English
Then, when the winds enter the central channel, the clear light will not appear. Without that, there will be no illusory body arising from that state. Without that, there will be no ultimate union, and thus the Vajrayana will be destroyed from its very foundation. If self-existing clear light exists, the union of illusion and light will be accomplished through the method of dissolving into it. All of this arises from whether or not one has realized the indivisibility of the true nature of reality. Therefore, in order to accomplish the ultimate path, one must accomplish uncompounded wisdom and unchanging clear light. For childish logicians, it is easy to establish that non-affirming negation is uncompounded. However, from the perspective of bliss, clarity, and awareness, it is difficult to arise from compounded phenomena. Merely considering the combination of compounded phenomena and emptiness as union, without realizing their indivisibility in essence, is insufficient. Therefore, one must cultivate understanding of the wisdom of indivisible union from chapters such as 'The Principal One' and 'The Supreme Unchanging,' because this is the view of the Vajrayana. Through the practice of skillful means, it will become manifest and one will firmly establish the tenets without wavering. ༈ If, in the true nature of reality, there exists a bliss, clarity, or awareness that is separate from emptiness, then it will be counted as an entity, a knowable object, and not the nature of reality, and it will not transcend the realm of consciousness. If there exists an emptiness that is separate from bliss, clarity, or awareness, then it will be counted as a non-entity. It is also a knowable object, not the nature of reality, and it does not transcend the state of mindlessness. Separating them in this way is merely an imputation by the conceptual mind of consciousness, and it has no inherent existence. Therefore, the equality of taste between existence and non-existence, the inseparability of difference, the transcendence of the terms 'entity' and 'non-entity,' the object of self-awareness, which transcends the object of consciousness, that is the nature of reality. Therefore, whether one speaks of self-arisen wisdom, unchanging bliss, or self-existing clear light, it can be expressed from the perspective of appearance, but it is not an entity or compounded phenomenon, not consciousness, but wisdom. Whether one speaks of emptiness, space, or aimlessness, these are shown from the perspective of emptiness. They are not non-existent emptiness, but the actual realm of reality that is inseparable from appearance. Therefore, the ultimate indivisible truth is the object of individual self-awareness, the single bindu of enlightenment.
Chinese
证悟俱生智之心即成就法界。因此，区分无常的识和常恒的智慧至关重要。实相是无别的真谛，即法和法性。空与非空等二者是远离一切法、无二平等的。超越了分别假立的有为法和无为法的体性。伟大的无为法是双运、不变的，唯一的法性是不变的安乐，这才是显密一切经论的究竟密意。这些是火马年九月十三日的即兴之作。 此外，一般而言，虽然从空性和显现各自反体的角度，知识言语的概念没有混淆。但实际上是无别的，因为二谛虽然反体上是不同的，但本体被认为是相同的。如果像认为实有自性是空性的宗派那样，如果不认为实有和非实有是双运的，那么任何显现的法，以及其自性不成立的空性，显空双运都不会成立。或者会变成像有牛角和无兔角双运一样。这样一来，脱离显现的独立空性就不会成立，因为显现本身被认为是空性的基础，如果没有抓住显现的基础，就不会有独立的空性。没有脱离空性的独立显现，如果存在，就必须经得起胜义谛的观察。如果没有兔角，那只是名言上不存在，与胜义中不存在的自性空性不同。因此，没有通过胜义谛观察成立的事物被称为空性，而这本身就是被观察对象的法性。因此，法性和法不是不同的。因为没有差别，所以一切法都是自性清净的，因为自性本空。一切法都是无实的，因为经不起观察。必须这样承认。如果从法上分离出来，只有法性空性是清净的，而一切法不是清净的，那么通过修习清净，一切法永远不会显现为自性清净。如果执着于独立的无实，一切法就不会显现为无实。如果不显现，如何能从一切法中遣除实有自性呢？因此，一切法都是显空双运的，是自性清净的光明。
English
Realizing the co-emergent wisdom mind is to accomplish the Dharmadhatu. Therefore, it is crucial to differentiate between impermanent consciousness and permanent wisdom. The reality is the indivisible truth, which is the dharma and its nature. Emptiness and non-emptiness, etc., are both free from all dharmas, non-dual and equal. Transcending the characteristics of both conditioned and unconditioned phenomena, which are conceptually imputed. The great unconditioned is the union, the immutable, the sole nature of dharma, the unchanging bliss, and this alone is the ultimate intent of all Sutras and Tantras. These are some impromptu thoughts on the 13th of the ninth month of the Fire Horse year. Furthermore, generally speaking, although the terms of knowledge and expression are not mixed from the perspective of the separate reversals of emptiness and appearance, in reality, they are inseparable because the two truths are different in reversal, but their essence is considered to be the same. According to the tradition that considers self-established existence to be emptiness, unless one considers self-established existence and non-self-established existence to be a union, any dharma that appears, and the emptiness of its unestablished nature, the union of appearance and emptiness will not occur. Or it will become like the union of having cow horns and not having rabbit horns. In that case, independent emptiness separated from appearance will not be established, because appearance itself is what emptiness is labeled upon. Without grasping the basis of appearance, there is no independent emptiness to be found. There is no independent appearance separated from emptiness, because if it exists, it must be able to withstand the analysis of ultimate truth. If there are no rabbit horns, then it does not exist nominally, and it is not the same as emptiness of nature, which does not exist ultimately. Therefore, that which is not established by the analysis of ultimate truth is labeled as emptiness, and that itself is the nature of the object being analyzed. Therefore, the nature of dharma and dharma are not different. Because there is no difference, all dharmas are primordially pure, because they are empty by nature, and all dharmas are unreal, because they cannot withstand analysis. This must be acknowledged. If, apart from the dharma, only the emptiness of the nature of dharma is pure, and all dharmas are not pure, then by meditating on that purity, all dharmas will never appear as primordially pure. By focusing on independent unreality, all dharmas will not appear as unreal. If that does not arise, how can self-established existence be removed from all dharmas? Therefore, all dharmas are the union of appearance and emptiness, the primordially pure light.
Chinese
是清楚的。因为没有抛弃光明或显现的空性，所以空性不是法性，因为是永远脱离显现的空性。因此，心的自性空性光明也与之相似。因此，事实上，一切法从一开始就没有超出完全清净的法界光明。那么，可能会想，两种障碍和不清净怎么会存在呢？不清净不是从安立实相的角度来安立的，而是被认为是自性清净的。虽然一切法是无所缘的光明清净，但由于没有这样证悟，而是以能取所取之心缘取和执着各种各样的东西，在遍计分别的控制下，显现为不清净。因此，如果从五道上不清净的迷惑逐渐净化的显现方式来看，以及从障碍越来越清净、法界的功德越来越显现的方式向上行进的显现来看，一切道虽然显现为无常和有为法，但实际上，五道是清净世俗谛障碍的部分的对治，因此被认为是法界的离系因。法界是恒常的，远离减少和增多，过患完全断尽，功德完全圆满，远离减少和增多，在三时中没有变动。因此，如果从实相的角度来衡量，三时中都是完全清净且不动的。如果从显现方式的角度来衡量，有清净和不清净，轮回和涅槃等等。在显宗和密宗的宗义中，地和道，轮回和涅槃，所断和所取等一切二法都是在世俗谛的控制下安立的。似乎不是在无二胜义谛的控制下安立的。因此，法性和智慧等无为法是常法，但法相和有为法识则必须承认为无常。虽然法性自己的体性中没有常与无常等一切二法，但如果从世俗谛的角度来安立，那么如同安立虚空等无实有为无为法和常法一样，对于超出法性无实有之边的，安立为大无为法和大常法的名称也是符合意义的。火马年九月十三日。༈ 水虎年九月十九日中午突然自忆。其他宗派所承认的俱生心光明，需要是光明觉性丝毫没有被能取所取所染污的，那叫做细微意。阿赖耶是轮回和涅槃的
English
It is clear. Because there is no emptiness that abandons luminosity or appearance, emptiness is not the nature of reality, because it is emptiness that is forever separated from appearance. Therefore, the nature of mind, emptiness and luminosity, is also similar to that. Therefore, in reality, all phenomena have not gone beyond the completely pure realm of reality luminosity from the very beginning. Then, one might wonder, how could the two obscurations and impurity exist? Impurity is not established from the perspective of establishing reality, but is considered to be pure in nature. Although all phenomena are objectless, luminous, and pure, because they are not realized in this way, but rather the mind of grasping and attachment focuses on and clings to various things, under the control of conceptual proliferation, they appear as impure. Therefore, if we look at the way in which the impure delusions are gradually purified on the five paths, and if we look at the appearance of progressing upwards from the way in which the obscurations become more and more purified and the qualities of the realm of reality become more and more manifest, although all paths appear as impermanent and conditioned phenomena, in reality, the five paths are the antidote to the parts of the obscurations of relative truth, and therefore are considered to be the cause of separation from the realm of reality. The realm of reality is constant, free from decrease and increase, faults are completely exhausted, qualities are completely perfected, free from decrease and increase, and does not change in the three times. Therefore, if measured from the perspective of reality, it is completely pure and immovable in all three times. If measured from the perspective of appearance, there are pure and impure, samsara and nirvana, etc. In the tenets of both Sutra and Tantra, all dualistic phenomena such as grounds and paths, samsara and nirvana, what is to be abandoned and what is to be adopted, etc., are established under the control of relative truth. It seems that they are not established under the control of non-dual ultimate truth. Therefore, the unconditioned phenomena such as the nature of reality and wisdom are permanent, but the characteristics and conditioned consciousness must be acknowledged as impermanent. Although there are no dualistic phenomena such as permanence and impermanence in the nature of reality itself, if established from the perspective of relative truth, then just as emptiness and other non-things are established as unconditioned and permanent, establishing the name of great unconditionedness and great permanence for what transcends the edge of the non-thingness of the nature of reality is also in accordance with the meaning. Fire Horse Year, September 13th. ༈ Water Tiger Year, September 19th, noon, suddenly self-remembered. The co-emergent mind luminosity that other schools accept needs to be a luminosity awareness that is not at all contaminated by grasping and attachment, that is called subtle mind. Alaya is the basis of samsara and nirvana.
Chinese
执持种子的心已经被分别念所染污。未被染污的心必须是无垢的，必须承认它没有产生业和烦恼的因。从无始以来，它以同类相续的方式产生并持续存在，必须认为它是轮回和涅槃的无记。因为有这个心，所以有轮回和涅槃，因此它是轮回和涅槃的因。因为它具有明觉，所以执持一切，如果执着于能取和所取，轮回就成立。现在修持无能取和所取的空性，从那上面清除染污，最终成就圆满正等觉。那不是刹那。因为是心，所以一切行等必须出现，因为每个众生的相续中都有一个，所以似乎不得不承认没有相续的差别是不成立的。如果是这样，唯识宗的能取所取二空之自证自明就很容易成立。他宗的阿赖耶识也容易成立是它。它不需要是实有成立的，因为本体可以是空性的。在空性中，自证必须是本来清净光明智慧，然而，它是有为法，因为明觉的部分永远是有为法。例如，在瓶空和实空双运中，虽然没有有为法的对境，但必须说瓶子是有为法，我想应该这样说。它必须永远持续存在，并且也必须认为本体没有被染污。当光明生起时，认识到它，或者说认识到自己的本性，或者被道的因缘所抓住，因此成为解脱的基础，而不是成为迷惑的基础。这样就像唯识宗一样成立。当他们修持实空时，他们是修持分别念所造作的空性，还是修持超越分别念的本有之义？如果是前者，那它不可能没有被染污。如果是后者，那是修持和尚宗，还是修持什么？还有，对于它，心性清净如虚空，无有行相，这样说对于这个有为法不适用，这是为什么？因为与无垢的心同时，从风、光、明点五者成就色身，所以必须认为本有心和风、光、明点五者是二身之因。这些似乎是他宗的最终思考，自然显现。从它没有染污的方面来说，可以称之为自生智慧，从持续常有的方面来说，可以说智慧是常有的，因为没有能取所取的染污。