English
It is like the appearance of an image. The first appearance of "this" in the field of the five sense faculties is the mind consciousness. After that, the appearance in conjunction with the three objects of desire, hatred, and indifference is called the afflicted mind. The Omniscient Dharma Lord said: In whatever awareness, without distraction or carelessness, without grasping at appearances, with one-pointedness in the state of the ālaya, not allowing any grasping at any clear appearance, the ālaya-vijñāna is clear, pure, and unwavering. Through the objects of the five senses and the grasping and fixation of affirmation and negation, when roughly discriminating the objects of the seven aggregates, it is nominally designated as the seven consciousnesses. Thus, the ālaya is unpredicated and is the place of liberation of primordial purity, so it is not one. If one recognizes it in its own state, it is Buddhahood; if one is ignorant and falls under the power of delusion, it is called a sentient being, so it is also not different. The Samdhinirmocana Sutra says: The realm of formations and the nature of ultimate reality are of a nature that is separate from oneness and otherness. Those who conceive of them as being one or other are engaged in improper views. Also, the Tantra says: Mind and awareness are two aspects, neither one nor different, a dharma that is very difficult to distinguish. Thus it is said. Primordial purity and the ālaya have no before or after; they are co-emergent, like a bird and an egg. If there is no bird, there is no egg; if there is no egg, there is no bird. Thus, it is believed that they are co-emergent in nature. Therefore, it is not like the seed doctrine, which designates primordial emptiness as primordial purity, and then it becomes the basis for the cycle of delusion. Because the nature of primordial purity itself is not defiled by delusion in the three times. Furthermore, some say: The appearances of Tögal and spontaneous luminosity are boasted to be very profound. Like the rays of the sun, squeezing the eyes, the vision of not covering the eyes with paint, the sound of blocking the ears, the binding of the pulse, the introduction of masks, and so on. At that time, is the clear awareness known as the Vajra Chain the direct perception of dharmatā? Or is it a manifestation of experience? Or is it the direct perception of the senses? If it is the direct perception of dharmatā, since it is the field of activity of dharmatā, the play of self-appearing primordial wisdom naturally manifests without the need for various conditioned causes. And it is not the object seen by the senses and sense consciousnesses. The manifestation of experience
Chinese
如果不是这样，那么衰损时期依赖于禅修而显现为道相的自性，这也不是那样，即使不禅修道，各种因缘显现也会在时机成熟时显现。如果是根识的现量，就不能称为法性现量了。即使可以，在根识的境界面前真实显现的法性也是可笑的。还有，从各种因缘产生的那些颜色，说是见到在自己的心中，心性以五光的形式安住，是其力量光芒向外放射显现的样子，所以就去看阳光等。如果在心中有自己本有的力量，那么不依赖阳光等也应该无勤显现，但却不显现。如果说是需要因缘的推动，例如，计划在心中有一个以五光形式存在的心。显现的是在阳光的表面有一个连续不断的心。执取的是眼识所见的连续不断的心，这样就变成了三个心。如果这样认为，那就好像是一个隐藏于佛教之外的宗派。心中执持心性为五光形式，以及总是观看，执著于我，执著于食者、作者、自在者的心，无论是大如鸡蛋，还是小如芥子，都没有什么区别。如果有区别，也应该说出其论证。然而，即使光在心中确实存在，也并不一定能看到力量向外显现。光的基础，心和内脏确实存在，但并不能从中确切地看到这个或那个。在现量见到所见的光线等时，如果将心作为执取的所依，从而修持止观的见解，那么就没有太大的过失。即便如此，在任何显现的对境因缘上修持，才是最为关键的。见到光线和见到令人作呕的尸体，如果知道如何修持止观的见解，就能解脱，如果不知道，就同样是束缚的因。因此，如果问自生现量的显现有什么深奥之处，那么又该说什么清净的理证呢？还有，这些明点和细微明点的显现，因为是报身的刹土，所以是见到刹土，你们的论典中是这样说的。这个是具有特征的刹土吗？如果不是，那么刹土
English
If not, then the degenerate time depends on meditation and appears as the nature of the path sign. This is not the case either, because even if you don't meditate on the path, various causal appearances will appear when the time is right. If it is a direct perception of the senses, it cannot be called the direct perception of Dharma nature. Even if it is possible, the Dharma nature that actually appears in the realm of the senses is ridiculous. Also, those colors that arise from various causes, saying that in one's own heart, the mind itself abides in the form of five lights, and it is seen as the appearance of its power and radiance shining outward, so one looks at the sunlight and so on. If the power that one has in one's heart, then it should appear effortlessly without relying on sunlight and so on, but it does not appear. If you say that it needs the impetus of causes, for example, the plan is that in the heart there is one mind in the form of five lights. What appears is that on the surface of the sunlight there is one continuous mind. What is grasped is one continuous mind of the eye consciousness's seeing, so there will be three minds. If you think so, it seems like a sect hidden outside of Buddhism. Holding the mind itself in the form of five lights in the heart, and always looking, clinging to the self, clinging to the eater, the doer, the independent mind, whether it is as big as an egg or as small as a mustard seed, there is no difference at all. If there is a difference, one should also state its proof. However, even if the light definitely exists in the heart, it is not certain that the power will be seen outwardly. The basis of the light, the heart and internal organs, definitely exist, but one cannot specifically see this or that from them. When directly seeing the seen rays and so on, if you make the mind the basis of grasping, and thereby cultivate the view of Shamatha-Vipassana, then there is not much fault. Even so, cultivating on whatever appears as the object and condition is the most crucial. Seeing the rays and seeing a pile of vomit, if you know how to cultivate the view of Shamatha-Vipassana, you will be liberated, and if you do not know, it is the same cause of bondage. Therefore, if you ask what profound essence there is in the appearance of spontaneous direct perception, then what pure reasoning should be said? Also, these appearances of bindus and subtle bindus, because they are the Sambhogakaya's pure land, so it is seeing the pure land, it is said in your treatise. Is this a pure land with characteristics? If not, then pure land
Chinese
这种说法就变得没有意义了。之所以说它不合理，有两个原因：如果说有权看到报身佛土的人必须具有第六种觉知，那么，看到你的佛土甚至不需要初地的真谛，因为向一个凡夫俗子展示它，他立刻就能看到，所以不需要看到佛土的人。如果报身佛土是具相的，就像血统测试达到最高水平一样，在广泛看到佛土的最后，会看到一个大放异彩和一个无数等等。你自己的血统是最高的，按照事物本性的终结，佛土的显现就像被收缩到最后一样，以至于看不到它。因此，这是道路的显现，而不是佛土，所以佛土本身的自性是不清净的，对于这种被教理和理性直接否定的说法，你有什么要说的呢？或者，你认为我们的法性显现和别人所说的烟等标志是相似的，所以没有错误吗？烟等在等持的稳定体验中，眼睛不会睁开或闭上，没有白天或黑夜，不依赖于因缘是否具足。如果心识是连续的，闭上眼睛就不会清晰，如果没有太阳，如果没有各种外境因缘，就不会清晰。因此，从任何方面都不相似。即使相似，烟等的标志也只是像从火中引出烟一样的道路标志的形态，但那也不是最高的等持。因为它是体验的表皮，所以被认为应该抛弃它才能获得解脱，而法性显现是清净的佛土，所以据说通过看到它就能解脱，因此，执持等持为最高和通过看到而解脱这两种方式是不同的。那么，这些在苯教中有很多观看光的诀窍，并且认为如果自己的身体融入光中，就能获得无余雍仲身，如果光融入自身，就能获得有余雍仲身，这似乎与那种方式没有什么区别，那么有什么方法可以消除那种区别呢？如果对这些问题给予一个彻底的回答，那么，佛陀教法的精髓是空性和慈悲的自性。在《无垢光经》中说：谁说空性和慈悲是无二的，那么，这里的慈悲是没有目标的，并且远离分别念，而空性是具足一切殊胜的。
English
That statement becomes meaningless. There are two reasons why it is unreasonable: If it is said that a person who has the authority to see the Sambhogakaya Pure Land must have a sixth consciousness, then seeing your Pure Land does not even require the truth of the first ground, because showing it to an ordinary person, he can see it immediately, so there is no need for a person to see the Pure Land. If the Sambhogakaya Pure Land is characterized, just like the lineage test reaches the highest level, at the end of seeing the Pure Land extensively, one will see a great display and countless others. Your own lineage is the highest, according to the end of the nature of things, the appearance of the Pure Land is like being contracted to the end, so that it cannot be seen. Therefore, this is the appearance of the path, not the Pure Land, so the self-nature of the Pure Land itself is not pure. What do you have to say about this statement that is directly denied by doctrine and reason? Or, do you think that our Dharma-nature manifestation and the signs of smoke, etc. spoken by others are similar, so there is no error? In the stable experience of Samadhi, smoke, etc., the eyes will not open or close, there is no day or night, and it does not depend on whether the conditions are complete. If the mind is continuous, it will not be clear if you close your eyes, and it will not be clear without the sun, and without various external conditions. Therefore, it is not similar in any way. Even if it is similar, the signs of smoke, etc. are only the form of the path sign like drawing smoke from fire, but that is not the highest Samadhi either. Because it is the skin of experience, it is considered that it should be discarded to obtain liberation, and the Dharma-nature manifestation is a pure Pure Land, so it is said that one can be liberated by seeing it. Therefore, holding Samadhi as the highest and being liberated by seeing are two different ways. Then, these in the Bon religion have many instructions for viewing light, and it is believed that if one's own body merges into the light, one can obtain the Nirvanic Yungdrung Body, and if the light merges into oneself, one can obtain the Remaining Yungdrung Body. It seems that there is no difference from that way, so what method is there to eliminate that difference? If a thorough answer is given to these questions, then, the essence of the Buddha's teachings is the nature of emptiness and compassion. In the "Stainless Light Sutra" it says: Whoever says that emptiness and compassion are non-dual, then, compassion here is without object and is free from conceptualization, and emptiness is endowed with all perfections.
Chinese
为了完全了解过去、现在、未来三时，而进入三时。这被认为是佛教的确定宗义。所说的空性与慈悲无二无别，并非如空荡的房屋般空无一物的短暂空性，也非如扩大种植般的空性等，而是超越一切分别思量的，善逝们的真实大智慧，即是光明、具足一切殊胜相的空性之形。如《文殊师利观境略示》中所说：五蕴分别皆是空，犹如水树无有坚实，具足一切殊胜相，空性如是无变异，无生无灭无可取，于此所见为何物，空性之物即空性，非是五蕴之分别。那么，这样的光明是什么样的呢？《智慧精髓》中说：世尊，何谓光明？它位于何处？世尊回答说：光明是位于虚空界中的明点，它能使人获得大手印。又如《密集五次第》中说：依于五部佛，大手印恒常，显现为五种光芒，如同天空中的彩虹。又如《解脱明点》中说：持有大手印之形，如幻如彩虹，调伏自他相续，称为真实光明。所说的光明，看似具有相状，如《理六十颂》中说：何者之智离所依，超越有无之分别，甚深无缘彼等之，相状之义当修习。那若巴说：是彼真如之果的先兆，故为相状。那么，这些是什么事物呢？仅仅是心的显现，如自己心中所生，如同镜中的影像。因此，心仅仅是显现，除此之外，没有其他的事物之法。心也远离分别，是无谬的现量，仅仅是它的显现，所以是由习气所生的分别之