English
Quotes state that (all phenomena) are explained as emptiness and undifferentiated, etc. Examine what is meant by "clear light of mind." What is the clear light of the nature of mind, etc.? And, the clear light of nature, complete Bodhicitta, etc., please explain truthfully. It cannot be defiled by afflictions because it is unconditioned, so it does not change like space? Or, even if it is conditioned, what cannot be defiled by afflictions? If it is like the first case, then it fulfills the wish. If it is like the second case, it always focuses on one object without wavering, then one cannot newly meditate on emptiness. Nor will it become the proximate cause of omniscience. Etc., please examine. Therefore, omniscience must be the Tathagatagarbha, possessing the ten powers, the self-born wisdom that has always existed. That is the main content to be explained in Tantra, please quote (scriptures). Moreover, the Sutras of the Great Vehicle and the Uttaratantra also hold it that way, let alone Tantra. The innate mind is always present. The nature of mind, like space, must be present in all sentient beings. Like subtle mind, free from conditions, space contemplation, etc., if it is not always present, then it is not the innate mind. If it is present, does it know other things besides its own object? If it knows, then it becomes conceptual. If it does not know, then one cannot practice emptiness. If omniscience is changeable, then like meditating on infinite space, etc., is it also meditated on by that innate mind? If it is, then it is not a characteristic of Tantra. If it is not, then what is it? Is it coarse mind or Alaya, etc.? If the innate mind, subtle mind is conditioned, then it can be changed by conditions and can also be interrupted, because it is conditioned. Because it can be changed into various things, just as one can learn good habits, etc., after being habituated by afflictions, it will also accumulate the seeds of samsara, because it can produce everything. The five winds and lights are the cause of manifesting the body, but it can manifest not only the body of the Buddha, but also various things such as bottles, blankets, etc. Therefore, self-born Mahamudra, etc., can manifest as many objects and subjects as there are, how can that cause be only the cause of the Buddha's body? It can also produce the appearance of samsara when it is coarse. It can also produce its own various empty forms when it is subtle, but that alone is not the undefiled appearance of the basis of Dharmata, because it is accompanied by karma wind. The primordial sound and primordial wind that are separated from karma wind are unconditioned, they will not become the cause of samsara, nor will they become the basis of habits.
Chinese
总而言之，无论轮回和涅槃的各种显现变幻出多少无量的奇迹，都要明白这些都只是来自心识和智慧的作用。心识是造作的、无常的，智慧是非造作的、恒常的。从心识和智慧混合的角度来看，显现是无常的，而实相则呈现出恒常的特点。要区分这些差异。唯有智慧是不变的，大乐与虚空同等，智慧之身是最终的佛果。心识的作用是产生各种轮回奇迹的原因，以及各种道路显现的方式，这些都需要详细区分。只有心识起作用的是不清净的基位，心识和智慧混合起作用的是不清净和清净二者兼具的道位，只有智慧起作用的是极度清净的果位，这三者需要区分。虽然称为觉性，但那是与法界无别的实相。同样，对于俱生智慧等，虽然称为法界，但实际上指的是法界和觉性无别。虽然在显现上分为显现和空性二者，但实际上无有差别，这是法界的另一种定义，就像是否只是名称一样。细微意是阿赖耶识，因此如果作为习气的所依，则可能成为不清净的因。如果在阿赖耶识之上存在无漏智慧等，那就是本觉心。如果没有，那就是不清净的心，不是清净的心。空性和圆满次第的修习习气放在哪里？如果不放，道就不会增上。如果放，本觉心和细微意就会变成习气的所依，等等，需要进行考察。如果细微意和本觉心是造作的，那么它们是被烦恼所造作的吗？还是它们是与自己同类的先前存在？它们依赖于生灭等什么？需要考察并驳斥。细微心是由生灭所产生的，如果没有生灭，心识之流就会断绝，只剩下智慧。智慧是自生法性，因此不需要因，也不会断绝。如果不是生灭，就与密咒相违。如果仅仅是同类，那么它如果不是恒常不变的，就会导致轮回的因就是它。在三种显现之后它存在，并且永远不会改变。如果它知道如何修习空性，那么一切都将变得容易学习。如果它不依赖于三种显现，那么它的缘就是风
English
In short, no matter how many immeasurable miracles the various appearances of samsara and nirvana transform into, one must understand that these arise solely from the actions of consciousness and wisdom. Consciousness is conditioned and impermanent, while wisdom is unconditioned and permanent. From the perspective of the mixture of consciousness and wisdom, appearances are impermanent, while the nature of reality appears to be permanent. One must distinguish these differences. Wisdom alone is the unchanging great bliss, the wisdom body equal to space, which is the ultimate result of Buddhahood. One must also carefully distinguish how the actions of consciousness are the cause of various samsaric miracles and how various paths arise. The state where only consciousness acts is the impure ground, the state where consciousness and wisdom act together is the path with both impure and pure aspects, and the state where only wisdom acts is the completely pure result. These three must be divided. Although it is called rigpa, it is the reality inseparable from dharmadhatu. Similarly, regarding co-emergent wisdom and so on, although it is called dharmadhatu, in reality, it should be understood as the inseparability of dharmadhatu and rigpa. Although appearance is divided into appearance and emptiness, in reality, they are inseparable. This is another definition of dharmadhatu, just like whether it is merely a name or not. Subtle mind is the alaya, so if it serves as the basis for karmic imprints, it can become a cause for impurity. If stainless wisdom and so on exist on top of the alaya, then that is the innate mind. If it does not exist, then that is an impure mind, not a pure mind. Where are the karmic imprints of meditating on emptiness and completion stage placed? If they are not placed, the path will not progress. If they are placed, the innate mind and subtle mind will become the basis for karmic imprints, and so on, which needs to be examined. If the subtle mind and innate mind are conditioned, then are they conditioned by afflictions or not? Are they the same kind as before? What do they depend on, such as arising and ceasing? One must examine and refute. Subtle mind is produced by arising and ceasing. If there is no arising and ceasing, the stream of consciousness will be cut off, and only wisdom remains. Wisdom is self-arisen dharmata, so it does not need a cause, nor does it cease. If it is not arising and ceasing, it contradicts mantra. If it is merely the same kind, then if it is not constantly changing, it would follow that it is the cause of samsara. It exists after the three appearances and never changes. If it knows how to meditate on emptiness, then everything will become easy to learn. If it does not depend on the three appearances, then its condition is wind.
Chinese
是或不是？如果不是，那么不会有幻身。如果是，那么三现究竟细微，从意气中如何讲述等进行观察。无迁变的明光不可能存在等进行观察为好。10月23日。 此外，基之明光，法性意义的实相，那永远不会改变，作为一切法的自性而存在。如时轮中所说：从何处三界一切都变化，人的主宰又 తిరిగి 融入何处。如是。那也是佛，佛是不错乱地以见法性的力量而成为佛的。法性自生的智慧，那永远不可能错乱。那未显现之时是众生，显现之时是智慧如实的佛，除此之外什么也没有。五道中不积累二资粮，那不会显现，因此那的因是积累二资粮，因是波罗蜜多乘中所说。以显现法性的快速道，不像因乘那样需要那么努力地积累二资粮，而是显现，这是果乘中所说的差别。俱生智，或法界，本心，自生智，基大圆满，大乐等成为名称的异名。那是诸法的实相，如《宝性论》中说：不如理作意，是对心的清净的增益等。心的自性是明光。等等。《广大智经》中说：自性明光圆满菩提心。那是永远等引用。众多世界有些清净等。《胜乐金刚》中说：此乃自生薄伽梵。唯一性等。时轮尤其引用。大圆满等引用。大圆满觉性认识时，在等持时，觉性不变如虚空般不动。识或分别念等虽然见到如空中云般变动，但体验到本体不是法性之外的。同样，三现之后体验明光，实相明光也不会改变。有法者二现者等需要对变化的方式获得信任。如果没有获得，那么执着于十相的相和，还有无遮的究竟实相，引用引导外道等教证。气脉的各种相，以修力而生
English
Is it or isn't it? If it isn't, then there will be no illusory body. If it is, then examine where the wind is described as coming from the mind in the ultimate subtlety of the three appearances, etc. It is good to examine whether the unchanging clear light is impossible, etc. October 23rd. Furthermore, the clear light of the ground, the reality of the meaning of Dharma-nature, never changes and exists as the nature of all dharmas. As it says in the Kalachakra: "From where do all three realms change, and where does the lord of men merge again?" Like that. That is also the Buddha. The Buddha is enlightened by the power of seeing the Dharma-nature without delusion. That self-arisen wisdom of Dharma-nature can never be deluded. When it is not manifest, it is a sentient being. When it is manifest, it is called the wisdom of the truly enlightened Buddha, and there is nothing else. If the two accumulations are not gathered on the five paths, it will not be manifest. Therefore, the cause of that is the accumulation of the two accumulations, which is explained in the cause-Perfection Vehicle. The quick path to manifest the Dharma-nature does not require as much effort to accumulate the two accumulations as the cause vehicle, but it manifests. This is the difference explained in the result vehicle. Coemergent wisdom, or Dharmadhatu, innate mind, self-arisen wisdom, ground Great Perfection, great bliss, etc., become synonyms. That is the reality of all dharmas. As it says in the Uttaratantra: "Inappropriate attention is an addition to the purity of the mind, etc. The nature of the mind is clear light." etc. As it says in the Blo Gya Ma Sutra: "The self-nature clear light is the perfect Bodhicitta. That is forever," etc. Many worlds, some pure, etc. As it says in the Chakrasamvara: "This is the self-arisen Bhagavan. The only one," etc. Especially quote the Kalachakra. Quote Dzogchen, etc. When Dzogchen awareness recognizes, in equipoise, awareness is unmoving like the unchanging sky. Although consciousness or thoughts are seen as moving like clouds in the sky, one experiences that the essence is not established apart from Dharma-nature. Likewise, even experiencing clear light after the three appearances, the reality of clear light does not change. Those who have the nature of phenomena, those who have dualistic appearances, etc., need to gain confidence in the way of change. If you do not gain it, then clinging to the appearance of the ten signs, and still clinging to the ultimate reality of non-affirming negation, quote scriptures such as leading to the path of non-Buddhists. Various signs of the wind element arise through the power of meditation.
Chinese
而且，必须区分真义光明是否成为代表（气融入中脉）和咒语之气融入中脉等不同特点的途径。同样，必须区分阻止分别念的不思任何事物和无边显现的无分别念是否为真义光明的咒语道。否则，无法从外表相似的事物上区分。其他外道通过夺舍也能成就气心之身，持有虎豹明点，外道的乐空大乐等并非咒语道，这是通过证得二无别智慧的方式和理证来区分的。佛是利乐的作者，自在天是作者，自在天是常恒的，佛的智慧是常恒的等等，也必须从本体是空性的智慧而非实有的角度来区分，如果是实有，则无法区分，即使反驳也无法驳倒对方的论点，即使说是不常恒，如果本体不是空性，也会变得相同。真义光明是空色多样、一切形态的圆满具相空性，而非断灭空。当光明实有或相似显现时，空色也不会停止。空色也不是指幻身，并非仅仅指一个身体，虽然显现为色和宫殿等多种形态，但总的来说，幻身这个名称适用于一切。虽然如此显现，但其自性与空性无二无别，无需另外寻找空性。这是有法，如果在此之上还需要用分别念另外寻找断灭空，那就太过分了。如果需要显现舍弃这些的断灭空，那就太过分了。五蕴分析即是空性。水、树等可以作为例子。当见到俱生时，必须见到并证悟俱生本身的自性是空性，如果不能证悟，那么以无分别智慧现量见到空性也无法证悟空性，如果以分别念的意识造作空性并强行安立，那就是笑话了。空性是指无法以自性见到的，如果存在，则会不依赖于心而本来存在。如果有人问：在名言中，我们承认本来存在，因为不是新产生的，虽然没有见到具有戏论相，但必须承认见到无戏论相。