English
Although the empty forms of the ten symbols appear with increasing intensity, such as the body, it is through the power of habituation that they gradually appear. The reason why they cannot appear all at once is due to obscurations. If not only the body, but also vases, cloths, palaces, and all kinds of things can appear, then the cause of all appearances in the pure realms must also be considered the five elements of wind and light. If you think so, quote and apply the Kalachakra and its commentaries. Similarly, when this coarse body enters the womb, it arises from the appearance of the five elements of wind and light from the state of clear light, and mixes with the sperm and blood of the parents. The distant cause of this is also the five elements of wind and light, because it is said that all sentient beings and the three realms arise from the increase of the three appearances. Similarly, if clear light is also the result of a previous subtle impure mind, then it is impossible for clear light to exist from beginningless time. Between clear light and the subtle impure mind, the subtle mind must come first. Therefore, do not assert that the illusory appearances of sentient beings do not arise from the state of clear light, but assert that clear light arises from the state of delusion. Similarly, without impure delusion arising from the spontaneously perfect five lights of clear light, pure appearances will arise from the deluded mind and the impure wind-mind. That clear light must be all-encompassing. The all-encompassing clear light, which is not defiled by delusion, must exist in the nature of reality. If that does not exist, the deluded wind-mind will not move from that nature. Quote Nagarjuna and others. From the nature of the deluded wind-mind, all kinds of clear light will arise again. If that is the case, the basis where beings dissolve and arise is the conditioned wind-mind, so delusion will never revert. If you think that even though ignorance has existed from beginningless time, it reverts like habituation on a new path, then that reversion is because ignorance has never existed on the basis, but arises from delusion, so it can be abandoned. If the place of origin of ignorance, the primordial clear light, does not exist, how can it revert? If emptiness does not exist, there is no way to abandon ignorance. If emptiness exists, then emptiness is the true nature. Because the ignorance that does not realize that true nature will revert. Then, do you not wish to accomplish the marks and signs of the Buddha through a vast accumulation of merit? I wish, I say.
Chinese
就像那道路的控制一样，那是能够显现于所化众生境界面前的粗大色身。但并非是佛陀自显现的极微细之身。智慧自显现之身虽然是积聚资粮的同时因，但也需要修持智慧。而那修持也转变成明现之因，而非生起之因。虽然看似是生起之因，但若善加观察，则是明现之因。如果显现智慧之身，就能像水器中的月影一样，随着所化众生的想法而示现粗大的身形。虽然说圆满了无量福德的粗大身形，就能获得智慧之身，但并非是以近取因的方式。对于智慧之身，也认为像那样的福德会遮蔽它，这是为了了解其利益。而像那样的福德，通过证悟实相而圆满，这是速道的特点。对此，需要用教理和正理来很好地区分，仅仅这样是不够的。 无二的智慧之身，对于一切佛陀来说都是平等的，在实相的境界中没有差别。那是佛陀自显现的行境，因为不显现于他人，所以即使是十地菩萨也无法见到。因此，安立为自显现的报身。有无所化众生等都没有意义，因为智慧的自显现是所有形态，没有局限，因为是无量的。无论如何，都是从唯一真实中区分出来的。不仅如此，即使在每个众生各自的自显现的显现中，像瓶子里的虚空一样，法性显得有限的时候，法性也没有变成不同的有限。但是，见到法性显现的智慧和空性的智慧，自己的体验不是他人的行境。风心之身也像梦中的身体一样，无法向他人展示。即使如此，就像通过它的加持，能在他人面前示现各种各样的显现一样。通过佛陀自显现的智慧之身的加持，在十方对所化众生无勤地显现各种各样的调伏神变，并且同时无分别地了知一切自显现和他显现。众生的自心无法从自己向他人展示
English
Just like the control of that path, it is the coarse form body that can appear in the realm of those to be tamed. But it is not the extremely subtle body of the Buddha's self-manifestation. Although the wisdom self-manifestation body is a simultaneous cause of accumulating merit, it also needs to cultivate wisdom. And that cultivation also turns into a manifesting cause, not a generating cause. Although it seems to be a generating cause, if examined carefully, it is a manifesting cause. If the wisdom body appears, it can show the coarse form according to the thoughts of those to be tamed, like the moon's reflection in a water vessel. Although it is said that by perfecting the immeasurable merit of the coarse form, one can attain the wisdom body, it is not in the manner of a proximate cause. Regarding the wisdom body, it is also thought that such merit obscures it, this is to understand its benefits. And such merit, perfected by realizing the nature of reality, is the characteristic of the swift path. On this, it is necessary to distinguish well with scripture and reason, it is not enough with just this. The non-dual wisdom body is the same for all Buddhas, there is no difference in the realm of reality. That is the realm of the Buddha's self-manifestation, because it does not appear to others, so even the bodhisattvas of the ten grounds cannot see it. Therefore, it is established as the self-manifestation enjoyment body. Whether there are beings to be tamed or not is meaningless, because the self-manifestation of wisdom is all forms, without limitation, because it is immeasurable. In any case, it is distinguished from the one and only truth. Moreover, even when the nature of reality appears limited, like the space inside a vase, in the manifestation of each being's self-manifestation, the nature of reality does not become a different limitation. However, the wisdom of seeing the manifestation of the nature of reality and the wisdom of emptiness, one's own experience is not the realm of others. The body of wind and mind alone, like the body in a dream, cannot be shown to others. Even so, just as through its blessing, it can show various manifestations to others. Through the blessing of the Buddha's self-manifestation wisdom body, various taming miracles appear effortlessly to those to be tamed in the ten directions, and all self-manifestations and other-manifestations are known simultaneously without discrimination. The self-mind of beings cannot be shown from oneself to others.
Chinese
虽然没有疾病，但就像具有超凡显现智慧者所见一样，所有生者和圣者的所有心识，同时都在佛陀的观照之中。佛陀的究竟行境，即使是十地菩萨也无法见到。这是因为只有佛陀才没有遮蔽基始实相之细微障碍。众生即使能知晓他人的心识，也只是以差异的方式，短暂地显现为自己心识的某种状态。而佛陀在不作能取所取之分别念的情况下，如实地、不混杂地照见一切，如同大海中的星辰。༈ 现在，在八识的境全部未断绝的情况下，能够认识原始光明，这是大圆满道的特点。其他无上道虽然也殊胜，但为了认识它，必须逐渐地、越来越清晰地修习三种显现的光明，那是勤作之道。这（大圆满）是不勤作、自然获得的窍诀，必须区分清楚。当觉性本身脱离分别念而赤裸显现时，与究竟的显现光明没有差别。༈ 那么，觉性获得认识是什么样的呢？如果认为“心未被找到，什么都没有”，或者认为“自性是空性的”，或者认为“光明是无法言说的”，或者认为“明空无二”，或者认为“不是有也不是无”，凡是以分别念执取的，都不是大圆满。那是微细的分别念。当原始光明、自生智慧赤裸裸地获得认识时，事后会确定它是明空双运、超离有无等等。但在安住于自性时，与分别念完全不混杂，而是安住于法性之中。对此，必须断除怀疑的分析，如果还需要用分别念来扩展空与不空等等，那就是没有真正获得认识。༈ 修习生起次第的本尊身，仅仅会成为获得本尊身的因，但不是它的近取因。生起次第行者将器情世间融入光明，所证得的空性，仅仅是获得光明的因，而不是实义光明的近取因。同样，隐义的二者也是如此，仅仅是依赖生起次第的近因，而不是近取因。如果是这样，那么幻身和光明二者都
English
Although there is no sickness, like the vision of one with transcendent manifest wisdom, all the minds of all beings and noble ones are simultaneously within the Buddha's gaze. The ultimate sphere of activity of the Buddha is not seen even by the Bodhisattvas of the ten bhumis. This is because only the Buddha is without even the subtle obscurations on the reality of the ground. Even when sentient beings know the minds of others, it appears only fleetingly in a differentiated way as an aspect of their own minds. But the Buddha, without conceptualizing subject and object, sees things as they are, unmixed, like stars in the ocean. ༈ Now, the fact that one can recognize the primordial luminosity while all the objects of the eight consciousnesses are still unceasing is a special characteristic of the Great Perfection path. Although other unsurpassable paths are also excellent, in order to recognize that, one must train in the luminosity of the three appearances, making it increasingly clear, which is the path of effort. This (Great Perfection) is the pith instruction for effortless, self-found attainment, and one must differentiate this. When awareness itself is free from conceptual thought and arises nakedly, it is no different from the ultimate luminosity of appearance. ༈ So, what is it like to recognize awareness? If one thinks, "Mind has not been found, there is nothing," or if one thinks, "The essence is empty," or if one thinks, "The clarity is just inexpressible," or if one thinks, "Clarity and emptiness are inseparable," or if one thinks, "It is neither existent nor nonexistent," all that is grasped by conceptual mind is not Great Perfection. It is subtle conceptual mind. When the primordial luminosity, self-arisen wisdom, is recognized nakedly, then afterwards one may ascertain that it is the union of clarity and emptiness, beyond existence and nonexistence, and so on. But when abiding in one's own essence, one abides in the nature of reality without any mixture with conceptual mind. One must cut off the analysis of doubt about that. If one still needs to elaborate on emptiness and non-emptiness with the mind, then one has not truly recognized it. ༈ Meditating on the deity's form in the generation stage only becomes a cause for attaining the deity's form, but it is not its directly preceding cause. The emptiness that is induced by the practitioner of the generation stage, who dissolves the outer and inner world into luminosity, is only suitable as a cause for attaining luminosity, but it is not the directly preceding cause of the luminosity of the meaning. Likewise, the two of the hidden meaning are also similar, being only a proximate cause dependent on the generation stage, but not the directly preceding cause. If that were the case, then both illusory body and luminosity would
Chinese
将会成就新的地。即使不成就新的光明，也认为成就新的幻身吗？因为光明是具有一切形象的遍一切种殊胜的空性，而不是庸俗的空性。因此，它的显现，光明的显现也不会新成就。如果光明没有显现，那么光明最终显现时，如果必须什么显现也没有，什么觉性也没有，那是不可能的。如果可能，就会变成仅仅是无心的状态，谁也无法知晓。如果那个心被其他心所知，就与所说的八识全部止灭相违背。此外，对于道的瑜伽士来说，即使光明显现，也不需要止灭征相，因为在道时成就，所以很清楚。此外，从佛陀的显现不灭也能知晓。光明和显现是否在一切方面都相违背？如果相违背，那它也不能成为一切法的法性。它显现时，什么显现也不会生起。有显现时，它不会显现，就会像冷触热触一样。那么，光明最终显现时，不是说没有八十自性的分别念和对境吗？是的，是这样说的。但是，在那里，由不清净的风心所产生的显现和执着都没有。然而，清净的自显现以无执着的方式生起是有的，因为它就像是遍一切种殊胜的空性被揭示出来一样。在道者的体验之时，虽然会体验到各种各样的无显现和有显现，但那不是幻光双运的意义，而是轮流交替。如果不是这样，不承认法性自明的智慧，而必须用法性作为对境，由其他有为的心来觉知，那么二取也不会消失。对于法性来说，也不会在成佛的境地中成为一味。那个以它为对境的智慧也永远不会返回，因此二取不可能消失。此外，如果那个智慧自然而然地证悟法性，那么一切有情都会变成本来就具有证悟空性的能力。如果自己不知道，必须由他人新学习，那么那个人就是新入学。因此，在以前的时候，必须安立那个没有学习执着于我等的其他分别念的理由。特别是，如果能够学习分别念所行境的无遮止的执着，那还学什么其他的呢？