Chinese
以及各方，成为一切法之本体。非身，亦非语，亦非意，非欲界，非色界与无色界，亦非四大。因此，它不住于任何处，故为平等性。如是金刚持大尊，是一切法之法性。是修持方便之实物，是完全超越一切考察，是圆满传承难以衡量，是大手印彻底显现之，光芒之自性成熟者，是无二之至高自性。甚至金刚持大尊，也是无法言说之大身。如是等等所开示的，被称为内在之如实性的现见。在《金刚心要释》中说：根识之现见，意识之现见，瑜伽之现见，以及自证之现见。是作为示现者，进入者，获得者，以及体验者的特征。如是说，那么，何为现见的本体呢？通过修持如实性、空性、悲心的瑜伽，以肉眼等五眼，如虚空中之星辰般清晰地见到一切形态之事物，此为离于分别且无误之见。在《金刚心要释》中说：在此，于虚空中观修事物，犹如梦境，是超越微尘之自性。完全了知此，即是观修无事物，见到离于分别之心的影像。离于分别且无误，即被称为现见。如是说。那么，以何种方法才能见到呢？在《胜乐轮里吉阿惹里续》中说：于寂静之隐居处，完全舍弃一切二取。双眼向上翻转，心专注于眉间，修行者将会在无尽的黑暗中，见到实物。如是说。又，如何见到之方式，也在该续中说：初见黑暗，二见白色与众多不同，三见如火花，四见如亚巴花，五见无云之智慧，自性真实之觉性，是恒常串习之瑜伽。
English
And all directions, becoming the essence of all dharmas. Not body, nor speech, nor mind, not the desire realm, not the form realm and formless realm, nor the four great elements. Therefore, it does not abide anywhere, hence it is equality. Such great Vajradhara, is the dharmata of all dharmas. It is the object to be practiced by skillful means, completely surpassing all examinations, the immeasurable perfection of lineage, the great seal thoroughly manifesting, the nature of rays maturing, the supreme nature of non-duality. Even the great Vajradhara, is the unspeakable great body. As such and so on, what is taught is called the direct perception of the inner Suchness. In the commentary of Vajra Essence, it says: The direct perception of the senses, the direct perception of consciousness, the direct perception of yoga, and the direct perception of self-awareness. These are the characteristics of being the shower, the enterer, the obtainer, and the experiencer. As it is said, then, what is the essence of direct perception? Through practicing the yoga of Suchness, emptiness, and compassion, with the five eyes such as the physical eye, one sees all forms of things clearly like stars in the sky, this is called seeing that is free from conceptualization and without error. In the commentary of Vajra Essence, it says: Here, meditating on objects in the sky is like a dream, it is beyond the nature of subtle particles. Fully knowing this is to meditate on no-thing, seeing the image of the mind free from conceptualization. Being free from conceptualization and without error is called direct perception. As it is said. Then, by what means can one see like that? In the Chakrasamvara Ri Gi Arali Tantra, it says: In a solitary and secluded place, completely abandon all dualistic grasping. Turn the eyes upwards, focus the mind in the middle of the eyebrows, the practitioner will see objects as real in the endless darkness. As it is said. Furthermore, the way of seeing is also said in the same tantra: First, darkness is seen, second, white and many different things are seen, third, one sees like sparks, fourth, like Yaba flowers, fifth, cloudless wisdom, the true nature of awareness, is the yoga of constant habituation.
English
gyis. The awareness of a single-pointed mind transforms. Thus it is said. In the Vajra Tent it says: First, it appears like a cloud. Second, it is like smoke. Third, it is like a firefly. Fourth, a lamp blazing brightly. Fifth, what always appears is like clouds and the sky. Thus it is said. It is said in the Hevajra Khechara King Tantra. In the Glorious Guhyasamaja it says: First, like a mirage. Second, it is like smoke. Third, the appearance of a firefly. Fourth, the lamp itself is burning. Fifth, like a cloudless sky. Thus it is said. Acharya Aryadeva in the Compendium of Practice says: First, like a mirage, one sees it possessing a collection of five rays of light. Second, it is appearance, like moonlight. Third, it is the increasing of appearance, like sunlight. Fourth, it is the attainment of appearance, like darkness. Then, free from darkness, in an instant, light, that is, extremely bright, characterized by constant appearance. One sees the self-nature of ultimate truth with the eye of wisdom. As it is said, first, like a mirage, one sees it possessing a collection of five rays of light. In Dzogchen it says that initially, the lamp of the completely pure expanse appears like the color of dark blue silk or the sheen of a peacock's feathers, without any difference. Other than that, what is said, such as the awareness vajra chain, like a fish eye, like a whirlpool, and various other ways of appearing, and the appearance from three connected bindus up to twenty-five, is called the appearance of the direct perception of reality. Furthermore, on top of what was said before, adding the five signs of the sun, up to the completion of the ten signs. The ten signs, as it says in the Essence of Empowerment: Smoke, mirage, and sky appearance, burning lamp and sun and moon, dark part and great bindu, various forms, clear light. As it is said. Various forms, clear light, is the appearance of increasing experience. The five lights unmixed like woolen cloth, radiating light, standing upright and lying horizontally, many-eyed patterns and brocade, and even the appearance of rainbows. After that, the appearances of light pervade everything, clear even without looking. Within the bindus, the peaceful and wrathful bodies of the Buddhas.
Chinese
此后，种种不确定的显现生起，是觉性达到极致的现象。吉祥时轮经中说：‘虚空中，一切处，心与眼，不瞬入金刚道。’从空性中，烟雾、阳焰、极明、无垢的虚空显现，以及灯火。火焰、日月、金刚、胜分和明点将会显现。其中，佛陀的形象，远离境与相，是众多的圆满报身。这样说。在无云的虚空中央，是瑜伽士行进之眼的观察对象。有时，会看到黑色、无垢、光芒四射的时轮脉。这样说。吉祥夏瓦日巴说：‘当十种常相圆满时，会出现大明点的显现。在各种各样的大明点中，会出现黑色线条的纹路。其中，有六道等等。由于极其微细，会显现化身和众多的报身。在各种形象中，光明灿烂。当心融入其中时，禅定的支分就圆满了。’所说的意义与大圆满中所说的法性深奥的显现没有差别。这些道理不应该详细解释，为了增长智慧而放置在这里。我所做的道次第，在通往解脱的唯一门户中是清晰的。这些也是法性的现量，因为本来原始的法性是智慧的自光，本来就是自性清明的，这已经被之前所说的教证所证实了。认为显现为根境的法性是笑话的说法是不合理的。在《积聚十万大供养大宝顶》中说：‘以智慧女如理清净，恒常修持无上导师瑜伽，如金刚般的双眼所见，与三摩地无别。因此，这被认为是珍宝中的至尊。’这样说了眼睛所见。那若巴也说：‘自心远离一切相，半睁眼睛向上看，当气息进入中脉时，那时金刚如火和烟。’这样说。这也是体验的现量，瑜伽士修道时体验的显现。
English
Thereafter, the various uncertain appearances that arise are the appearances of awareness reaching its limit. The Glorious Kalachakra says, 'In the sky, everywhere, the mind and eye, unblinking, enter the Vajra path.' From emptiness, smoke, mirages, extremely clear, stainless sky appearances, as well as lamps. Flames, sun and moon, Vajra, supreme parts, and bindus will appear. In the center of that, the Buddha's form, separate from objects and aspects, is the numerous Sambhogakaya. It is said. In the center of the cloudless sky, it is the object of observation for the yogi's eye of progress. Sometimes, one will see the black, stainless, radiant Kalachakra channels. It is said. The Glorious Shavaripa said, 'When the ten constants are perfected, the appearance of the great bindu will arise. In the various great bindus, lines of black patterns will appear. Within that, there are the six realms and so on. Because of extreme subtlety, Nirmanakaya and numerous Sambhogakayas will appear. In various forms, there is clear light. When the mind dissolves into that, the limbs of Samadhi are perfected.' The meaning of what is said is no different from what is said in Dzogchen as the profound appearance of Dharmata. These meanings should not be explained in detail, but are placed here to increase wisdom. The stages of the path that I have done are clear in the one gateway to liberation. These are also the direct perception of Dharmata, because the primordial Dharmata is the self-light of wisdom, and is naturally clear from the beginning, which has been proven by the previously stated quotes. It is unreasonable to say that the Dharmata appearing as the object of the senses is a laughing matter. In the 'Heap of a Hundred Thousand Great Offerings, Great Jewel Peak' it says, 'With the wisdom woman, properly purified, constantly practicing the unsurpassed Guru Yoga, seen by the Vajra-like two eyes, there is no difference from Samadhi. Therefore, this is said to be the supreme of jewels.' Thus, it speaks of what is seen by the eyes. Naropa also said, 'With the mind free from all characteristics, looking upwards with half-closed eyes, when the wind enters the central channel, then the Vajra is like fire and smoke.' Thus, it is said. This is also the direct perception of experience, the appearance of the experience of the yogi meditating on the path.
Chinese
因此，毗瓦巴在《道果金刚句》中说，瑜伽士的禅定中出现的体验之显现，虽然在《心滴双运》等中说是根识的现量，但指的是显现为“远处的油灯”的门径。实际上，它不是根识的现量，而是佛陀五种智慧的自光中自明的，因为它超越了眼睛所见之境和能见之境，并且在黑暗的房间里伸出手臂也能够看见，而且在中阴身中脱离了眼睛，在那个时候也能看见。如《摄略灌顶经》中说：“自己的眼睛看不见，他人的眼睛也看不见，看见无生之法，犹如年轻人的儿子。”《胜乐轮根本续释》中说：“因为被遮盖和未被遮盖的眼睛的觉悟，因此不是色，也不是色之外的其他，不是眼睛的觉悟，也不是没有眼睛的觉悟。”要知道这就是那个意思。而且，也符合如《金刚心释》中所说的四种现量。其方式是，圆满次第的瑜伽士所进入的境是不坏明点，因此，仅仅是根识现量所见。之后，与幻化手印相符，心和虚空如同镜子中的影像，显现三界，放射出无垢的光芒，如同水晶一般。如是说，因为心识的现量是不坏的，所以在明点中看见心识的影像，从而获得定解。之后，当觉性达到极限时，瑜伽的现量，即自证智现前。在法性穷尽之时，由于脱离了能取和所取，以自证现量的方式，体验到进入的境是不坏明点，并且没有显现为二的状况。因此，依靠未被遮盖的显现，以及依靠玻璃、阳光和面具等来指示，不是真正的觉性智慧。因为这比喻在法中被称为“比喻、意义、理证”的三种介绍，所以依靠比喻来介绍意义，因此被称为表诠比喻的智慧。
English
Therefore, Virupa said in the Vajra Verses of Lamdre, that the appearance of experience in the samadhi of a yogi, although explained in the Nyingtig Nyamsnyis and others as the direct perception of the senses, refers to the gateway that appears as a 'distant oil lamp.' In reality, it is not the direct perception of the senses, but the self-illumination in the self-light of the five wisdoms of the Buddha, because it transcends the realm of what is seen and what sees with the eyes, and because one can see even when one's arm is extended in a dark room, and because in the bardo, separated from the eyes, one can see even at that time. As it is said in the Wangdor Ten: 'What one's own eyes do not see, nor do the eyes of others, seeing the unborn is like the son of a young man.' And in the Hevajra Root Tantra Commentary, it says: 'Because of the realization of the covered and uncovered eyes, therefore it is not form, nor is it other than form, it is not the realization of the eyes, nor is it the realization of the eyeless.' Know that this is the meaning. Moreover, it is also in accordance with the four kinds of direct perception as stated in the Vajra Heart Commentary. The way of that is that the object of entry for the yogi of the completion stage is the indestructible bindu, so it is just seen as the direct perception of the senses. Then, in accordance with the illusory hand seal, the mind and space are like reflections in mirrors, manifesting the three worlds and radiating countless rays of immaculate light like crystal. As it is said, because the direct perception of the mind is indestructible, one gains certainty by seeing the reflection of the mind in that bindu. Then, when awareness reaches its limit, the self-awareness wisdom of the yogic direct perception manifests. At the time of the exhaustion of dharmata, having separated from grasping and being grasped, one experiences in the manner of self-awareness direct perception that the object of entry is the indestructible bindu, and there is no appearance of duality. Therefore, indicating by relying on uncovered appearances, and relying on glass, sunlight, and masks, etc., is not the actual wisdom of awareness. Because this is called the introduction of the three aspects of example, meaning, and sign in this system, therefore, since the meaning is introduced by relying on the example, it is called the wisdom of the illustrative example.