English
The appearance of seeing various forms outside of "being" is actually a manifestation arising from the light cluster. However, since it is initially the appearance of a lamp, there is no difference between the appearance of a lamp and the appearance of a light cluster. Similarly, until completely liberated from all obscurations, the appearance of wisdom and consciousness are mixed. Currently, nothing else appears except for the continuous bindu, so your appearance seems to have size and bias. Although unchanging bliss is all-pervasive, you have not experienced anything other than the subtle bliss of mere meditative absorption. From the perspective of small bliss and one-sided appearance, it is the appearance of consciousness. Merely seeing the bindu, and from the aspect of mere bliss, is seeing the Tathagatagarbha. This is like light streaming through the eye of silk or a crack, so it is also reasonable to say that it is the self-radiance of the Tathagatagarbha. Furthermore, this ordinary appearance is seen through the power of wind. Because the habitual patterns of leaking bliss are connected to the alaya-vijnana, afflictions and conceptual thoughts arise. Through the power of action-binding and the three immovables, the karma wind slightly stops, a portion of impure karmic appearances is slightly purified, and a portion of the essence's radiance, a slight sign of clear light, appears. Upon appearing, it slightly reveals the bindu, and the slight bliss that arises destroys a portion of the habitual patterns of leaking bliss. In all cases, it is obscured by the karma wind. Unchanging bliss is obscured by leaking bliss. The wind of action-binding stops, and the yoga of space destroys leaking bliss. The combination of these two acts as an antidote to the appearance of phenomena and mind, and the perceived and perceiver, as being different. Furthermore, establishing karmic appearance as mind becomes the antidote to the karma wind. Establishing mind as emptiness becomes the antidote to the habitual patterns of changing bliss. Action-binding without conceptualization becomes the method for realizing appearance as mind and mind as emptiness, and becomes a factor in destroying obscurations. Again, for example, there is a golden offering stupa that is obscured by a curtain. Even if you try to touch it, your hand will only touch the curtain and not the stupa. It is the same if you fixate on ordinary appearance and mind. You cannot touch wisdom. If you try to touch it from a gap where the curtain is torn, even if you cannot see the stupa clearly, you can touch the stupa. Similarly, if you hold your mind on the bindu, it will arise as the play of wisdom. In this way, all appearances arise as mind, and all minds arise as emptiness. In this way, when appearance and mind arise as non-dual, all appearances will manifest as wisdom. In this way, all appearances manifest as wisdom, which is that all appearances manifest as the nature of emptiness. In this way, all appearances manifest as the nature of emptiness, which is that all appearances manifest as the nature of bliss. In this way, all appearances manifest as the nature of bliss, which is that all appearances manifest as the nature of light. In this way, all appearances manifest as the nature of light, which is that all appearances manifest as the nature of immutability. In this way, all appearances manifest as the nature of immutability, which is that all appearances manifest as the nature of self-origination. In this way, all appearances manifest as the nature of self-origination, which is that all appearances manifest as the nature of wisdom. In this way, all appearances manifest as the nature of wisdom, which is that all appearances manifest as the nature of great bliss. In this way, all appearances manifest as the nature of great bliss, which is that all appearances manifest as the nature of emptiness. In this way, all appearances manifest as the nature of emptiness, which is that all appearances manifest as the nature of the dharmadhatu. In this way, all appearances manifest as the nature of the dharmadhatu, which is that all appearances manifest as the nature of Buddha. In this way, all appearances manifest as the nature of Buddha, which is that all appearances manifest as the nature of self-accomplishment. In this way, all appearances manifest as the nature of self-accomplishment, which is that all appearances manifest as the nature of immutability. In this way, all appearances manifest as the nature of immutability, which is that all appearances manifest as the nature of permanence. In this way, all appearances manifest as the nature of permanence, which is that all appearances manifest as the nature of bliss. In this way, all appearances manifest as the nature of bliss, which is that all appearances manifest as the nature of selflessness. In this way, all appearances manifest as the nature of selflessness, which is that all appearances manifest as the nature of wisdom. In this way, all appearances manifest as the nature of wisdom, which is that all appearances manifest as the nature of Buddha.
Chinese
手碰到了树干。当专注力使庸常的显现和心识稍微停顿时，依靠心，便能见到法界的一部分。如同能够抓住供奉树干一样。现在你已经用手掌抓住了法身的端点，所以不要放手，努力修持这个空色。不要听信其他人的闲言碎语。要说，已经得到了殊胜的道路，如意宝。这是对显现方面或双运的介绍。这是不共的。如果将显现方面视为世俗的显现，那么它是无根无基的，自然融入空性。没有单独的介绍。如果介绍为无实有，那就结束了。如果介绍为智慧或实相，那就错了。这里，自宗所说的显现方面，是胜义智慧的显现，所以其体性唯是双运。如果不能详细介绍共同和不共的介绍，那么只要能正确地展示这里所说的内容，也能成就意义。再者，如果与五支禅定结合起来讲解，那么不共的，专注于空色的方面，与智慧等五种禅定的次第都没有差别。共同的情况下，境显现和识的来回方式与智慧相关。从那之中，觉悟到显现是心与寻相关。将心介绍为空性与伺相关。从（那）之中，在显现空性的状态中，依靠空色而生起安乐与喜相关。空色自身体验为安乐，远离执着是与无动安乐相关。因此，如果真实生起五种禅定次第，那是最好的。即使不是，如果生起收摄的体验，也可以做与禅定相顺应的介绍。如果能够认识，利益也会更大，所以能成就大的意义。在禅定的清净分类时，所要净化的蕴界六者是：识蕴是虚空界，耳根是法处，密根是精液的转移等。究竟的果，六位天虚空界神一组是：不动佛，金刚界自在母，金刚手，法界金刚母，忿怒尊顶轮转轮王，忿怒母猛眼母等。现观智
English
The hand touches the trunk. When focus causes ordinary appearance and consciousness to pause slightly, relying on the mind, one sees a portion of the Dharmadhatu. It's like being able to grasp the offering trunk. Now that you have grasped the edge of the Dharmakaya with your palm, don't let go, and diligently meditate on this emptiness-form. Don't listen to the gossip of others. Say that you have obtained the excellent path, the wish-fulfilling jewel. This is an introduction to the aspect of appearance or union. This is uncommon. If the aspect of appearance is taken as the appearance of conventional truth, then it is without foundation or root, and naturally merges into emptiness. There is no separate introduction. If it is introduced as non-existent, then it ends there. If it is introduced as wisdom or reality, then it is mistaken. Here, what our own tradition calls the aspect of appearance is the appearance of ultimate wisdom, so its essence is solely union. If one cannot elaborate on the common and uncommon introductions, then even if one can correctly show what is said here, the meaning will be accomplished. Furthermore, if explained in connection with the five branches of meditation, the uncommon aspect of focusing on emptiness-form is no different from the five levels of meditation such as wisdom. In the common case, the way the object appears and consciousness moves back and forth is related to wisdom. From that, realizing that appearance is mind is related to investigation. Introducing the mind as emptiness is related to analysis. From that, in the state of emptiness of appearance, relying on emptiness-form, the arising of bliss is related to joy. Experiencing emptiness-form as self-bliss, being free from grasping and attachment, is related to unwavering bliss. Therefore, if the five levels of meditation actually arise, that is best. Even if not, if the experience of gathering inward arises, one can make an introduction that is in accordance with meditation. If one can recognize it, the benefit will be greater, so great meaning will be accomplished. In the context of the purification classification of meditation, the six aggregates and elements to be purified are: the aggregate of consciousness is the element of space, the ear faculty is the dharma source, the secret faculty is the transfer of semen, and so on. The ultimate fruit, the six deities of the space element as a group, are: Akshobhya, Vajradhatvishvari, Vajrapani, Dharmadhatu Vajri, Wrathful Crown Chakravarin, Wrathful Mother Fierce-eyed One, and so on. Abhisamaya
Chinese
五种次第相应成就之法，经部之教言是：背对太阳，安住于日光中，以坚定的目光注视自己的影子。 从外面明显地观察天空，将会看到具有烟雾颜色的平等产生之人。 从六个月的串习瑜伽中，将会看到位于地上的宝藏，即土地的孔穴。 或者深入树的阴影中，在天空的中心观修明点的连串。 以及，声音是，凡是位于心间方向的声音，那些殊胜之人的耳朵孔穴所听到的。 对此，人们的心念合一，即使结合起来，也会变得平等。 世间一切声音，凡是存在而产生的言说，听到与其相同。 遍主之自性，以及遥远听到的声音，瑜伽士也应当修习。 即，位于心间方向，是指心间风心聚合，产生空性之声，以及自己或他人的心间脉络，专注于如树之花朵。 自性，是指知晓他心，以及回忆前世。 此处虽不明显，但在显现之上串习执持光明，从能够随意遮止这些业相的界限开始，瓶身自然而然地消失。 从了知显现如幻的角度，风息空性和空性色相混合而修习，则会出现不为墙壁所阻碍等，以及不为四大损害等各种神变，这样宣说，主要是从瓶身中产生的。 征相的分类，经中说：从虚空一切处生起执著之心，眼睛不眨，完全进入金刚道。 从空性中，将会看到烟雾、阳焰、极明亮无垢的天空显现，以及灯火。 燃烧以及月亮、太阳、金刚等，以及殊胜的部分和明点将会显现。 在那之中，佛陀的形象是远离处所和形象的众多圆满受用身。 没有云彩的天空，是瑜伽士以睁大的眼睛所要观看的。 直到在时脉上看到黑色线条，无垢光芒闪耀为止。 对此，一切智之形象
English
The method of accomplishing the five corresponding stages, the teachings of the Tantra are: Turn your back to the sun, abide in the sunlight, and gaze with unwavering eyes at your own shadow. By clearly observing the sky from the outside, you will see a co-emergent being with a smoky color. From the practice of yoga for six months, you will see the treasures located on the earth, that is, the holes in the ground. Or, deeply enter the shadow of a tree, and meditate on a string of bindus in the center of the sky. And, sound is, whatever sound is located in the direction of the heart, that is heard by the ear holes of those excellent people. To this, people's minds become one, and even if they are combined, they will become equal. Whatever sound is spoken in all the world, that is produced by existence, hear it as it is. The nature of the all-pervading one, and even sounds heard from afar, should be meditated upon by the yogi. That is, located in the direction of the heart, it means that the wind and mind gather in the heart, producing the sound of emptiness, and focusing on the veins of one's own or another's heart, like the flowers of a tree. "Nature" refers to knowing the minds of others, and remembering past lives. Although it is not clear here, practice holding the clear light on top of appearances, and from the point where you can stop these karmic appearances at will, the vase body naturally disappears. From the perspective of knowing appearances as illusory, if you mix and meditate on the wind element emptiness and emptiness form, then various miracles will occur, such as not being obstructed by walls, and not being affected by the harm of the four elements, etc., it is said that it mainly arises from the vase body. The classification of signs, the Tantra says: From all places in the sky, a mind of attachment arises, the eyes do not blink, and one fully enters the Vajra path. From emptiness, you will see smoke, mirages, extremely bright and immaculate sky appearances, and lamps. Burning, and the moon, sun, vajra, etc., and excellent parts and bindus will appear. In the midst of that, the form of the Buddha is the Sambhogakaya, which is separate from places and forms. The sky without clouds is to be viewed by the yogi with wide open eyes. Until you see black lines on the time channel, radiating immaculate light. To this, the form of the omniscient one.