Chinese
對於生起具有能取所取分別念的蘊聚，將果位之根識與外境顯現突然收攝而修持，則能使因位之氣的蘊聚逐漸止息。彼止息故，先前收攝能取所取之顯現的等持亦將增長。總之，攝心則氣攝，攝氣亦心攝，如是互相依賴之方式修持，由中脈分所控制者，即是各別收攝之瑜伽。亦可說由頂髻轉輪之見地力道，能取所取之氣分止息於頂髻。彼之後的徵相是：雖無微塵之聚，然卻清晰顯現，如夢一般，空色十相將次第現見。由能取所取之氣返還之力道，於五根之處，以菩提心之安樂分稍微滋潤，彼即稍微降至中脈，則生起不變分之安樂智慧微細者，是為觀視實相之眼。以不淨之五根極其覆蔽之故，名為肉眼，以力量微弱之故，亦名為犬眼。彼安樂智慧微細者的顯現上，徵相之顯現生起，即是肉眼見十相之義。第二靜慮支分是：恆常修彼色。意即，十相圓滿且徵相之顯現堅固時，恆常將心安住於彼空色，捨棄分別念之作意而修持。於各別收攝之時，是於內虛空安住，而此處則是與彼空色無別而安住，首先生起智慧，接著生起覺、觀、喜、不動安樂等支分，次第生起。彼空色就其本質而言，雖是心性法身之體性，然於最初業力者瑜伽行者的顯現上，僅顯現為外境隔絕，對彼以心相融之方式修持是為智慧。接著，彼亦顯現為非外境隔絕，於接近了知唯心之時是為覺
English
Regarding the arising of aggregates with the conceptualizations of grasper and grasped, by suddenly gathering the resultant sensory consciousness and the appearance of objects and meditating, the aggregates of causal winds will gradually cease. Because of that cessation, the samadhi that previously gathered the appearances of grasper and grasped will also increase. In short, gathering the mind gathers the wind, and gathering the wind also gathers the mind. Meditating in such a way that they rely on each other, controlled by the central channel part, is the yoga of individual gathering. It can also be said that by the power of the view of the crown chakra transformation, the parts of the grasping and grasped winds cease in the crown. Then, the signs are: although there is no collection of particles, it appears clearly. Like a dream, the ten signs of empty form will gradually appear. By the power of the return of the grasping and grasped winds, in the place of the five senses, the part of bliss of the mind of enlightenment is slightly moistened, and that slightly descends to the central channel, then the subtle wisdom of bliss of the unchanging part is born, which is the eye for viewing reality. Because it is extremely covered by the impure five senses, it is called the flesh eye, and because it is weak, it is also called the dog eye. In the appearance of that subtle wisdom of bliss, the appearance of signs arises, which means that the flesh eye sees the ten signs. The second meditative limb is: always meditate on that form. That is, when the ten signs are complete and the appearance of signs is stable, always fix the mind on that empty form, abandoning conceptual mental activity and meditating. At the time of individual gathering, one abides in the inner space, but here one abides in that which has become inseparable from that empty form. First, wisdom arises, then the limbs of conception, analysis, joy, and unwavering bliss arise in sequence. Although that empty form is in its nature the essence of the Dharmakaya of mind itself, in the appearance of the yogi who is initially karmic, it appears only as an external separation. Meditating on that in a way that blends the mind is wisdom. Then, it also appears as not being an external separation. When approaching the knowledge of mind-only, it is conception.
Chinese
并且，确信那不是外在的隔断，接近于显现离于能取所取且无事物自性，是为观察。总摄六识及其眷属，如烟雾般消散，其中心之自性，明澈澄净，体验到那与空色无别，确信离于能取所取自性，由此所生的微小喜乐，伴有细微的执着，是为喜。了悟空色与心无别，由此所生的大喜乐，离于执着，是为不动之乐。于此等之中，了悟实相的方式，是以获得明觉显现的方式了悟，而不是以断除见断等障碍的方式了悟。普遍而言，经论中对于异生道的各种道，特别是加行道中了悟心性的方式，是以自己的现量和信解的方式了悟，而不使用以瑜伽现量了悟的术语。此处，虽然六支的所有智慧都是瑜伽现量，但凡圣现量的差别，在于断除和未断除障碍，不必与分别宗派的经论术语相符。第三，于无实之色上禅修，非瑜伽士之禅修。心之事物非无实，为见故未曾考察空性。如占卜少女，于镜中见无实生，如是过去未来法，瑜伽士于虚空亦如是。由此事物转为无实，事物显明空性之义。事物无实有意义，如幻术梦境眼翳四者。于无有之法性者上，见生之法，此乃极明见。如如意宝般，圆满无边众生之所想。占卜之少女，见未见之盗贼。近视者之眼睛，前往后修行者见之。若见存在之色，为何不见自己之面容？若见不存在之色，为何不见兔角？他人之眼所不见，自己之眼亦不见，见无生者，乃少女之子。
English
And, being certain that it is not an external separation, and being close to appearing devoid of grasper and grasped and without the nature of things, is observation. This, which is gathered by the six consciousnesses and their retinues, dissolves like a mist, and the very nature of mind in its center, clear and limpid, is experienced as being one with emptiness and form, and the small joy that arises from being certain that it is devoid of the nature of grasper and grasped, accompanied by subtle clinging, is joy. The great joy that arises from realizing that emptiness and form and mind are inseparable, free from clinging, is unwavering bliss. The way to realize the state of being in these is to realize it by the way of gaining clear appearance, but not by the way of abandoning obscurations such as those to be abandoned by seeing. In general, in the scriptures, the ways of realizing the nature of mind in the paths of ordinary beings, and especially in the path of joining, are realized by one's own direct perception and by the way of faith, and the term of realizing by direct yogic perception is not used. Here, although all the wisdom of the six branches is direct yoga, the difference between the direct perception of the ordinary and the noble is due to the abandonment and non-abandonment of obscurations, and it is not necessary to conform to the terms of the philosophical systems. Third: Meditating on unreal forms, that is not the meditation of a yogi. The object of mind is not unreal. Because it is seen, emptiness has not been investigated. Just as a divining maiden sees unreal things born in a mirror, so too do past and future dharmas appear to the yogi in the sky. From this, things become unreal, and the meaning of the emptiness of things is revealed. Things that are unreal have meaning, like illusion, dreams, and optical illusions. On those who have the nature of non-existence, the Dharma, this birth is clearly seen. Like a wish-fulfilling jewel, it completely fulfills the thoughts of limitless beings. The divining maiden sees the thief she has not seen. The eyes of the near-sighted, having gone, are seen by the practitioner. If you see an existing form, why do you not see your own face? If you see a non-existent form, why is it not like a rabbit's horn? What is not seen by the eyes of others, and is not seen by one's own eyes, seeing the unborn is the son of a maiden.
Chinese
如是。所说的这些论典包含了四个要点：空色之瑜伽不是分别的修法；而是将超越有无的离戏作为瑜伽；超越事物却能成就一切圆满之义；空色本身即是无生之义。其中，为了表明超越分别的修法，有“无实等”这一颂：空色不是事物，因此，即使修习不存在事物的色，也不会缘于有为法，因为心的法性仅仅是显现而已，既不是心和心所及物质等事物，也不是种类总相等非事物。虽然伴随着显现，但不是以分别来修习，因为在没有分别的情况下，能不加思索地见到空性。此外，见到外境的色等，是分别在先，与分别一同进入，并且分别随之而来。如果是不成立的明相，就像不净观的等持一样，难道不是从修习分别的步骤中显现出来的吗？但这不是串习分别的明相，也不是通过作意的分别来连接而见到的，既不与分别一同产生，也不是分别随之而来。难道不是从分别的习气力中显现出来的吗？不是的。暂时，初学者如果遥远地见到空色，外境遥远显现的方面是二取习气的力量，但空色本身从显现的角度来说，不是来自习气的力量。例如，从显现为水的因的习气中，显现水本身是合理的，但如何能显现非水之物呢？空色水的显现并非水。如果不可避免地从水的习气中也能显现非水之物，那么地狱的习气中也会产生天人的显现，这将导致因果的缘起关系非常混乱。此外，哪些习气与三界相符，就会显现为三界
English
As it is. These treatises that are spoken of contain four main points: the yoga of emptiness and form is not a meditation of conceptualization; rather, it is taking freedom from elaboration, which transcends existence and non-existence, as yoga; although it transcends phenomena, it accomplishes all meanings of perfect abundance; and emptiness and form itself is the meaning of unborn. Among these, to illustrate that it transcends the meditation of conceptualization, there is the single verse of 'non-entity, etc.': This emptiness and form is not a phenomenon, therefore, even if meditating on the form that is non-existent as a phenomenon, it will not focus on conditioned things, because the nature of mind is merely appearing as such, it is neither phenomena such as mind, mental factors, and material things, nor is it non-phenomena such as general types. Although it is accompanied by appearance, it is not meditation by conceptualization, because emptiness is seen without conceptualization and without examination. Moreover, seeing external forms, etc., is preceded by conceptualization, enters together with conceptualization, and also follows conceptualization. If it is an unclear appearance that is not established in reality, like the samadhi of ugliness, is it not appearing from the steps of meditating on conceptualization? But this is not an unclear appearance of habituated conceptualization, nor is it seen by connecting with the conceptualization of attention, it neither arises together with conceptualization nor follows it. Is it not appearing from the power of the habitual imprints of conceptualization? No. For a beginner who sees emptiness and form at a distance, the aspect of the external appearing at a distance is the power of the habitual imprints of dualistic appearance, but emptiness and form itself, from the perspective of appearance, is not from the power of habitual imprints. For example, from the habitual imprints that are the cause of appearing as water, it is reasonable for water itself to appear, but how can something that is not water appear? The appearance of emptiness and form as water is not water. If inevitably something that is not water can also appear from the habitual imprints of water, then the appearance of gods would also arise from the habitual imprints of hell, which would lead to the causal relationship of interdependence becoming extremely confused. Furthermore, whatever habitual imprints correspond to the three realms will appear as the three realms.
Chinese
如果说中有转变是真实的，那么就应当考察大明点等是由什么样的习气产生的。因此，这指的是当分别念突然止息时，业风稍微融入法性，从而生起见到法性的微细智慧，稍微见到法性。因此，生起次第的明相必须由分别念产生，而这里的明相必须从分别念止息中产生。因此，心不作意如同睡眠的状态，以及具有世俗显现却没有任何观察的状态，还有仅仅缘于不显现于遣余识境的决断的空性禅修，这些都不是真正的空性，因为非常愚昧，因为具有颠倒的显现，以及因为以分别念执取断灭的边。因此，能仁（释迦牟尼佛）百次赞叹的无分别智慧是空色瑜伽。如果说，修习无常法界，那是宣说超越有无之边的中观道瑜伽，那么空色瑜伽怎么会变成那样呢？因为对色等进行强烈专注的缘故。如果说，宣说超越有无的瑜伽，就像《占卜童女》等两颂半的偈颂所说的那样：就像占卜童女在镜子里看到的影像那样，虽然没有色等微尘的实物，但由于咒语等缘起而产生的显现生起并显现，同样，通过对彼空性进行瑜伽，也能像在虚空中看到过去和未来等三时中存在的一切法的影像。因此，从这个比喻和意义结合的理由来看，空色的事物会变成无事物，即对境、根、识及其眷属等，不是事物，也不是什么都没有的无事物，而是仅仅将空性的意义视为空色的事物而见到。或者说，当现在众生所显现的一切事物显现都止息时，这个（空性）才会显现，而当事物显现时，这个（空性）的显现就会止息，所以是...
English
If it is true that there is a transformation, then it should be investigated what kind of habitual tendencies the great bindu and so on arise from. Therefore, this refers to when conceptual thoughts suddenly cease, the karmic winds slightly dissolve into the dharmata, thereby giving rise to subtle wisdom that sees the dharmata, slightly seeing the dharmata. Therefore, the clear appearance of the generation stage must be generated by conceptual thoughts, while the clear appearance here must arise from the cessation of conceptual thoughts. Therefore, the state of mind without thought, like falling asleep, and the state of having conventional appearances but without any examination, and the meditation on emptiness that only focuses on the determination that does not appear in the object of exclusion consciousness, these are not the true emptiness, because they are very ignorant, because they have inverted appearances, and because they grasp the extreme of annihilation with conceptual thoughts. Therefore, the non-conceptual wisdom praised a hundred times by the Muni (Shakyamuni Buddha) is the yoga of emptiness and form. If it is said that meditating on the impermanent dharmadhatu is the yoga of the Middle Way that transcends the extremes of existence and non-existence, then how can the yoga of emptiness and form become that? Because of intensely focusing on form and so on. If it is said that the yoga that transcends existence and non-existence is taught, as in the two and a half verses of the 'Divination Girl' and so on: Just as the images seen by the divination girl in the mirror, although there are no substantial objects of dust such as form, the appearance that arises from dependent origination such as mantras arises and appears, similarly, by doing yoga on that very emptiness, one can also see the images of all dharmas that will exist in the three times, such as the past and the future, in the sky. Therefore, from this reason of combining example and meaning, the object of emptiness and form will become non-object, that is, objects, senses, consciousness and their retinue, etc., are not objects, nor are they non-objects that have nothing, but only the meaning of emptiness is seen as the object of emptiness and form. Or, when all the appearances of objects that appear to beings now cease, this (emptiness) will appear, and when objects appear, the appearance of this (emptiness) will cease, so it is...