Chinese
于无散乱中安住纯熟，心若安住，则空色安住；心若动摇，则空色动摇；心若安住之时，能见与所见显现为异的实相止息，乃是智慧支分于自相续中生起的量度。彼时，心于何处专注，则于彼处现起各异之空色。于大明点中安住，则于红黄等二色交融之清净明朗的形态中央，初时仅现头部、手足等身体分，其后渐趋明晰，最终显现圆满具足之天神身相。又，若禅定极稳固而至究竟，则佛陀圆满报身之形相，亦将成为处所决定于明点之中，时间决定于一切等持与后得，形态决定于相好圆满，即成就三决定。如是说。其后，亦将见及黑线。如是往昔之诸位上师曾言。而我之分别念则以为，于禅定中仅能于等持位见及佛陀之形相，于一切等持与后得位皆能显现，乃是于生起次第修至究竟，且命勤现前之时方能生起。因此，方有菩萨众供养等理据。又，有者如是思忖：如是具足一切功德之自心，与境及分别相离耶？于此之际，释论中云：非为他心，以无知他心故。如是，于见及黑线之相后，亦宣说无有知他心之神通。然若禅定至究竟，则应能获得五种神通，是故彼等一切相，是于圆满次第，或禅定之中间阶段方能圆满耶？若如是，则非如是。此乃总的空色即是自心，以无有知他心之神通亦能知晓且体验之故。如是，于总相上，空色乃是物质与无而显现者，此于他处已遮止。故从是知识的角度成立，于知识之中，非为他心，且是自心之显现的成立之因，如是宣说。然于见及佛陀之形相与黑线之时，并非指无有神通之意。又，总的来说，一切相之显现皆为相
English
When one becomes accustomed to abiding in non-distraction, if the mind abides, then emptiness-form abides; if the mind wavers, then emptiness-form wavers. When the mind abides, the manifest cessation of the appearance of the object and subject as distinct is the measure of the arising of the limb of wisdom in one's own continuum. At that time, wherever the mind is directed, a corresponding emptiness-form will appear. By abiding in the great bindu, in the center of a clear and luminous form where two colors, such as red and yellow, are mixed, first only parts of the body, such as the head and hands, will appear. Then, as it becomes clearer, the complete form of the deity will appear. Furthermore, if meditation becomes extremely stable and reaches its culmination, then the form of the Buddha's complete enjoyment body will also become a place determined within the bindu, a time determined in all equipoise and post-meditation, and a form determined by the complete marks and signs, that is, it will achieve the three certainties. So it is said. After that, one will also see a black line. Thus, some of the former lamas have said. But my own discrimination is that in meditation, one only sees the form of the Buddha in equipoise, and that it appears in all equipoise and post-meditation only when the generation stage has reached its culmination and the life force has become manifest. Therefore, there are reasons such as the bodhisattvas making offerings. Also, some think like this: Is this self-mind, which possesses all qualities, separate from objects and appearances? In this context, the commentary says: It is not another's mind, because there is no knowing of another's mind. Thus, even after seeing the sign of the black line, it is said that there is no clairvoyance of knowing another's mind. But if meditation reaches its culmination, then one should obtain all five clairvoyances, so are all those signs perfected in the completion stage or in the middle stage of meditation? If so, then it is not like that. This is because the general emptiness-form is one's own mind, because one can also know and experience it even without the clairvoyance of knowing another's mind. Thus, in general terms, emptiness-form is matter and appearance without existence, which has already been refuted elsewhere. Therefore, from the point of view of establishing it as knowledge, among knowledge, it is not another's mind, and it is said as the reason for establishing it as the appearance of one's own mind. However, it does not mean that there is no clairvoyance at the time of seeing the form of the Buddha and the black line. Also, in general, all appearances of signs are signs.