English
Also, in the vast expanse of realms, although there are names like "mind" and "consciousness" attributed to things like the primordial awareness of self-arisen wisdom, the "mind" here is not merely the ordinary mind, one of the six consciousnesses that grasp at subjects and objects. Rather, it refers to the description made when one's own mind realizes its unborn and transparent nature, and when wisdom free from grasping at subjects and objects arises. When the mind is not realized, it appears as the mind with subject and object; when realized, it appears as wisdom without subject and object. Mind and wisdom are not different in their essence. Therefore, when the essence is realized, the eight consciousnesses also appear as the play of self-arisen wisdom, and are not separate. Thus, when "mind" itself directly realizes its own nature, luminosity arises whether self-appearance ceases or not. It is not that the presence of a coarse "mind" can obscure it; on the contrary, all displays of energy appear as its ornaments. Therefore, there is no need to cling to the idea that coarse is a fault and subtle is a virtue. What difference is there between the subtle "mind" being Dzogchen and the coarse one not being Dzogchen? If one realizes the non-duality of the nature of phenomena, then even meditating with a coarse "mind" becomes meditating on the true meaning. If one does not encounter the true nature of non-duality, even if the meditator uses a subtle "mind" to meditate on emptiness as the object of meditation, this effortful meditation with subject and object will not produce even a slight certainty about the non-dual essence. This situation is very common; instead of gradually familiarizing themselves with the nature of reality, the tree of arrogance grows day by day, which is truly lamentable. For example, some people have achieved stable shamatha, and if they are left to abide without thinking of anything, their minds experience a non-conceptual state like merging with the sky; some people practice subtle channels and experience bliss, thereby ceasing coarse conceptual thoughts; some people recognize hidden knowledge through intermittent clarity experiences; some people have a slight understanding of the three appearances. If these experiences are properly transformed into the path and recognized as mere experiences that guide the realization of the wisdom of the meaning of the essence, then it is possible to gradually lead to the wisdom of the example meaning. However, some people never understand the non-dual union, the state beyond mind, throughout their entire lives, and cling to emptiness that negates existence as the ultimate essence. They think that the small experiences on their path are the accomplished stages of mantra's completion stage, complete with signs. They boast of being masters of Dzogchen.
Chinese
因此，对于那些背离口诀引导而持邪见的人来说，仅仅通过将性乐与空性、细微意念与空性相结合的臆造观修，莫说能在此生引生表诠与意义的智慧，甚至连对双运的实相也无法理解。如果因自负和贬低他人，导致自己在临终时变得像普通人一样，那就不好了。因此，努力修持甚深秘密大圆满的口诀引导，将其作为有缘者的心之珍宝吧！总而言之，即使通过观修细微脉络等方法，生起了粗大分别念止息的体验，或者由于气融入脉结而能够显现幻化和神通，但如果不能由此对所要证悟的实相意义之智慧产生定解，就难以转为密咒的圆满次第，因为这没有利益。就像外道们通过修气和禅定的力量，能够从身体中抽出意识，并进入他人的身体等，虽然有许多这样的能力，但对解脱道没有利益一样。通过心安住的禅定力，成就了无想定的等持，从而在劫的时间里止息心念；以及旁生如老虎、豹子等长时间地执持明点；还有乐行十二年中安住于禅定，与这些相比，仅仅一个座间粗大分别念止息又有什么稀奇的呢？总而言之，如果说是能转为解脱道的见解，那么仅仅执持空性断灭的宗派，并观修它，或者在密咒道中，仅仅将乐受和细微意念与断灭的执着相结合，除此之外，在他们的宗派中没有更高的见解，并且认为所有其他的见解都应该抛弃。因此，这样的见解连显宗道中不分别的智慧的少分也没有达到，没有超出名相执着的分别念，更不用说显密道的殊胜之处了，甚至连真实无谬的相似之处也没有。总而言之，无论是在自性觉性之义的自显未断绝之时证悟，还是在三现分终结的光明之时证悟，觉性空性都会赤裸显现。谁能了知它呢？能知与所知没有差别，而是自明自显。证悟者。
English
Therefore, for those who turn their backs on the instructions and guidance and hold wrong views, merely through the fabricated contemplation of combining sexual bliss with emptiness, or subtle mind with emptiness, let alone generating the wisdom of example and meaning in this life, they will not even understand the reality of union. If, due to arrogance and belittling others, one becomes like an ordinary person at the time of death, that would be bad. Therefore, strive to practice the instructions and guidance of the profound and secret Great Perfection, and hold them as the heart's jewel for fortunate ones! In short, even if by meditating on subtle channels and so on, the experience of the cessation of coarse thoughts arises, or if by grasping the air in the central channel, the ability to manifest illusions and miracles occurs, if it does not lead to a definite understanding of the wisdom of the meaning of the reality to be accomplished, it is difficult to transform into the completion stage of mantra, because it is not beneficial. Just as non-Buddhists, through the power of meditating on the breath and concentration, are able to extract consciousness from the body and enter the bodies of others, and so on, although they have many such abilities, they are not beneficial for the path of liberation. Through the power of meditation of calming the mind, one achieves the absorption of non-discrimination, thereby stopping the mind for eons; and animals such as tigers and leopards hold the bindu for a long time; and Lhagpa Chod remained in meditation for twelve years. Compared to these, what is so amazing about merely stopping coarse thoughts for one session? In short, if it is said to be the view that transforms into the path of liberation, then merely holding onto the sign of emptiness as a mere negation and meditating on it, or in the path of mantra, merely combining pleasurable sensations and subtle mind with the clinging of negation, there is no higher view than that in their system, and they believe that all other views should be abandoned. Therefore, such a view has not even reached a fraction of the non-conceptual wisdom of the sutra path, and has not gone beyond the conceptual thoughts of clinging to characteristics, let alone the excellence of the sutra and mantra paths, not even a semblance of genuine and flawless. In short, whether one realizes the meaning of self-awareness, the innate, when self-appearance is uninterrupted, or whether one realizes it at the time of the clear light at the end of the three appearances, awareness and emptiness will appear nakedly. Who knows it? The knower and the known are not different, but appear as self-luminous. The one who realizes.
Chinese
心识并非微细，而是智慧自生而自明。在体验了三界边际的光明之后，粗大的心识回忆起它，这是因为智慧自生在遍及一切知识的层面上，确信它与心识无法区分。关于智慧自生的明灯，《大圆满声应成续》中讲了五种区分：基位自生，显现执著，以忆念全无的智慧，在等持中清晰明辨。这与自生智慧相应，并被指出与相应法在本质上是相同的。因为是自住的智慧，所以是智慧的一部分。全知者说，它不是被分别念和能取所取的意识所包含的。通过闻思来确立的见解，也是以遍及心识层面的个别分别智慧来了解总相和自相，以及以三种入行智慧来区分闻思修的界限。虽然说这种智慧能够显现意义的光明，但经典中普遍认为，与心识相似的心识能够见到法性的真谛。如果对意义的智慧是什么样的有所理解，那就是对实相产生了理解。同样，如果产生了体验，那就是比喻的智慧。如果现量证悟，那就是意义的智慧。然而，现在大多数没有大圆满道引导的人，甚至没有对意义的智慧是什么样的产生理解，那么怎么知道呢？从讨论修行意义和各自阐述实相见解的论典中可以得知，因为阐述正确见解的是语言。此外，那些方法道行者通过修习安乐，不让明点流失，安乐持续多久都可以，即使向上逆转也可以。没有体验过与意义智慧相似之物的征象是，所谓的“大乐”并非体验变化的觉性，因为这是无常的和合事物，无论安乐体验多么美好，也无法超越这些。因此，执著于安乐体验，具有能取所取，是变化的，是识的对境。这样一来，即使无法断除对法性意义智慧的理解领域的增益，更不用说现量体验了。不体验的原因是精液流失。
English
Mind is not subtle, but wisdom is self-arisen and self-illuminating. After experiencing the luminosity at the edge of the three realms, the coarse mind remembers it because self-arisen wisdom, in its aspect of pervading all knowledge, is certain that it cannot be distinguished from mind. Regarding the lamp of self-arisen wisdom, the Great Perfection Sound Tantra speaks of five distinctions: the self-arisen abiding ground, the clinging to appearances, and with the wisdom of complete non-remembrance, clearly distinguishing in equipoise. This is in accordance with self-arisen wisdom and is shown to be of the same essence as the corresponding Dharma. Because it is self-abiding wisdom, it is a part of wisdom. The Omniscient One said that it is not included by the mind with conceptualization and grasping. Establishing the view through hearing and thinking is also through the individual discriminating wisdom that pervades the level of mind, knowing the general and specific characteristics, and through the three entering wisdoms, distinguishing the boundaries of hearing, thinking, and meditating. Although it is said that this kind of wisdom manifests the luminosity of meaning, it is generally stated in the scriptures that the mind, similar to mind, can see the truth of Dharma-nature. If there is an understanding of what the wisdom of meaning is like, then an understanding of reality has arisen. Similarly, if experience arises, it is the wisdom of example. If directly realized, it is the wisdom of meaning. However, nowadays, most people who do not have the introduction to the Great Perfection path do not even have an understanding of what the wisdom of meaning is like, so how can they know? It can be known from the treatises that discuss the meaning of practice and explain the views of reality of each individual, because language is what explains the correct view. Furthermore, those practitioners of the path of means, by meditating on bliss without losing the bindu, can sustain bliss for a long time, or even reverse it upwards. The sign of not having experienced anything similar to the wisdom of meaning is that the so-called "great bliss" is not the awareness of experiencing change, because this is an impermanent and compounded thing. No matter how good the experience of bliss is, it cannot go beyond these. Therefore, being attached to the experience of bliss, having grasping and being grasped, being changeable, and being an object of consciousness, even if it cannot cut off the superimposition on the field of understanding of the wisdom of the meaning of Dharma-nature, what need is there to mention direct experience? The reason for not experiencing it is the leakage of semen.
Chinese
因为无法束缚，即使体验性爱之道，也只能体验到世俗之人所能体验到的普通性爱之乐，而无法认识俱生智慧，就像普通人一样。因此，认为那是密咒道是自欺欺人，就像世俗之人从无始以来就沉溺于世俗之法，却只会增长贪欲，而不会产生一丝道的功德一样。即使稍微保持精液的稳定，长时间地体验快乐，也无法体验到乐空双运、无执的状态，只是将快乐执着为自我的表相，因此无法引导出真实的智慧。如果生起少许真实智慧，那快乐就叫做等同虚空，或者虚空之色。因为完全脱离了分别念的波涛，乐空无别地融合，即使对快乐的执着连微尘许都没有，快乐的部分也不会停止，也没有体验执着的表相，而是事物本性的实相恒常处于平等性之中，生起这样的定解。并且，没有自续和他续，没有三时生灭等相，快乐广大而没有隔断，就像金刚虚空的坛城一样体验的时候，就能通过体验知道经中所说的：此处无始无中边，无生无涅槃，无我亦无他，此乃胜大乐。即使像那样体验一次，也能引导出对俱生无生大乐的定解，因为那不是有为法和意识的行境，而是无为不变智慧的大乐。因此，当讲述究竟俱生之义时，因陀罗菩提说：大乐非无常，大乐恒常恒。因此，无论如何也不应将俱生大乐等同于性爱感觉的无常之乐。像那样通过方便，以及束缚明点的俱生助缘，和解脱道般若的甚深口诀，束缚脉和将风的运行束缚于中脉之中，就能真实地证悟实义的俱生，在那时，就像萨ra哈的do哈等金刚歌诀一样。因此，如今所说的这些方便道，都只是各自的证悟程度。