Chinese
因此，他们不承认这些是现量智慧。这样的智慧存在于各自的心中，是空明光明的自性，而且，想要常恒见者，有主张常恒者，有主张物质常恒和主张识常恒两种，其中第一种，在自在天的论典中说：竹林中生长竹子，芦苇丛中生长芦苇。不死者转生为人。说常恒不变，不死不生。一个有情死亡，就融入到有情总集中。一个有情出生，是否是从常恒的总集中分离出来的呢？主张识常恒者是：心在心脏的中央，大的如拇指大小，小的如芥子大小，更小的如发梢大小，白色而有光泽，油润而圆滑，具有觉识的自性。常恒、唯一、自主，任何时候都不会改变，是后来成立的，一个存在于心中。色蕴本身连接着，常恒如拇指芥子大小，被称为我的就是它。我说常恒，而心识是变化的。说造作者造作后，现在的身体是不常恒的，但心是常恒的，就像陶器破碎鸟儿飞走一样。身体的大小与心的大小有关，就像房子和瓶子一样认为。这样主张。不是像他们那样执著于我。嘿，金刚中说：大智慧存在于身体中，其他任何地方都没有佛。不了解被无明黑暗遮蔽的人们，想要在身体之外寻找佛。以及，桑布扎中说：心中的莲花种子，具有八瓣花瓣和花蕊。在那之中，有种子的根。具有灯的自性。像水树的花朵一样，伸展着在嘴的下方。在那之中，勇士如白芥子般粗细。以及，从根的总体美中产生的，那被称为无尘垢。清净如水晶的光芒。菩提心是光明的。五种智慧的实物就是它本身。如芥子般粗细。这样说。大婆罗门说：智者们讲经说法，却不了解身体中有智慧。这样说。导师金刚铃说：常住在心中的，明点唯一没有变化。对此进行禅修的人，一定会生起智慧。
English
Therefore, they do not acknowledge these as manifest wisdom. Such wisdom exists within one's own heart, as the nature of emptiness and light, and those who desire permanence, there are those who assert permanence, and there are two types: those who assert the permanence of matter and those who assert the permanence of consciousness. Among the first, in the scriptures of Ishvara, it is said: In a bamboo grove, bamboo grows. In a reed bed, reeds grow. The undying are reborn as humans. It speaks of permanence, immutability, non-death, and non-birth. When one sentient being dies, it merges into the general collection of sentient beings. When one sentient being is born, is it separated from the permanent general collection? Those who assert the permanence of consciousness say: The mind is in the center of the heart, as large as a thumb, as small as a mustard seed, even smaller, as small as a hair tip, white and lustrous, oily and round, possessing the nature of awareness. Permanent, solitary, autonomous, unchanging at all times, established later, one exists in the heart. The aggregates themselves are connected, permanent, the size of a thumb or mustard seed, what is called 'I' is that. I say permanent, but the mind changes. Saying that the maker makes, this present body is impermanent, but the mind is permanent, like a broken pot and a bird flying away. The size of the body is related to the size of the mind, like a house and a vase, they think. Thus they assert. It is not like them to cling to self. Hey, in the Hevajra it says: Great wisdom resides in the body, nowhere else is there a Buddha. Those who do not understand, obscured by the darkness of ignorance, desire to find the Buddha outside the body. And, in the Sambhuti it says: The lotus seed in the heart, with eight petals and a pistil. Within it, there is the root of the seed. Possessing the nature of a lamp. Like the flowers of a water tree, stretched out below the mouth. Within it, the hero is as thick and thin as a white mustard seed. And, that which arises from the overall beauty of the root, that is known as dust-free. Pure like the light of crystal. The Bodhicitta is luminous. The very substance of the five wisdoms is itself. As thick and thin as a mustard seed. Thus it is said. The great Brahmin said: The wise explain the scriptures, but do not understand that there is wisdom in the body. Thus he said. The teacher Vajra Ghanta said: The bindu that always resides in the heart, the one that does not change. For the person who meditates on it, wisdom will certainly arise.
English
Thus it is said. Furthermore, it is extensively explained in the tantras and treatises. Among these, to say that there are three minds: the mind in the form of light appearing in the heart, the mind in the form of a continuous stream, and the mind of the eye consciousness grasping a continuous stream, is a great uncertainty. This is similar to the words of fools who do not even understand the general meaning of the eight aggregates of consciousness, and should be rejected. If that were the case, through the sun and the sun's rays, there would be two suns, one sun residing in the sky and another as the form of rays, wouldn't it become two? For those who practice the six dharmas, there would also be six minds, such as the mind of the illusory body contemplating appearances as illusions, the mind of dreams contemplating everything as dreams, and so on, becoming many. It is not like that, therefore, the great Brahmin said: "Mind itself, co-emergent, is the Dharmakaya. Appearance, co-emergent, is also the Dharmakaya. Therefore, appearance and mind, non-dual and co-emergent, I prostrate to the mind like a wish-fulfilling jewel." Isn't that what was said? If one does not cultivate the view of equipoise on those light appearances, like a child looking at a temple, that is not right. That method should be seen in the meditation branches of the six yogas and in the instructions of the Tögal of Dzogchen. To say that seeing the rays and seeing a pile of vomit are equal if one knows how to cultivate equipoise is also unreasonable. Because this is the mandala of the Victorious One in the definitive sense, liberation is attained merely by seeing. As it is said in the Remembrance of the Buddha: "Seeing this is meaningful, the wise should understand it individually with their own wisdom." And in the *Collected Sayings*, it is said that seeing the ten signs accomplishes the true word, and so on. A pile of vomit is meaningless for those with a view. Because seeing does not have such qualities, it is just vomit. What is said to be the profound key point of the direct perception of reality is also called the view of cutting off the continuity of the city. Cutting off the continuity of the city of the womb, one will not wander in samsara later. Whoever sees this direct key point will not turn back from the three realms. Thus it was said. The Indian accomplished...
Chinese
其他瑜伽士也都是通过此道而行，各自的道歌中已阐明。因文字繁多此处无法书写。略而言之，萨ra哈说：奇哉空中生莲花，无喻之花盛开也，珍贵无价之花观之，此花生于空性寂静处，此花具有种种颜色。拉瓦巴说：获得显现之瑜伽士，他处之相乃所知，成就无谬误者们，如黑路之烟雾，双眼僵直，头颅低垂，心与心所不动摇，见空性之空性。阿雅德瓦说：何时圆月升起时，彼时心之国王皆入眠，喜悦与悲悯之达玛如声，圣天之无缘而显现。寂天说：见甚深之法后乃恶道，黑暗道上无所见，何时天空顶端花生时，寂天说彼时错觉断。观望复观望，直至天明时，寂天以灯寻路。黑行者说：五花现而融入彼，喜悦之心现于空。导师无喻海说：于无垢之虚空，何处开启幻化之眼，大悲增长润泽，思维之所依，有与无，有物与无物，离于分别，空性之随行等，所有皆为突现。如是广说。若说报身唯有十地菩萨可见，此时如何得见？经中说：报身之有形者，以及空中之胜子等，法身之。故于净土处所安住之佛身，名为报身，于此处得见。大圆满报身，于此显现为法身之名诠释。另一方面，于明点中得见之身，名为化身，显现种种音声。
English
Other yogis also proceed through this path, as clarified in their respective songs. Due to the fear of writing too much, it cannot be written here. However, to mention a little, Saraha said: "Amazingly, a lotus arises in the middle of the sky, an unparalleled flower blooms, behold the precious and priceless flower, this flower grows in the emptiness of a solitary place, this flower has various colors." Lawapa said: "The yogi who has attained appearance, the signs elsewhere are to be known, those who have achieved without error, like the smoke of a dark path, the eyes become stiff, the head is bowed, mind and mental events are unwavering, the emptiness of seeing emptiness." Aryadeva said: "When the full moon rises, at that time the king of the mind sleeps everywhere, the sound of the Damaru of joy and compassion, the aimless clarity of the noble deity." Shantideva said: "Having seen the profound Dharma, it is an evil path, nothing is seen on the dark path, when a flower blooms on the top of the sky, Shantideva said that at that time delusion is cut off." Looking and looking again, even until dawn, Shantideva seeks the path with a lamp. Krishnacharya said: "Five flowers appear and dissolve there, the joyful mind arises in the sky." The teacher Incomparable Ocean said: "In the immaculate sky, where does one open the illusory eye, great compassion increases and moistens, the support of thought is consumed, existence and non-existence, things and non-things, are separated from distinction, the followers of emptiness, etc., all suddenly arise." Thus, it is widely spoken. If it is said that the Sambhogakaya is only visible to the Bodhisattvas of the ten Bhumis, how is it seen at this time? In the Tantra it is said: "Those with the form of the Sambhogakaya, and the victorious sons in the sky, etc., of the Dharmakaya." Therefore, the body of the Buddha residing in the pure realm is called the Sambhogakaya, and it is seen here. The Great Perfection Sambhogakaya is manifested here as an explanation of the name of the Dharmakaya. On the other hand, the bodies seen in the center of the Bindu are called Nirmanakaya, and many kinds of sounds appear.
Chinese
被称为圆满受用身。这是修习六法的上师们的说法。这里说：‘觉性达到圆满，显现的，受用圆满身被认知。’因此，觉性达到圆满的瑜伽士所居住的地方是受用身的净土，眷属们被安立为受用身的眷属等等。然而，觉性未达到圆满之前的显现，不被称为受用身的净土。觉性达到圆满的瑜伽士，在自己的心识中，自己所居住的地方是受用身的净土，眷属们也是如此。但在他人的心识中，则不是这样。对此，导师时轮也说见到受用身的净土：‘白色、黄色、红色和绿色，蓝色，诸佛的光芒显现。光环围绕，见到色究竟天净土。其中没有形象的影像，见到无数的受用圆满身。’因此，净土的自性不是不清净的。觉性如线，闭上眼睛就不清楚。没有太阳就不清楚。没有各种对境就不清楚。’这些只是写了一些不了解的光芒而已。对于都等的标志，也不认为是最高的禅定。因为是经验的皮毛，所以认为从那里获得解脱。’这样说是不对的。因为在印度和西藏出现的时轮的所有智者和成就者都将‘具足一切相的最胜空性’视为珍宝。因为那个智慧是不可摧毁的。就像瓶子坏了，天空不会毁灭一样。同样，心虽然坏了，智慧不会毁灭。’以及《入行论》中说：‘就像铜的污垢，通过精华的调和而消失一样。它的存在不会消失，是无垢的真实之处。同样，心的污垢，通过空性的调和而完全消失。它的智慧不会消失，是无垢的真实之处。’用炼金术来比喻，说明真实的智慧不会消失。还有些人说听闻解脱。主要是在已故者和尸体的耳朵边读书，并认为抄写它就能解脱。因此，那
English
It is called the Sambhogakaya. This is what the previous masters of the Six Yogas said. Here, it says: 'The awareness that has reached perfection, the appearance of, the Sambhogakaya is recognized.' Therefore, the place where the yogi whose awareness has reached perfection resides is the Sambhogakaya's pure land, and the retinues are established as the Sambhogakaya's retinue, and so on. However, the appearances before awareness has reached perfection are not called the Sambhogakaya's pure land. The yogi whose awareness has reached perfection, in his own mind, the place where he resides is the Sambhogakaya's pure land, and the retinues are also like that. But in the minds of others, it is not like that. Regarding this, the teacher Kalachakra also said that he saw the Sambhogakaya's pure land: 'White, yellow, red, and green, blue, the lights of the Buddhas appear. Surrounded by a halo, the Akanishta pure land is seen. Inside it, there are no images of forms, countless Sambhogakayas are seen.' Therefore, the nature of the pure land is not impure. '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 objects.' These are just writings about an unknown light. The signs of du, etc., are not considered the highest samadhi either. Because it is the skin of experience, it is thought that liberation is attained from there.' Saying this is not correct. Because all the wise and accomplished ones of the Kalachakra who appeared in India and Tibet cherished 'the emptiness that possesses all aspects of the supreme' as a treasure. Because that wisdom is indestructible. 'Just as when a vase is broken, the sky does not perish. Similarly, even if the mind is destroyed, wisdom does not perish.' And in the Bodhicaryavatara it says: 'Just as the impurities of copper disappear through the combination of essence. Its existence does not disappear, it is the true place of stainlessness. Similarly, the impurities of the mind completely disappear through the combination of emptiness. Its wisdom does not disappear, it is the true place of stainlessness.' Using alchemy as an example, it is explained that true wisdom does not disappear. Also, some people say that liberation is achieved through hearing. Mainly, they read scriptures into the ears of the deceased and corpses, and they think that copying it will lead to liberation. Therefore, that