English
The fault of assuming it to be Alaya-consciousness and conditioned phenomena without understanding the true nature is like offering rotten food that destroys the meaning of Vajrayana. However, the compassion of the Buddhas and Bodhisattvas, the lamp of Sutra and Tantra teachings, the truth of Dharma-nature that cannot be disturbed by anyone, and the reasoning that enters the correct ultimate meaning, will annihilate all such dark illusions in an instant with the great light like the sun. In short, is the initially inherent clear light the mind of Dharma-nature or a phenomenon? Is it Alaya-consciousness or wisdom? Is it pure or impure? If one thinks that since it is initially the mind, it is a phenomenon and not the mind of Dharma-nature, then there are scriptural statements such as, "The nature of mind is clear light," and in the Ornament of Sutras, it says, "Dharma-nature is from the mind," and there are direct statements from the Tantras. If one thinks that, logically, the mind is not included in Dharma-nature, then doesn't the luminous nature of space exist? Can't it be a characteristic of reality? Doesn't emptiness endowed with all supreme aspects exist? Doesn't unchanging bliss exist? Doesn't bliss that transcends dust and momentary phenomena exist? If one says these do not exist, then quote the teachings of the Kalachakra Tantra. If it is Alaya-consciousness, which of the eight consciousnesses is it? Examine how it does not transform into the meaning of inherent mind, etc. If it is Dharma-nature wisdom, then manifesting it through skillful means is realizing emptiness and self-nature. Holding onto a negation is meaningless. When all concepts dissolve, how can there be clinging and conceptualization? Clearly grasp the essence of all these reasonings. If it is naturally pure, without the two obscurations, then realizing it manifests Dharma-nature. What new realization needs to be added now? If there is something, it is either impure due to the defilement of knowable objects or impure due to afflictive obscurations, so one must learn the two selflessnesses anew. If that is the case, it is an impure mind, and it cannot be the naturally pure, clear light mind of Nirvana. Adventitious defilements exist in Alaya-consciousness, so the inherent mind must be manifested outwardly. Inherent mind wisdom does not have adventitious defilements; if it did, it would become impure. If there are no defilements, why are there no two knowledges? Because wisdom exists and there is no obscuration, it is like a Buddha. Therefore, one must acknowledge that the Dharma-nature of the mind is inherently enlightened.
Chinese
萨。甚至诸佛也是在未如此证悟的心上，清净了突如其来的垢染，从而显现了智慧。如果对于那个有情众生来说，两种障碍得以清净，那么就必须使用佛陀这个称谓。简而言之，由于光明心的自性是完全清净的这一关键，必须承认两种智慧圆满即是佛陀。如果不是佛陀，那么自性完全清净也是不可能的，因此原本清净的法性和智慧也根本不可能存在。如果认为那仅仅是空性，仅仅是没有两种障碍，那么天空也将变成那样，因为天空也是无心且没有两种障碍的。如果拥有智慧而没有两种障碍，那么除了佛陀别无选择。如果没有智慧，那么法性将变成仅仅是空性，因此说它是光明也毫无意义。因此，由于未能认识到法性双运、究竟法界这一过失，才会想到要建立使一切混乱的分别念宗义，因此必须驳斥它。双运是通过究竟的分析推理，即使在中观宗也能成立的，而仅仅是空性则可以确定根本不是法性。如果那样，那么在密宗中，光明本心就被确立为乐空、或明空、觉空双运。如果这被确立，那么与法界无别的光明、安乐和觉性，就将超越由聚合的微尘和刹那之法，而成为自生智慧。那时，从空性的角度所阐述的词语，无论是法界和空性，从显现的角度，无论是安乐不变、光明无相、觉性无实，无论说什么，实际上都将认识到没有差别的本初法性，从而证悟宗派。༈ 一般来说，法界自性清净，也必须按照显宗的观点认为原本就没有两种障碍。如果没有两种障碍，那么就具有两种智慧的遍及，因为无心如虚空等一切非造作的事物，以及造作的土石等事物都没有两种障碍。因为两种障碍是心的法，所以无心者不可能存在两种障碍。因为由两种我执产生的烦恼障和所知障都必须安立在有心者之上，所以无心者虽然没有两种障碍，但具有两种智慧的遍及并不成立。有心者具有两种障碍
English
Sa. Even the Buddhas, on a mind that had not realized in this way, purified the adventitious stains and thereby manifested wisdom. If for that sentient being, the two obscurations are purified, then the term Buddha must be used. In short, because the key point is that the nature of the luminous mind is completely pure, one must acknowledge that the complete two knowledges are Buddha. If one is not a Buddha, then complete purity of nature is also impossible, so the Dharma-nature and wisdom that are pure from the beginning are absolutely impossible. If one thinks that it is merely emptiness, merely the absence of two obscurations, then the sky would also be like that, because the sky is also without mind and without two obscurations. If there is wisdom and no two obscurations, then there is no alternative to Buddha. If there is no wisdom, then the Dharma-nature will become merely emptiness, so saying it is luminous is also meaningless. Therefore, because of this fault of not recognizing the ultimate nature of Dharma-nature union, the thought arises to establish a philosophical system of conceptualization that confuses everything, so it must be refuted. Union is established even in the Madhyamaka school by the ultimate reasoning, and mere emptiness can be determined to be definitely not Dharma-nature. If that is the case, then in the context of mantra, the luminous original mind is established as the union of bliss and emptiness, or clarity and emptiness, or awareness and emptiness. If that is established, then that clarity, bliss, and awareness that are inseparable from the sphere, will transcend the compounded dust and momentary phenomena and become self-arisen wisdom. At that time, from the perspective of emptiness, the words that are explained, whether it is Dharma-sphere and emptiness, from the perspective of appearance, whether it is unchanging bliss, signless clarity, or unreal awareness, whatever is said, in reality, one will recognize the original Dharma-nature without difference, and thus realize the tenets. ༈ Generally, the Dharma-sphere, the nature of complete purity, must also be considered in accordance with the sutra system as originally without two obscurations. If there are no two obscurations, then the pervasion of having two knowledges is that all uncompounded things such as the mindless sky, and compounded things such as earth and stones, do not have two obscurations. Because the two obscurations are the Dharma of the mind, it is not possible to place two obscurations on the mindless. Because both the afflictive and cognitive obscurations arising from the two self-grasps must be placed on the mindful, although the mindless does not have two obscurations, the pervasion of having two knowledges is not established. The mindful has two obscurations.
Chinese
如果没有，则成立具有二智的周遍。因为无有遮障的心，自然具有证悟二无我的二智。因此，在密宗的宗义中，自性光明的心，本来就没有二障，所以被认为是本初清净的心。不仅如此，《宝性论》中说：“心之自性光明”等等，《现观庄严论》中说：“法性心”等等。光明的心是无有能取所取的智慧，所以没有二种我执。因此，怎么会没有二智呢？如果无有二障的大心，不能如所有性和尽所有性，那么佛陀也不能了知，因为以证悟二无我的智慧了知如所有性和尽所有性是显密共同的宗义。如果本来具有二智，那一定是佛陀，所以必须承认心性本来就是佛。如果没有这样的智慧，那么除了具有遮障的有法心之外，就根本没有离障如来藏，以及遍布虚空的金刚持的心，以及本觉光明心和心的清净光明。或者即使有，如果那不是本来清净的二障，那么就根本无法承认最后法轮的经典和无上密续的所有续部。因此，必须承认无有刹那分、不变的安乐，以及自性光明，以及觉空本觉，以及自生智慧，这些是所有了义究竟的经续中所说的。道理也成立，因为成立双运法界。即使从乐明觉的角度来说，也成立与空性无二的自性是非为作的。如果否认自生智慧，那么除了破除之外，就无法安立法性。这样一来，就无法成立双运本初的实相，所以轮涅的显现会断绝，并且无法成立自性光明。如果不成立，那么圆满次第金刚瑜伽的身体上击中要害的结果四身就无法成立，因为会变成没有本觉不坏的三金刚。如果没有，那么就会变成没有智慧的风和光明的心。如果没有
English
If not, then the pervasion of having two wisdoms is established. Because the mind without obscurations naturally possesses the two wisdoms that realize the two selflessnesses. Therefore, in the tantric tradition, the mind of self-nature luminosity is considered to be primordially pure, since it inherently lacks the two obscurations. Moreover, the Uttaratantra states, "The nature of the mind is luminosity," and the Abhisamayalankara states, "The dharmata is the mind," and so on. That luminous mind is wisdom without grasping, so it does not possess the two self-grasps. Therefore, how could it not have the two wisdoms? If that great mind without the two obscurations does not know the suchness and the extent, then even the Buddha would not know, because knowing the suchness and the extent through the wisdom that realizes the two selflessnesses is the common tradition of sutra and tantra. If one inherently possesses the two wisdoms, then that must be the Buddha, so one must acknowledge that the nature of the mind is inherently Buddha. If there is no such wisdom, then apart from the mind of phenomena with obscurations, there would be no tathagatagarbha free from obscurations, and the mind of Vajradhara pervading the sky, and the innate luminous mind, and the purity of the mind, luminosity, would be completely non-existent. Or even if they exist, if they are not primordially pure from the two obscurations, then all the sutras of the final turning of the wheel and the tantras of the unsurpassable tantra would become completely unacceptable. Therefore, one must accept the unchanging bliss without momentary parts, and the self-nature luminosity, and the innate awareness-emptiness, and the self-arisen wisdom, which are spoken of in all definitive ultimate sutras and tantras. The reasoning is also established because the union of dharmadhatu is established. Even if expressed from the aspect of bliss-clarity-awareness, it is established that the nature inseparable from emptiness is uncompounded. If one does not acknowledge self-arisen wisdom, then one cannot establish dharmata beyond mere negation. In that case, the primordial state of union would not be established, so the appearances of samsara and nirvana would be cut off, and self-nature luminosity would not be established. If that is not established, then the four kayas, the result of striking the essential points on the body of the completion stage Vajra Yoga, would not be established, because the indestructible three vajras of innate nature would be non-existent. If that is not there, then there would be no wisdom wind and luminous mind. If that is not there
Chinese
那么在中脉气入时，光明就不会显现了。没有光明，就不会有从光明中生起的幻身。没有幻身，就没有究竟的结合，因此金刚乘就从根本上被摧毁了。如果自性光明存在，通过融入光明的方法，就可以成就幻光结合。这一切都源于是否证悟了无二的实相。因此，在修持究竟道时，必须修持无为的智慧和不变的光明。对于幼稚的论师来说，很容易证明无为是否定性的。但是，从乐明觉的角度来看，很难从有为法中显现。仅仅将有为法和空性结合起来就认为是结合，而不能从本质上证悟无二。因此，必须从《主尊》等和《至高不变》的章节中，理解无二结合的智慧。因为这是金刚乘的见地。通过方便的修持，它会显现出来，并毫不动摇地确立宗义。༈ 如果在真实的实相中，存在一种独立于空性的乐、明、觉，那么它将被视为实有，是所知，而不是法性，并且没有超出阿赖耶识的范围。如果存在一种独立于乐、明、觉的空性，那么它将被视为非实有。它也是所知，而不是法性，并且没有超出无心之境的范围。像这样分开，只是由阿赖耶识的分别念所安立，而没有自性。因此，实有和非实有是味道相同的，不同而无二的，超越了实有和非实有的名言，各自是自证的对境，超越了阿赖耶识的对境，那就是法性。因此，无论是说自生智慧、不变的乐，还是自性光明，都可以从显现的角度来说，不是实有和有为法，不是阿赖耶识，而是智慧。无论是说空性、法界，还是无所缘，都是从空性的角度来显示的。它们不是非实有的空性，而是与显现无二的法界实有。因此，究竟的无二真谛是各自自证的对境，唯一的明点菩提