English
Even though the wisdom that realizes emptiness is conditioned, the very essence of what is meditated upon is unconditioned. If we analyze the vase that appears in the mind meditating on a vase, even though the general meaning is the object of the mind, it does not transform the vase being meditated upon into mind. Therefore, no matter what aspect, conditioned or unconditioned, is meditated upon, there is nothing that is not meditated upon by the mind, but it does not transform all that is meditated upon into mind. Even in the inseparability of mind and emptiness, it is because of the key point that the nature of mind is inseparable from emptiness that it appears as awareness and emptiness. Otherwise, it is never possible for the conditioned mind to transform into the essence of the unconditioned. Therefore, if there is the great mind of the unconditioned and the empty form of the unconditioned, that is the unchanging path. The conditioned is from the magic of wind and mind, from light and so on, leading the Tirthikas (non-Buddhists). As it is said, even the Tirthikas have entering cities and transformation, and there are methods to accomplish the light of the path and empty forms, and from the causes of substances like Dhatura (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), various appearances of white, red, and so on arise, various appearances of what is thought to be gods and demons, and various appearances in the eyes of sickness and confusion, and so on. Although there are hundreds and thousands of magical manifestations of wind and mind, that is not the mantra path. When there is no consciousness, there is alaya, it is not obstructed. Alaya is difficult to directly perceive. Whether subtle or coarse mind, the characteristic of Dzogchen is that there is recognition of self-arisen wisdom. Otherwise, this wisdom of the meaning to be expressed is very easily confused with the path of the Tirthikas. The spontaneous, self-perfected radiance of awareness is very important. Otherwise, it is very easy to confuse with the path of the Tirthikas. The two, primordial and spontaneous, are unconditioned, so they are different from other paths. If recognized, there is no room for error. If one touches the actual co-emergent thing of meaning, it does not change or move. Otherwise, if one does not meditate on the mind-body of samadhi, or the illusory body with wind, it will not appear. The appearance of the mind of samadhi is like the body meditating on the general meaning in front of conceptual thought being gathered elsewhere, the difference is only the presence or absence of clarity. If all the immeasurable magical manifestations of mind can touch the original wind-mind, that is mantra. Otherwise, the various distinctions of confusion and so on should be analyzed in detail. Written on October 22nd. Therefore, categories.
Chinese
如果它成为了象征非实在的真如法界空性的门，那就是密宗的次第双运道之深道。如果不是，连存在的根本都无法断除，那只是止观而已。因此，是否证悟这真如俱生的实相，是区分是否为成佛之道的关键。仅仅通过收摄风心等手段，与外道没有区别。解脱道是否存在也由此区分。遍知常有，以及自生的全知，自在等，虽然词语相同，但意义是否存在也必须由此区分。因此，如果说没有从宗喀巴大师所说的空性，就无法在金刚乘道上断除存在的根本，那么诋毁密宗道是不允许的，更何况是心呢？金刚乘自身之道在解脱道时，如经部一样宣说诸法皆空，并且在密宗道时，明明有体验光明，一切皆空的真如的定论。另外，所谓的宗喀巴大师所说的空性是什么呢？除了宗喀巴大师所说的认知对象的空性之外，在那至高无上的空性之中，就像一卡车的宗喀巴大师所说的空性，连一簸箕都装不下一样。因此，如果意义的智慧没有成为象征法界的门，即使成就了幻身，即使成就了如虚空般的禅定，也不能成为密宗道的智慧。因为外道也有通过风来引导不分别的自在天、乌摩等，以及能够入体的风心的身体。因此，即使从风进入中脉，安住，消融的迹象中体验到意义光明也好，即使从大圆满的开示中没有止息分别念也好，只要认识到意义的智慧也可以。两者都是密宗道的快速道，但是，即使生起微细的风心体验，也有无法象征意义的俱生的情况。因此，即使大圆满的开示没有错谬，如果另一方面没有被口诀抓住，那么错解的可能性也很大，就像宗派主义者一样。如果体验到密宗的幻光，难道没有象征意义的智慧吗？如果唯识宗出现，那确实如此。然而，如果你们自己没有与宗喀巴大师所说的空性联系起来，那么就会断绝存在的根本。
English
If it becomes the door symbolizing the meaning of the emptiness of the true nature of reality, then it is the profound path of the two stages of mantra. If it does not become that, then even the root of existence cannot be severed, it is merely calm abiding. Therefore, whether or not one realizes this true, innate nature is what distinguishes whether or not it is the path to Buddhahood. Merely gathering the winds and mind is no different from externalists. Whether or not there is a path to liberation is also distinguished by this. Omniscience is permanent, and the self-arisen all-knowing, power, etc., although the words are the same, whether or not there is meaning must also be distinguished by this. Therefore, if it is said that without the emptiness taught by the Madhyamaka, one cannot sever the root of existence on the Vajrayana path, then it is not permissible to speak such slanders against the mantra path, let alone the mind. In the Vajrayana itself, in the context of the path of liberation, it is taught that all phenomena are empty, as is common with the Sutras, and in the context of the mantra path, there is the definitive establishment of experiencing the luminous, all-empty Suchness. Furthermore, what is the emptiness taught by the Madhyamaka? Apart from the emptiness of the object of cognition taught by the Madhyamaka, within that supreme emptiness, it is impossible for even a bushel of the emptiness taught by the Madhyamaka to fit into a cartload. Therefore, if the wisdom of meaning does not become the door symbolizing the Dharmadhatu, even if the illusory body is accomplished, even if the samadhi like the sky is accomplished, it cannot become the wisdom of the mantra path. Because externalists also have the ability to lead non-conceptual deities such as Ishvara and Uma through the winds, and the body of wind and mind that can enter into bodies. Therefore, even if one experiences the meaning-light from the signs of the winds entering, abiding, and dissolving in the central channel, or even if conceptual thoughts do not cease from the Dzogchen introduction, it is also possible to recognize the wisdom of meaning. Both are quick paths of the mantra path, but even if a subtle experience of wind and mind arises, there are also cases where it fails to symbolize the innate meaning. Therefore, even if the Dzogchen introduction is without error, if the other aspect is not grasped by the oral instructions, then the possibility of misinterpretation is also great, like those who adhere to sectarian views. If one experiences the illusory light of mantra, how could it not symbolize the wisdom of meaning? If a logician appears, that is true. However, if you yourselves are not connected with the emptiness taught by the Madhyamaka, then the root of existence will be severed.
Chinese
因此，他说没有能力。虽然幻光显现，但不了解、不见到实义的实相，通过这个承诺成立。通过承认实义智慧为有为法的方式，也能明白这一点。 进一步，中观智慧的五种风，能够显现为一切形象，如同意念一样，也能显现为天神身相，如同空色大手印。因为这是本初风的作用，所以不像梦身一样，必定能够强烈地显现为自显空色，通过幻化十二喻来象征，通过忆念清晰圆满的相好。 虽然它由本初风构成，但由于与业风的染污相混合，所以仍然有使其更加清净的部分，因此称为不净幻身。即使是光明，也因为心与智慧混合的缘故，可以提升至清净，直至最终的俱生。 从实义光明显现开始，安立清净幻身，因为它与有为的禅修不同。然而，仍然有很多遮蔽的染污，如同二地以上的空性禅修。 在譬喻光明的阶段，禅修的智慧与智慧混合，虽然不区分彼此，但智慧的部分是常，识的部分是无常，所以安立为无常。然而，实义的智慧是常，如同禅修空性的心是无常，但它所禅修的空性是常。 当心中显现空性的总义时，因为心具有那种体性，所以如果没有心，它就不存在。当有心的时候，它似乎与它相关联，如同虚空的总义显现一样。 然而，大圆满必须确定为实义的俱生自性，所以安立为无为法，如同空性是无为法，但必须通过心来确定。 初地智慧的禅修之心不存在，但禅修的法界赤裸显现，所以虽然无为法是常，但它并不常住，并且从高到高地增长，这是由于遮蔽的染污所致，如同水中的波纹一样，如果这样承认是否合理呢？仍然要依据教证来分析。 如果没有禅修者，谁来证悟呢？因为丝毫也不存在法界之外的心，从能所平等性的界限中，非常
English
Therefore, he said there was no ability. Although the illusory light appears, not understanding or seeing the reality of the actual meaning is established through this promise. It can also be understood through the way of acknowledging the wisdom of actual meaning as conditioned phenomena. Furthermore, the five winds of Madhyamaka wisdom can manifest in all forms, and can also appear as the body of a deity, like the mind's thought, just like the Great Seal of Empty Form. Because this is the action of the primordial wind, it is different from the dream body, and it can definitely and forcefully manifest as self-appearing empty form, symbolized by the twelve similes of illusion, through remembering the clear and complete marks and examples. Although it is composed of the primordial wind, it is mixed with the defilements of karmic wind. Therefore, there is still a part of it that needs to be purified further, so it is called the impure illusory body. Even luminosity can be elevated to purity due to the mixing of mind and wisdom, up to the ultimate union. From the appearance of the light of meaning, the pure illusory body is established, because it is different from conditioned meditation. However, there are still many obscurations and defilements, like the meditation on emptiness from the second ground onwards. In the stage of illustrative light, the wisdom of meditation and wisdom are mixed, and although they are not distinguished from each other, the part of wisdom is permanent, and the part of consciousness is impermanent, so it is established as impermanent. However, the wisdom of actual meaning is permanent, just as the mind meditating on emptiness is impermanent, but the emptiness it meditates on is permanent. When the general meaning of emptiness appears in the mind, because the mind has that nature, it does not exist without the mind. When there is mind, it seems to be related to it, just as the general meaning of space appears. However, Dzogchen must be determined as the co-emergent nature of actual meaning, so it is established as unconditioned, just as emptiness is unconditioned, but it must be determined through the mind. The mind of meditation of the wisdom of the first ground does not exist, but the dharmadhatu of meditation appears nakedly, so although the unconditioned is permanent, it does not remain permanent, and it grows from higher to higher, which is due to the defilements of obscuration, like ripples in water. Is it reasonable to acknowledge it like this? Still, analyze it according to the scriptures. If there is no meditator, who will realize it? Because there is not even a little bit of mind other than the dharmadhatu, from the realm of equality of subject and object, very
Chinese
由于显现的缘故，就这样说。总的来说，一切法都由分别念的支配而产生、灭亡、增长、减少。而法性大平等，从法界之外丝毫不会改变。当脱离分别念而现证法界时，一切都只被视为法界。如实证悟法界是俱生光明。从无垢染的光明中不移动是佛陀。那些只是处所显现相同或不相同的差别罢了。 再次，不要嫉妒虹身。不要对成就的征相生起嗔恨。从身体产生的成就也有各种各样的原因。也有通过服用精华等物质使粗身转化为清净身的情况。同样，也有通过咒语的力量、天神的加持、风的运作和道路的熟练而实现的。但道路的熟练程度并不一定使粗身转化为清净身，身体转化为清净身也不一定使光明现前。如同欲界和色界的持明者飞行虚空等。同样，成就的征相也有道路的证悟现前，以及咒语、物质、前世的业力使之显现，如同饿鬼、罗刹，以及通过禅定使外道等也拥有成就征相。但所有这些之中，道路的成就征相最为广大。在信解行地，不错误的道路证悟是好的。但各种经论的词句等，也不一定与修行者相同。如同莲花色比丘尼获得阿罗汉果，却没有获得神通和神变的经历一样。各自的相续有修行大小的差别。如果证悟好，就能通过微小的文字等了解。当真正获得十自在时，在佛陀的境界中，由于随心所欲地接受一切法而获得自在。在获得随顺的清净刹土时，一切功德都会自然而然地获得。但在凡夫地，不能因为一个功德而显示所有道路的功德都已现前。咒语能够获得各种功德和成就。如《善臂经》所说，有些人获得寿命，有些人获得财富等，应如各自的福分而努力。大圆满证悟的标志是慈悲和智慧等越来越好。 凡是用名称可以命名的，都是从所依而命名的，即依靠能指的所依而命名。例如，虚空等是遮破，空色的光明。