English
Alright. Furthermore, even if the light is definitely in the heart, it is not necessarily certain to see its power. The support of the light, the heart and internal organs, are definitely actually present, but it is not possible to actually see which one of them it is. When directly seeing the rays of light, etc., if you take the grasping of the mind as the support and cultivate the view of equipoise, then there is not much fault. Compared to that, it is most essential to cultivate on whatever appears as an objective condition. If you know how to cultivate the view of equipoise with seeing the rays and seeing the accumulation of evil, then you will be liberated; if you do not know, then it is the same as the cause of bondage. Therefore, if you ask what profound essence there is in the spontaneously accomplished manifest appearance, then what pure reason is there to say about this? Furthermore, in your doctrine it is said that these appearances of bindus and fragments of bindus are the Sambhogakaya pure land, so it is seeing the pure land. Is the pure land exhaustible or inexhaustible? If it is not exhaustible, then speaking of the pure land is meaningless; if it is exhaustible, then it is not reasonable for two reasons: Because seeing the Sambhogakaya pure land requires a person who has the realization of the sixth bhumi to have the ability, but seeing your pure land does not even require seeing the first truth, because when it is shown to an ordinary person, he can see it immediately, so a person who sees the pure land is not necessary. If the Sambhogakaya pure land is characterized, then as the measure of the continuum increases, a wider pure land will be seen, and eventually a great expanse and countless others will be seen. In your doctrine, as the Dharma nature that measures the height of the continuum is exhausted, the appearance of the pure land is like a rope being contracted, and eventually it will contract to the point of being invisible. Therefore, it is the appearance of the path, not the pure land, so it is not the purity of the pure land itself. If the scriptures and reasoning clearly explain this, then what is there to say about this? Furthermore, if you think that our Dharma nature manifestation and the signs of smoke, etc. spoken of by others are the same, so there is no fault. Then, smoke, etc. are the stable experience of equipoise, without closing the eyes, without day or night, without complete or incomplete conditions. And awareness is like a thread, it is not clear when the eyes are closed, it is not clear without the sun, it is not clear without various objective conditions. These are not the same in any way. Even if they are the same, it is like inferring smoke without the signs of smoke, etc.
Chinese
仅仅是道路标志的形态而已。对于它，也不执着于胜义的等持。因为是体验的皮壳，所以认为应该舍弃而获得解脱。认为以证悟法性清净的刹土而解脱，而执着于等持为殊胜，这二者的姿势并不相同。因此，这些苯教的法中，有很多关于光明见的教导。如果自身融入光明，就能获得无余雍仲身。光明融入自身，就能获得有余雍仲六身，认为这些经文的显现没有任何差别。如果这样说，那么清净的差别还有什么可说的呢？这样说应该讲述：例如，佛陀教法的精髓是空性和慈悲。在《无垢光》中说：如果有人丧失了方向，那就会变成没有丧失。那是什么呢？就是说空性和慈悲二者无别的人。这里，慈悲是没有目标的，并且远离分别念。空性是具足一切殊胜的，为了完全了解三时，而进入三时。这是佛陀教法的确定之见。这样说的空性和慈悲无别，也像空房子里没有人的空性一样，是短暂的空性。认为什么都没有是断见的空性。以及物质的空性，和非物质的空性，以及广弘的空性等等，超越了一切分别。善逝们的真实大智慧，就是光明具足一切殊胜的空性之体性。文殊菩萨以自己的见解所希望的简要指示中说：蕴的分别和空性，像水和树一样没有心要。具足一切殊胜的空性，不会那样改变。没有生没有灭，在这里看到什么所知，空性的事物就是空性本身，蕴不是分别。这样说了，那么这样的光明是什么样的呢？在《智慧藏》中说：世尊，所谓的光明是什么样的呢？它住在哪里呢？世尊的开示说：光明是虚空的界限
English
It is merely the form of a road sign. One does not cling to it as the supreme samadhi. Because it is the husk of experience, it is believed that one should abandon it and attain liberation. It is believed that liberation is attained through the vision of the pure realm of Dharmata, while clinging to samadhi as supreme; these two postures are not the same. Therefore, in these Bon teachings, there are many instructions on the view of clear light. If one's own body merges into light, one will attain the Nirmanakaya of Yungdrung without remainder. If light merges back into one's own body, one will attain the six Kayas of Yungdrung with remainder. The appearance of these scriptures is believed to have no difference at all. If one speaks in this way, what is there to say about the distinctions of purity? It should be stated as follows: For example, the essence of the Buddha's teachings is emptiness and compassion. In the "Stainless Light," it says: "Whoever loses direction will become undiminished." What is that? It is the one who speaks of emptiness and compassion as inseparable. Here, compassion is without an object and free from conceptualization, and emptiness is endowed with all perfections, entering the three times in order to fully understand the three times. This is the definitive view of the Buddha's teachings. This inseparability of emptiness and compassion, which is spoken of, is also like the emptiness of an empty house without people, a temporary emptiness. Believing in nothingness is the emptiness of nihilistic views, as well as the emptiness of matter, the emptiness of non-existence, and the emptiness of extensive propagation, etc., transcending all discriminations. The great true wisdom of the Sugatas is the very nature of emptiness, the clear light endowed with all perfections. In the concise instruction of what Manjushri desires with his own view, it says: "The analysis of the aggregates and emptiness, like water and trees, have no essence. Emptiness, endowed with all perfections, does not change in that way. Without birth, without cessation, whatever is seen here as knowable, the object of emptiness is emptiness itself; the aggregates are not analysis." Having said this, what is such clear light like? In the Essence of Wisdom, it says: "Bhagavan, what is this called clear light like? Where does it abide?" The Bhagavan's teaching says: "Clear light is the expanse of space.
Chinese
安住的明点。因此，大印会感到满意。正如《秘密集成》五次第中所说：五部佛无需依靠，大印的证悟，五种光芒的生起，如同天空中的彩虹。要知道。在《解脱明点》中说：持有大印之形，如幻如彩虹，净化自和他人的相续，被称为真实光明。如是所说的光明，如同见到有相之物。在《六十正理论》中说：谁的智慧脱离了所依，超越了有和无，对那些甚深无相者来说，相的意义是需要修习的。那若巴说：因为它是真如之果的先兆，所以是相。那么，这些是什么事物呢？仅仅是心的显现，是从自己的心中产生的，就像镜中的影像一样。因此，仅仅是心的显现，而不是除此之外的任何事物之法。心也远离了分别念，没有错乱，所以是现量。因为仅仅是它的显现，所以不是由习气产生的分别念的显现，也不是眼病患者所见的二月等根识错乱的显现，也不是意识的错乱显现，也不是五根识的显现，因为不是对境的安立。而是没有错乱的意识的显现，因为阿雅提婆论师认为意识有三种显现。此外，仲敦巴·嘉瓦·释迦的《真如口诀论》中说：这是事物自性吗？或者不是？说了“无字”，意思是无事物，自性阿赖耶识显现为空遍。修习如此的怙主，将会生起智慧。如是所说，这是对境的阿赖耶识的显现，而不是八识聚之一的阿赖耶识，因为吉贡巴尊者精进修习大手印，显现无边虚空色时，阿赖耶
English
The bindu that abides. Therefore, the Great Seal will be pleased. As it is said in the Five Stages of Guhyasamaja: The five Buddhas of the five families do not need to rely on, the realization of the Great Seal, the arising of the five rays of light, is like the rainbow in the sky. Know that. In the Drop of Liberation it says: Holding the form of the Great Seal, like an illusion, like a rainbow, purifying the continuums of oneself and others, is called true clarity. The clear light that is spoken of in this way is seen as if it has characteristics. In the Sixty Stanzas on Reasoning it says: Those whose minds are free from support, who have transcended existence and non-existence, for those profound and signless ones, the meaning of signs is to be meditated upon. Naropa said: Because it is the premonition of the fruit of Suchness, it is a sign. So, what are these things? They are merely appearances of the mind, born from one's own mind, like reflections in a mirror. Therefore, it is merely an appearance of the mind, and not any other dharma of things. The mind is also free from thoughts and unconfused, so it is direct perception. Because it is merely its appearance, it is not an appearance of conceptualization produced by habitual tendencies, nor is it an appearance of consciousness corrupted by the senses, such as the appearance of two moons seen by someone with an eye disease, nor is it a corrupted appearance of mind consciousness, nor is it an appearance of the five sense consciousnesses, because it is not an establishment of an object. Rather, it is an appearance of uncorrupted mind consciousness, because Master Aryadeva considers that there are three appearances of mind consciousness. Furthermore, in Drogon Gyalwa Shakya's commentary on the Quintessential Instructions on Suchness, it says: Is this the nature of a thing, or is it not? It is said to be 'without letters,' meaning that there is no thing, the nature of the basis of all, the alaya-consciousness, appears as space-pervading in nature. By meditating on such a protector, wisdom will arise. As it is said, this is the appearance of the basis of all objects, but it is not the alaya-consciousness, one of the eight consciousnesses, because Jigten Sumgön meditated diligently on the Great Seal, and when the infinite empty form appeared, the alaya...
Chinese
请您认为这是已经放下的。这些并没有被说成是错觉的显现，而是纯粹的现量显现。也不是短暂的。由于变成了被赞颂为“双运”的自性，胜者会变成大身。如《喜金刚》中所说：“天界、地上、地下，刹那间变成一个身。”因此，从密咒乘新提出的意义的重点也在此。对没有信心和智慧的人来说，很难讲述。现在要讲述“现量”的意义。在此，如果进入与量相违背的道，就会迷失和被欺骗。因此，必须确定量。量又被法称论师确定为现量和比量两种。在这个秘密乘中，也只有两种量。如《时轮金刚》的修法品中说：“天尊的对境分为现量和比量两种。现量是与彼结合，如虚空中的星星般众多，享受圆满的报身。如果没有现量，比量就像死尸一样，不能以不是彼的方式来衡量。之后，对于心智尚未成熟的瑜伽士来说，观看绘画等是修习的意义。”其中，现量也从凡夫的根现量到声闻和缘觉之间的现量所不能知晓的，是安立观修殊胜现量的实相。也就是对于诸法，不是被各种错觉的意识所迷惑的显现，而是从有情到佛地的自性不改变而安住的唯一性。如《妙吉祥面授》中所说：“诸法从色等开始，到一切智智之间的自性，如虚空般清净，是深明二无别的智慧。那是无实观无实，远离一切事物，不是界和处，自性的光明，如本初清净的虚空。因为没有，所以诸法舍弃了相状，法和法性也没有，无实与虚空相同，从词语和文字中解脱，那是时
English
Please consider that this has been relinquished. These are not said to be illusory appearances, but purely manifest appearances. Nor are they momentary. Because it becomes the very nature of what is praised as "union," the Victorious One will become a great body. As it is said in the Hevajra Tantra: "The heavens, the earth, and the underworld, in an instant, become one body." Therefore, the main point of the meaning newly taught in the mantra vehicle is also here. It is difficult to speak to someone without faith and wisdom. Now, the meaning of "manifest" will be explained. Here, if one enters a path that contradicts valid cognition, one will be lost and deceived. Therefore, valid cognition must be established. That valid cognition is determined by the teacher Dharmakirti as being of two types: direct perception and inference. In this secret vehicle, there are also only two valid cognitions. As it is said in the chapter on the practice of the Kalachakra Tantra: "The object of the deity is divided into two: direct perception and inference. Direct perception is the enjoyment of the complete enjoyment body, like many stars in the sky, in union with that. Without direct perception, inference is like a corpse, and one cannot measure it in a way that is not that. After that, for yogis whose minds are not yet mature, looking at paintings and the like is the meaning of practice." Among these, direct perception, which is not known by the direct perception of ordinary sense faculties up to the direct perception of Hearers and Solitary Buddhas, is the establishment of the reality of contemplating special direct perceptions. That is, for all phenomena, it is not an appearance deluded by various illusory consciousnesses, but the uniqueness that abides without changing its nature from sentient beings to the ground of Buddhahood. As it is said in the Manjushri Oral Instruction: "The nature of all phenomena, from form and so on, up to omniscience, is pure like the center of the sky, is profound and clear non-duality wisdom. That is the non-existent contemplation of non-existence, free from all things, not by realms and sources, the luminosity of its own nature, like the sky that is pure from the beginning. Because there is nothing, phenomena abandon characteristics, dharma and dharmata are also not there, non-existence is the same as space, liberated from all words and letters, that is time.