English
If it is established that there is mind, even if free from the two obscurations, there are no two wisdoms. Even if later free from obscurations, the two wisdoms will not increase. Therefore, those who acknowledge that sentient beings have innate wisdom, have original mind luminosity, and have a mind free from obscurations, there is no difference in meaning. Therefore, it is believed that the Great Perfection mind-essence is Buddha. Now, do not think, "Why do they not know all dharmas?" Because when the object is near, the nature of the peaceful luminosity of the mind has not manifested. For example, like the emptiness of one's own mind. Therefore, although awareness and luminosity are established from the aspect of appearance, they are inseparable from emptiness. Even if one says emptiness, it is inseparable from appearance. In reality, only union is the nature of reality. The separate appearance and emptiness are not the ultimate true meaning of the Great Dharma Nature. This is very important. Starting from this, the key points of all sutras and tantras can be unlocked. August 14th. ༈ Furthermore, the nature of mind is awareness-emptiness union. The original mind is the co-emergent that signifies meaning. Therefore, from the lower stages to the final Buddhahood, there is no increase or decrease, but it remains like the sky. However, sentient beings are obscured by the obscurations of dualistic appearance, so let alone realizing its state directly, they do not even know that they possess it, like a treasure buried underground in the house of a poor person. The Tathagata taught the Dharma, starting from the selflessness of the person, and taught the stages of the vehicle. Therefore, in the Madhyamaka, the emptiness of suchness, endowed with all perfections, unites appearance and emptiness. The dharmadhatu, which each individual should know, can only understand its meaning through the correct wisdom of investigation. It is also called the Tathagatagarbha. Through the power of the special method of the path of mantra with signs, the winds entering the central channel, gradually eliminating the stains of dualistic appearance, when the original mind luminosity manifests, the original mind itself is free from all conceptual elaborations, everything is empty. Although no sign is established, this direct experience of the self-luminous nature is the characteristic of the swift path of mantra. Therefore, when the luminous mind arises, one directly sees emptiness and luminosity. Now there is no need to prove emptiness with logic. The seen and the seer.
Chinese
您的二元对立也不存在。觉性与空性无别，各自由自己觉知，因此，密咒的光明即是具足一切殊胜的结合，那即是实相。在无名的大圆满中，即使二元对立的粗重分别念未断绝，凭借上师的口诀和灌顶的意义传承加持力，也能认识心的本性，这是大圆满道的特点。体验三种显现之尽的光明，以及赤裸裸地证悟大圆满的觉性，是超越世间的智慧之王，或者说是各自的自证，是现量而非依赖比量。那么，见到法性真谛的圣道是初地吗？不是的，虽然像拨云见日般现量证悟，但当瑜伽修习圆满，一切法都在那样的状态中融为一体时，获得不可动摇的现量证悟，那时才是初地的证悟显现，那时是现前了义光明。现在，显现密咒有相之道的光明，以及领悟无名大圆满的觉性，被称为比喻智慧。༈ 又，空性是不由因缘所生的无为法，这对于所有大乘宗义的论者来说都是成立的，因此无需在此赘述。它与各自并非不同，也非无别。即使是显现为不同的对立面，也从未存在于事物本身的自性中，这样的光明，并非如无知的黑暗一般，而是有各自的自证现量证悟。然而，由于无有分别的光明是各自自证的，因此无法用世俗的言语来指示“就像这样”。由于远离一切相状，因此不属于任何有为法的范畴。由于远离微尘的特征，因此不是物质的范畴。由于远离一切假立的言语，因此不是不相应行。由于不是从阿赖耶识等因，以及前一刹那心等无间缘，以及远离一切所缘的所缘缘，以及不由自在等增上缘所生，因此不是心。由于没有变成单纯的空性，因此从部分来说，觉性智慧被称为无为法。法性是双运，
English
Your dualistic appearances also do not exist. Awareness and emptiness are inseparable, each being known by oneself, therefore, the luminosity of mantra is the union that possesses all perfections, that alone is reality. In the nameless Great Perfection, even if the coarse conceptualizations of dualistic appearance are not cut off, one can recognize the nature of mind through the power of the guru's instructions and the transmission of the meaning of empowerment, which is the characteristic of the Great Perfection path. Experiencing the luminosity at the end of the three appearances, and directly realizing the awareness of Great Perfection, is the power of wisdom that transcends the world, or rather, it is self-awareness of each individual, it is direct perception and does not rely on inference. Then, is the noble path that sees the truth of reality the first ground? No, it is not, although it is directly realized like seeing the sun free from clouds, but when the practice of yoga is perfected, and all phenomena are integrated into that state, when one obtains the unwavering direct realization, then the realization of the first ground is manifested, at that time the definitive luminosity is manifested. Now, the luminosity of the path with signs of mantra appearing, and the realization of the awareness of the nameless Great Perfection, are called example wisdom. ༈ Furthermore, emptiness is the unconditioned that is not born from causes and conditions, which is established for all proponents of the Mahayana tenets, so there is no need to mention it here. It and each are not different, nor are they inseparable. Even the mere opposite of appearing as different has never existed in the nature of things themselves, such luminosity is not like the darkness of ignorance, but there is self-awareness and direct realization by each individual. However, since the luminosity without distinction is self-aware by each individual, it cannot be indicated in worldly terms as "like this." Since it is free from all characteristics, it does not belong to any category of conditioned phenomena. Since it is free from the characteristics of subtle particles, it is not a category of matter. Since it is free from all imputed words, it is not non-associated formations. Since it is not born from causes such as the alaya, and the immediately preceding condition of the previous moment of mind, and the object condition that is free from all objects, and not born from the dominant condition such as power, it is not mind. Since it has not become mere emptiness, therefore, from a part, awareness and wisdom are said to be labeled as unconditioned. Reality is union,
Chinese
在此，空性和双运的道理是，空性与各别并非不同，不是他体。后得智仅以“觉性是空性”来区分，但在意义上根本没有变成他体，因此是无为的双运。然而，如果有人理解为，既然是光明和觉性，怎么可能是无为的呢？所有人都认为，那个心识将空性作为对境。他们认为，空性是无实有、无为法，而心识是有实有、有为法，这两种性质不相容，如同将线缠绕在一起的双运。这种将无实有的实相与执持它的有实有法相混合的做法，无法证悟实相。因为实相是：法相与法性，显现与空性，觉性与法界，有为与无为，有实与无实等，根本没有二元对立的性质，是法界菩提心。这是包含十方三世一切轮回涅槃的究竟实相。它永远不会改变。因此，必须理解，尽管显现了方时之法、有为无为、轮回涅槃、自他、善恶、生灭等一切二元对立，但根本不会从基上改变。如果通过后来的推测来分析，尽管内外之法显现为多种多样，但它们显现为空性，并且在显现的同时也是空性，不会超越如幻的显空。然而，这二者是伴随显现时的显现，因此显现出各种生灭、增减、有实无实的相状。在意义的实相中，没有这样的二元对立，因此没有三时的变化，没有方位的差别，也没有有实无实等二元对立的相状。对于具有二元显现的人来说，会思考过去、未来、现在的变化，以及有实无实等各种法相的显现，从而受到法相的影响，无法证悟不变的实相。然而，在不离二元对立之义的同时，对于具有二元显现的人来说，轮回涅槃等在时间和空间上无限显现，这是法相的显现，但如果证悟到法性的存在方式永远不会动摇，那么就是三时平等性，轮回涅槃平等性，显空平等性。这远离了有为和无为的边
English
Here, the reasoning of emptiness and union is that emptiness and separateness are not different, not other. Subsequent cognition only distinguishes by reversing that "awareness is emptiness," but in terms of meaning, it never becomes other, so it is unconditioned union. However, if one understands in one's mind, "Since it is clarity and awareness, how could it be unconditioned?" Everyone thinks that that mind makes emptiness its object. They think that emptiness is unreal, unconditioned, and mind is real, conditioned, and that these two incompatible characteristics are a union like twisting threads together. This mixing of unreal reality with the real phenomena that grasp it does not realize reality. Because reality is: phenomena and dharmata, appearance and emptiness, awareness and space, conditioned and unconditioned, real and unreal, etc., there is no nature of duality at all, it is the dharmadhatu bodhicitta. This is the ultimate reality of all samsara and nirvana encompassed by the ten directions and three times. It never changes from that. Therefore, it must be understood that although all dualities such as the dharmas of direction and time, conditioned and unconditioned, samsara and nirvana, self and other, good and bad, birth and death, etc., appear, they do not change from the ground. If one analyzes with subsequent inference, although the outer and inner dharmas appear in various ways, they appear as emptiness, and while appearing, they are emptiness, not exceeding the illusory appearance and emptiness. However, these two are appearances at the time of appearance, so various characteristics of birth and death, increase and decrease, real and unreal appear. In the reality of meaning, there is no such duality, so there is no change of the three times, no difference of direction, and no characteristics of duality such as real and unreal. For those with dualistic appearances, thinking about the changes of past, future, and present times, and the appearances of various phenomena such as real and unreal, they are influenced by the phenomena and cannot realize the unchanging reality. However, while not moving from the meaning of non-duality, for those with dualistic appearances, samsara and nirvana, etc., appear infinitely in time and space, which is the appearance of phenomena, but if one realizes that the way of being of dharmata never wavers, then it is the equality of the three times, the equality of samsara and nirvana, the equality of appearance and emptiness. This is free from the extremes of conditioned and unconditioned.
Chinese
以凡夫俗子的心识无法想象的，证悟真谛的圣者们各自以自证智所能领悟的，那才是实相的意义。铁猪年十一月十二日。༈ 此外，如果按照经部，通过闻思的见解寻找理解之处，从而确定法界自性如何，然后进行修习，这才是修习空性。然而，仅仅将名相上的胜义视为法界，就无法引出经部所说的非名相空性的含义。如果这样，还自诩以这样的见解来弘扬金刚乘的一切道，那就大错特错了。按照金刚乘，必须确定自性光明本初俱生的理解之处。然而，对此却仅仅执着于经文的字句。认为中脉入气、安住、消融是金刚乘道的特点。在身体内，将中脉想象成空管的样子，认为其中有智慧之气。甚至在时轮金刚的指印收摄时，也人为地捏造出一种经续和持明传承的诀窍中没有的“中脉上端”，并将其他续部的增补内容拼凑在一起，这些都是以分别念玷污甚深教义的毒药。续部中说，要在眉间前方的十六指处设立目标。这清楚地表明了没有身体和中脉。谁能知道有不坏明点呢？是经文吗？如果是这样，那么中脉的大小等都需要有尺寸的确定，以及入气的量度，仅仅依靠观想是无法成就的。按照密咒，依赖于业气的乘骑的分别识产生轮回的显现，依赖于智慧之气的光明智慧产生清净的佛身和智慧。分别识和智慧连同乘骑，本来就以法和法性的方式存在。而且，它们的所依也是智慧的处所——中脉，以及业气的处所——罗让脉，这是大家都认可的。如果中脉入气是密咒的特点，那么中脉中仅仅存在智慧气吗？还是也有光明的心？如果仅仅是智慧气，那它能做什么？如果是光明的心，那么光明的心又是怎样的呢？本初清净的智慧