Chinese
以天空为例。那片天空晴朗无云，白天被阳光照耀，夜晚从黄昏到黎明前的黑暗时段被浓厚的黑暗笼罩，黑暗消散后，月光升起直到黎明到来之前被月光照耀，月光消退阳光还未出现的黎明时分，天空的本色无法显现，这四种情况都脱离了三种原因。其中最后一种是第四种空性，是所有空性的例子，所以暂时放在一边。前三种例子，第一个是扩展，第二个是获得，第三个是显现，将这些与例子的意义结合起来，当这三种智慧显现时，会产生一种与这三种天空相似的体验。关于第三种情况，将“无实体的有形”改为“无相的自性”与第一种情况一致是更好的，这与中间的情况中所说的“脱离能取所取”意义相同。也就是说，除了像之前所说的三种显现方式之外，其他的粗大二元显现都会在那时消失。所谓三者皆无身语，是指那时身体的动作和语言的表达都停止了。从“如何”到“一样”之间已经解释过了。所谓天空的特征，是指像黑暗笼罩天空一样。所谓专注于自性的光明状态，是指对境的显现变得清晰，所谓非常清晰，是指比之前更加清晰。所谓专注于所有事物，是指对境的显现遍及所有方向，专注的范围可大可小。究竟菩提心实际上是道位时期的乐空结合的智慧，对于不是这样的道位和基础位，也只是近似地称呼。对于接近获得时失去意识的情况，虽然不会有乐空结合，但一般来说，接近获得并非没有乐空。所谓微细是指难以理解，所谓无我，是指具有无自性的状态，所谓生命力不流动，是指气息不出入，这些在三种情况中都有，但因为接近获得时更为明显，所以特别提到。在改变中，对于无心。
English
The sky is taken as an example. That sky is clear and cloudless, covered by sunlight during the day, covered by thick darkness from dusk to the pre-dawn darkness, covered by moonlight from the rising of the moon after the darkness dissipates until dawn, and at dawn when the moonlight fades and the sunlight has not yet appeared, the sky's true color cannot be seen, these four situations are free from three causes. The last of these is the fourth emptiness, an example of all emptiness, so it is temporarily set aside. Of the first three examples, the first is expansion, the second is attainment, and the third is appearance, and these are combined with the meaning of the examples. When these three wisdoms arise, an experience similar to those three skies arises. Regarding the third case, it is better to change "form with no substance" to "nature with no appearance" to be consistent with the first case, which has the same meaning as "free from grasping and being grasped" mentioned in the middle case. That is, other gross dualistic appearances disappear at that time, except for the three ways of appearing mentioned earlier. The so-called absence of body and speech in all three refers to the cessation of bodily movements and verbal expressions at that time. The explanation from "how" to "same" has already been given. The so-called characteristic of the sky refers to the darkness covering the sky. The so-called focusing on the clear state of self-nature refers to the appearance of the object becoming clear, and the so-called very clear refers to being even clearer than before. The so-called focusing on all things refers to the appearance of the object pervading all directions, and the scope of focus can be large or small. Actual ultimate Bodhicitta is the wisdom of the union of bliss and emptiness during the path stage, and for the path and ground stages that are not like this, it is only called that approximately. Although there is no union of bliss and emptiness for the near attainment of unconsciousness, in general, near attainment is not without bliss and emptiness. The so-called subtle refers to being difficult to understand, the so-called selflessness refers to having the state of no self-nature, and the so-called life force not flowing refers to the breath not going in and out. All of these are present in all three cases, but they are mentioned because they are more prominent in near attainment. In the change, for the absence of mind.