English
Just as learning about boundaries and the like makes things better, therefore, this is about the meaning of intention, dwelling, change, restoration, thought, and so on. Therefore, in the common vehicle, there is no absence of the potential for the three qualities of knowledge, compassion, and power; that is called the potential to become a Buddha. If developed upwards, it is because it can develop up to the wisdom of a Buddha. The self-nature of the mind, luminosity, also refers to just that. Because there is nothing that cannot be changed by conditions, relying on conditions, it is possible to become a Buddha. Even if one thinks that a Buddha will fall, they will not fall, because the mind is attached to the reasoning of that aspect. What arises even after the cessation of the six consciousnesses is the innate mind. Also, that innate mind, called non-apprehension, does it just refer to the absence of the apprehended and the apprehender? Or what is the realization of non-apprehension? If it is like the first statement, then is it without mind? The mind without apprehension exists on its own. If it is like the first statement, it is not mind because it is like space; if it is like the second statement, if the mind without apprehension exists, then is it unrelated and different from this mind with apprehension? Or does it exist in one continuum? If different, then the continuum is different; if the same, then it is contradictory and mutually harmful. Will such an innate mind become the omniscient Dharmakaya? If it changes, is it a liberation result or a maturation result? If it is liberation, then does it know now or not know? If it is maturation, then how does one extract the essence from that state of non-apprehension? If it can be extracted, then it becomes a piece of wood that does not know how to change. If it knows how to change, then how can one learn to drive anew? If one teaches it desire, wouldn't that be too ridiculous, hehe. By learning emptiness, one knows emptiness; by learning bliss, one experiences the feeling of bliss, haha. Furthermore, is its essence mixed with defilements or not? If it is mixed, then how is it luminosity? If it is not mixed, then why does it not know all phenomena from now on? If it knows, then what contradiction is there if power and so on are inherently present? If it does not know, even if it is not mixed with defilements, it does not know; then even if it is free from defilements, how will it know? Therefore, if one does not accept a mind that is free from obscurations, then the luminous innate mind will not be established; if one accepts it, then self-arisen wisdom is established. Therefore, because one considers the innate mind at the base stage to be momentary, one also considers the omniscient wisdom at the result stage to be momentary. The other's base and result are the opposite of this. In the former, there is no real self-arisen wisdom. Which of these two is reasonable?
Chinese
如果考察没有自生俱生智，那么本有心和无垢心是不可能存在的。因为有为法的心可以带来利益和损害，容易被轮回的习气所染污，因为它会以轮回的形态产生。如果不产生，那么也不可能产生具有空性等形态的心。如果是有为法，那么普遍成立它容易被因缘所转变。因此，它不可能具有轮回道的形态，请说明它能够产生具有涅槃道形态的道理。嘿嘿！此外，如果有这样的心，为什么现在自己不能体验呢？如果认为是被遮蔽所遮蔽而无法体验，那么这个作为有法的心，和意识等一样，必须体验。就像存在阿赖耶识也无法体验一样，如果认为是因为太细微难以证悟，那么难道不承认没有阿赖耶识吗？此外，如果存在一个不显现于自身相续的智慧，那么即使自身相续中有智慧，又有什么不同呢？因此，心的法性，这种遍布的觉性是光明，但它不会显现于自身。阿赖耶识，异熟果位的部分是显现的，境的意义，境的显现，这些通常不会对自身隐藏。但因为分别执着这些，所以阿赖耶识没有完全显现。种子的部分不是名言识，所以不需要显现。即使所有离戏的明觉都是显现的，似乎也不一定需要确定为阿赖耶识。这个无垢心有很多需要考察的地方，如果从这里开始考察，宁玛派肯定会变得清晰。这是最初的考察之门，最初的种子。火狗年八月十三日。 如果执着于真实是烦恼，那么它会成为非有为法和有漏道谛。因为有漏以对境增长。因为它是常有，是执着真实的对境。如果说它的自相不是对境，那么如果执着于总相不会使它增长，那么任何法都不会因为有漏以对境增长，因为对自相的无分别不会增长贪着等，等等，请考察并了解。还有，有垢的蕴、界、处和无垢的蕴、界、处的体性是什么？如果说是众生的佛的那些，那么如果遮蔽是有境的心之法，那么它如何在境，虚空，瓶子等上存在？如果说是因为显现在有遮蔽者面前
English
If we examine, without spontaneously arisen wisdom, there is no possibility of innate mind and undefiled mind. Because conditioned mind can bring benefit and harm, it is easily defiled by the imprints of samsara, as it arises in that form. If it does not arise, then it is also impossible to generate a mind with the aspect of emptiness, etc. If it is conditioned, then it is generally established that it can be transformed by conditions. Therefore, it cannot have the aspect of the path of samsara. Please show the reason why it can arise with the aspect of the path of nirvana. He he! Furthermore, if there is such a mind, why don't you experience it yourself now? If you think that it is obscured by obscurations and cannot be experienced, then this mind, being a subject of dharma, must be experienced like the mind and so on. Just like not experiencing even though there is the alaya. If you think it is difficult to realize because it is subtle, then don't you admit that there is no alaya? Furthermore, if there is a wisdom in your own continuum that does not become manifest to you, then even if there is wisdom in your own continuum, how is it different from that? Therefore, the nature of mind, this pervasive awareness, is luminosity, but it does not become manifest to itself. The alaya, the aspect of the ripening result, is manifest. The meaning of the object, the manifestation of the object, these are generally not hidden from oneself. But because of grasping at these separately, the alaya is not fully manifest. The seed aspect is not consciousness, so it does not need to be manifest. Although all non-conceptual clear awareness is manifest, it does not seem necessary to determine it as the alaya. This undefiled mind has many things to be examined, and if we start examining from here, the Nyingma school will surely become clear. This is the first door of examination, the first seed. Fire Dog Year, August 13th. If grasping at truth is a affliction, then it follows that it is unconditioned and a contaminated truth of the path. Because contamination increases by focusing on the object. Because it is permanent, it is the object of grasping at truth. If you say that its own characteristic is not the object, then if focusing on the general characteristic does not make it increase, then no dharma will increase by contamination focusing on the object, because attachment, etc., does not increase on the non-conceptual of the own characteristic, etc. Please examine and understand. Also, what is the nature of the aggregates, elements, and sources of the contaminated, and the undefiled? If you say that they are those of the Buddha of sentient beings, then if obscuration is a mental dharma with an object, then how does it exist on objects, space, vases, etc.? If you say that it is because it appears to those with obscurations
Chinese
如果圣者的佛像等也成了有垢，那么佛所显现的一切法也成了无垢。因此，一切法都安住于自性无垢之中，就像白色的海螺显现为黄色一样，由于自己的垢染而显现有垢。因此，显现的方式虽然是有垢或者不净的蕴等，但安住的方式却是无垢的色等。因此，了知“色的清净是果的清净”等的意义，以及“如果缺乏真实智慧的自证智”等的意义就很容易了知。此外，这种普通的水，本体是有垢的吗？它上面有垢吗？如果是前者，那么佛也显现有垢，如果是这样，那么佛也有垢，因为有垢染的显现。如果是后者，那么显现的自性没有染污，因此成立了有住和显现两种。此外，柱子的空性是无垢的，显现是有垢的，那么为什么空性是无垢的呢？如果问。因为没有它，没有就是不能作为任何的基础，因为这个关键点就是这样，那么空性仅仅是没有基础，不是无垢，因为没有脱离的基础。就像石女的儿子不是无垢一样。如果显现是有垢的，那么它的本体是有垢的吗？还是相状是有垢的？如果它的本体是有垢的，那么普通的色就根本没有无垢，如果是这样，那么时轮金刚中说的，由五蕴和六界所摄的基础的诸法是无垢平等的，这就不可能。如果认为是仅仅指空性，那么空性不是色，因此蕴不是无垢的，仍然存在。如果认为蕴是空性的，因此是无垢的，那么空性本身就是色吗？等等进行观察。断除垢染的续部的法是无垢的，如果认为是它的反面，那么没有被续部所摄的瓶子等就成了无垢，因为没有垢染。虽然它没有垢染，但不是断除垢染，因此不成立，那么空性也不应该是无垢的。总之，如果没有一个特殊的无垢的心，如果是心，那么就是有垢的，如果没有一个本性上没有染上垢染的心，那么光明就根本不可能成立。如果有光明，那么就是远离二障的
English
If the form body of the Buddhas of the noble ones, etc., also become tainted, then all the phenomena appearing to the Buddhas also become untainted. Therefore, all phenomena abide in their own nature as untainted, just as a white conch appears yellow, it appears tainted due to one's own obscurations. Therefore, although the way of appearance is tainted or impure aggregates, etc., the way of abiding is untainted form, etc. Therefore, the meaning of "the purity of form is to be known as the purity of the fruit," etc., and the meaning of "if there is no self-awareness of correct knowledge," etc., are easily understood. Furthermore, is this ordinary water tainted by nature? Or does it have taints? If the former, then even Buddhas appear tainted. If so, then Buddhas would have taints, because there is an appearance of taints. If the latter, then the nature of appearance is not tainted, thus establishing the existence of both abiding and appearance. Furthermore, the emptiness of a pillar is untainted, but the appearance is tainted. Why is emptiness untainted? If you ask, it is because the absence of it, the absence is merely the point that it cannot be the basis of anything. If that is the reason, then emptiness, being merely without a basis, is not untainted, because there is no basis to be free from. It is like the son of a barren woman not being untainted. If appearance is tainted, then is its essence tainted, or is its aspect tainted? If its essence is tainted, then ordinary form has no untaintedness at all. If so, then it is impossible that the foundational phenomena gathered by the five aggregates and six elements in the Kalachakra are said to be equally untainted. Even if you think it refers only to emptiness, emptiness is not form. Therefore, the aggregates are not untainted, and remain as they are. If you think the aggregates are empty, therefore untainted, then is emptiness itself considered to be form? And so on, examine. The Dharma of the tantra that abandons obscurations is untainted, and if you think of the opposite, then objects such as vases not included in the tantra would become untainted, because they are without obscurations. If it is not valid because it does not abandon obscurations even though it has no obscurations, then emptiness should not be untainted either. In short, without a specific untainted mind, if it is mind, then it is tainted. If there is no mind that has never been tainted by obscurations in its nature, then clear light is absolutely impossible. If there is clear light, then it is free from the two obscurations.
Chinese
如果成立有心，即使远离二障也没有二智，之后即使远离二障二智也不会增长，因此，承认众生相续中有自生智慧，有本心光明，有离障之心，这些都没有意义上的差别，因此认为大圆满心性是佛。现在不要想为什么不了解一切法，因为目标接近时，寂止的光明心性并没有显现，例如自己的心之空性一般。因此，虽然从显现的角度安立觉性和光明，但与空性不可分，即使说空性，也与显现不可分，实际上双运才是法性，显空各自为法则不是究竟的大法性真谛，这一点非常重要。从此开始，可以解开所有经咒的要点。8月14日。༈ 此外，心的法性是觉空双运，本来的心是能表义的俱生，因此，从下部到最终成佛之间，没有增减，如虚空般存在，但众生被二取之障所遮蔽，不要说如实现证其状态，甚至连自己拥有都不知道，如同贫者家中的地下宝藏一般。如来宣说正法，从人无我开始，宣说乘的次第，因此在中观时，如所有殊胜的空性显空双运，各自所应了知的法界，通过正确的智慧进行观察，只能了解其意义，也被称为如来藏。凭借密咒有相之道，风入中脉的特殊方法的力量，逐渐消除二取之垢，当本心光明显现之时，本心本身远离一切名相戏论，一切皆空，虽然任何名相都不成立，但亲身体验自性光明，这是密咒快速道的特点，因此光明心显现之时，现量见到空性光明，现在不需要用理证来证明空性，能见所见