English
It is said so because of the appearance. In general, all phenomena arise, cease, increase, and decrease under the control of conceptualization. However, the great equality of Dharma-nature, the realm of Dharma, does not change in the slightest from anything other than itself. When one is free from conceptualization and realizes the Dharmadhatu, everything is seen as nothing but the Dharmadhatu. Realizing the Dharmadhatu as it is, is the co-emergent luminosity. The Buddha is unmoving from that which is stainless. Those are just the differences in the similarity or dissimilarity of the place of appearance. Furthermore, do not be jealous of the rainbow body. Do not generate hatred towards the signs of accomplishment. There are various causes for the siddhis that arise from the body. There are also cases where the gross body is transformed into a pure body through substances such as essences. Similarly, there are those who accomplish through the power of mantra, the blessings of deities, the manipulation of winds, and the strength of familiarity with the path. However, the degree of familiarity with the path does not necessarily transform the gross body into a pure body, and the transformation of the body into a pure body does not necessarily manifest luminosity. Like the Vidyadharas of the desire and form realms traversing space, and so on. Similarly, the signs of accomplishment also have the manifestation of the realization of the path, as well as mantra, substances, and past karma, such as pretas, rakshasas, and heretics through meditation. But among all of these, the signs of accomplishment of the path are the most extensive. In the place of faith and practice, the unerring realization of the path is good. However, the words and meanings of various texts are not necessarily the same as those who practice. Just as the nun Utpalavarna attained Arhatship but did not attain clairvoyance and magical powers. Each individual's continuum has differences in the extent of practice. If realization is good, one can understand through even small texts. When one truly attains the ten powers, one attains freedom in the Buddha's realm by accepting all dharmas as one wishes. In the pure realm where one attains conformity, all qualities are attained naturally and effortlessly. But in the ordinary state, there is no certainty that one quality will show that all the qualities of the path have been manifested. Mantra can attain various qualities and siddhis. As it is said in the "Good Arm Sutra," some attain longevity, some attain wealth, and so on, one should strive according to one's fortune. The sign of the realization of Dzogchen is that compassion and wisdom, etc., must become better and better. Whatever can be named by name is named from dependence, that is, named relying on the basis of designation. For example, space, etc., is negation, the luminosity of emptiness-form.
Chinese
等等从显现自性的角度安立。法性光明等等也是如此。凡是可以被命名的所知，都要理解为是缘起和空性。如果不是这样，仅仅从因产生的才是缘起的意义，那就太狭隘了。因为所有非复合的事物都会变成非缘起、非平等性。龙树菩萨曾引用过一个教证。同样，对于轮涅的一切法，在所有显现的层面上，都是空、缘起、双运的方式。在证悟双运的实相之后，空性显现等等一切戏论之网都会寂灭，只能各自自己去证悟。 色等等由五大元素构成，世间显现由此而成立。即使没有五大元素，色等等显现也能通过梦境而成立。即使在意识沉没的深度睡眠中也能成立。因此，从心识中会显现各种各样的现象，外境的色等等也是心识串习的结果。在不清净心识的自显现中成立。心识的基础通过法性的理性能成立显空和非复合。如果成立了这一点，就不需要因。从那之中，色等等空色显现和意识就像梦境一样。因此，一切的根本是觉性。从觉性的状态中显现一切。不清净的显现是粗重的，有因有缘的。清净的显现必须是空色，不可摧毁的。空色等显现的因是原始风的扰动，从而显现增减等等。就像天空的高低一样，实际上不会变成无常和有为法。从风的角度来说，是否需要说成是因所生的微细事物，需要用教证来衡量，用理证来成立。 基，谁都承认是非复合的。果，从本体的角度来说是非复合的。对于所化众生来说，显现为智慧、慈悲、能力这三者是有为法，这也是由心识的控制而安立的。基和果无别，是非复合的。道，因为有生灭，所以一般要安立为有为法。但对此要区分凡夫地的名言量所显现的方式，以及圣者清净量所显现的方式。如果按照前者，那么空色和一切道都是交替的显现，所以要承认是无常的。如果大圆满的见解是常，那么同样，修、行也不能承认是常，因为会变成没有变化的缘故。
English
Etc., are designated from the perspective of establishing self-appearance. The luminosity of dharmata, etc., are also like that. All knowable things that can be named must be understood as having gone into dependent arising and emptiness. If not, it is too narrow to say that only what arises from causes is the meaning of dependent arising. Because all uncompounded things would become non-dependently arisen and non-equanimous. Nagarjuna quoted a scripture. Likewise, for all phenomena of samsara and nirvana, in terms of all appearances, there is the mode of emptiness, dependent arising, and union. In the face of realizing the state of union as it is, all the nets of elaboration, such as emptiness and appearance, are pacified, and only each individual can realize it. Form, etc., are composed of the elements, and the world is manifestly established as arising from causes. Even without the elements, the appearance of form, etc., is manifestly established by dreams. Even deep sleep in which the mind dissolves is established. Therefore, various appearances arise from the mind, and external forms, etc., are also the result of the mind's habituation. It is established as the self-appearance of an impure mind. The basis of the mind is established as emptiness and uncompounded by the reasoning of dharmata. If that is established, then it does not need a cause. From that, form, etc., emptiness-form appearance and consciousness are like dreams. Therefore, the root of everything is awareness. From within that, everything appears. Impure appearances are substantial and have causes and conditions. Pure appearances must be emptiness-form and indestructible. The cause of the appearance of emptiness-forms is the movement of primordial wind, which causes increase and decrease, etc., to appear. Like the height and depth of the sky, in reality, they do not become impermanent and compounded. From the perspective of wind, whether or not it is necessary to say that it is a subtle thing born of cause should be judged by scripture and established by reasoning. The ground is accepted by everyone as uncompounded. The result, from the aspect of its essence, is uncompounded. For those to be tamed, the three of knowledge, love, and power appear as compounded, but this is also established by the control of the mind. The ground and result are inseparable and uncompounded. The path, because it involves arising and ceasing, must generally be established as compounded. But here, one must distinguish between the way it appears to the valid cognition of the ordinary ground and the way it appears to the valid cognition of the pure noble ones. According to the former, emptiness-form and all paths are alternating appearances, so it is accepted as impermanent. If the view of Dzogchen is permanent, then likewise, meditation and conduct cannot be accepted as permanent, because it would follow that there is no change.
Chinese
如果从名言显现的方式来观察，在基础自生智慧上，安住心时是禅修，与其之后相符地执持是见等，从所见和见的对立面来区分，则承认有境是无常。如果从胜义实相的方面来观察，只要智慧中有境和有境者的显现存在，就是以分别念来观察。当它消失，证悟到无二的智慧本身时，见和所见就没有差别。同样，禅修等所有道也无法在它之外寻得，这就是基础圆满、道圆满、果圆满的意义。对此，如“大圆满无为中，视地道之迷乱”所说，八乘的基础阐述到此为止。由于它基础、道、果全部圆满，一切都圆满于唯一的明点、自生智慧、无为法中，在平等性中圆满，没有差别。从它的角度来说，大圆满承认智慧是自生智慧、无为大。由于在意义的实相之外没有丝毫其他的法，因此不观察有为道和有为轮回等，因此没有那样的承认。例如，在圣者的等持智慧中，只有法界和智慧无二的实相，没有境和有境。一切法都变成平等性，不观察有为和无为。同样，没有道，没有智慧等，远离一切有分别的承认。如果不是以法性的理证来成立，就不会生起如实证悟实相的智慧，因此必须如此确定。虽然可以通过见来衡量实相，但在后得的定解中，见解、禅修、行持、地道、果等，以“这是这个”来执着分别识的行境，以世俗的衡量方式来衡量，以及确定实相之后的清净见之衡量，这二者有不同的显现方式。智慧的游舞空色诸法，在分别识的境界面前，以因缘而无常地显现，并安立为无常。在后得的智慧境界面前，空色无因无缘地恒常显现，并如此执持。实际上，有时说无常，如瓶子的真相空性，也不一定总是显现和存在，但就像无为法和常法一样。
English
If we examine it from the perspective of nominal appearances, when the mind is placed on the naturally arising wisdom of the ground, meditation arises. Holding onto it in accordance with that is considered view, etc. If we differentiate from the perspective of the object of view and the view itself, we acknowledge that the object-possessor is impermanent. If we examine it from the perspective of the ultimate reality, as long as the appearance of object and object-possessor exists in wisdom, it is a conceptual view. When that subsides and the wisdom itself is recognized as non-dual, there is no difference between view and object of view. Similarly, all paths such as meditation cannot be found apart from that. This is the meaning of the ground being complete, the path being complete, and the fruit being complete. Regarding this, as it says, "In the great perfection of non-action, the delusion of counting grounds and paths is mistaken." Thus, the explanation of the ground of the eight vehicles is completed here. Since it is complete in ground, path, and fruit, everything is complete in the single bindu, the spontaneously arising wisdom, the unconditioned, and is complete in equality, without difference. From that perspective, the Great Perfection acknowledges wisdom as spontaneously arising wisdom, the great unconditioned. Since there is not even a little bit of dharma other than that reality of meaning, we do not observe conditioned paths and conditioned samsara, etc., so there is no such acknowledgment. For example, in the samadhi wisdom of the noble ones, there is only the reality of the indivisibility of space and wisdom, without object and object-possessor. All dharmas have become equality, and we do not observe conditioned and unconditioned. Similarly, there is no path, no wisdom, etc., and it is free from all conceptual acknowledgments. If it is not established by the reasoning of the nature of reality, the wisdom that realizes reality as it is will not arise, so it must be determined in this way. Although the reality can be measured by view, in the subsequent ascertainment, the way of measuring with the consciousness that grasps the distinctions of view, meditation, conduct, grounds, paths, fruits, etc., as "this is this," with the mundane measure, and the measure of the pure vision after ascertaining reality, these two have different appearances. The empty forms of the play of wisdom appear impermanently with causes in the realm of consciousness, and are established as impermanent. In the realm of subsequent wisdom, empty forms appear permanently without causes, and are held in that way. Actually, sometimes saying impermanent, like the truth of emptiness of a vase, does not necessarily always appear and exist, but it is like the unconditioned and the permanent.