Chinese
如果将本来的、不做作的自性安住，就会到达原始解脱的境地。否则，如果生起分别念，并执着于好坏，就会产生扬弃和取舍。如果执着者观察内心，不断绝对错、明不明等诸多想法的延续，就像搅动灯火使其不明亮，搅动浊水使其不清澈一样，就无法见到清澈智慧的本来面目。考察发生在最初寻找结合修行的阶段。此时，如果剖析心和觉性，觉性超越心的见解清晰显现，那就是大胜观，也就是未见的智慧，未思的忆念，未作的法性。忆念、思维是具有心和心所的执着造作，虽然在等持的自性本性中没有，但将不忘失二取不着的智慧之状态称为忆念。经中说：空性智慧金刚藏，以等持清净忆念之。心和智慧二者，仅仅在知晓对境的体性时才说是一，但心是迷惑的，追逐对境而生起错觉和执着，由此积聚各种二元显现的形象。而智慧是不分别对境，知晓自性，不迷惑不颠倒的无二元形象。经中说：心积聚诸业，智慧则加以辨别。等等。无二的智慧是圣者等持的境界，因此是无对境的自明。显现为对境成立的则是心。此时，觉性和智慧也是一个意思。因此，就像天鹅从水中取奶一样，瑜伽士在修行时，是从心中取智慧。正如经文所说：不依赖于识，而依赖于智慧。此处所说的觉性，不同于唯识宗所说的真实成立的阿赖耶识，因为它是空明三身的自性，远离了被宗派之见玷污的偏颇。阿赖耶和法身虽然在觉性中无法寻找本体的一和异，但觉性的本体从原始或本来就清净的那一面称为法身，因为它是无生空性，具有觉性的精华，超越了思维的范畴。显现的错觉和分别念是暂
English
If one abides in the original, unadulterated natural state, one will reach the state of primordial liberation. Otherwise, if conceptual thoughts arise and one clings to good and bad, acceptance and rejection will occur. If the clinging one observes the mind and does not cut off the continuous stream of many thoughts such as right and wrong, clear and unclear, it will be like stirring a lamp, making it unclear, or stirring muddy water, making it impure. One will not be able to see the true face of pure wisdom. Examination occurs in the initial stage of seeking union in practice. At this time, if mind and awareness are separated, and the realization that awareness transcends mind clearly dawns, that is great insight, namely, unseen wisdom, unthought memory, and uncreated dharma nature. Memory and thought are characterized by the grasping efforts of mind and mental factors. Although they are not present in the self-existing nature of equipoise, the aspect of not forgetting the state of non-duality wisdom is called memory. As the tantra says: "Emptiness wisdom vajra essence, through the clarity of equipoise, remember it." Mind and wisdom are said to be one only in knowing the nature of the object, but mind is deluded, chasing after objects, giving rise to illusion and clinging, thereby accumulating various dualistic appearances. Wisdom, on the other hand, does not conceptualize objects, knows its own nature, and is not deluded or confused, having a non-dualistic appearance. As the tantra says: "Mind accumulates all actions, wisdom distinguishes them." And so on. Non-dual wisdom is the state of noble equipoise, therefore it is solely self-luminous without an object. What appears as established as an object is mind. At this time, awareness and wisdom are also the same in meaning. Therefore, just as a swan takes milk from water, a yogi, when practicing, takes wisdom from the mind. As the text says: "Do not rely on consciousness, but rely on wisdom." The awareness spoken of here is different from the truly established Alaya-consciousness of the Mind-Only school, because it is the nature of the empty-clear three bodies, free from the bias of philosophical views. Although one cannot seek the oneness or otherness of Alaya and Dharmakaya in awareness itself, the aspect of awareness's nature that is pure from the beginning or from the origin is called Dharmakaya, because it is unborn emptiness, possessing the essence of awareness, transcending the realm of thought. The appearing illusions and conceptual thoughts are tempora
Chinese
将未被业气污染的对境称为阿赖耶识，因为存在心和心所的显现基础。虽然意和智慧在认知能力上相似，但意是指执着于能取和所取二者，将法和补特伽罗等视为真实的顽固分别念。而智慧是指了知内外一切事物中，我和我所的实有都不存在，直接断除念头生起和消散的殊胜分别念。从这个角度来区分，它们的本体就像水和冰一样，在觉性本身中无法找到单一或多样的存在。在这样的基础上，不仅具备生起三身功德的种子，而且三身以自性存在，不可分离，如同太阳和光芒。遮蔽物是可以分离的，如同突如其来的云朵。如经中说：‘全知全见至上者，超越了识的自性，持有无二智慧之体性，无分别念任运成就。’此外，《莲花顶髻经》中说：‘无垢法界的自性，具备三身智慧之基础，何时清净之时，自显光明即会显现，将相似者作为道用，真实宣说为果乘。’因此，通过无数的决定性密续教证，不要有任何怀疑。当瑜伽士在体验中证悟时，会以各自自证的方式来证悟，超越了名言概念的表达，争论的基础消失，超出了思辨的范围。如《了义解脱经》中说：‘各自自证无量行境，不可言说且名言断绝，远离争论是胜义谛，它超越了思辨的范畴。’如果不是这样，仅仅执着于空性，完全否定一切，就会陷入无的边执；执着于将佛身和智慧视为实有自相的所证，就会陷入有的边执。据说这两种边执都是宗派的偏见，存在诸多过失。而这里，断除了所有由分别念产生的实有戏论，是无遮的，因此不执着于本来清净空性的存在。由于如幻的空性不灭的缘起，与非遮也不矛盾。由于任运成就光明的显现，不执着于不存在。从根源上铲除偏袒执着的恶见。
English
The object that is not purified by the defilements of karma is designated as the ālaya-vijñāna, because it is the basis for the arising of mind and mental events. Although mind and wisdom are similar in their cognitive abilities, mind refers to the stubborn conceptual thought that clings to the duality of grasper and grasped, considering phenomena and individuals as real. Wisdom, on the other hand, refers to the noble discriminating awareness that knows that in all things, internal and external, there is no true existence of self and what belongs to self, and directly cuts through the arising and dissolution of thoughts. This distinction is made from that perspective, but their essence, like water and ice, cannot be found as either one or many within awareness itself. On such a basis, not only are there seeds from which the qualities of the three kāyas can arise, but the three kāyas are inherently present, inseparable like the sun and its rays. Obscurations are separable, like sudden clouds. As stated in the tantras: 'The all-knowing, all-seeing supreme one, transcends the nature of consciousness, holds the nature of non-dual wisdom, spontaneously accomplished without conceptualization.' Furthermore, in the Padma Tzemö it says: 'The nature of the stainless realm, possesses the basis of the three kāyas and wisdoms, when it is pure, self-luminous clarity will manifest, using similarity as the path, it is truly spoken of as the fruition vehicle.' Therefore, have no doubt through the countless definitive tantric statements. When a yogi arrives at experiential realization, they realize it through their own self-awareness, beyond the expression of terms and concepts, the basis for disputes vanishes, and it is beyond the scope of speculation. As stated in the Definitive Explanation of Intent: 'The realm of individual self-awareness is immeasurable, inexpressible and beyond all terms, free from disputes is the ultimate truth, it is beyond the scope of speculation.' If it is not like that, merely clinging to emptiness, completely negating everything, one falls into the extreme of non-existence; clinging to the belief that the buddha-kāya and wisdom are truly self-characterized objects to be attained, one falls into the extreme of existence. It is said that both of these extremes are sectarian biases and have many faults. Here, cutting off all elaborations of fabricated true existence is non-affirming negation, therefore, one does not cling to the existence of primordially pure emptiness. Because the interdependent origination of illusory emptiness is continuous, it is not contradictory to non-negation. Because of the spontaneous manifestation of luminosity, one does not cling to non-existence. Uproot the evil view of biased clinging from its source.
Chinese
这是关于显现之智慧度大中观的见解。从本初清净的角度来说，证悟是任运成就的；从增长的角度来说，基础是任运成就的佛。通过直接认识它并在道上修习，显现为道证悟现前的佛。当一切垢染清净时，果是具有二清净的佛。因此，基果相合，轮回涅槃界限不绝，相续的建立合理等等，有很大的必要。因为没有承认具有真实相状的因果，所以没有吃剩饭、吃不净之物的过失。这个宗派是：金刚顶经中说：“诸咒之体性，乃诸佛之意，是成办佛法之精华，与法界完全相应。”如是，经部、续部及其注释所诠释的要义，是所有智者赞叹之处，是所有成就者之意之精髓，是所有瑜伽士之共同财富，我如今才真正领悟。总而言之，基是本初清净的自性，外、内、其他三种空性，是无生法身；基显现任运成就的自性，是不可舍弃的空性智慧，无碍内明的报身；以及任何显现的功用、念头、慈悲，显现为来去，但实际上没有来去，二取不二的化身的见解。通过道——切却，依靠四座瑜伽而修习，垢染自然清净，果位是在基位上，觉性把握了解脱之处，从而在自性处获得法身。再次，由于慈悲和愿力的强大力量，任运成就智慧的显现向外扩展，以二色身利益众生，这被称为有智慧者通过切却而解脱。有精进者通过妥噶而解脱，即在基位上，任运成就色身的功德如蛇的足一样存在，通过道——无勤作的方法，依靠坐姿和观看方式等而熟悉，就像蛇蜷缩时显现足一样，身和刹土的显现从智慧的脉道向外境显现，被根识直接见到，这被称为任运成就智慧的显现向外显现。如《文殊幻化经》中说：“智慧显现如明灯，为众生之明灯，智慧之灯。”等等。
English
This is the view of the great Madhyamaka of the Prajnaparamita that brings forth the earth. From the aspect of primordial purity (ka dag), enlightenment is spontaneously accomplished (lhun grub); from the aspect of expansion, the basis is the spontaneously accomplished Buddha. By directly recognizing it and meditating on it as the path, the manifestation is the Buddha of the path realization becoming manifest. When all defilements are purified, the result is the Buddha with dual purity. Therefore, the basis and result are combined, the boundaries of samsara and nirvana are not cut off, the establishment of the continuum is reasonable, and so on, which is of great necessity. Because it does not accept cause and effect with real characteristics, there is no fault of eating leftovers or eating impure things. This tenet is: As it is said in the Vajrasekhara Sutra, "The characteristic of all mantras is the mind of all Buddhas, because it accomplishes the essence of the Dharma, it is perfectly endowed with the Dharmadhatu." Thus, the meaning taught by the sutras, tantras, and their commentaries is the object of praise by all scholars, the innermost thought of all siddhas, and the common wealth of all yogis, which I have now finally understood. In short, the basis is the nature of primordial purity, the emptiness of the three—outer, inner, and other—is the unborn Dharmakaya; the nature of the basis's appearance, spontaneous accomplishment, is the unabandoned emptiness-wisdom, the unobstructed, inwardly clear Sambhogakaya; and the view of the Nirmanakaya, in which whatever arises—skill, thought, compassion—appears as coming and going, but in reality there is no coming and going, is introduced as non-duality. By meditating on the path—trekchö—relying on the four yogas of settling, defilements are naturally purified, and the result is that in the ground, awareness seizes the place of liberation, and the Dharmakaya is found in its own place. Again, due to the strong power of compassion and aspiration, the appearance of spontaneously accomplished wisdom spreads outward, and the two form bodies accomplish the benefit of beings, which is called liberation through trekchö by those with wisdom. Liberation through tögal by those with diligence is that in the ground, the qualities of the spontaneously accomplished form body exist like the legs of a snake. By familiarizing oneself with the method of no effort on the path, relying on postures and ways of looking, etc., just as the legs appear when a snake coils, the appearance of body and pure land manifests from the wisdom channels to the external objects, and is directly seen by the senses, which is called the appearance of spontaneously accomplished wisdom manifesting outward. As it is said in the Manjushri Illusion Tantra, "The appearance of wisdom is like a lamp, the lamp of wisdom for beings." And so on.