English
The mind that holds the seed has already been defiled by conceptualization. The undefiled mind must be without obscurations, and it must be acknowledged that it does not generate the causes of karma and afflictions. From beginningless time, it arises and persists in a continuous stream of similar types, and it must be regarded as the unlabelled of samsara and nirvana. Because that mind exists, samsara and nirvana occur, therefore it is the cause of samsara and nirvana. Because it is clear and aware, it grasps at everything, and if one clings to grasper and grasped, samsara is established. Now, meditate on the emptiness of no grasper and grasped, and purify the defilements from that, and ultimately achieve perfect enlightenment. That is not momentary. Because it is mind, all compounded things, etc., must arise, and because each sentient being has one in their continuum, it seems inevitable that one must acknowledge that the absence of distinct continua is untenable. If that is the case, the Mind-Only school's self-awareness and self-illumination, which is empty of both grasper and grasped, is easily established. The dependent nature of consciousness is also easily established as that. It does not need to be truly established, because its essence can be empty. In emptiness, self-awareness must be primordial luminosity wisdom, however, it is conditioned, because the aspect of clarity and awareness is always conditioned. For example, in the union of empty pot and truly empty, although there is no object of conditioned phenomena, it must be said that the pot is conditioned, I think one should say that. It must always be continuous, and it must also be regarded as not being defiled in its essence. When luminosity arises, recognizing it, or saying that one recognizes one's own nature, or being seized by the conditions of the path, therefore it becomes the basis of liberation, and not the basis of confusion. In this way, it is established like the Mind-Only school. When they meditate on true emptiness, are they meditating on emptiness fabricated by the mind, or are they meditating on the meaning of the innate beyond the mind? If it is the former, then it is impossible for it not to be defiled. If it is the latter, are they meditating on the Hashang school, or what are they meditating on? Also, regarding it, the nature of mind is pure like space, without characteristics, why does this not apply to this conditioned phenomenon? Because the form body is accomplished from the five elements of wind, light, and rays that are simultaneous with the undefiled mind, therefore it must be regarded that the innate mind and the five elements of wind, light, and rays are the active cause of the two bodies. These seem to be the ultimate thoughts of other schools, naturally arising. From the aspect of it being without defilement, it can be called self-arisen wisdom, and from the aspect of continuous permanence, it can be said that wisdom is permanent, because there is no defilement of grasper and grasped.
Chinese
也觉得可以称为智慧。虽然这有不同的续部，但不认为是不同的，说是由于见到空性和无二。这个显现是无偏颇的，所以必须说虽然显现却没有分别念。犹如清净的水晶球，没有强烈的觉知等等，即使分析也不会有太大的损害。对此还要再次进行研究。 ༈ 顶礼文殊师利。现在稍微明亮、稍微觉知的这个，是遍布六聚的本觉心之明分中的意之上的那个。在这种状态下，修行人修习空性等都只是用意来做。所以，所谓细微意就是指这个。这不是真正的本觉心。因为这是被分别念所染污的时候。像这样，在眼识之上也有稍微明亮，但没有被蓝色、黄色等染污等等。五根门也应该有。细微意，稍微明亮、无分别念的那个，如果见到自己的自性空，那么本觉心修习空性就更有力，这是宁玛派所修习的。八十自性停止后，空明赤裸地显现时，就说是证得了光明。进入光明后，脱离能作、所作、作用三者，如同虚空一样，这也是他们所说的地方。如果不知道那是法性光明空性双运的原始状态，是遍布一切法的法性，而只是执着于有法的片面之明，以及用分别念造作的片面之空性，在每个众生的相续中各自新有，并且认为那是本觉心和光明，并且认为是造作之法，这种情况就产生了。就像看到星星的天空一样，修行者在自己的心上，由于显现了法性的一部分，因此必须进入意义的光明。但意义上的俱生不是这个，因为这个根本不是俱生的，而是暂时产生的。证悟的方式，在显现上像是逐渐结合双运一样，虽然是逐渐证悟，但证悟意义上的俱生时，是认识到本来就是那样的状态。新造作的俱生怎么能理解呢？无论新造作后证悟与否，本来就必须是那样的。如果本来不是那样，那么根本双运的光明就不可能存在。如果本来就是那样，那么根本光明，光明不是真实的光明又有什么意义呢？
English
It seems that it can also be called wisdom. Although there are different tantras for this, they are not considered different, saying that it is because they see emptiness and non-duality. This manifestation is impartial, so it must be said that although there is manifestation, there is no conceptual thought. Like a pure crystal ball, without intense awareness, etc., even if analyzed, there will not be much harm. This needs to be studied again. ༈ Homage to Manjushri. Now, this slightly clear and slightly aware one is the one on the mind among the clear aspects of the innate mind that pervades the six aggregates. In this state, practitioners meditate on emptiness, etc., only with the mind. Therefore, the so-called subtle mind refers to this. This is not the real innate mind. Because it is the time when it is contaminated by conceptual thoughts. Like this, on the eye consciousness, there is also slight clarity, but it is not contaminated by blue, yellow, etc. The five sense doors should also have it. The subtle mind, slightly clear and without conceptual thought, if it sees its own self-emptiness, then the innate mind meditating on emptiness will be more powerful, which is what the Nyingma school practices. After the eighty natures cease, when empty clarity appears nakedly, it is said that one has attained luminosity. Entering luminosity, separating from the three: agent, object, and action, like the sky, this is also what they say. If one does not know that it is the primordial state of Dharmata, luminosity, and emptiness in union, the Dharmata that pervades all dharmas, but only clings to the clarity of phenomenal dharmas and the emptiness fabricated by conceptual thought, each newly existing in the continuum of each sentient being, and considers it to be the innate mind and luminosity, and considers it to be a compounded phenomenon, then this situation arises. Like the sky with visible stars, on the mind of the practitioner, due to the manifestation of a part of that Dharmata, one must enter the luminosity of meaning. But the co-emergent of meaning is not this, because this is not co-emergent at all, but temporarily produced. The way of realization, in appearance, is like gradually combining union, although it is gradually realized, but when realizing the co-emergent of meaning, one recognizes the state that has always been like that. How can the newly fabricated co-emergent understand? Whether one realizes it after newly fabricating it or not, it must always be like that. If it is not always like that, then the luminosity of the fundamental union cannot exist. If it is always like that, then what is the point of the fundamental luminosity, the luminosity that is not real luminosity?
Chinese
虽然没有被道的违缘所染污，因此没有作为解脱的基础，但也不会舍弃其自性光明。本来就不是，现在通达修习本觉心性空性之后，如果是光明的心的，那么自性俱生光明就完全没有了。在没有修习之前，那是不可能的，就像常住的心一样。一切法本来就是明空双运，是自性俱生的。道证悟时，称为俱生证悟的道之光明。没有证悟时，只是安住于基础。证悟时，是道的所缘。证悟究竟时，称为俱生现前果之光明。如果这是有为法，那么实相无实有就唯独成为无为法，双运就成为无为法而非实相。这样一来，就必须承认实相上过去没有、现在没有、将来也没有身和智慧。不仅如此，还必须承认没有心就没有光明。因此，必须承认法身如同虚空的空无自体。这样一来，就连佛的名号也得不到，就连基础种性的气味也闻不到，也不是法界不可思议的部分，因此这与一切大乘相违。如果说，法界空性和有法显现本来就是双运，但双运不是实相和无为法，那么实相就不可能离边，因为安住于唯独无实有的边。有法就断定为唯独实有的方面。如果说，那里的双运虽然存在，但事物不相混，如同虚空和瓶子一样，那么实际上就成了互相无益、不相混杂，只是以分别念联系而假立，并且永远不可能有二谛一体，因为体性各异。也必须理解为，俱生也是显空同时聚集，但体性不相混杂，而是各自存在。这样一来，二谛无别以及五次第中“于何处完全融合”就不可能存在了，因为实际上永远不可能相混，只是以分别念执著为相混，因此会变成邪见。༈。 此外，在圣者的等持中，没有能取所取，并且没有执著一切法为各异，二取消失时，如彼所见，是二元的还是非二元的？如果是，那么本来安住于无二的状态。
English
Although it is not defiled by the obstacles of the path, and therefore not made the basis of liberation, it will not abandon its own nature of luminosity. It is not originally, but now, after understanding and meditating on the emptiness of innate mind, if it is the luminous mind, then the self-existing innate luminosity is completely non-existent. Before meditation, that is impossible, like the constant mind. All dharmas are originally clear and empty union, which is self-existing and innate. When realized by the path, it is called the luminosity of the path of innate realization. When not realized, it abides only as the basis. When realized, it is the object of the path. When realization is perfected, it is called the luminosity of the fruit of innate manifestation. If this is conditioned, then the reality of non-existence will only become unconditioned, and union will become unconditioned and not reality. In that case, it must be admitted that there is no body and wisdom in reality in the past, present, and future. Moreover, it must be admitted that there is no luminosity without mind. Therefore, it must be admitted that the Dharmakaya is like the empty self of the sky. In that case, even the name of the Buddha cannot be obtained, even the smell of the basic lineage cannot be smelled, and it is not even a part of the inconceivable Dharmadhatu, so this contradicts all Mahayana. If it is said that the emptiness of Dharmadhatu and the appearance of dharmas are originally united, but the union is not reality and unconditioned, then reality cannot be free from extremes, because it abides in the extreme of only non-existence. Dharmas are determined to be only in the aspect of existence. If it is said that although union exists there, things do not mix, like the sky and a vase, then in reality it becomes mutually useless and unmixed, and is only nominally connected by conceptual thought, and the unity of the two truths is never possible because of the difference in nature. It must also be understood that even the innate is the simultaneous gathering of appearance and emptiness, but the nature is not mixed, but exists separately. In that case, the inseparability of the two truths and "where they are completely mixed" in the five stages will never exist, because in reality it is never possible to mix, but it is grasped as mixed by conceptual thought, so it will become a wrong view. ༈. Furthermore, in the samadhi of the noble ones, there is no grasper and grasped, and when there is no grasping of all dharmas as different and dualistic appearances disappear, is what is seen by them dualistic or non-dualistic? If it is, then it originally abides in a non-dual state.
Chinese
应当如此认为。否则，那样的观察会变成颠倒执持实相的邪见。 общей сложности。一般来说，在六识或八识之上，显现分是法相，空性分是法性，不可能分开。因为一切法都离不开法性双运的法界。即使可以分开，在实相上也不是各自成立，而是成立为一味平等性。各自以自证的方式了知，这才是实相法界本身。反过来说，分开的法性不是究竟的法性。如果法相和法性没有融合，就不能承认胜义谛和世俗谛本体相同而反体各异。如果胜义谛和世俗谛的本体和反体都各异，那就必须像自续下部宗那样，认为胜义谛和世俗谛如同公牛的角一样。如果那样，就会有证悟法性无法压制法相等等，说胜义谛和世俗谛相异的四种过失等损害。如果胜义谛和世俗谛是无别的双运，那么那样的双运就超越了有为法和无为法的边。那样的双运就应该安立为离边大无为法的名称。那样的明空双运，自宗承许为自生智慧，是意义上的俱生，是本有的光明。曼殊室利嘿！ 再者，以能表诠的比喻智慧，以相似的方式表示意义上的俱生。是能显的因，而不是近取因。如果是近取因，那么在比喻智慧没有产生之前，意义上的俱生就不存在了。因为没有近取因，就不可能有近取果，如同种子之前没有苗芽一样。如果承认，那就不会成为意义上的俱生，因为会变成是暂时的和无常的。所诠释的意义上的实相，无论是可证悟还是不可证悟，都是法性存在的。这是普遍的教证，特别是五次第等圣众轮的教证，是不可违背的正直之言。因此，意义上的智慧是离系果，是无为法。如果是成熟果，那就不是金刚乘的基础，因为会变成没有双运等等。其中，意义上的光明是成熟果，并且