Chinese
也像虚空一样。如果因为显现、觉知或仅仅是光明而不恒常，那么就和空性、虚空等一样了。如果它完全不显现，那就不可能存在。与有为法的无常没有差别。如果说，法性也随着有为法的因的有无而变化，那么，因为没有观察到自体的生等，所以不会变成那样。如果仅仅因为随顺它而无常，那么，所有随顺有无触觉和有无法相的有为法都将变成那样。如果说一切显现都是常，那么一切法都将变成常。谁主张一切显现都是常呢？没有对境的法性被称为显现常。法性有显现，因为法性是可以观察的，并且具备一切殊胜的功德等等。如果是在无自性的情况下显现的显现，那就不一定与法性相违背。如果法性的显现必须排除一切，那么法性也不应该在对境中显现。这些都需要考察。༈ 。从明空双运的原始本初光明中显现轮涅，融入其中。它是无为法，因此没有收放和间断。它是诸法的法性。经典和释论中都说，一切法都在它的状态中显现。如果没有无为的觉性，那么考察一切众生最初产生的地方是什么？如果是纯粹的空性，那么众生将从一无所有的状态中无因产生。如果说有为的心识从无始以来就从相似的刹那中产生，那么考察一下极其微细究竟的心识刹那是什么样子，是什么样的轮转，是心还是意等等。如果从微细的心识中产生八识，那么也必须说明八识不会中断它的道理。像这样的心识刹那，存在于每个众生的相续中，如果向它传授空性并了解它，那么它就不会变得微细。微细的意义是什么？从那以后不间断的是什么？即使它是空性，也不是诸法的法性等等。即使它与它的空性相关，空性也无济于事，因为有为法是因。种姓也必须是它，法身也必须是它，因此所有这些都将变成有为法等等，需要考察。俱生智有对境和行相等等的说法。因为这不是阿赖耶识，所以没有对境和行相等等。
English
It is also like the sky. If it is impermanent because of appearing, knowing, or just being clear, then it is the same as emptiness, the sky, etc. If it does not appear at all, then it cannot exist. There is no difference from the impermanence of conditioned phenomena. If it is said that the nature of reality also changes according to whether the cause of conditioned phenomena exists or not, then because the arising of its own essence is not observed, it will not become like that. If it is impermanent merely because it follows it, then all unconditioned phenomena that follow the presence or absence of touch and the presence or absence of a subject would become like that. If it is said that all appearances are permanent, then all phenomena would become permanent. Who asserts that all appearances are permanent? The nature of reality that has no object is called permanent appearance. The nature of reality has appearance, because the nature of reality can be observed and possesses all excellent qualities, etc. If it is an appearance that appears without self-nature, then it does not necessarily contradict the nature of reality. If the appearance of the nature of reality must exclude everything, then the nature of reality should not appear in the object either. These need to be examined. ༈. From the original, primordial clear light of the union of awareness and emptiness, samsara and nirvana appear and dissolve into it. It is unconditioned, so there is no expansion or contraction, and no interruption. It is the nature of all phenomena. It is said in all the tantras and commentaries that all phenomena appear in its state. If there is no unconditioned awareness, then what is the original place from which all sentient beings arise? If it is pure emptiness, then sentient beings would arise without cause from a state of nothingness. If it is said that conditioned mind arises from similar moments from beginningless time, then examine what the nature of that extremely subtle, ultimate moment of mind is, what kind of rotation it has, whether it is mind or intellect, etc. If the eight consciousnesses arise from that subtle mind, then it must also be explained how the eight consciousnesses do not interrupt its continuity. Such a moment of mind exists in the continuum of each sentient being. If emptiness is taught to it and it understands it, then how does it not become subtle? What is the meaning of subtle? What is it that does not cease from then on? Even if it is emptiness, it is not the nature of all phenomena, etc. Even if it is related to its emptiness, emptiness is of no help, because conditioned phenomena are the cause. Lineage must also be it, and the Dharmakaya must also be it, so all of these will become conditioned phenomena, etc., which need to be examined. It is said that the alaya-vijnana has an object and an aspect, etc. Since this is not the alaya-vijnana, it does not have an object and an aspect, etc.
Chinese
说明了没有创立者的论据的根本原因。智慧不是心所的合成物，区分了它与概念和感觉等的根本不同。在白天的显现中，心及其法性虽然不可分离，但由于不认识它，即使寻找也无法显现智慧。当极细的风心融入光明时，体验到如黑色的昆基镜子般无心的状态。当智慧的太阳升起时，认识到那就是光明。在没有分别光明的状态中，由于极细的风心的扰动，形成了三现和五光的幻身。虽然它是合成的，但它被理解为没有从非合成的法界中移动。此外，法性、觉性、空性，这个非合成的，不是无实体的非合成，而是超越了有和无的边际的伟大的非合成。引导了五次第的双运二十三。引导了时轮至尊不变的章节。对于这个，有天空般遍布天空的金刚持，心之金刚，俱生大乐等名称。如《嘿金刚》所说：从我这里也生出三个处所。等等。以及《大幻化网》所说：由生起金刚大续部。等等。以及《胜乐轮》所说：这是自生薄伽梵。唯一者等等一切。以及《普贤王如来》所说：普贤王如来做了一切，却没有做一个。法性菩提心不需要做。等等一切。此外，像大圆满一样，解释了觉性空性本来清净的基础不谬误的方式。这结合了赤裸裸地解释所有密咒的意图的方式。从原始的大光明觉性本身的能量中，从显现有智慧的角度，解释了风、五光等一切显现作为基础的显现方式。如果一切有情的相续中，从无始至终，都有无法断绝的细微心识的刹那相续，那么它就变成了人我的，即无常自性的我。如来藏是为了寂灭我和无我戏论的我，所以被称为殊胜的我，即一切法的实相，没有任何东西可以作为我执的目标。如果刹那是空性的，即使允许以真理为空，也永远不会放弃刹那，所以没有任何帮助。它怎么能成为一切法的法性呢？
English
It explains how there is fundamentally no basis for the arguments of a creator. Awareness is not a compounded mental event; it distinguishes itself from concepts and feelings, etc., as being fundamentally different. Even in the daytime appearance, although the mind and its nature are inseparable, one does not recognize this, and even if one searches, wisdom does not arise. When the extremely subtle wind-mind dissolves into clear light, one experiences a state of mindlessness, like a dark, silent mirror of the ground. When the sun of wisdom dawns, one recognizes that as clear light. From the state of non-differentiation of clear light, the extremely subtle wind-mind stirs, and the illusory body of the three appearances and five lights is formed. Although it is compounded, it is understood as not moving from the uncompounded realm. Furthermore, this nature of reality, awareness-emptiness, which is uncompounded, is not a non-entity uncompounded; it is a great uncompounded that transcends the extremes of existence and non-existence. It directly presents the twenty-three unions of the five stages. It directly presents the chapter on the supreme, unchanging Wheel of Time. To this are attributed names such as the all-pervading Vajradhara of space, the Vajra of mind, and innate great bliss. As stated in the Hevajra Tantra: "From me also arise the three places," etc. And as stated in the Great Illusion Net: "By the great lineage of the arising Vajras," etc. And as stated in the Chakrasamvara Tantra: "This is the self-born Bhagavan, the only one," etc. And as stated in the Kunjed Gyalpo Tantra: "The All-Creating King created all, but created none. The nature of reality, bodhicitta, does not need to be created," etc. Furthermore, like in Dzogchen, it explains how the basis of awareness-emptiness, primordial purity, is not mistaken. This combines the way of nakedly explaining the meaning of all mantras. From the perspective of the energy of primordial great clear light awareness itself, it explains how all appearances, such as wind and the five lights, appear as the basis of wisdom. If all sentient beings have a continuous stream of subtle mind, a momentary stream that never ceases from beginning to end, then that becomes the self of the person, that is, a self with an impermanent nature. The Sugata-garbha is called the noble self because it pacifies the self and the non-self elaborations of the self; it is the reality of all phenomena, and there is nothing to be fixated upon as a self. If that moment is empty, even if it is allowed to be empty by truth, it will never abandon being a moment, so it is of no help. How can that be the nature of all phenomena?
Chinese
那么，存在于自身相续中的法，只是暂时的。并非所有法的实相都是一样的，而是随着法之有境的不同而各异。如果是这样，那么“一之空性”等等，“一物为万物之如是性”等等，“前与后”等等，所有这些经文都将变得毫无意义，因为这样的法性根本不可能存在。即使瑜伽士能够如此证悟，这也与将瓶子和瓶子的空性结合起来执持的分别念没有区别。因此，也不可能通过它来证悟一切法平等一味。如果细微意转变成一切智智，那么它可能会变得越来越大、越来越广、越来越好，那么它怎么不会被烦恼所染污呢？它是一切烦恼的根本，因为没有它，粗大的心识就不可能存在。如果说它是流转轮回的根本，那么，这个细微意是被流转所控制而产生的吗？还是没有产生？如果产生，那么在没有流转的情况下，这个不流转的生命之流怎么不会中断？如果没有产生，那么它就会变成无垢的心，那么为什么还需要重新学习空性呢？轮回的根本是细微意，而不是流转。即使不是流转，如果它的自性是流转的，那么这与经文相违背。即使流转和障碍都已穷尽，它仍然不会成为轮回的根本，因为产生流转和障碍的造作心仍然存在，而且无法再使其消失，所以轮回永远不会停止。因此，密咒中说的是消除三现流转和障碍的方法，而没有教导消除细微意的方法。不需要消除它，如果流转被消除，意就会变得清净，是这样吗？意是自性清净还是不清净？如果清净，那么就存在一个清净的造作心，那么所有众生都应该能够证悟它，因为它是造作的有实之物。如果不清净，那么就没有清净的方法。等等，可以与其他宗派的经文对照进行分析。总之，本心或觉性，如“空性无我，本智自明心”所说，是本来就与空性无二的本初遍在的觉性。因此，对于它，不会产生、不会出现、也不知道如何产生将错乱的能取所取执着为二元自我的分别念。它永远不会偏离其本来的状态，不可能偏离。
English
Then, the dharma that exists in one's own continuum is only temporary. The reality of all dharmas is not the same; rather, it varies according to the number of different objects of dharma. If that is the case, then all such statements as "the emptiness of one," "one thing is the suchness of all things," "before and after," and so on, would be meaningless, because such a nature of dharma could never exist. Even if a yogi could realize it in that way, it would be no different from the concept of holding the pot and the emptiness of the pot together. Therefore, it is also impossible to realize all dharmas as being of one taste through that. If the subtle mind transforms into omniscience, then it might become bigger, wider, and better, so how could it not be tainted by afflictions? It is the root of all afflictions, because without it, the coarse mind could not exist. If it is said to be the root of wandering in samsara, then is this subtle mind produced under the control of wandering, or not produced? If it is produced, then how could this stream of life that does not wander not be interrupted without wandering? If it is not produced, then it will become an undefiled mind, so why is it necessary to relearn emptiness? The root of samsara is the subtle mind, not wandering. Even if it is not wandering, if its nature is wandering, then how does this contradict the scriptures? Even if wandering and obscurations are exhausted, it still will not become the root of samsara, because the compounded mind that produced wandering and obscurations still exists, and it cannot be made to disappear again, so samsara will never stop. Therefore, the tantras speak of the method of exhausting the three appearances of wandering and obscurations, but there is no teaching on the method of exhausting the subtle mind. It is not necessary to exhaust this, if wandering is exhausted, the mind will become pure, is that so? Is the mind naturally pure or impure? If it is pure, then there is a pure compounded mind, so all sentient beings should be able to realize it, because it is a compounded, substantially existent thing. If it is impure, then there is no method of purification. And so on, analyze in comparison with the scriptures of other schools. In short, the original mind or awareness, as it is said, "Emptiness, selflessness, original wisdom, self-awareness, heart," is the original, pervasive awareness that is non-dual with emptiness from the beginning. Therefore, for it, the conceptual thoughts that impute the mistaken grasping and apprehended as a dualistic self do not arise, will not arise, and do not know how to arise. It never deviates from its original state, it is impossible to deviate.