Chinese
从烟等开始直到光明，显现是法性现量之显现。也就是在之前所说的基础上，加上白天的五种征相，总共十种征相圆满为止。十种征相在《灌顶略示》中说：烟雾阳焰与晴空，灯火燃烧日月光，黑暗分和明点大，种种色相光明耀。如是所说，种种色相光明耀是觉受增长之显现。五光不混杂，如氆氇一般，以及向上竖立，和多眼图案，以及织锦，和彩虹等显现为止。之后，即使不看光芒遍布所有显有，也仍然明亮。在明点中，显现寂静和忿怒的佛身等各种形象，但不确定是哪一种，直到这种程度是觉性量圆满之显现。在《吉祥时轮》中说：从虚空各处执著的心和眼睛不眨，进入金刚道。从空性中，烟雾阳焰极明亮，无垢晴空和灯火。燃烧以及月亮太阳，金刚和殊胜分，以及明点将显现。其中心中，佛陀之形象，远离境与分别，众多圆满受用身。如是说。在无云晴空的中央，瑜伽士以睁大的眼睛应当观看。黑色线条，无垢光芒闪耀，直到时之脉中显现为止。如是说。吉祥夏瓦日巴说：十相圆满之时，大明点之显现生起。种种大明点中，生起黑色线条之纹路。其中六道等，以及极微细之化身，和众多报身将得见，是种种色相光明耀。心融入其中，是禅定支分至究竟。如是所说之义，与大圆满中所说之法性穷尽之显现没有差别。这些也是法性之现量，因为本来原始之法性，本来就是以智慧之自光而自然明亮，这已经被之前所说的教证所证实。显现为根识对境之法性，也不应成为笑柄。那若巴说：自有之相边
English
The appearances from smoke and so on up to luminosity are called the appearances of the direct perception of reality. That is to say, on top of what was said before, add the five signs of daytime, and it is up to the completion of the ten signs. The ten signs are in the "Brief Explanation of Empowerment": Smoke, mirage, clear sky, and lamp, burning fire, moon, and sun, dark part and great bindu, various forms, bright light. As it is said, various forms, bright light, are the appearances of increasing experience. The five lights are not mixed, like woolen cloth, and standing upright, and multi-eyed patterns, and brocade, and rainbows, and so on. After that, even if you don't look at the light pervading all phenomena, it is still clear. In the bindu, various forms of peaceful and wrathful Buddha bodies appear, but it is not certain which one it is, up to the point where it is the appearance of the perfection of awareness. In the Glorious Kalachakra, it says: From the sky, the mind attached to all places and the eyes do not blink, and they enter the Vajra path. From emptiness, smoke and mirages are very clear, and the stainless sky and lamps. Burning and the moon and sun, Vajra and the supreme part, and bindu will be seen. In the center of it, the Buddha's form is separated from objects and aspects, and many enjoyments are complete. As it is said. In the center of the cloudless sky, the yogi should look with wide eyes. Black lines, stainless light shining, until it appears in the pulse of time. As it is said. The Glorious Shavaripa said: When the ten signs are complete, the appearance of the great bindu arises. In various great bindus, the lines of black lines arise. Among them, the six realms, etc., and the very subtle Nirmanakaya, and many Sambhogakayas will be seen, which are various forms and bright light. When the mind is absorbed in it, it is the ultimate branch of Samadhi. The meaning of what is said is no different from the appearance of the exhaustion of reality as stated in Dzogchen. These are also the direct perceptions of reality, because the original reality is naturally clear with the self-light of primordial wisdom, which has been proven by the scriptures mentioned earlier. The reality that appears as the object of the senses should not be a laughing stock. Naropa said: Self-existent sign edge.
Chinese
远离垢染的。（以）眼睛半睁向上看。（在）何时气融入中脉时，那时金刚火和烟出现。如是说。也是体验的现量，因为是瑜伽士修道体验的显现之故。毗瓦巴在道果金刚句中说，瑜伽士于三摩地有体验的显现。说是根现量，是指显现为远索水灯的门。实际上不是根现量，因为佛的智慧从原始以来就是五种智慧的自光而自明的。因为超越了眼睛所见之境和能见之境，并且在黑暗中伸出手臂也可见，而且在中阴与眼睛分离之时也可见。如《权导示》中说：自己的眼睛不能见，他人的眼睛也不能见，见无生者，如少女之子。如是说。吉祥胜乐赞释中说：因为遮盖和不遮盖的眼睛的分别，因此不是色，也不是色之外的。也不是眼睛的分别。如是说，要知道。又是如金刚心释中所说的四种现量，其理是圆满次第的瑜伽士所入之境是不可分的明点，因此，那只是以根现量所见。因此，随顺幻化母，心和虚空如镜子中的影像。显现三界，放射无垢如闪电般的光芒。如是说。因此，以意的现量见到不可分的明点中意的影像而获得定解。之后，觉性达到量，以瑜伽的现量使自证智现前。在法性穷尽之时，由于远离能取所取，以自证现量所入之境，体验不可分的明点显现为二的体性。对于那没有遮盖的显现，以及依靠玻璃和阳光，以及面具等。
English
Free from stains. With eyes half-open and looking upwards. When the wind enters the central channel, then vajra fire and smoke arise. Thus it is said. It is also experiential direct perception, because it is the appearance of the experience of a yogi meditating on the path. Virupa said in the Vajra Verses of the Path and Fruit that a yogi has the appearance of experience in samadhi. It is said to be sense direct perception, referring to the door that appears as a distant water lamp. In reality, it is not sense direct perception, because the wisdom of the Buddha is self-illuminating as the self-light of the five wisdoms from the beginning. Because it transcends the object of seeing and being seen by the eyes, and because it can be seen even when one's arm is extended in the dark, and because it can be seen even when separated from the eyes in the bardo. As it is said in the "Power Introduction": One's own eyes do not see it, nor do the eyes of others. Seeing the unborn is like the son of a young woman. Thus it is said. The Hevajra Praise Commentary says: Because of the distinction between covered and uncovered eyes, therefore it is not form, nor is it other than form. It is also not the distinction of the eyes. Thus it is said, know it. It is also the four direct perceptions as stated in the Vajra Heart Commentary, the reason being that the object of entry for a yogi of the completion stage is the indivisible bindu. Therefore, it is only seen by sense direct perception. Therefore, in accordance with the illusory mudra, the mind and space are like images in a mirror. It illuminates the three worlds, radiating rays of light that are immaculate and like lightning. Thus it is said. Therefore, by the direct perception of the mind, one finds certainty by seeing the image of the mind in the indivisible bindu. Then, when awareness reaches its limit, the wisdom of self-awareness becomes manifest through the direct perception of yoga. When the nature of reality is exhausted, due to being free from grasping and being grasped, the object of entry of self-aware direct perception is experienced in such a way that the indivisible bindu does not appear as two. For that unmasked appearance, and relying on glass and sunlight, and masks, etc.
Chinese
依靠于此，导师即是智慧的真实体现。因为此派的规矩中，有所谓的譬喻、意义、表征三者的介绍。观察譬喻而介绍意义，因此称为象征的譬喻。这些不被认为是现量智慧。如此的智慧，在自己的心中，以空明光明的自性存在。而且，这并非如外道常见者所希求的那样视为我。如《喜金刚》所说： “身中住有大智慧， 他处何有佛陀在？ 无知暗昧所蔽者， 于身之外欲求佛。” 以及《密集续》所说： “心内生莲花， 八瓣具心髓。 其内生脉络， 如灯自性燃。 如水树之花， 伸展口向下。 其内有勇士， 芥子之粗细。” 以及，从脉之总集所生的， “彼离尘垢极著名， 清净等同水晶光。 菩提心乃光明者， 五智之体即是彼， 芥子之粗细。” 这样说了。大婆罗门也说： “智者讲经论， 未悟身有智。” 以及金刚铃论师说： “恒常住于心， 明点一无变。 彼之修习者， 定生智慧也。” 其他经典和论典中也有广说。其体性是超越尘垢和刹那之法的智慧，是虚空之相，遍布虚空，是虚空的金刚持。是超越一切戏论和相状的行境的，是双运平等性，因此远离常与无常等一切戏论的边。然而，从不离三时转变的角度来说，被称为自生智慧和常恒大。因此，对于精通甚深经续意义的智者们来说： “实相中观遍轮涅， 于诸有情显现为基法， 于诸菩萨显现为道， 于诸调伏净者显现为果， 此三乃显现方式非实况， 赤裸实相唯佛陀。”
English
Based on this, the teacher is the actual embodiment of wisdom. Because in this school's tradition, there is what is called the introduction of example, meaning, and sign. By looking at the example, the meaning is introduced, therefore it is called a symbolic example. These are not accepted as direct perception wisdom. Such wisdom exists in one's own heart as the nature of emptiness and clarity of light. Moreover, this is not regarded as self in the way that eternalist heretics desire. As the Hevajra says: “In the body dwells great wisdom, Where else is there a Buddha? Those obscured by the darkness of ignorance, Desire a Buddha outside the body.” And as the Samputa says: “In the heart, a lotus is born, Eight petals complete with essence. Within it, a network of veins is born, Like the nature of a lamp. Like the flower of a water tree, Stretched out and mouth downward. Within it is a hero, The size of a mustard seed.” And, arising from the general collection of veins, “That is known as being extremely free from dust, Purity is equal to the light of crystal. The Bodhicitta is luminous, Its very essence is the five wisdoms, The size of a mustard seed.” Thus it is said. The great Brahmin also said: “Scholars explain the scriptures, But do not realize that wisdom is in the body.” And the Vajra Bell master said: “Constantly dwelling in the heart, The bindu is unchanging. For the person who meditates on it, Wisdom will definitely arise.” Moreover, it is extensively explained in other tantras and treatises. Its nature is wisdom that transcends dust and momentary phenomena, is the form of space, pervades space, is the Vajradhara of space. It is beyond all conceptual elaboration and the realm of characteristics, it is the union of two truths, equality, therefore it is free from all extremes of elaboration such as permanence and impermanence. However, from the aspect of being inseparable from the transformation of the three times, it is referred to as self-arisen wisdom and great permanence. Therefore, for the scholars who are well-versed in the meaning of the profound sutras and tantras: “The reality of Madhyamaka pervades samsara and nirvana, To sentient beings, it appears as the ground of Dharma, To Bodhisattvas, it appears as the path, To those who are purified by taming, it appears as the fruit, These three are appearances, not the actual state, The naked reality is only Buddha.”
Chinese
地观。 入道者各方所见不同， 境况与显现混杂而现。 此境况即是双运， 是基之境况，果之住法。 此境况是中观之故， 若与之相应而入则是中观道。 世俗胜义双运， 显空双运，明空双运， 方便智慧，空性大悲双运， 乐空幻身光明双运， 身与智慧双运等等， 于彼等一切亦有道之双运， 境况法性双运各自区分。 诸道皆是无实如幻。 胜义界之双运名为， 法身决定意义之佛陀， 即是如来藏，即是法界。 空性离戏自性般若波罗蜜多， 是普行故，是普周无分， 遍及三时故，是无时。 相好等一切佛陀功德， 是自生本来成就之常， 经中说，法界佛陀是常。 彼于密续中是具足一切殊胜。 安立如来藏为常之要点， 在于境况是不变之乐。 诸佛功德自生任运成就， 亦是法性具足一切相之故。 不变彼者于一切相， 从本以来恒常显现，甚为稀有。 虽以一切相之方式显现，然与生俱来之， 大乐一体，味等，甚为奇妙。 虽具足一切相，然非有分。 自性不变而住，然于一切时显现。 虽于三有中显现，然离戏。 虽以大乐自知，然离感受。 诸佛功德遍知一切所知， 一智慧与一切所知等同。 无余所知无杂而明知， 于彼知无有任何戏论。 法性自性是法身之故， 法身之自性成立为具足功德。 法身是遍知一切所知之智慧故， 亦成立为一切相。 法界体性说为无有差别， 于一一所知亦有法界。 亦有说为存在一般之时， 彼二合集为具足一切殊胜。