English
It is not. The introduction of experiential meditation is also not to place the meaning on understanding, but to apply it to awareness. The emptiness speculated by discrimination, whether it fits on the mind or appearance, when applied to experience, the emptiness speculated by discrimination itself disappears. Unlike the previous understanding, the appearance of awareness itself, without anything to cling to, naked, unspeakable, unthinkable, invisible, without acceptance or rejection, without dwelling, without going or coming, just like that, constantly recite. Determining from the perspective of possessing three kinds of faith, from the Dharani of Entering Non-Discrimination, it says: Non-discrimination is formless, unteachable, without support, without appearance, without discriminating consciousness, without a place. And so on, it is said that the guru teaches through scriptural proof, logical proof, and oral instructions, and in the tantras it says: Whoever does not depart from immutability, people grasp emptiness and view it as empty. Although it comes from the ancient tradition, "departure" must be interpreted as "inverted." Whoever does not depart from immutability, people grasp emptiness and view it as empty, inverted from immutability. It is said like this, and because one has personally experienced the exhaustion of the realm of sound discrimination in reality, emptiness is without discrimination and without an object, and it is determined to be free from elaboration and free from words. The third part of the introduction. The fourth point, in order to explain the order of these three introductions, the oral instructions and practice transmitted from the teacher Shakyamuni Buddha are taught without confusion. In the Sutra of Thirty-Three Heavens, it says: Son of God, the three realms are only mind, and mind is also formless, unteachable, unobstructed, non-discriminating, like a phantom, and even if mind is completely sought by the nature of mind, it cannot be found. The mind that completely seeks mind with which mind cannot be found either. Therefore, mind is unattainable, and all phenomena are unattainable. It is said like this, and the scriptural proof of the sutra, the Holy Asanga, is also quoted in the Compendium of Mahayana: Thus knowing the inner mind, one should realize that there is nothing to take, after that there is no taker, and then realize no-sign. It is said like this. Awareness is like what was said above, first meditating on the coarse and easy to understand, and then meditating on the subtle and
Chinese
困难必须修习的缘故。修习的体验也与此相应而生。以具足三种信心的门径来决断，也是对先前那些的类推。介绍第四部分完毕。第二，介绍后得无偏的智慧如幻术，依据的教证是：《般若波罗蜜多经》中说：“天子们，一切法都如幻术，如梦境。”等等，在无边无际的结尾处说：“涅槃也如梦境，如幻术。”，更何况其他的法呢？又说：“天子们，如果我还有比涅槃更殊胜的法，那也如梦境，如幻术。”又，《喜金刚》中说：“一切如水月，欲乐瑜伽母知。”又，弥勒菩萨也说：“烦恼如云，行为的业如梦境受用般，烦恼业的成熟，蕴如幻术化身般。”这样说了。理证是：世俗显现的各种现象，显现并被体验，这是名言谛的现量成立。在事物的实相上是不存在的，这是以上所说的理证所确定的。虽然在实相上不成立，但却显现，显现却空无真实，这就叫做如幻术。这个道理在众生中，除此之外也没有其他的了。等等，在《大乘经庄严论》中，弥勒菩萨广说，这些也需要理解。如果与心相合，此时就应当接受。从修习体验的门径来介绍，比喻是等持时出现的空相，对于地水火风等显现的各种形象，却又不是那些，如幻术一般。意义上，在三个意义要点中，第一个意义，从自性空的角度来显示如幻术，是：真实而清晰地体验到的空相大手印，从任何地方也没有产生，任何地方也不住留，任何地方也不会消逝，却在心中显现生灭，就像这样，安住、身体、受用、敌友等显现的这些，以及各种念头等的生起，这些也都是空无生灭住三者而显现。清晰显现之时，本身就空无生灭住三者。
English
Difficulties must be practiced because of this. The experience of practice also arises in accordance with this. Deciding through the gateway of possessing three kinds of faith is also an analogy to the previous ones. The fourth part of the introduction is complete. Second, to introduce the subsequent non-biased wisdom as being like an illusion, the scriptural authority is: From the Prajnaparamita Sutra, it says, "Sons of the gods, all phenomena are like illusions, like dreams." and so on, at the end of the boundless, it says, "Even nirvana is like a dream, like an illusion," what need is there to mention other phenomena? It also says, "Sons of the gods, if I had another dharma that was superior to nirvana, that too would be like a dream, like an illusion." Also, from the Hevajra Tantra, "All are like the moon in water, known by the desiring yogini." Also, Regent Maitreya said, "Afflictions are like clouds, actions are like enjoying dreams, the maturation of afflicted actions, aggregates are like illusions and emanations." This is what was said. The reasoning is: The various appearances of conventional appearance, appearing and being experienced, this is established by the direct perception of nominal truth. Not existing in the reality of things, this is determined by the reasoning explained above. Although not established in reality, it appears, and appearing, it is empty of truth, this is called like an illusion. This meaning, among beings, there is nothing else other than that. And so on, in the Ornament of the Great Vehicle Sutras, Regent Maitreya extensively explained, these also need to be understood. If it agrees with the mind, then it should be accepted at this time. Introducing from the gateway of practice experience, the example is the empty form that arises during equipoise, for the various forms that appear as earth, water, fire, wind, etc., but are not those, like an illusion. In terms of meaning, in the three essential points of meaning, the first meaning, from the aspect of emptiness of self-nature, showing it as like an illusion, is: The clearly and vividly experienced empty form, the Great Seal, does not arise from anywhere, does not abide anywhere, does not cease anywhere, but appears to the mind as arising and ceasing, just like this, abiding, body, enjoyment, enemies and friends, etc., these appearances, and the various arising of thoughts, etc., these also appear while being empty of the three: arising, ceasing, and abiding. At the very moment of clear appearance, it is empty of the three: arising, ceasing, and abiding.
Chinese
其本初即空。如是则显现亦是空性之自性。空性亦是不绝生起之门，乃是具一切相之理。具一切相无有相，等等与之相合。特别是空色，乃是具一切相无有相。无色乃是殊胜妙色，种种色相由意生。一切色相皆为显现者，尽摄一切色影之庄严。此与声香味触四者相合。恒常显现且远离一切戏论故如幻。彼即安住于一切法之精要故，一切法亦安住于显空如幻。然法性本初即安住于不变，世俗之暂时的垢染，本来即无自性。因此，此真实之空色，并非以心之希求而修习一切法如幻，亦非以不作意之庸常空性所能现前，乃是由风心系缚于中脉之特殊方便而成就。第二义为，从未经观察而见之角度而言，空色与当下之一切显现皆如幻。第三义，显现而无自性者，经中云：事物非事物亦有，刹那性离无自性之存在有。如是所说，空色显现亦如无能取所取般，将包含显有轮回涅槃之一切法，亦认知为远离能取所取。以具足三信之门而作决断者，乃是上师以教证理证诀窍三者之门，而认知一切法为显空如幻。根本续云：不生亦不灭，自性亦无生，事物非事物，自性一，此等种种离特征。又如《三摩地王经》云：幻化化身乾闼婆城与，阳焰如梦境一般，观想相状自性空，一切诸法如是知。自己修习亦无需另寻空性。显现不可双重遮止，于入定之时，种种影像赤裸显现，然无有执取。于出定后显
English
It is empty from the very beginning. Thus, appearance is also the nature of emptiness. Emptiness is also the unceasing gate of arising, which is the state of possessing all aspects. Possessing all aspects, yet without aspects, and so on. Especially, emptiness-form is: possessing all aspects, yet without aspects. Formless is the supreme and excellent form, various forms arise from the mind. All forms are the manifesters, the glory that holds all images. This is combined with the four: sound, smell, taste, and touch. It is like an illusion because it always appears and is free from all elaborations. Because it dwells as the essence of all dharmas, all dharmas also abide as appearance-emptiness, like an illusion. However, the nature of reality abides unchanging from the very beginning, and the temporary stains of conventionality are without inherent existence from the outset. Therefore, this true emptiness-form is not made manifest by contemplating all dharmas as illusory through the aspiration of the mind, nor by ordinary non-conceptual emptiness, but it is accomplished through the special means of binding the wind-mind in the central channel. The second meaning is that, from the perspective of seeing without examination, emptiness-form and all present appearances are like illusions. The third meaning, appearance without inherent existence, is as stated in the tantra: "Things and non-things also exist; there is existence of momentary separation, without inherent nature." As it is said, just as emptiness-form appears without grasping and being grasped, all dharmas included in existence, samsara, and nirvana are also recognized as being free from grasping and being grasped. Deciding through the door of possessing three kinds of faith is when the guru introduces all dharmas as appearance-emptiness, like illusions, through the three doors of scripture, reasoning, and instructions. The root tantra says: "Not arising and not ceasing, by nature there is no birth, things and non-things, nature is one, these various are without characteristics." Also, as it is said in the Samadhiraja Sutra: "Like a mirage, an emanation, a city of gandharvas, like a mirage, like a dream, contemplating signs is empty of essence, know all dharmas to be like that." By meditating oneself, there is no need to seek emptiness separately. Appearances cannot be doubly negated, and during meditative equipoise, various images appear nakedly, without any grasping. After emerging from meditation, appearance
Chinese
即使显现各种各样的事物，但在显现时也是空性的；从空性中显现。无论如何，都未超出显空无别，如同梦境般虚幻。因此，以对上师、传承和自性的三种信任，可以断定一切法如幻。在后得如幻的阶段，大多数藏人在觉性中，一切法都显现为无实有。由于这无实有是实相法身，因此介绍说显有世间显现为法身。按照此传承的观点，在修习止观时，仅从空性方面来说，或许可以不相违背，但仅凭此无法达到止观双运，因此最终是不行的。在后得中区分二谛时，不这样介绍，因为名言自性空，就是从未有名言，即使名言的实相只是粗浅的，但由于无法被真实的智慧所认知，因此不是实相胜义谛。因此，虽然不说在名言之外另有胜义谛和法身，但名言本身无法被介绍为法身，因此将法身的名称安立于分别念也是一种矛盾的说法。因此，应当将分别念介绍为如幻，彻底断绝。如果说名言三有真实存在，那么法身存在于何处呢？因此，显现本身也不可能存在。自宗介绍法身的方式是在介绍不共之处时出现。这是第五个介绍的章节。第三，介绍双运为不可改变的至高之境：一般来说，双运是空性和大悲的自性。虽然需要将空性认定为具足一切殊胜相，将大悲认定为不变的安乐，但为了便于理解，可以先将共同的空性和大悲，以及止观离戏和后得显现如幻介绍为双运。对此，经中有记载，在《解深密经》中说：『相无自性，如虚空之花。』又说：『生无自性，应观如幻术。其中任何一个，都应观为无实胜义自性。』
English
Even though various things appear, they are empty when they appear; they appear from emptiness. In any case, it does not go beyond the inseparability of appearance and emptiness, like a dream. Therefore, with the three trusts in the lama, the lineage, and one's own nature, it can be determined that all dharmas are like illusions. In this stage of post-meditation illusion, most Tibetans, in their awareness, all dharmas appear as unreal. Since this unreality is the dharmakaya of reality, it is introduced as the appearance of samsara appearing as the dharmakaya. According to the view of this lineage, when practicing samatha-vipassana, it may be possible to not contradict it only from the aspect of emptiness, but it is not possible to reach the union of samatha-vipassana with this, so it is ultimately not possible. When distinguishing the two truths in post-meditation, it is not introduced in this way, because conventional nature is empty, that is, there has never been convention, even if the reality of convention is only superficial, but since it cannot be known separately by true wisdom, it is not the ultimate truth of reality. Therefore, although it is not said that there is ultimate truth and dharmakaya separate from convention, convention itself cannot be introduced as dharmakaya, so applying the name of dharmakaya to conceptual thought is also considered a contradictory statement. Therefore, conceptual thought should be introduced as illusion-like, completely cut off from its root. If the three realms of convention truly exist, then where does the dharmakaya exist? Therefore, appearance itself cannot exist either. The way to introduce the dharmakaya of one's own system appears when introducing uncommon things. This is the fifth chapter of introduction. Third, introducing union as the supreme, unchanging state: In general, union is the nature of emptiness and great compassion. Although it is necessary to recognize emptiness as having all the supreme aspects and compassion as unchanging bliss, for the sake of easy understanding, common emptiness and compassion, as well as samatha-vipassana free from elaboration and post-meditation appearance as illusion, can be introduced as union. For this, there is a record in the sutras, in the Samdhinirmocana Sutra: 'Characteristics are without essence, like flowers in the sky.' It also says: 'Birth is without essence, one should view it like magic. Any one of these should be viewed as without real ultimate essence.'