English
It is also appropriate to do it during the fifth branch, or according to each branch. It is indeed appropriate not to introduce it to someone who has not practiced for a long time, because it is not suitable to introduce it to someone who has not had an experience. In short, if only a branch of meditative discernment arises in one's mind, then from the power of the experience of meditation, one realizes that emptiness and form are one's own mind. Although one does not realize it in this way in the experience of the stages of dissolution, based on the experience of seeing emptiness and form, without relying on scriptural and logical proofs, one can draw the certainty that emptiness and form are not other than one's own mind from the power of experience. Only then can one make both common and uncommon introductions to it. If one practices the four independent preliminaries for a long time, even if one does not reach the actual instruction, one can plant a genuine introduction to the empty aspect in the experience of the preliminaries. Because many uncertain signs appear at that time, one can also make a rough introduction to the appearing aspect that is in accordance with it. However, because later practice does not cultivate the three solitudes for a long time, but immediately enters the main practice, one does not make introductions at that time. Moreover, this coarse appearance that is present now is a mind-appearance, like an unreal illusion, without foundation or root, the Sugata-garbha is primordially self-perfected. Although one can gain certainty about this through scripture and reasoning, one cannot draw certainty through the power of experience until pure meditation arises. If one introduces the power of experience through the power of emptiness and form, then one can also generate certainty from the depths of one's heart through the power of experience in this coarse appearance. For example, if a student repeatedly has the appearance of blue dots like a rosary, one should say to him: You have the appearance of dots, that is not form, it is not seen by the eyes, and sometimes it appears in the direction of the back of the head where the eyes cannot see. Also, look at it by covering it with your palm, it cannot be obscured. It is not that the palm goes around to the back and then appears again. Therefore, although you see the dots outside, they are not actually outside. That is not your body either, because there is no basis for it, so it is only mind, the mind abides in
Chinese
嘛，明亮、众多、稳固的圆点形象，当心不住的时候，就与此相反。因此，心即是空色，空色即是心的标志就是这个。心不住的时候，就看不到心的自性；住的时候，以看到自性的原由，就是这样产生的。因此，这个空色不是在心之外的外部成立的。这个空色如此明亮稳固，就像不是在外部成立，不是心之外的他物一样。现在这些粗大的业相，虽然也显现明亮，似乎很稳固，但是没有丝毫在心之外成立。仅仅是显现为在外存在，并不能因此就认为是在外部成立，就像现在见到的空色圆点一样。也一样明亮，一样稳固，也不能因此就认为是外境，就像您自己见到的圆点形象一样。还有，就像沉睡时，眼识停止的时候，形象也停止了，不存在了。醒来时，眼识产生的时候，形象就存在了。因此，现在的形象显现不是眼识之外的他物，实际上是没有成立的，仅仅是意识的显现。比如，心住与不住，就像空色显现与不显现一样。还有，当一个人睡着的时候，是他没有见到形象，而不是形象消失了。如果认为，当他睡着的时候，其他人能见到，那就是没有理解要点。比如，当您睡着的时候，您的朋友见到房屋和用具，那是因为您的朋友有眼识。还有，当两个人都睡着的时候，其他人见到也是一样。同样，可以无限类推，有多少眼识就有多少形象，没有眼识就没有形象，因此确定形象显现是心。声音等五根也同样类推。这样，空色和觉知这两个一起介绍了。然后，分别开来，这个觉知也没有以自性成立的，因为这些念头只是短暂的，不能持久。除了前一个停止后一个产生之外，没有连续不断的、持续存在的东西。除了正在产生的同时也在消逝之外，没有一个可以保持不变的东西。好好观察！
English
Ma, the image of a circle, clear, numerous, and stable, is reversed when the mind does not abide. Therefore, mind is emptiness-form, and the sign that emptiness-form is mind is this. When the mind does not abide, one does not see the self-nature of the mind; when it abides, it arises because of the reason for seeing the self-nature. Therefore, this emptiness-form is not established externally, outside of the mind. This emptiness-form is so clear and stable, just as it is not established externally and is not something other than the mind. All of these coarse karmic appearances now, although they appear clear and seem stable, are not established in the slightest outside of the mind. Just because they appear to exist externally does not mean they are established externally, just like the emptiness-form circle seen now. It is also just as clear, just as stable, but it cannot be considered an external object, just like the image of the circle you see yourself. Also, like falling into a deep sleep, when the eye consciousness ceases, the image also ceases and does not exist. When one wakes up and the eye consciousness arises, the image exists. Therefore, this current appearance of form is not something other than eye consciousness; in reality, it is not established, it is merely an appearance of consciousness. For example, the mind abiding or not abiding is like the appearance or non-appearance of emptiness-form. Also, when a person falls asleep, it is that he does not see the form, not that the form disappears. If one thinks that when he is asleep, others can see it, then one has not understood the point. For example, when you are asleep, your friend sees the house and utensils, that is because your friend has eye consciousness. Also, when both fall asleep, it is the same when someone else sees it. Similarly, extend it infinitely: as much as there is eye consciousness, there is form; without it, there is no form, therefore, determine that the appearance of form is mind. Apply the same to the five senses such as sound. Thus, emptiness-form and awareness are both introduced together. Then, separating them, this awareness is also not established by its own nature, because these thoughts are only fleeting and cannot last. Except for the former ceasing and the latter arising, there is nothing continuous and constantly existing. Except for the fact that it is arising and disappearing at the same time, there is nothing that can remain unchanged. Observe well!
Chinese
除了像光或光彩变化之外，没有什么是可以确定地说是“这样存在”的。因此，这些念头只是错觉，实际上无法成立。同样，对于所有执持色、声、香、味、触的意识，也同样可以去除执着，因为它们在本质上无法成立。此外，这种未触及外在显现和内在念头的明觉，虽然看起来像是恒常不断，但如果仔细观察，它并不依赖于任何所依或处所。虽然它似乎在一刹那间经历生、住、灭三个阶段，但这仅仅是光彩的变化，无法在生、住、灭三个阶段中找到确定的实体。因为没有什么是可以确定地说是“这样存在”的，所以未经观察时，会认为这个心是“我”。虽然它清晰而有觉知，但没有任何可以确定的东西，所以这个心也是无根无基的。所有这些自身、他者、器世界和有情世界的显现，从一开始就不曾存在过。那些所谓的“大圆满修行者”，说什么是“法身”、“俱生”，或者“俱生心”，指的就是这个。如果能认识到这一点，他们就会自夸说已经“给佛陀放了天假”。但在自宗中，仅仅如此并不能达到最终的证悟，而只是暂时被视为一种对实相的认识方式。这是对空性方面的介绍。因为所有的显现都被介绍为空性，所以空性的力量，即显现不灭的缘起，自然而然地显现，无需详细解释。因此，就有了显空双运、空性和缘起双运、显现与心无别俱生等等说法，但不要给每个大圆满修行者贴上不同的标签，因为它们的意义都汇集于如幻之中。暂时的禅修好也是好的，因为自宗是相对于世俗谛的二谛双运。关于世俗的缘起和显现的解释有很多，但它们都汇集于空性，因为空性是最重要的。那么，我们这些人努力修行佛法，又是以什么为目标的呢？如果其他人什么都不执着，那么会有人认为存在实相吗？认识到“存在”的那种觉知，就是遍布虚空的法身圆满正觉的智慧。我们以它为目标而修行佛法。法身是所知境中存在的极限。
English
Apart from something like the changing of light or radiance, there is nothing that can be definitively said to "exist in this way." Therefore, these thoughts are merely illusions and cannot be established in reality. Similarly, for all the consciousnesses that grasp form, sound, smell, taste, and touch, one can also remove attachment, as they cannot be established in essence. Furthermore, this clear awareness that does not touch external appearances and internal thoughts, although it seems to be constant and unbroken, if examined carefully, does not rely on any support or place. Although it seems to experience the three stages of arising, abiding, and ceasing in an instant, it is merely a change of radiance, and one cannot identify a definite entity in the three stages of arising, abiding, and ceasing. Since there is nothing that can be definitively said to "exist in this way," when not examined, one thinks this mind is "I." Although it is clear and aware, there is nothing to identify, so this mind is also without foundation or root. All these appearances of oneself, others, the environment, and sentient beings, have never existed from the beginning. Those so-called "Great Perfection practitioners" who say things like "Dharmakaya," "co-emergent," or "co-emergent mind" are referring to this very thing. If they recognize this, they boast that they have "given the Buddha a day off." But in one's own system, merely that is not enough to reach ultimate realization, but is only temporarily regarded as a way of recognizing the nature of reality. This is an introduction to the aspect of emptiness. Because all appearances are introduced as emptiness, the power of emptiness, which is the unceasing dependent arising of appearances, arises naturally, without the need for detailed explanation. Therefore, there are sayings such as the union of appearance and emptiness, the union of emptiness and dependent arising, the inseparability of appearance and mind, co-emergence, and so on, but do not label each Great Perfection practitioner with different names, because their meaning converges in illusion. Temporary good meditation is also good, because one's own system is the union of the two truths relative to the conventional truth. There are many explanations of conventional dependent arising and appearances, but they all converge in emptiness, because emptiness is the most important. So, what is the goal of our efforts in practicing the Dharma? If others do not cling to anything, would anyone think that reality exists? The awareness that recognizes "existence" is the wisdom of the fully enlightened Dharmakaya that pervades space. We practice the Dharma with that as our goal. The Dharmakaya is the limit of existence in the realm of knowable objects.
Chinese
是确知存在的安住方式。例如，显现瓶子时，没有瓶子，瓶子的显现是错觉。在那之后，有凡夫无法见到的法身。那就是瓶子的实相。是安住方式。是自性。是自相。同样，你也显现为具有身语意三者的补特伽罗，其他人也看到你。这是错觉。是显现的方式，不是实相。像身语意三者聚合的补特伽罗从未存在过，从一开始就没有成立。你显现为一个人的样子，但在显现的时候，实相中没有人。在错觉中，人显现存在。关于显现为人这件事，其他凡夫也看不到。你也安住着未被认识的、遍布虚空的佛陀法身。那是你的实相。是安住方式。是自性。是自相。例如，就像果实内部有核，但人们看不到，所以称之为精华一样。普遍存在的法性就是如来。虽然存在，但因为看不到，所以是精华。因此，你具有如来藏。你是具有如来藏者。那又是如何呢？因为显现给你的所有器情世界，以及你的身语受用，似乎都是你意识的显现。所有这些都包含在自己的意识中。除了意识之外，没有其他。这些意识、各种念头，也只是这个明觉之心的光芒。就像水面上显现倒影一样。这个明觉之心，就是阿赖耶识。上师前辈们称之为不可摧毁的无明。它存在于漏乐习气的自性中。如果懂得向内看，即使是现在，连愚笨的人也能体验到并证实这一点。是所见。是自证的世俗谛。这只是显现，不是实相。持续不断的觉性显现为赤裸裸的，但它并不像显现的那样成立，是错觉。这存在于何处的地方，就有遍布法界的佛陀。那是这个心的实相。是安住方式。是自性。是自相。现在的这个心不是心的自性。不是实相。这个心的自性实相是