English
All are destructible and breakable. The appearance of clear light is indestructible and unbreakable. Because it is like the appearance of a dream, it is said to be indestructible. Although there is appearance, it is also like that because it is not established as a coarse substance. If so, would images, dreams, and the forms arising from the blurry realm of sense objects also become like that? Those arise from the cause of conditioned phenomena, so they can be destroyed by harming the cause. But here, one cannot harm the essence of clear light because it is unconditioned. Nothing can harm its inherent radiance. Although it appears to increase and decrease, it is like the sky. And so on, analyze thoroughly. It is impossible for the unconditioned to have forms such as light and color, nor is it possible to have awareness. If it were so, it would be conditioned. If light and so on were established as self-characterized awareness, or established as having causes and conditions, then that would be the case. But if there is neither of these, there is appearance and awareness. Because the Kalachakra says that there is appearance and awareness that transcends particles and momentary phenomena. That is established. This is not a conjecture. Empty forms such as smoke are not established as particles. Yogis prove that unchanging bliss transcends momentary phenomena through experience. Therefore, even if it is heat, it is not fire, etc., which is correct. Furthermore, the Buddha should not see appearance and emptiness as inseparable, because conditioned and unconditioned phenomena are different. Because it is impossible to know different phenomena as inseparable. All phenomena are not empty of self-nature, because appearance and the unconditioned contradict emptiness. There should not be emptiness that possesses all perfections, because it is merely an aggregation of emptiness and conditioned phenomena. If so, then emptiness would also cease to exist, because there is no appearance or anything else in it. Appearance would also not be non-empty, because it cannot be proven that its self-nature is empty or unconditioned. Therefore, the emptiness of all unreal, unconditioned appearances is only temporary, like the sky, etc. The great unconditioned, which transcends the extremes of real and unreal, is different. Because the former are both characteristics, while the latter is the nature of reality. As Nagarjuna said: 'Real and unreal are conditioned, Nirvana is unconditioned.' Quoting the analysis of aggregates and emptiness, etc. Like that
Chinese
空性和无二的显现和觉性存在，这是法性的理路，并且在瑜伽士的行境中成立。如果没有它，那么所有的显现和觉性都会是可摧毁的和刹那变化的。因此，无法成就遍布虚空的金刚持，以及不可摧毁的身。这个论题还需要进一步的确定性研究。由有为的识的运作或从其状态中生起的自显现，没有无为的显现。因为有为是存在的，而无为仅仅是无。在无二智慧的运作或嬉戏中，存在无为的显现。因为智慧本身是无为的，并且其嬉戏也如此显现。如缕古续等是智慧的显现，具有质碍的身体等是识的显现。识也由于执着于自己的能取所取，实际上并未超出智慧的状态。因此，识是暂时的法，而智慧是原始的、根本的法。如果显空不是无违的，那么瓶子的空性就无法成立。有为和无为的二者之间的无别永远无法成立。虽然从自相上不混合，但必须在本体上无别，否则二谛无别就无法成立。因此，二谛各自显现存在，是因为没有证悟实相，所以在其视角下建立的宗派不适合大乘的宗派。而在二谛无别的视角下建立的宗派，必须依其观点来安立密咒的光明，以及俱生和自生的智慧等，这是关键的根本。如果对此混乱，那么一切都不行。将二谛无别的实相作为原始的基础光明，并且对此进行修持的道次第，有远道二资粮双运的因的法乘，近道幻光双运的密咒乘，以及究竟的本来清净和任运成就双运的大圆满三种方式来讲解，是一切的总纲，至高无上。因此，这些识的行境没有成立，被胜义谛的观察所破斥，被安立为不真实的欺骗。必须了知智慧的行境是真实的，不欺骗的自性。即使是智慧的行境，其本体也是空性的。如果不空，那么就与识的境无有差别，因为是空性的
English
Emptiness and non-duality of appearance and awareness exist, which is the reasoning of the nature of reality, and it is established in the realm of yogis. Without it, all appearances and awareness would be destructible and momentary. Therefore, the all-pervading Vajradhara of space and the indestructible body cannot be achieved. This topic still needs further conclusive research. For the self-appearances that arise from the operation of conditioned consciousness or from its state, there is no appearance of the unconditioned. Because the conditioned is existent, and the unconditioned merely appears as non-existent. In the operation or play of non-dual wisdom, there is the appearance of the unconditioned. Because wisdom itself is unconditioned, and its plays also appear as such. Such as the Lugu Gyud, etc., are appearances of wisdom, and the body with obstacles, etc., are appearances of consciousness. Consciousness, too, because of clinging to its own grasper and grasped, in reality does not go beyond the state of wisdom. Therefore, consciousness is a temporary phenomenon, while wisdom is a primordial, fundamental phenomenon. If appearance and emptiness are not non-contradictory, then the emptiness of a vase cannot be established. The non-duality of the conditioned and unconditioned can never be established. Although they do not mix from their own perspective, they must be non-dual in essence, otherwise the non-duality of the two truths cannot be established. Therefore, the two truths appear separately because the reality has not been realized, so the tenets established from that viewpoint are not suitable for the tenets of the Mahayana. But the tenets established from the viewpoint of the non-duality of the two truths, must be based on that view to establish the clear light of mantra, and the co-emergent and self-arisen wisdoms, etc., which is the key root. If this is confused, then nothing will work. Taking the reality of the non-duality of the two truths as the primordial ground luminosity, and the stages of the path that apply to it, there are the distant path of the cause vehicle of the union of the two accumulations, the near path of the illusory light union of the mantra vehicle, and the ultimate original purity and spontaneous accomplishment union of the Great Perfection, which are explained as three ways, is the general supreme bond. Therefore, these realms of consciousness are not established, refuted by ultimate analysis, and established as untrue deceptions. One must know that the realm of wisdom is true, the very nature of non-deception. Even though it is the realm of wisdom, its essence is emptiness. If it is not empty, then it will be no different from the realm of consciousness, because it is emptiness.
Chinese
虽然显现为多种要点，但并未成立为多种不同。虽然显现为多样，但远离二元对立。非造作，不变异等，是合理成立的。如果不空，那一切都不会成立。因此，显空无别，必须建立宗派，不要偏袒一方。这是金刚乘宗派的说法。那些只停留在名识的行境中，不具备智慧的人，会觉得一切境都显现为实有和非实有等多种多样，但对于实有和非实有味一体的智慧的行境，却一无所知。而具备智慧的人，在境中，自显现的一切法，从一开始就证悟为味一体。而名识者的错觉所执着的行境，也是识的差别。火鸟月10日30日。༈ 那莫 guru。无论以这个心修持什么道，都会显现为该道的形象，在分别念面前是总相。如果禅定成就，就没有分别念。例如，骨骼，灭尽生处四句，无想等，是无边无际的。无论如何思维无量禅定，都会那样显现。当欲心专注时，如果什么都不想而安住，就会显现如虚空般的空性体验等，这是理性的联系。因此，无论是将心专注于细点，还是专注于空性，都是心。虽然有如引发其形象相似部分的无离因般的自身体验，但并非光明，而是修持体验的相似部分。同样，所有比喻的光明都是心的相似。即使在心寂达到极致时，也是以心的形象相似。所有相似都是心，因此是意识和造作。因此，它将光明的总相作为对境。因此，能够了解意义的光明是无戏论、无相、不变异的。例如，即使是缘于法界的有分别念的心，以及禅定的无分别念面前，也会显现不可言说的法界。虽然在其面前没有戏论，但因为那是意识，所以是变异的。而法界是不变异的意义。大圆满也是，从现在开始，当认识自性时，虽然会亲眼见到自性不变异，但比喻是造作。但这不会使大圆满变成造作，因为大圆满是意义的安住方式，是自性自然本智。因此，比喻会了解意义的总相，从而确定，但比喻本身不是。例如
English
Although appearing as many key points, they are not established as many different things. Although appearing as diverse, they are free from duality. Unconditioned, immutable, etc., are established as reasonable. If it is not empty, then none of that will be established. Therefore, one must establish a philosophical system based on the inseparability of appearance and emptiness, and not be biased towards one side. This is what the Vajrayana school says. Those who dwell solely in the realm of consciousness and do not possess wisdom perceive all objects as appearing in various ways, such as real and unreal, but they do not understand even a little of the realm of wisdom where reality and unreality are of one taste. Those who possess wisdom realize that all phenomena in their own appearances are of one taste from the beginning. The objects grasped by the delusion of consciousness are also a distinction of consciousness. Fire Bird Month 10, Day 30. ༈ Namo Guru. Whatever path is meditated with this mind, it appears in the form of that path, and in the face of thought, it is a general meaning. If samadhi is accomplished, there is no thought. For example, skeletons, the four phrases of the exhaustion of the sources of birth, non-perception, etc., are infinite. However one thinks of immeasurable samadhi, it appears that way. When the mind of desire is focused, if one remains without thinking anything, then an experience of emptiness like the sky appears, etc., which is a connection of reason. Therefore, whether the mind is focused on a subtle point or on emptiness, it is the mind. Although there is a self-experience like a non-separated cause that elicits a similar part of its form, it is not luminosity, but a similar part of meditative experience. Similarly, all examples of luminosity are similar to the mind. Even when the mind reaches the ultimate state of solitude, it is similar in form to the mind. All similarities are mind, therefore they are intellect and conditioned. Therefore, it takes the general meaning of luminosity as its object. Therefore, one can know that the luminosity of meaning is without elaboration, without characteristics, and immutable. For example, even in the face of a mind with conceptual thought focused on the Dharmadhatu, and in the face of the non-conceptual thought of samadhi, the inexpressible Dharmadhatu appears. Although there is no elaboration in its face, because it is mind, it is mutable. And the Dharmadhatu is the immutable meaning. Dzogchen also, from now on, when one recognizes awareness, although one directly sees the immutable awareness, the example is conditioned. But this does not make Dzogchen conditioned, because Dzogchen is the way of abiding of meaning, the self-arisen wisdom of awareness. Therefore, the example understands the general meaning and thereby establishes it, but the example itself is not it. For example
Chinese
即使通达空性的智慧是造作的，但所修的广大本体不是造作的。如果分析观修瓶子的智慧中所显现的瓶子，虽然总义是智慧的对境，但如同它不会将所修的瓶子转变为智慧一样。因此，无论观修造作或非造作等任何形象，没有不被智慧所观修的，但它不会将一切所修转变为智慧。在智慧与空性无二无别之中，也因智慧自性与空性无有分离的关键，而显现为明空。否则，造作的智慧永远不可能转变为非造作的本体。因此，如果有非造作的大心和非造作的空色，那就是不变的道。造作是风心的幻化，从光明等开始，引导外道。如是说，外道也有入城和化身等，有修持道相光明等空色的方法，以及由དྷ་དུ་ར་（藏文，梵文：धू धू र，梵文罗马拟音：dhū dhū ra，汉语字面意思：杜杜拉）等物质的因缘，显现各种白色、红色等景象，各种自认为是神鬼的景象，以及疾病扰乱的眼前的各种景象等。虽然有成百上千种风心的幻化，但那不是密咒道。无有意识时有阿赖耶识，不会断灭。阿赖耶识难以现量照见。无论细微或粗大的意，都有证悟自生智慧，这是大圆满的特点。否则，所诠释的意义的智慧也极易与外道的道混淆。任运自成的明觉显现非常重要。否则，极易与外道的道混淆。本来和任运二者是非造作的，因此与其他的道不同。如果认识了，就不会有错谬。如果触及意义的俱生实物，就不会改变和移动。否则，如果不是以意的禅定身，或者有风的幻身来修持，就不会显现。禅定的意显现，如同在分别念前观修总义的身被摄集到其他地方一样，仅仅是明与不明的差别而已。如果一切无量的心的幻化都能触及本初的风心，那就是密咒。否则，错乱等的各种差别要详细分析。10月22日记。因此，名相。