Chinese
虽然看起来似乎没有停止，但仔细观察，它不依赖于任何所依和处所。虽然刹那间显现为生、灭、住三种状态，但不仅仅是光彩的变化，生、住、灭三种状态也无法确定。因为本体也不是这样成立的，所以不观察时，心想“这就是我”。虽然清晰而明了，但却没有任何可以确定的东西，所以心也是无根无基的。自身、他者、器情世间的一切显现，从原始以来就未曾存在过。所谓的禅修者，其本质是法身，是俱生，所谓的心与生俱来，也就是这个。如果精通这个，就会说出“给佛陀放了年假”这样的话。但在自宗，仅仅如此并不能达到最终的自我，只能暂时作为证悟实相的一种方式。这是对空性的介绍。因为一切显现都被介绍为空性，所以空性的力量，显现不灭的缘起，自然而然地显现，所以不需要详细解释。因此，显空双运，空性和缘起双运，显现和心识无别俱生等等，不应加上各个禅修者的名字，实际上都汇集于如幻之中。暂时的禅修好也是好的，是自宗相对于世俗谛的结合。这些都是共同的。虽然关于世俗的缘起和显现的说法很多，但都汇集于空性，因为空性是主要的。那么我们努力修法，是针对什么而修的呢？如果其他那些什么也不针对，那么实相中有什么存在呢？存在的确信，是遍布虚空的法身，是圆满佛陀的智慧。我们就是针对它而修法的。法身就是所知中存在的实相，是存在的确信的安住方式。例如，显现为瓶子时，没有瓶子，瓶子的显现是错觉。在其后面，有凡夫无法看到的法身。那就是瓶子的实相，是安住方式，是自性，是自形。同样，你自己的身语意三者聚合的个体，对你来说也是显现的，其他人也看到，但那是错觉，是显现的方式，而不是实相。
English
Although it seems continuous, upon careful examination, it doesn't rely on any support or place. Although it momentarily appears as the three states of arising, dwelling, and ceasing, it's not merely a change of radiance. The three states of arising, dwelling, and ceasing cannot be pinpointed. Since the essence isn't established in this way either, when not examined, the mind thinks, "This is me." Although clear and aware, there's nothing to be identified, so the mind is also without foundation or root. All these appearances of self, other, container, and contents of samsara have never existed from the very beginning. The essence of great meditators is the Dharmakaya, the co-emergent. The so-called co-emergent mind is also just this. When one becomes proficient in this, one boasts of "giving the Buddha a vacation." However, in our own system, that alone doesn't lead to the ultimate state. It's merely regarded as one way of realizing the nature of reality. This is an introduction to emptiness. Since all appearances are introduced as empty, the power of emptiness, the unceasing interdependence of appearances, arises spontaneously, so there's no need for detailed explanation. Therefore, the union of appearance and emptiness, the union of emptiness and interdependence, the inseparability of appearance and mind, co-emergence, etc., shouldn't be labeled with the names of individual meditators. In essence, they all converge like illusions. Temporary good meditation is also good, being a union relative to conventional truth in our own system. These are all common. Although there are many explanations of conventional interdependence and appearances, they all converge into emptiness, because emptiness is primary. So, what are we aiming at when we strive in Dharma practice? If others aren't aiming at anything, then what exists in reality? The certainty of existence is the all-pervading Dharmakaya, the wisdom of the perfectly enlightened Buddha. We practice Dharma aiming at that. The Dharmakaya itself is the reality of existence within the realm of knowledge, the way of abiding of the certainty of existence. For example, when a vase appears, there is no vase; the appearance of the vase is an illusion. Behind it, there is the Dharmakaya that ordinary people cannot see. That is the reality of the vase, the way of abiding, the nature, the self-form. Similarly, you, as an individual composed of body, speech, and mind, appear to yourself, and others see you as well, but that is an illusion, a way of appearing, not the reality.