English
In order to fully understand the three times—past, present, and future—one enters into the three times. This is considered the definitive tenet of Buddhism. The emptiness that is said to be inseparable from compassion is not a fleeting emptiness like an empty house devoid of people, nor is it an emptiness like expanding cultivation, etc. Rather, it transcends all discriminatory thoughts. The true great wisdom of the Sugatas is the very form of emptiness that is luminous and possesses all supreme aspects. As it is said in the "Concise Exposition of Manjushri's View": The aggregates, when analyzed, are emptiness; like water and trees, they have no essence. Emptiness, possessing all supreme aspects, is thus unchanging. Without arising, without ceasing, there is nothing to be grasped. What is seen here? The object of emptiness is emptiness itself; it is not the analysis of the aggregates. What is this kind of luminosity like? In the Essence of Wisdom, it says: "Bhagavan, what is called luminosity? Where does it reside?" The Bhagavan replied: "Luminosity is a bindu residing in the expanse of space, and it will cause one to attain the Great Seal." Also, in the Five Stages of Guhyasamaja, it says: "Depending on the five Buddha families, the Great Seal is constant, appearing as five rays of light, like rainbows in the sky." Also, in the Drop of Liberation, it says: "Holding the form of the Great Seal, like illusion and rainbows, taming the continuums of oneself and others, it is said to be true luminosity." The luminosity that is spoken of appears to have characteristics, as it is said in the Sixty Stanzas on Reasoning: "Those whose minds are free from support, transcending existence and non-existence, for those profound and without object, the meaning of characteristics should be meditated upon." Naropa said: "It is a sign because it is a precursor to the result of suchness." So, what are these things? They are merely appearances of the mind, born from one's own mind, like reflections in a mirror. Therefore, the mind is merely appearance, and apart from that, there is no other dharma of things. The mind is also free from conceptualization and is unerring direct perception, and since it is merely its appearance, it is the conceptualization generated by habitual patterns.
Chinese
也不是错觉，不是像有眼疾的人看到两个月亮那样的感官错乱的显现，不是意识错乱的显现，也不是五根的识的显现，因为这不是真实的安立。而是未错乱的意的识的显现，因为阿雅提婆论师认为意的感官有三种显现。行护论师也在《彼性》的注释中说：“这是什么？是实物的自性吗？或者不是？”回答说：“说了‘没有文字’，没有实物的自性，是作为普通常识的自性，显现为空性。”因此，通过冥想这样的怙主，智慧将会生起。如是说，这指的是真实的普通常识的显现，而不是八识聚之一的普通常识的识。这些没有被说成是错觉的显现，而是唯一的现量，甚至不是一个象征。因为它变成了双运的自性，并变成了伟大的佛身，所以在《喜金刚》中说：“天界、地下、地上，一瞬间变成一个身体。”因此，这是密宗所说的秘密之中的主要意义，所以很难对没有信心和智慧的人讲述。现在要说的是现量的意义，因为脱离了量的方法会导致迷失和欺骗。所以，在这里用量来确定，而量又被确定为现量和比量两种，正如法称论师所说的那样。在这个秘密乘中也只有两种量，在《时轮成就法》中说：“天尊的对境是现量和比量两种。现量和彼性的结合，就像天空中的星星一样，是众多圆满受用身。如果没有现量，那么比量就像死尸一样，用不是彼性的东西来衡量什么呢？那是图画等观看之物，是不成熟的瑜伽士的禅修之义。”如是说。对于现量，从普通人的感官现量到声闻缘觉之间的瑜伽现量都无法了解，所以现量有差别。
English
It is also not an illusion, not a sensory illusion like the appearance of two moons to someone with eye disease, not a manifestation of a confused consciousness, and not a manifestation of the five sense consciousnesses, because this is not a true establishment. Rather, it is a manifestation of the unconfused mind consciousness, because Master Aryadeva considers that the mind sense has three manifestations. Master Shantaraksita also said in the commentary on the Tattvasamgraha: "What is this? Is it the nature of a real object? Or is it not?" The answer is: "It is said 'without letters,' the nature without a real object, is the nature of the alaya-vijñana, appearing as all-pervading emptiness." Therefore, by meditating on such a protector, wisdom will arise. As it is said, this refers to the manifestation of the true alaya, not the alaya-vijñana, which is one of the eight consciousnesses. These are not said to be illusory manifestations, but are only direct perception, not even a mere symbol. Because it becomes the nature of union and becomes the great body of the Victorious One, it is said in the Hevajra Tantra: "Heaven, underground, and above ground, in an instant become one body." Therefore, this is the main meaning among the secrets spoken of in the Mantrayana, so it is difficult to speak to those without faith and wisdom. Now, the meaning of direct perception is to be spoken, because a path devoid of valid cognition will lead to straying and deception. Therefore, here it is determined by valid cognition, and valid cognition is determined to be of two types, direct perception and inference, as stated by Master Dharmakirti. In this secret vehicle, there are also only two valid cognitions, as it is said in the Kalachakra Sadhana: "The object of the deity is twofold, direct perception and inference. The combination of direct perception and thatness, like stars in the sky, are the many enjoyment bodies. Without direct perception, inference is like a dead body, what is measured by that which is not thatness? That is the object of contemplation for immature-minded yogis who look at drawings and so forth." As it is said. For direct perception, it cannot be understood by the direct perception of ordinary sense faculties to the yogic direct perception between Shravakas and Pratyekabuddhas, so there is a difference in direct perception.
Chinese
这是通过观修《具分》中的真如瑜伽来实际确立的。也就是说，对于诸法，不是被各种错乱的知识所迷惑的显现，而是从有情到佛陀之间，体性不改变而存在的，这被称为真如。如《妙吉祥口授》中所说：诸法从色等，乃至一切智者的自性，如虚空中心般清净，是深邃明澈的无二智慧。那是无实观无实，远离一切事物，不被界和处所束缚，自性光明如虚空，从初始就清净如虚空，无有之法舍弃相状，法与法性也不存在，无有事物与虚空相同，从词语和文字中解脱，那是时间和方向，以及一切法的本体。不是身体，也不是语言和意识，不是欲界，也不是色界和无色界，也不是四大，因此它不在任何地方，因此是平等性。像那样的大金刚持，是诸法的一切法性之最胜，是用方便成就之事物，完全远离一切分别，圆满具足难以衡量，大手印完全显现，以光芒成熟自他，无二的自性之最胜。大金刚持也说：不可言说的大身。等等所开示的，被称为内在真如的见之现量。在《金刚心要释》中说：根的现量，和意的现量，和瑜伽的现量，和自证的现量，是显示，进入，获得，和体验的体性。如是说，那么，什么是现量的体性呢？通过观修真如、空性、大悲的瑜伽，以肉等五眼，如虚空中的星星般清晰地见到一切相的色，那种远离分别且不迷惑的知识，被称为现量。在《金刚心要释》中说：在此，在虚空中观修事物，就像梦一样，是超越微尘自性的。完全了解它就是无有事物。
English
This is actually established by meditating on the Suchness Yoga in the "Possessing Parts." That is, for all phenomena, it is not an appearance corrupted by various confused cognitions, but that which remains unchanging in nature from sentient beings to the Buddhas, is called Suchness. As it is said in the "Oral Instructions of Manjushri": The nature of all phenomena, from form and so on, up to the Omniscient One, is utterly pure like the center of the sky, it is profound and clear non-dual wisdom. That is the non-existent contemplation of non-existence, separated from all things, not seized by elements and sense-fields, its own nature is luminous like the sky, primordially pure like the sky, non-existent phenomena abandon characteristics, neither phenomena nor the nature of phenomena exist, the absence of things is equal to space, liberated from all words and letters, that is time and directions, and has become the essence of all phenomena. It is not the body, nor speech and mind, not the desire realm, nor the form and formless realms, nor the four elements, therefore it does not abide anywhere, therefore it is equality itself. Such a great Vajradhara, is the supreme nature of all phenomena. The object to be accomplished by means, utterly separated from all examination, perfectly endowed and difficult to estimate, the great seal is fully manifest, ripening self and others with rays, the supreme non-dual nature. The great Vajradhara also said: The great body that cannot be expressed. What is taught by these and others is called the direct perception of the vision of inner Suchness. In the "Vajra Heart Commentary," it says: The direct perception of the senses, and the direct perception of the mind, and the direct perception of yoga, and the direct perception of self-awareness, are the characteristics of showing, entering, obtaining, and experiencing. As it is said, then, what is the nature of direct perception? Through meditating on the yoga of Suchness, emptiness, and compassion, with the five eyes of flesh and so on, the knowledge that sees all forms clearly like stars in the sky, that is free from conceptualization and not confused, is called direct perception. In the "Vajra Heart Commentary," it says: Here, contemplating objects in the sky is like a dream, it is beyond the nature of subtle particles. Fully knowing it is the absence of things.
Chinese
应当禅修，从而见到远离分别念之心的影像。当远离分别且不颠倒时，则可称之为现量。如是说。那么以何种方法才能见到呢？《胜乐轮续》的阿惹哩续中说：在寂静的处所，完全断除一切二取。眼睛向上翻转，将心安住在眉间，修行者最初会见到可怕的黑暗之相。如是说。又说以何种方式见到呢？还是在那部续中说：最初会见到黑暗，其次如同白色和烟雾，第三见到火星，第四如同也巴花，第五无云之智慧，断除自他之分别，恒常串习瑜伽士，成为专注之心的山峰。如是说。《金刚幕续》中说：最初显现如同云彩，其次如同烟雾，第三如同火星，第四如同大燃的灯火，第五恒常显现，如同无云的虚空。如是说。在《胜乐轮空行海》中也有说到。在《密集》中说：最初如同阳焰，其次如同烟雾，第三是火星之相，第四是燃烧的灯火，第五如同无云的显现。如是说。在阿 Arya 提婆的《行集》中说：最初见到如同阳焰，具有五种光芒的集合。其次是显现，如同月亮的光芒。第三是显现增盛，如同太阳的光芒。第四是获得显现，如同黑暗。之后，在脱离黑暗的瞬间，光明出现，极其明亮，具有恒常显现的特征。以智慧之眼见到胜义谛的自性。如是说。因此，最初见到如同阳焰，具有五种光芒的集合，这与大圆满中最初显现的清净虚空之灯，如同深蓝色或孔雀羽毛的颜色，并没有差别。其他所说的那些，如明觉金刚链，如同鱼眼，如同旋转的雾气，以及诸如此类的各种显现方式，还有三个明点相连成二十
English
One should meditate, thereby seeing the image of the mind that is free from conceptualization. When it is free from conceptualization and not mistaken, it can be called direct perception. Thus it is said. So, by what method can one see it? In the Arali Tantra of the Chakrasamvara Root Tantra, it says: In a solitary place, completely abandon all dualistic grasping. Turn the eyes upwards, and place the mind in the middle of the eyebrows. The practitioner will initially see a terrifying form of darkness. Thus it is said. It also says, how does one see it? Again, in that same tantra, it says: First, darkness will be seen, second, like white and smoke, third, look at sparks, fourth, like a Java flower, fifth, cloudless wisdom, abandoning the distinction between self and other, constantly habituating the yogi, it becomes the peak of one-pointed mind. Thus it is said. The Vajra Tent Tantra says: First, it appears like a cloud, second, it is like smoke, third, like sparks, fourth, like a great burning lamp, fifth, it always appears, like a cloudless sky. Thus it is said. It is also mentioned in the Chakrasamvara Dakini Ocean. In the Guhyasamaja Tantra, it says: First, like a mirage, second, like smoke, third, the appearance of sparks, fourth, the burning lamp itself, fifth, like a cloudless appearance. Thus it is said. In Arya Deva's Compendium of Practice, it says: First, like a mirage, one sees it possessing a collection of five rays of light. Second, it is appearance, like the rays of the moon. Third, it is the increase of appearance, like the rays of the sun. Fourth, it is the attainment of appearance, like darkness. Then, in a moment free from darkness, clear light arises, extremely clear, having the characteristic of constant appearance. With the eye of wisdom, one sees the self-nature of ultimate truth. Thus it is said. Therefore, seeing it first like a mirage, possessing a collection of five rays of light, is no different from the lamp of the pure expanse initially appearing in Dzogchen, like the color of dark blue silk or the sheen of a peacock's feather. The other things that are said, such as the Rigpa Vajra Chain, like a fish eye, like swirling mist, and various other ways of appearing, and three bindus connected to twenty