English
As appearances arise without ceasing, the very nature of the mind that perceives them, or emptiness without any grasping, dawns. Experiencing appearances without clinging (376), something inexpressible like a dullness, means that a slight experience has arisen at this point. After that, whatever appearances arise, whether subtle or gross, one should cultivate the union of appearance and emptiness, where appearances are present but without inherent existence. Some instructions rely on various methods of searching for the mind, solely to forcefully insert the non-conceptual, clear, and aware mind. They do not examine the flow of thoughts or the nature of appearances, which seems somewhat crude. If one does that, it is easy to meditate when the mind is still for most types of minds, but it becomes difficult to meditate when thoughts and appearances arise. Similarly, some say that by looking at the flow of thoughts and the nature of appearances, one will transform into clarity and emptiness. While this may be done for some beginners, for others, it merely brings thoughts and appearances into a state of co-emergence through mindfulness. The thoughts and appearances themselves are not thoroughly resolved and transformed into the path. Therefore, one must understand the distinctions of these (377) verbal expressions. Secondly, severing the root of imputation, which includes: determining thoughts and appearances as the nature of mind; severing the root of the mind's abiding and flowing; and determining all that arises as unborn. The first of these is: if one wonders what the difference is between having previously ascertained thoughts and appearances and this, then the previous examination involved analyzing the essence, shape, and color of thoughts and appearances, thereby examining their lack of inherent existence. Here, however, one examines the three aspects of the origin, abiding, and cessation of thoughts and appearances, thereby examining their inseparability from the nature of mind. Here too, as previously stated, one must conduct thorough and detailed examinations separately. Among these, the first is to determine thoughts as the nature of mind: one rests in the state of clear and empty mind, and then allows a thought like anger to arise from it, or allows it to arise, and then examines its three aspects of origin, abiding, and cessation (378). First, one examines what basis or cause the thought arises from. If one does not find another origin but thinks it arises from the nature of mind, then does it arise in a way that it can be separated and exist independently, like a child born from a mother? Or does it arise as a self-display, like light radiating from the sun and moon? Or does the very nature of mind become that thought, and so on, one must examine. In the middle, one looks at how it abides. If one does not find another way of abiding, but anger
Chinese
如果认为是以嗔恨的方式显现，那么嗔恨本身是以强烈的动机和实执而显现的吗？对于嗔恨之类的显现，观察其本体是否处于一种无法确定“这是什么”的茫然状态。最终观察其去向，即使找不到其他去处，也认为它是消失于无实有之中了吗？如果是这样，那么是阻止了那个分别念而消失于无实有之中，还是清醒之后消失的？如果是阻止，是谁阻止的？是什么因缘阻止的？如果是清醒，那么观察是因缘使其清醒，还是自然清醒而消失的（379）。将此理运用到其他所有粗细分别念上，也要仔细观察和分析。然后，特别要逐步展开快乐的分别念和痛苦的分别念这类相反的两种分别念。分别观察这二者的显现和本体，最终要观察这二者在本体上有什么好坏等差别。如此观察后，即使找不到与分别念的生处、住处、灭处三者相符的情况，但分别念和心性却是一种如同内外、身体和肢体一样的二取执着。无论各种分别念以何种方式显现，都要在无本体可认的明空中体验，从而了知心性和分别念无别，如同水和水波一样。例如，水波不离于水，水本身显现为波浪，虽然显现为波浪，但并非水的本体之外的（380）。同样，各种分别念也仅仅是从显现之时起就不离于心性明空。心性也因禅修停滞而显现为各种分别念，即使在那里显现，也要确信它并非本体不可认的心性明空之外的东西。然后，确定显现为心的方法是：像以前一样，在等持的状态中，将任何一种色相之类的显现置于清晰显现的状态中。首先，像前面一样观察它的生处、住处、灭处三者。然后，观察色相和心是异体还是同体？如果是异体，那么观察这二者是相互存在，还是存在于内外、上下等处？如果像这样存在，那么是各自成立了两个独立的本体，还是心仅仅显现为色相？如果心仅仅显现为色相（381），那么因为只有一个心，所以观察它不是异体。如果色相和心成立为异体，那么色相是依靠心而存在，还是作为独立的本体而存在？如果依靠心而存在，那么如果没有心，那个色相也会消失吗？如果如果没有心，色相就会消失，那么就会变成除了心之外，没有其他的色相了。像这样逐步观察，从而确定一切显现皆为心。
English
If you think it appears as anger, does that anger itself appear with strong motivation and clinging to reality? For appearances like anger, examine whether its essence is in a state of confusion where you can't determine "what is this?" In the end, examine where it goes. Even if you can't find another place to go, do you think it disappears into non-reality? If so, is it that you stopped that conceptual thought and it disappeared into non-reality, or did it disappear after becoming clear? If it was stopped, who stopped it? What caused it to stop? If it became clear, examine whether it became clear due to a cause or disappeared through natural clarity (379). Apply this reasoning to all other subtle and coarse conceptual thoughts, and examine and analyze them carefully. Then, in particular, gradually elaborate on two opposing conceptual thoughts, such as the conceptual thought of happiness and the conceptual thought of suffering. Examine the appearance and essence of these two separately, and finally examine what differences, such as good or bad, exist in the essence of these two. After examining in this way, even if you can't find anything that corresponds to the three aspects of the origin, dwelling, and cessation of conceptual thought, conceptual thought and mind-essence are a dualistic clinging like inside and outside, body and limbs. No matter what form various conceptual thoughts appear in, experience them in the clear emptiness where there is no essence to grasp, and realize that mind-essence and conceptual thought are inseparable, like water and waves. For example, a wave does not go beyond water, and water itself appears as a wave, but even though it appears as a wave, it is not other than the essence of water (380). Similarly, various conceptual thoughts, from the moment they appear, do not go beyond the clear emptiness of mind-essence. And that mind-essence, due to the cessation of meditation, appears as various conceptual thoughts. Even though they appear there, be certain that they are not other than the clear emptiness of mind-essence, which has no essence to grasp. Then, the method of determining that appearances are mind is: as before, in the state of equipoise, allow any appearance, such as a form, to arise in a clear and distinct manner. First, examine its origin, dwelling, and cessation in the same way as before. Then, examine whether the form and mind are different or the same. If they are different, then examine whether these two exist mutually, or exist inside and outside, above and below, etc. If they exist in this way, then are two independent entities established separately, or does mind merely appear as a form? If mind merely appears as a form (381), then because there is only one mind, examine whether it is not established as different. If form and mind are established as different, then does the form exist relying on mind, or does it exist as an independent entity? If it exists relying on mind, then if there is no mind, will that form also disappear? If the form disappears when there is no mind, then it will become that there is no other form apart from mind. Examine in this way step by step, and thereby determine that all appearances are mind.
Chinese
如果一个心识变成色相显现为一个，或者色相显现变成心识为一个等等，要仔细观察。将那个道理运用到声音和气味的显现等等，所有细微和粗大的显现上进行观察。特别是对于美与不美、悦耳与不悦耳等等相互交错的两种显现，依次让它们显现，并且观察那两者的形态和本体，最终也要观察本体的好坏等差别。这样观察后，对于显现和心性是不同的内外或者相互等等的二取消失，各种各样的显现无论以何种方式显现，也体验到本体是无法确定的显现之空性，必须像梦中的心（382）和梦中的显现一样了知心性和显现无二无别。例如，在梦中，虽然显现出各种各样的外境，但并没有超出梦的觉知，梦中的显现和梦的觉知是无二无别的。同样，虽然显现出各种各样的外境，但仅仅是显现本身，并没有超出心性不灭的显现之门，要了知显现为各种各样的显现和自己的心性是无二无别的。这样一来，各种显现没有向外断绝，心性没有留在内部，从而确定了显现与心识的无二性。然而，在共同的业和习气没有清净之前，由它所摄持的境、根和识三种的缘起仅仅是觉知，共同的显现出现的方式不会改变。彻底断除显现与心识的执着，在显现上远离希望和恐惧，显现与心识（383）融合为一大整体的时候出现，因此这里只是讲述了要点。第二，像先前一样，在心安住于明空的状态中，以无分别的方式安住，然后用分别的智慧仔细观察，像先前一样观察生处、住处、灭处三者。又从那之中让任何一个分别念突然生起，也像先前一样观察它。虽然两者都无法找到生处、住处、灭处三者和本体可以确定的其他任何东西，但在体验上却出现了像安住和迅速生起一样的差别。再次对那两者自身进行本体的确定
English
If a single mind becomes a form appearance and becomes one, or a form appearance becomes mind and becomes one, etc., examine it carefully. Apply that reasoning to the appearance of sound and smell, etc., and examine all other subtle and gross appearances. In particular, for the two intertwined appearances of beautiful and not beautiful, pleasant and unpleasant, etc., allow them to appear sequentially, and examine the form and essence of those two, and finally examine the differences such as good and bad in the essence. After examining in this way, the dualistic grasping of appearance and mind as different, internal and external, or mutual, etc., disappears. No matter how the various appearances appear, experience the essence as the emptiness of appearance that cannot be determined. You must know that mind and appearance are inseparable, like the mind of a dream (382) and the appearance of a dream. For example, in a dream, although various external appearances arise, they do not go beyond the awareness of the dream, and the appearance of the dream and the awareness of the dream are inseparable. Similarly, although various external appearances appear, they are merely appearances, and do not go beyond the door of appearance where the mind is not extinguished. You must know that the appearance that appears in various ways and your own mind are inseparable. In this way, the various appearances are not cut off externally, and the mind is not left internally, thus determining the non-duality of appearance and mind. However, until the common karma and habitual tendencies are not purified, the interdependent arising of the three, object, sense power, and consciousness, which are gathered by it, is merely awareness, and the way in which common appearances arise will not change. Completely cut off the clinging to appearance and mind, and be free from hope and fear in appearance. It is said that appearance and mind (383) merge into one great whole, so here only the main points are explained. Second, as before, while the mind is equally placed in a state of clarity and emptiness, abide spontaneously in a non-conceptual way, and then carefully observe with discriminating wisdom, examining the three places of arising, dwelling, and ceasing as before. Again, let any conceptual thought suddenly arise from that, and examine it as before. Although you cannot find the three places of arising, dwelling, and ceasing, and anything else that can be determined in both, there is a difference in experience, such as abiding spontaneously and arising quickly. Again, determine the essence of those two themselves.