Chinese
顯現雖然沒有超出它，除了法界之外，沒有其他的法存在。如是說。法界是無論證悟與否，自性安住的法性。這被稱為佛性。眾生之時，具有種姓之名的這個法性大平等顯現之時，就成為佛，沒有轉變成聲聞緣覺的機會，因此被稱為不共的佛性。如《妙法蓮華經·常不輕菩薩品》中所說：證悟平等性即是成佛，而且是一等等。在三種顯現的光明生起之時，生起之因是本初的法性。生起之後，如果沒有八識聚，誰來認識呢？如果這樣想，那就是自生智慧。由於沒有能取所取的相狀，以體驗這種法性的力量，在後得位時，對於法性不可思議的意義，斷除增益和損減是無可否認的。那時體驗者的心識與所體驗的光明二者無別，自性光明，生起無邊無際的體驗。那是轉變成本初光明自性的智慧，不是意識之輪的智慧。如果沒有意，又怎麼會有與之相應的俱生智慧呢？沒有的。意識之輪的俱生智慧必須從四緣中產生，因此是造作的，怎麼會是自生的呢？這裏沒有四緣：沒有所緣的相狀之緣，沒有作為自己近取因的無間緣，沒有同分等因緣，也沒有作者增上緣。由於沒有與境法性相異的心識，因此沒有所緣緣，沒有它，因此也沒有因緣等。對於那些境和有境有少許差別相狀的，那樣存在也可以，但是在那裏沒有少許執著的，就沒有四緣的名稱。因此，雖然與本初自生智慧無二，但在相的方面，如實地在本初自光中顯現，安立為體驗之名，但沒有能體驗和所體驗的實質差別。如果光明自性中有自生智慧，那麼沒有在道上努力的凡夫們，沒有努力
English
Although appearances do not go beyond it, there are no other dharmas apart from the Dharmadhatu. As it is said. The Dharmadhatu is the nature of reality that abides in its own nature, whether realized or not. This is called the Buddha-nature. When this great equality of reality, which has the name of lineage at the time of sentient beings, manifests, it becomes a Buddha. There is no chance of transforming into a Shravaka or Pratyekabuddha, so it is called the unique Buddha-nature. As stated in the chapter of Sadāparibhūta in the Lotus Sutra: Realizing equality is becoming a Buddha, and it is one, etc. When the luminosity of the three appearances arises, the cause of arising is the primordial nature of reality. After arising, if there is no eight consciousness aggregates, who will recognize it? If you think like that, it is self-arisen wisdom. Because there is no characteristic of grasper and grasped, by the power of experiencing such a reality, in the post-attainment, it is undeniable that there is a cutting off of superimposition and denial for the inconceivable meaning of reality. At that time, the mind of the experiencer and the experienced luminosity are inseparable, and the experience of self-nature luminosity, free from beginning and end, arises. That is the wisdom that has transformed into the self-sound of the primordial luminosity, and it is not the wisdom of the wheel of consciousness. If there is no mind, how can there be co-emergent wisdom that corresponds to it? There is not. The co-emergent wisdom of the wheel of consciousness must arise from the four conditions, so it is fabricated, how can it be self-arisen? There are no four conditions here: there is no condition of the characteristic of the object of focus, no immediate condition that has become its own immediately preceding condition, no cause condition such as similar division, and no agent condition. Since there is no mind that is different from the object reality, there is no objective condition, and without it, there is no cause condition, etc. For those objects and object-possessors that have slightly different characteristics, it may exist in that way, but there is no name of four conditions for those who have no slight attachment there. Therefore, although it is non-dual with the primordial self-arisen wisdom, in terms of aspect, the name of experience is given to the manifestation of the base as it is in its own light, but there is no substantial difference between the experiencer and the experienced. If there is self-arisen wisdom from the luminosity itself, then ordinary people who have not strived on the path, without effort
Chinese
如果认为从这样的角度无法认识光明，那是不对的。虽然基的自生智慧，自性光明，具有能够显现智慧的自性，但由于被厚厚的错觉障碍所压制，在处于基位时，由于障碍的缘故，无法见到光明。因此，这种无心状态就像昏厥一样，没有任何知觉和记忆。所以，就像说在深度睡眠时，即使光明显现也无法认识一样。所谓显现，并非仅仅是光明不间断，而是指八识的止息。显现的原因是光明或基本身。虽然没有“对谁显现”这样的说法，但对于处于深度睡眠的人来说，当他处于那种状态时，才有了显现的说法。那些说光明未显现的人，是因为他们没有认识到这一点，就像黑暗房间里的瓶子没有显现在任何人的眼中一样，所以才说光明未显现。虽然瑜伽士在显现时会说光明显现，但即使不是瑜伽士，普通人在深度睡眠等时候，光明也并非止息。因此，瑜伽的认识之时有光明，而其他人那时并非没有基光明。所以，这两种说法不同，但任何人都必须承认事实就是如此。如果认为那时没有能知的心识，瑜伽士也不可能通过道的加持力来认识它，那是不对的。无论是显宗还是密宗的道，都是在确信二谛无别的基之法性的基础上，通过修习生起体验的力量，消除基上的错觉障碍的力量。那时，通过智慧的光芒，有可能认识到它。按照密宗的解脱道，在八识未止息时，通过意识来体验自心的法性，即明空双运时，能够证悟心本身为明空、超离思维。通过对它的串习，即使不特意修习心寂等，也能认识深度睡眠和死亡时的光明。在证悟明空法性的时候，以有分别和无分别的意念为代表的八识或六识的一切心识，都会显现为纯粹智慧的自性。除了智慧之外，不会有不同的识，因为心
English
If you think that you cannot recognize the clear light from such a perspective, that is not the case. Although the self-originated wisdom of the ground, the self-radiant light, inherently possesses the nature of being able to manifest wisdom, it is suppressed by thick veils of delusion. At the time of abiding in the ground state, due to the power of the veils, the clear light is not seen. Therefore, this state of mindlessness is like fainting, without any knowing or remembering. Therefore, just as it is said that even when the clear light dawns during deep sleep, it is not recognized. "Dawning" does not mean that the clear light alone ceases, but it refers to the cessation of the eight consciousnesses. The cause of dawning is the clear light or the ground itself. Although there is no term for "dawning to whom," the term "dawning" is merely applied to the person who is in a state of deep sleep when that state occurs. Those who say that the clear light has not dawned say so because they have not recognized it, thinking of it like a vase in a dark room that has not dawned in anyone's eyes. Although yogis say that the clear light dawns at the time of dawning, the clear light does not cease for ordinary people during deep sleep, etc., even though they are not yogis. Therefore, there is clear light at the time of yogic recognition, and it is not that others do not have the ground clear light at that time. So, although these two ways of speaking are different, everyone must acknowledge that this is the case. If you think that there is no knowing mind at that time, and that yogis cannot know it even through the power of the path, that is not the case. Whichever path of Sutra or Tantra it may be, it is based on gaining certainty in the nature of the ground, the inseparability of the two truths, and through the power of generating experience in meditation, the power of clearing away the veils of delusion on the ground. At that time, it is possible to recognize it through the radiance of wisdom. According to the path of liberation in Tantra, when the mind of the eighth consciousness has not ceased, experiencing the nature of one's own mind as the union of clarity and emptiness, one can realize that the mind itself is clarity and emptiness, beyond thought. By becoming accustomed to this, even without deliberately meditating on mind isolation, etc., one will recognize the clear light of deep sleep and death. At the time of realizing the nature of clarity and emptiness, all the consciousnesses of the eight or six aggregates, represented by conceptual and non-conceptual mind, will dawn as the nature of pure wisdom. No consciousness different from wisdom is perceived, because the mind
Chinese
因为一切的法性之外没有其他的心。米拉日巴尊者也说：如是证悟的瑜伽士，不见名识而见智慧。等等。如是说，心的法性证悟之后，安住于其自性时，所有变动的心都显现为自生智慧的游舞。证悟法性真理的补特伽罗们，视一切法为法界之自性，不观察有异于此之法。如是，自生智慧和法界无生灭，所以生灭显现的安立处，为量所未观察到。八识聚和事物之法皆是依缘而生的生灭之法，那么这二者如何能成为一个意思呢？证悟法性的意义是，虽然显现为生灭，但自性安住于无生；虽然显现为多，但未离多味一体；虽然显现为自他与三时变动等种种不平等，但法性未动、不动、不转变为动，此甚为稀奇，虽然是孩童们无法证悟之处，但以事物法性的道理也能确定，所以若能驳斥不如是者，则绝不可能。༈。不是意，因为在那样的细意之时，意的粗大分别念已灭尽，所以认为是细的。即使是那样，那样的细意在粗意之时也应成为异体，因为本觉心必须恒常存在，不可能有时有时无。如是，细和粗的意二者必须同时存在，并且不是安立在先后意识之流上，而是成为不同的实体。如是，粗大之时的细意，为何不被自证所体验呢？若未体验，那么它存在的立证，现证和比证是什么呢？现量并未体验到，因为有粗意之时没有细意，细意之时粗意已灭。粗分别念灭尽的一个意，和未灭尽的意二者，不会同时并存，因为一个意有分别念灭尽和未灭尽两种相违之法。意的名识
English
Because there is no other mind apart from the nature of all dharmas. As Lord Milarepa also said: The yogi who realizes thus, does not see consciousness but sees wisdom. And so on. As it is said, when the nature of mind is realized and one abides in its state, all changing minds appear as the play of self-arisen wisdom. Those who realize the truth of the nature of reality see all dharmas as the nature of the dharmadhatu, and do not perceive any dharma as being different from it. Thus, since self-arisen wisdom and the dharmadhatu are without arising or ceasing, the basis for imputation that appears as arising and ceasing is not observed by valid cognition. Since the eight aggregates and the dharmas of objects are dependently originated and subject to arising and ceasing, how can these two be of one meaning? The meaning of realizing the nature of reality is that although it appears as arising and ceasing, its nature abides without arising; although it appears as many, it does not go beyond the equality of many tastes; although it appears as self, other, and the changes of the three times, and so on, as various inequalities, this appearance of the nature of reality as unmoved, unmoving, and unchanging from the great equality is very wonderful, and although it is not a place that children can realize, it can also be determined by the reasoning of the nature of objects, so it is never possible to refute what is not so. ༈. It is not mind, because at the time of such a subtle mind, the coarse conceptual thoughts of the mind have ceased and are non-existent, so it is thought to be subtle. Even so, such a subtle mind should be a separate entity at the time of the coarse mind, because the innate mind must always exist, and it is impossible for it to sometimes exist and sometimes not exist. Thus, the subtle and coarse minds must exist simultaneously, and they are not imputed to the continuum of prior and subsequent mind consciousness, but become different entities. Thus, why is that subtle mind at the time of the coarse mind not experienced by self-awareness? If it is not experienced, then what is the proof of its existence, either direct or inferential? It is not experienced directly, because when there is a coarse mind, there is no subtle mind, and when there is a subtle mind, the coarse mind has ceased. One mind in which coarse conceptual thoughts have ceased, and two minds in which they have not ceased, do not coexist, because one mind has two contradictory qualities of conceptual thoughts ceasing and not ceasing. The consciousness of mind
Chinese
如果不是一个，就会变成两种不同的类别。如果认为有微细的，但被粗大的遮蔽而看不见，那不是遮蔽。因为有两种不同的心，无法证明一个是另一个的遮蔽。因此，像这样的情况不是推理可以探究的范围。然而，在《大圆满》的续部中，对于原始基光明等的要点进行解释时，必须如此确定。如果按照区分阿赖耶识和智慧、阿赖耶和法身、心和智慧的经文意义来思考，就能生起定解，否则即使思考无数劫也无法彻底理解。如果微细心通过新学习空性而未证悟之前不是光明，那么如果不是从基位时就自性光明，而是必须在道位时转变为光明，那么就必须同时存在像学习空性的老师一样的心，和像被学习的弟子一样的心。当将后得的分析抛向记忆中时，即使以前没有习惯，这个立刻就能理解的具有大智慧的人，在粗大心的时候无法理解空性是什么原因？如果粗大心已经停止，那么是谁在学习空性后得的定解的这个粗大心？即使光明自身没有分析者，但如果认为通过以前分析而确立见解的习气，以留在微细心中的力量而显现光明，那么这就是阿赖耶，是积累习气的所依，也是取受生时的心，这个微细心，以及常时在内部平等安住的，外道数论派所承认的补特伽罗的体性在此处清楚地显示出来。这怎么不是我呢？因为从不间断地运行，这会变成我，因为持续不断就会变成常恒。我们的光明不是执持习气的所依，因为是有为法，并且因为远离一切相的显现。因此，微细心怎么不执持轮回的习气呢？如果因为贪执等的习气，而依次可以学习贪嗔等，等等，应该分析。༈ 。还有，本觉心是有分别念还是无分别念的心？如果是前者，那么那个具有名义混淆执着的心，对于它的境，是没有超出总义的自相吗？如果没有，那么它如何现量证悟法性呢？