaning of the Great Perfection's direct introduction to the nature of mind, one directly ascertains the unborn reality of one's own mind without the need for alteration or analysis, then this is the actual example wisdom, like the reflection of the moon in water. Such a reality of mind is not realized by practitioners of Mahamudra or Great Perfection through inference, but is realized directly by themselves. Therefore, many holy beings have also said that this is the path of seeing in tantra. The absence of one hundred and twelve qualities, etc., is explained in terms of the body's fullness, obscurations, etc. Longchen Rabjam believes that although this is not the actual path of seeing in tantra, it is the actual realization of the suchness of reality. The path of seeing must possess one hundred and twelve qualities, etc., therefore, although this is self-cognizant manifestation, it is still considered example wisdom. Actual wisdom, like seeing the actual moon with one's own eyes, is considered the path of seeing. Therefore, if one confuses the object to be realized with the intellect that realizes it, and equates the mind within the eight consciousnesses with the discriminating ability of the self-nature of wisdom that transcends the eight consciousnesses—the two self-arisen wisdoms—in terms of their nature of distinguishing all phenomena, then wisdom has not yet arisen, and
Chinese
那些寻求了解大圆满意义的人们说：大圆满所指的，是那被称为“本有心”的微细意识。此说大错特错。因为本有心、如来藏、光明心、胜义菩提心、自生智慧和法界，虽然名异，实则义同。这样的本有光明心，虽然从非造作的法界中显现轮涅二相，但光明本身并非由其所生，也不是由其构成轮涅二者。现在，每个众生相续中的意识，是由四缘所生的有为法，是被遮蔽的不净心，是被有限相续所包含的，具有能取所取，不是普遍存在的，而是有局限性的。如果它是如来藏，是基的光明大圆满，那么有为法等上述五种说法就必须成立。但在任何大圆满教义的典籍中，都没有将法性描述为有为法、不净、被有限相续包含、具有能取所取、不是普遍存在而是有局限性的。因此，这并非噶饶多杰等所证悟的大圆满。后来者所说的大圆满，如果超越了先前的导师传承，那么就应该考察是谁宣说了这个大圆满，而不是随意附和。大圆满从觉性菩提心的虚空中显现一切轮涅，但由于未曾异于法性，因此一切显现皆为自性清净的佛土，无需勤作而自然成就。这被描述为无勤大圆满乘所教导的主要内容，是该道的特点。如果八识聚中的微细意识是法性本有心，那么，那个未曾区分轮涅的原始基光明，也是从当下的微细意识刹那中产生的吗？如果这样说，那么微细意识就必须存在于原始本初光明之前。而且，燃灯佛等过去的佛陀，以及六道一切有情和无情，都被微细意识所遍及，并安住于其中吗？
English
Those who seek to understand the meaning of Dzogchen say that what is indicated by Dzogchen is the subtle consciousness called "original mind." This is completely wrong. Because original mind, Tathagatagarbha, luminous mind, ultimate Bodhicitta, self-arisen wisdom, and Dharmadhatu, although different in name, are the same in meaning. Such an original luminous mind, although the two appearances of samsara and nirvana arise from the unconditioned Dharmadhatu, the luminosity itself is not born from it, nor is it composed of the two, samsara and nirvana. Now, the consciousness in the continuum of each sentient being is a conditioned phenomenon born from four conditions, is an obscured impure mind, is contained by a limited continuum, has subject and object, is not universally present, but is limited. If it is the Tathagatagarbha, the ground luminosity of Dzogchen, then the above five statements such as conditioned phenomena must be true. However, in any Dzogchen teaching text, the Dharmata is not described as conditioned, impure, contained by a limited continuum, having subject and object, not universally present, but limited. Therefore, this is not the Dzogchen realized by Garab Dorje and others. If the Dzogchen spoken by later people surpasses the previous lineage of teachers, then it should be examined who proclaimed this Dzogchen, rather than blindly following it. Dzogchen manifests all of samsara and nirvana from the space of awareness Bodhicitta, but because it has never been different from Dharmata, all appearances are naturally pure Buddhafields, naturally accomplished without effort. This is described as the main teaching of the effortless Dzogchen vehicle, and is the characteristic of that path. If the subtle consciousness among the eight consciousness aggregates is the Dharmata original mind, then is that primordial ground luminosity, which has not distinguished between samsara and nirvana, also produced from the momentary state of the present subtle consciousness? If so, then the subtle consciousness must exist before the original primordial luminosity. Moreover, are the past Buddhas such as Dipamkara, and all sentient and insentient beings of the six realms, pervaded by the subtle consciousness and abiding within it?
Chinese
啊！那样的刹那真是奇妙啊！如果了悟了那样微细的意，对于显现存在的诸法，显现自性清净的密意有什么帮助呢？因为他以前没有确定空性并修习过，新近他修习空性，难道你没有承认这是成佛的智慧，一切智的因吗？因此，了悟它并作为道用，却不能认识基的法性。这只是众生心的差别，怎么会是本心呢？本心是像水被湿气遍布一样，安住于一切心的法性心或智慧。这只是一个自生自灭的特殊法，与阿赖耶、阿赖耶识、粗大的意和五根识都不相混杂，因为承认五根识、粗大的意和阿赖耶的部分没有这个。因此，在六识没有止息的时候，如果不能用闻思的智慧来指示大圆满，那么大圆满就被说成是解脱道上师的究竟口诀，就变得没有意义了。听了那个口诀后，指示是不可能的，所以所有的论典都将变得没有意义。不会有错，即使在有六识的时候，因为这个是本心，没有止息地存在，所以认为可以指示它。那么，分细分粗就没有意义了。如果现在这个识被认识为无生，那么基的光明，或者心的法性就被证悟了。对于五根和粗大的意识，没有指示大圆满的必要，而对于微细的，则需要解释指示大圆满的意义。另外，如果本心是常恒不变的，那么它必须是轮回受生者和成佛者。如果认为这是补特伽罗的我，有什么过失呢？如果认为这是因为无常所以不是我，那么承认一个无常的我，对这个来说是非常合适的。另外，基或道的法性可以被认为是无常的吗？因此，可以成立存在一个不是微细意的法性智慧，和一个自性光明的心的存在。如弥勒菩萨的化身说：法性心之外的其他心，不是光明，而是被称为自性。
English
Ah! Such a moment is truly wonderful! If one realizes such a subtle mind, what benefit is there for all the phenomena of appearance and existence to manifest the intention of naturally pure essence? Because he has not previously established emptiness and meditated on it, and now he newly meditates on emptiness, haven't you acknowledged that this is the cause of the Buddha's wisdom, the omniscient? Therefore, realizing it and using it as a path, one does not recognize the dharmata of the ground. This is just a distinction of the minds of sentient beings, how could it be the original mind? The original mind is the dharmata mind or wisdom that abides in all minds like water pervaded by moisture. This is merely a self-arising and self-ceasing particular phenomenon, and it does not mix with the alaya, alaya-consciousness, coarse mind, or the five sense consciousnesses, because it is acknowledged that the five sense consciousnesses, the coarse mind, and the part of the alaya do not have this. Therefore, if the Great Perfection cannot be pointed out by the wisdom of hearing and thinking when the six consciousnesses have not ceased, then the Great Perfection, which is said to be the ultimate oral instruction of the guru on the path of liberation, becomes meaningless. It is impossible to point it out after hearing that oral instruction, so all the treatises will become meaningless. There is no mistake, even when there are six consciousnesses, because this is the original mind, it exists without ceasing, so one thinks that it can be pointed out. Then, dividing subtle and coarse is meaningless. If this present consciousness is recognized as unborn, then the luminosity of the ground, or the dharmata of the mind, is realized. There is no need to point out the Great Perfection to the five senses and the coarse mind, but for the subtle, it is necessary to explain the meaning of pointing out the Great Perfection. Furthermore, if the original mind is constant and never changes, then it must be the one who takes rebirth and becomes a Buddha. If one considers this to be the self of a person, what fault is there? If one thinks that it is not the self because it is impermanent, then acknowledging an impermanent self is very appropriate for this. Furthermore, can the dharmata of the ground or path be considered impermanent? Therefore, it can be established that there exists a dharmata wisdom that is not a subtle mind, and a naturally luminous mind. As the Regent Maitreya said: "Other minds other than the dharmata mind, are not luminosity, but are called nature."
Chinese
因此，将细微意（mind）称为光明本有心是极大的错误。因为自性光明的心的智慧与细微意是截然相反的，所以是不同的。另外，这个细微意，在意的粗大分别念没有停止的时候，是存在还是不存在？如果不存在，那就不是本有心，因为它的相续断了。如果存在，那么是和粗意一体存在，还是各自独立存在？如果是前者，那么这个意识既是没有粗大分别念的细微意，又是存在的粗意，这样在一个法上承认粗大分别念的有和无，这是将矛盾聚集在一个基础上的奇特承认，这个新的大圆满真是令人惊叹。如果是各自独立存在，那么这个就必须和从四大产生的粗意各自独立存在，因为事物不同是由于因不同。这样的话，两个意的相续必须在一个人的相续上具有同等的能力。如果认为存在也没有过失，就像八识一样，那么八识的阿赖耶识是所有众生的明澈无分别的因，而意是分别内外一切的，五根识是从各自所依的增上缘根门来分别的，虽然这样区分，但内在是由一个人的意识所摄持的一个相续。而细微意和粗意，不是舍弃粗意而变成细微意，舍弃细微意而变成粗意的状态，而是细微意永远是细微的，没有经历过粗大，粗意没有经历过细微的两个意必须同时存在。就像一个人自己现量清醒时的粗意，和做梦时细微意一样，虽然可以通过自己的体验来了解，但是这种细微意的存在，是通过现量、比量还是圣教量来证明的呢？如果那个细微意可以通过修习空性等来掌握，那么为什么不能掌握粗大的对境呢？如果不能掌握，那么它如何能确定内外六处等一切法为空性呢？如果不能，那么它如何能证悟空性呢？因此，让它修习空性有什么用呢？因此，想要那种本有心是非常错误的。另外，识和智慧的区别在于，三轮中的分别念是所知障，因此，断除它的