Chinese
禅定无边显现，如来善妙禅定，虽然普遍存在于一切大乘圣者，但在未净七地修习此禅定时，此处也会出现所见景象的征相，以及自利微细作意等与声闻、独觉道相似的禅定体验。这些体验也是世俗的显现，虽然也是与之前的征相分别念相关的错觉的一部分，但每一次都能净除诸多相似的障碍，生起诸多功德，因此也属于道。之后，在第七地末尾，舍弃这一切，进入所谓的无有显现，即心安住于无有世俗显现的实相，便成为第八地，此时获得无数佛陀以手灌顶。此后，虽然有观待各种禅定的入定和出定，以及禅定的起落，但总的来说，没有不入定的情况，而且这一切都只是缘于离戏，因此，其心恒常处于正道。这是以上所说的意义。所谓无有显现，也只是指无有世俗的显现。否则，由于有诸佛以手灌顶，而且经典中也说：何时心已转变，如莲花般的无量宫，幻化的境界已生起，彼时安住于真实。等等，与胜义智慧的无边显现相违。然而，对于善于辨别意义的禅定等具有分别念的禅定，以及从其延续中产生的，无论是缘于如是性还是无分别，从这些禅定中产生的征相，就像从因缘聚合中新出现的彩虹一样显现，虽然是道相，但也是错觉。此外，即使是密宗所说的身体要害，但从观修本尊身、明点、字和火等有分别念的事物中产生的征相，也大多是由于强制阻断粗大之气而产生的，因此，大多与前者相似，即粗大的脉、气、明点。
English
Meditative absorption arises limitlessly. The Tathagata's virtuous meditative concentration is generally present in all Mahayana noble ones, but when it is cultivated in the impure seven grounds, here too, those signs of visible appearances and subtle self-serving thoughts, etc., many experiences of meditative absorption similar to the paths of hearers and solitary realizers arise. Those experiences are also conventional appearances, and although they are also part of the illusory appearances related to the previous conceptualizations of signs, each one also purifies many similar obscurations and generates many qualities, therefore they are also included in the path. Then, at the end of the seventh ground, abandoning all of that and entering into what is called the absence of appearance, that is, the mind abiding in the reality of the absence of conventional appearance, it becomes the eighth ground, and at that time, one receives empowerment by the hands of immeasurable Buddhas. After that, although there are subsequent meditations and arising and entering into meditative absorption in relation to various meditative absorptions, in general, there is no time when one does not abide in meditative absorption, and since all of that is only focused on freedom from elaboration, that mind is always on the right path. That is the meaning of what was said above. The absence of appearance also refers only to the absence of conventional appearance. Otherwise, since there is empowerment by the hands of the Buddhas, and also the sutras say: When the mind has changed, an immeasurable palace like a lotus, when the realm of illusion has arisen, at that time it abides in reality. And so on, it would contradict the explanation that there is infinite appearance of ultimate wisdom. However, for meditative concentrations that are good at distinguishing meanings, etc., meditative concentrations that have conceptual thought, and whatever arises from that continuity, whether it focuses on suchness or is non-conceptual, the signs that arise from those are like rainbows that newly appear from the gathering of causes and conditions, so although they are signs of the path, they are also illusions. Furthermore, even if it is said that the vital points of the body are pressed, as explained in the Mantrayana vehicle, the signs that arise from meditating on deities, bindus, letters, and fire, etc., with conceptual thought, are mostly caused by forcibly stopping the coarse winds. Therefore, they are mostly similar to the former, that is, the coarse channels, winds, and bindus.
Chinese
因为被细微光芒的光辉所覆盖，所以法性的显现不是很清晰。这个金刚瑜伽是，由于对都等的征相不作分别，而在身体上击中要害，以及外、内、其他的虚空要害和，由降伏金刚的力量所产生。因此，空色之主们是法性的自性光辉。对此，在凡夫阶段，粗糙的脉、气、明点的光辉稍微混合是可能的，但大多数从最初的修行者开始，就能清晰地见到法性的显现。经部的禅定境界的色，虽然不是法性本身的显现，但被说是殊胜瑜伽士的境界。在未净七地以下，不是所断之物。要如此了解经部的这些，以及密法的有相瑜伽，和金刚瑜伽的差别。 在此说：这部经的意义也有很多研究者，但在智者之中，大多数也只是含糊其辞。能知晓珍贵樱桃的差别的人，如今在这世上还有吗？这样，第一个诤论就已消除。此外，对于空色本身，也有这样的邪分别：说仅仅是错觉，以及说仅仅是道谛，不是法性。第一种是，在藏地被称为大手印的大多数，那只是经验的残渣而已，当到达真实如是的修法时，这个必须停止。大多数自称是汉藏中观派的人，也认为实相离戏没有征相显现，任何显现都是心的错觉。布敦大师的引导文中也写道：如幻般无而显现，所以不要执着等等。那些是观世音菩萨面前的现量，那些是以如实性的行为，如虚空中的星星般变化，如星星之聚般众多圆满受用身。所说是用肉眼等所能见到的，如三有在镜中显现般，见到未依赖空性的所有事物，是各自收摄的支分，即三界之佛的影像。
English
Because it is covered by the radiance of subtle light, the appearance of dharmata is not very clear. This Vajra Yoga is, because of not distinguishing the signs such as du, etc., striking the key points on the body, as well as the key points of outer, inner, and other space, and arising from the power of subduing the vajra. Therefore, the lords of emptiness and form are the self-radiance of dharmata. Regarding this, in the stage of ordinary beings, it is possible that the radiance of coarse channels, winds, and bindus is slightly mixed, but mostly from the very beginning of practitioners, the appearance of dharmata is seen clearly. Those forms that are the objects of meditative absorption in the Sutra system, although they are not the appearance of dharmata itself, are said to be the objects of superior yogis. Below the seven impure grounds, they are not what should be abandoned. Understand the differences between these of the Sutra meaning, as well as the yogas with signs of the Tantra path, and Vajra Yoga in this way. Here it is said: There are also many who examine the meaning of this Sutra, but among the wise, most also speak vaguely. Are there any who know the difference between precious cherries in this world today? Thus, the first dispute has been resolved. Furthermore, regarding emptiness and form itself, there are such wrong conceptions: saying that it is merely an illusion, and saying that it is merely the truth of the path, not dharmata. The first is, most of what is known as Mahamudra in Tibet is just the residue of experience, and when one arrives at the actual practice of suchness, this must stop. Most of those who claim to be Sino-Tibetan Madhyamikas also think that reality, free from elaboration, has no signs appearing, and that any appearance is a delusion of the mind. In the instruction manual of the great Buton, it is also written: Like a mirage, it appears without being there, so do not be attached, etc. Those are the direct perceptions in front of Avalokiteśvara, those are transformed by the activity of suchness, like stars in the sky, like a multitude of stars, the complete enjoyment body. What is said is to be grasped by the eyes of flesh, etc., like the three realms appearing in a mirror, seeing all things that do not rely on emptiness, is the limb of individually gathering, that is, the image of the Buddha of the three realms.
Chinese
是为了见（到实相）的缘故。 这样说与（经文）相违背，像这样（的教证）有无数，仅仅这个就能说明意义。 所谓“彼性之结合”，意思是修习实相。 如果只是专注于错觉显现，那么就与修习实相相违背。 此外，那位大学者明明将口头上的金刚瑜伽视为衡量标准，却仍然这样认为，这是非常非常矛盾的，因为这将导致（金刚瑜伽）不是回摄现观之道。 因为对于那个知识来说，显现的一切都是错觉。 同样，（这将导致）不是智慧，不是大智慧之火，不是殊胜的咒语，不是咒语之主等等。 因为这是平凡的最初修行者的错觉。 此外，这十种征相是显现者的错觉之识，还是像二月亮一样依赖于对境而完全不存在？ 还是其他法的一种相貌显现于其上？ 前两种都不合理。 那若巴这样说道：“因为一切相貌都未曾造作，是奇妙的，是自性空性的事物之体性。” 还有，吉祥无垢光中说：“此处也是空性与大悲之自性的形相，是极清净的心。” 所以（前两种不合理）。 如果是第三种情况，那么请说，是哪种其他法的相貌？ 如果是各个有法之相貌，那么有舍弃相貌的行为吗？ 还是没有？ 如果有，那么就与夜晚见到太阳的坛城等相违背。 如果没有，却认为是由心的习气显现的，那么大明点等等是从什么习气产生的？ 如果说是法性的相貌，那么是指它的部分吗？ 还是指心本身显现为它的相貌？ 如果是前者，那么错觉显现就消失了。 如果是后者，那么就像上面所驳斥的那样。 然而，由于有境将证悟法性，所以那个心和境都将变成法性。 对那些舍弃金刚瑜伽的人说： 难道这些等等是错觉显现，修习这些有什么过失？ 如果说：修习错觉不能到达实相。 那么，现在的色、声、香、味、触、食物、衣服、男人、女人、马、牛等等，这些不是错觉吗？ 如果不是错觉，那么这些本身就是真理和实相。 这将导致一切众生都见到实相，并且解脱。
English
It is for the sake of seeing (the reality). Saying this contradicts (the scriptures), and there are countless (teachings) like this, and this alone can explain the meaning. The so-called "union of thatness" means practicing the reality. If one only focuses on illusory appearances, then it contradicts practicing the reality. Furthermore, that great scholar, while clearly regarding verbal Vajra Yoga as a measure, still thinks so, which is very, very contradictory, because this would lead to (Vajra Yoga) not being the path of reverse assimilation. Because for that knowledge, everything that appears is an illusion. Similarly, (this would lead to) not being wisdom, not being the great fire of wisdom, not being the supreme mantra, not being the lord of mantra, and so on. Because this is the illusion of an ordinary beginner. Furthermore, are these ten signs the illusory consciousness of the appearer, or are they completely non-existent depending on the object, like the appearance of two moons? Or is it the appearance of another dharma on it? The first two are both unreasonable. Naropa said: "Because all appearances are uncreated, wonderful, and the nature of things without inherent existence." Also, in the Glorious Stainless Light it says: "Here also, the form of emptiness and the nature of great compassion is the mind of perfect purity." Therefore (the first two are unreasonable). If it is the third case, then please say, what kind of other dharma is the appearance? If it is the appearance of each phenomenon, then is there an act of abandoning the appearance? Or is there not? If there is, then it contradicts seeing the mandala of the sun at night, and so on. If there is not, but one thinks that it appears due to the habits of the mind, then from what habits do the great bindu and so on arise? If one says it is the appearance of dharmata, then does it refer to its part? Or does it refer to the mind itself appearing as its appearance? If it is the former, then the illusory appearance disappears. If it is the latter, then it is just like what was refuted above. However, since the subject will realize dharmata, that mind and object will both become dharmata. To those who abandon Vajra Yoga, I say: Even though these and so on are illusory appearances, what is the fault in practicing these? If one says: Practicing illusion cannot reach reality. Then, are the present form, sound, smell, taste, touch, food, clothing, men, women, horses, cattle, and so on, are these not illusions? If they are not illusions, then these themselves are the truth and reality. This would lead to all sentient beings seeing reality and being liberated.
Chinese
将会成为过失。如果说这些都是错乱的，那么，你们中观派观修如幻的世俗，想要从中解脱对实有的执着也是不合理的。大手印派观修俱生之光明，想要从中获得自解脱也是不合理的，因为观修的是错乱的显现，所以无法到达实相。他们说，那个过失是没有的，即使是错乱的显现，也不会执着，而是以空性来认知。又说道，那么我们也不执着空性之色，而是以空性来认知，为什么不能成为道？因此，暂且就算在你们看来是错乱的，但从修道中产生的显现会遮蔽实相，而不清净的业力显现则不会遮蔽实相，这样说是不对的。行为的好坏，如果证悟为空性，那么证悟与未证悟是相同的，即使证悟与未证悟是相同的，也不作区分证悟与未证悟的取舍，反而对不善更加执着，认为观修本尊、念诵、戒律的行为以及各种禅修体验与无造作和无为相违背，因此是歧途。而对罪恶更加执着，认为争斗、散乱、贪欲、爱憎这些通过无造作来修习是解脱之因。这些说法是与佛陀的意旨背道而驰的，是从黑暗进入黑暗，是夜叉罗刹之辈。如果认为这些道理在大车论师的宗派中没有，那是真的，但是从过去到现在，持有这种道理的人大部分都口是心非，明显地将人们引入歧途。如果他们自己的根本宗派中没有这些道理，那么没有这些道理本身就会毁灭你们，不仅与佛法相违背，也与自己的宗派相违背。又对他们说，有没有不错乱的显现？如果没有，那么就没有解脱，或者解脱会变成错乱的，变得不可靠。如果认为所有的显现都是错乱的，而不显现的则是不错乱的，那么，完全没有显现怎么会是不错乱的呢？因为就像兔角一样什么都没有。又这样说