English
That which is inconceivable by the ordinary mind of ordinary people, and which can be comprehended by the noble ones who see the ultimate truth, each through their own self-awareness, that alone is the meaning of reality. Iron Pig Year, 11th month, 12th day. ༈ Furthermore, according to the sutras, one seeks to understand through the view of listening and contemplation, and then ascertains the nature of the dharma realm, and then meditates. Although meditating on emptiness is meditating on emptiness, merely considering the nominal ultimate truth as the dharma realm, one cannot elicit the meaning of emptiness that is not nominal, as explained in the sutras. If that is the case, then claiming to propagate all the paths of the Vajrayana with such a view is a great mistake. According to the Vajrayana, it is necessary to ascertain the understanding of the innate co-emergent nature of clear light. However, one must necessarily cling only to the words of the scriptures. Thinking that the entry, abiding, and dissolution of prana into the central channel is a characteristic of the Vajrayana path. In the body, one imagines the central channel as an empty tube, and thinks that there is wisdom prana within it. Even during the finger mudras of the Kalachakra, one artificially fabricates a "central channel upper end" that is not found in the instructions of the tantras and vidyadhara lineages, and combines the supplementary content of other tantras. These are truly poisonous substances that defile the profound teachings with conceptual thought. The tantras say that one should establish the target sixteen fingers in front of the brow. This clearly shows that there is no body and no central channel. Who can know that there is an indestructible bindu? Is it the scriptures? If so, then the size of the central channel and so on must have a definite measurement, and the amount of prana entering must be fixed. It cannot be accomplished by mere visualization. According to mantra, the appearance of samsara arises from the consciousness relying on the mount of karma prana, and pure buddha bodies and wisdom arise from the clear light wisdom relying on the wisdom prana. Consciousness and wisdom, together with their mounts, are inherently present as dharma and dharmata. Moreover, their support is also the place of wisdom—the central channel, and the place of karma prana—the rasana channel, which is universally accepted. If the entry of prana into the central channel is a characteristic of mantra, then is there only wisdom prana in the central channel? Or is there also clear light mind? If it is only wisdom prana, then what does it do? If it is clear light mind, then what is the nature of the clear light mind? Primordially pure wisdom
Chinese
如果是地，有二智吗？是有为还是无为？是八识中的哪一个？有被错觉玷污吗？如果有，中脉入风也会变成错觉吗？等等，考察这些。俱生本就是事物的法性吗？如果从道中突然产生，怎么能成为俱生和本有呢？因此，所谓的不坏明点，不是依待有为的明点，而是自生无为。它没有事物、相状、有为和意识的部分，而是自生智慧。本来就没有被玷污。关于它的自性显现，一些续部中说是心间的五光（藏文：འོད་ལྔ，梵文天城体：पंच，梵文罗马拟音：pañca，汉语字面意思：五）明点。大圆满中说是寂怒尊的圆满身相。不仅脑等脉轮中遍布它的部分，而且因为是法性，所以也遍布于一切法，即遍布于一切常与无常的智慧。有些人说，大圆满的克妥（藏文：ཁྲེགས་ཐོད་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）二者，因为不是在金刚身上按要害，所以认为不是金刚明点的圆满次第。而且，因为不修妥噶（藏文：ཐོད་རྒལ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）的显现也有，所以认为比索度等低劣。以及，直接说身相等不合理等等，所有这些相对于大圆满来说，都是只看到下部续部一方面的，具有片面之眼的智慧。因为光明智慧是具有一切相的，所以是五光明点也可以，有什么理由说有身相就不行呢？所谓金刚身，不必执着于粗身，即使按在粗身上，如果按在身体的精华——不坏、具三清净的明点上，最终会显现智慧，因此，大圆满才仅仅将它作为道。还有，如果身体脉轮的城市需要十二时轮的风停止，就认为大圆满的不阻止，所以不能成佛。虽然需要停止十二业风，但是在身体充满微尘和光明时，粗身也会停止，更何况是脉和风呢？即使风停止了，如果粗身没有停止，也同样不能成佛。还有，因为没有讲述增长无漏大乐、成就神通、显现止息分别念的光明，以及从那之中成就幻身的方法，所以是古
English
If it is earth, are there two wisdoms or not? Is it conditioned or unconditioned? Which of the eight consciousnesses is it? Is it defiled by delusion or not? If it is, will the entry of wind into the central channel also become delusion? Examine these and so on. Is the co-emergent one the nature of things from the beginning or not? If it arises suddenly from the path, how can it become co-emergent and innate? Therefore, the so-called indestructible bindu is not a dependent, conditioned bindu, but a self-arisen, unconditioned one. It does not have the aspects of things, characteristics, conditionedness, and consciousness, but is self-arisen wisdom. It is not defiled from the beginning. Regarding its nature's expansion, some tantras say it is the bindu of five lights in the heart. Dzogchen says it is the complete form of the peaceful and wrathful deities. Not only does its essence pervade the cranial and other chakra, but because it is the nature of reality, it also pervades all phenomena, that is, the wisdom that pervades all permanence and impermanence. Some say that the two Krek Thö of Dzogchen are not the completion stage of the vajra bindu because they do not strike the vital points of the vajra body. Also, because the appearances of Tögal occur even without meditating on them, they think it is inferior to Zordu and so on. And, they say that directly speaking of the form and so on is unreasonable. All these, in relation to Dzogchen, are the intellects of those who only see one aspect of the lower tantras, having eyes for only one side. Because the wisdom of clear light has all aspects, it is acceptable to be the bindu of five lights, and what reason is there to say that having form is unacceptable? The so-called vajra body should not be grasped as only the gross body. Even if one strikes the gross body, if one strikes the essence of the body—the indestructible bindu possessing the three purities—it will ultimately give rise to wisdom. Therefore, Dzogchen takes only that as the path. Furthermore, if the city of the body's channels requires the cessation of the twelve junctures of time, they think that Dzogchen does not prevent this, so enlightenment cannot be attained. Although the twelve karmic winds need to cease, when the body is filled with particles and clear light, even the gross body will cease, so what need is there to mention the channels and winds? Even if the winds cease, if the gross body does not cease, it is the same as saying that enlightenment cannot be attained. Also, because it does not explain the method of increasing the great bliss free from leakage, accomplishing siddhis, manifesting the clear light that stops conceptual thought, and accomplishing the illusory body from within that state, it is ancie
Chinese
如果认为这不会成为具相圆满次第，那么只要无漏的乐受没有真正安住于不变化的乐受中，依赖于精液不外泄而增长的乐受，也是体验变化的觉知的成分。有漏的神通等也与此类似。不具迁移变化的乐大，是觉性自性不变化，远离一切变化的痛苦，这是最终的。然而，以觉性为道的技巧，身心的变化也非常广大。具有体验执着的乐、明、无分别，被阿赖耶识所摄持，最终需要清净。因此，不变的乐受包含在自性光明的觉性中，具足一切殊胜相的空性与本体空性、大悲周遍的智慧非常相应。像这样具足三种智慧的觉性，对于自生智慧，从未沾染分别念垢染的基位光明之外的光明，无论在临终时还是在道中，都不会存在。无有收放之心的法性，通过上师的口诀认识到，这就是认识光明。如果知道了这一点，并在其状态中修持，那么突发的分别念就像天空中的雾气一样，既不需要遮止，也不需要建立，而是无有取舍地安住，即使存在也不会有害，即使不存在也不会减少光明。仅仅护持觉性，就能在睡眠等三种显现的尽头认识光明，并安住于其状态中。其他人认为，有分别念时就没有光明，光明显现时就没有分别念。对于那些将心专注于像旋涡一样的光明上的人来说，要理解周遍一切所知为法性的智慧也很困难，更不用说认识它了。因此，在分别念动摇的同时，认识到光明不动摇，这是大圆满窍诀的特点。安住于此状态，阿赖耶识将自然解脱。就像冰融化成水一样，一切分别念都显现为智慧，对于这样的光明不重视，那么对于分别念止息的短暂光明，又怎么会重视呢？像大圆满一样，现在就显现光明的心。
English
If one thinks that this will not become the characteristic perfection stage, then as long as the uncontaminated bliss does not truly abide in the unchanging bliss, the bliss that increases depending on the non-emission of semen is also a part of the consciousness that experiences change. Contaminated magical powers and so on are also similar to this. The great bliss without the change of transference is the ultimate, as the nature of awareness is unchanging and free from all the pain of change. However, the changes of body and mind from the skill of taking awareness as the path are also very vast. The bliss, clarity, and non-conceptuality that are accompanied by experiential clinging are ultimately to be purified as they are included by the alaya consciousness. Therefore, the unchanging bliss is contained in the self-luminous awareness, and the emptiness that possesses all supreme aspects is very much in accordance with the wisdom of emptiness of essence and all-pervasive compassion. Such awareness possessing three wisdoms, other than the ground luminosity in which the defilement of conceptual thought has never entered into the self-born wisdom, luminosity does not exist at the time of death or at any time on the path. The nature of mind without expansion or contraction, recognized through the guru's instructions, is the recognition of luminosity. If you know this and maintain that state, then sudden conceptual thoughts, like mist in the sky, do not need to be rejected or established, but are left without acceptance or rejection, so that even if they exist, they do not harm, and even if they do not exist, the luminosity is not diminished. By merely maintaining awareness, one recognizes the luminosity at the end of the three appearances of sleep, etc., and abides in that state. Others think that when there is conceptual thought, there is no luminosity, and when luminosity arises, there is no conceptual thought. For those who focus their minds on a luminosity that is like a whirlpool, it is difficult to even grasp the meaning of the wisdom that pervades all knowable things as the nature of reality, let alone recognize it. Therefore, recognizing the unwavering luminosity while conceptual thoughts are moving is the special characteristic of the Great Perfection introduction. By abiding in this state, the alaya will become self-liberated. Just as ice melts into water, all conceptual thoughts appear as wisdom. If such luminosity is not valued, then how could the momentary luminosity of the cessation of conceptual thought be valued? Like the Great Perfection, manifesting the luminous mind from now on.
Chinese
对于有能力调伏的所化，通过方便道使分别念止息之时，光明的心识是永不间断的，认识到这一点之后，就显示了一切分别念必须在其自身的状态中耗尽。当有分别念时，怎么可能有法性光明呢？例如，显现意义光明的圣者们，虽然不从光明的状态中移动，却如实地照见一切世俗。所谓幻身，指的是仅仅由风心所成就的、能够驾驭风心的力量，显现为本尊形象的不清净幻身。不仅在密咒道中，而且外道禅定者也能成就相似的部分，因为他们能够舍弃前一个身体而进入后一个身体。生起次第也能成就相似的部分。那在光明中反复修习的清净本尊形象，是从智慧之风和光明的心中生起的，是不可摧毁的、形象相似、传承不断的，是成就佛陀之身。那本身就是一切智慧的形象。因此，一个或两个本尊等，由平凡的单一传承所摄持的自续部，存在于身体内部，或者存在于不同位置等，这种真实不虚的确定，仅仅是显现在分别念中的现象。因为是由自己的清净风心所成就的身体，所以如所观想的那样显现为各种各样，那本身并不是与自己的蕴一体或异体，如果是一体或异体，那么就会变成有两个补特伽罗的相续。因此，无论什么显现，都会出现以水中的月亮等十二种幻喻所象征的清净和不清净的幻身，仅仅是自心能够驾驭的显现而已。大圆满立断者安住于平等性的法界中，无勤任运地生起，以及顿超的显现，以寂静与忿怒本尊形象的各种显现，将显有法身刹土扩展为广大的境界中，那是所有幻身的究竟。当以那样的幻身所代表的一切显现，在无有能取所取的情况下，于法性平等的法界中成为一体时，就叫做法性穷尽的显现，是四种显现的究竟。在法性的状态中，一切二取显现止息和耗尽，或者说是仅仅是法性的显现的意思。