Chinese
什么事物在起作用呢？是瓶子在起作用，还是莲花在起作用？是上面的边缘在起作用，还是下面的边缘在起作用？是聚合在起作用，还是金刚（藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）在起作用？同样，我和自我的事物也是，是身体在起作用，还是心在起作用？如果身体在起作用，那么身体是什么？是头、脚、手、感官，还是心、内脏、血肉、皮肤、骨头，还是脉、毛发、头发、指甲？因此，没有身体的事物。如果心在起作用，那么是明、空，还是动、念、执、贪在起作用？身体和心，被称为事物，我没有找到金刚萨埵（藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：金刚勇识）。仅仅作为象征，我被称为“我”。仅仅是名字，这样指示，普贤（藏文：ཀུན་ཏུ་བཟང་པོ།）没有指示，金刚萨埵（藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：金刚勇识）无法象征。没有显现，显现是什么？显现的境，对谁来说是真实的？境中的真实和虚假，取决于一个。例如，就像水一样，六道众生、外道、常断，以及九次第定的不同显现，名字上没有一个是真实的。例如，就像汉、藏、象雄一样，名字上没有一个是真实的。仅仅是名字，这样指示，金刚萨埵（藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：金刚勇识）无法象征。显现是有还是没有，是迷惑还是不迷惑？如果迷惑，那么迷惑是真实还是虚假？如果是真实的，那么迷惑对谁来说是真实的？如果迷惑是虚假的，那么它就不存在。对于不迷惑的人来说，谁说有显现？如果说有，那么说的人是迷惑的。因此，法性事物不存在。如果存在，那么确定事物。确定之后，事物是什么？认为有事物的人，是思想深远的人。无论如何进行思考，都是迷惑。舍弃思想吧，有福之子。善和恶本来就是平等的。为什么？为了解脱思想。善良无法用善来舍弃，邪恶无法带来损害。如果因为没有相状而没有愿望，那么空性中没有利益和损害。习气是好的念头和坏的念头。念头无论何时都在轮回。轮回之中有很大的差别。行善吧，种姓之子。让习气与尸体分离。如果习气不与尸体分离，那么轮回的绳索就不会断裂。拔出出生的支柱吧。如是说。在胜王续中，通过消除分别和怀疑的障碍，而见到法身之面的章节，是第十七品。之后又开示道：听着，金刚持的眷属。例如，显现是多种多样的，但
English
What thing is acting? Is the vase acting, or the lotus acting? Is the upper edge acting, or the lower edge acting? Is the aggregate acting, or the vajra (藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：diamond scepter) acting? Likewise, I and the self's things, is the body acting, or the mind acting? If the body is acting, then what is the body? Is it the head, feet, hands, senses, or the heart, internal organs, flesh, skin, bones, or the veins, body hair, head hair, nails? Therefore, there is no thing of the body. If the mind is acting, then is it clarity and emptiness, or movement, memory, grasping, attachment that are acting? Body and mind, called things, I have not found Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：diamond being). Merely as a symbol, I am called "I." Merely a name, thus indicated, Samantabhadra did not indicate, Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：diamond being) cannot be symbolized. There is no appearance, what is appearance? The object of appearance, for whom is it true? Truth and falsehood in the object depend on one. For example, like the element of water, the six realms of beings, heretics, permanence and annihilation, and the different appearances of the nine levels of meditative absorption, in name there is not one that is true. For example, like China, Tibet, and Zhangzhung, in name there is not one that is true. Merely a name, thus indicated, Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ་，梵文天城体：वज्रसत्त्व，梵文罗马拟音：vajrasattva，汉语字面意思：diamond being) cannot be symbolized. Appearance, existence, non-existence, delusion, non-delusion, if delusion, then is delusion true or false? If true, then for whom is delusion true? If delusion is false, then it does not exist. For the non-deluded, who says there is appearance? If one says so, then the one who says so is deluded. Therefore, the subject of dharma, things, do not exist. If they exist, then determine the thing. Having determined, what is the thing? Those who desire things are those with profound thoughts. However one thinks, it is delusion. Abandon thought, fortunate son. Virtue and vice are originally equal. Why? For the sake of liberating thought. Goodness cannot be abandoned by goodness, and evil cannot bring harm. If there is no aspiration because there are no characteristics, then in emptiness there is no benefit or harm. Habitual tendencies are good thoughts and bad thoughts. Thoughts always cause wandering in samsara. Within samsara there is great difference. Practice virtue, son of the lineage. Separate habitual tendencies from the corpse. If habitual tendencies are not separated from the corpse, then the rope of samsara will not be cut. Pull out the stake of the support of birth. Thus it was said. From the Tantra of the Supreme King, the seventeenth chapter, which is the chapter on seeing the face of the Dharmakaya by clearing away the obstacles of conceptualization and doubt. Then again he taught: Listen, assembly of Vajradhara. For example, appearances are various, but
Chinese
如幻术之戏法。幻术之事物由何而作？幻术无有缘起生。譬如士夫若入眠，梦中善恶之戏法，如实显现为事物而梦。白日之习气夜晚现，彼有事物耶或无耶？譬如上述之梦中，士夫为众多持械者，追杀搏斗怀恨在山间。惊恐疲惫濒死而逃，醒来之时彼为何所显？是故显现之事物此，须弥四洲诸有，敌友贪嗔痛苦诸，如幻或如梦。有而消失无而显，所见之法皆无有。以无执有乃错觉，错觉之时实无有。若言仅为世俗有，仅为世俗于谁为真？若真一切有情众，理应一切显现皆相同。是故丝毫无有相同之处。譬如事物如水，六道恒断诸乘等，丝毫亦不显现相同故，因此无而显现也。如是说。出自《大自在王续》，破除显现之关键品第十八。之后，金刚手向导师如是禀告： 奇哉奇哉导师金刚持，请说无而显现之譬喻意义。眷属们因那大词而惊恐，于真实处生起邪见。 如是请问后，导师金刚法身，对金刚持开示道： 谛听聚集之眷属汝等，此错觉之种种显现，有而消失无而显。譬如幻术之八喻相似。士夫入眠之梦中，子女妻财富牲畜等，极度享受安乐具足，然为持械之众多军队敌人等，杀子夺财梦受痛苦。彼士夫之梦境，是有而显耶或无而显耶？醒来之后作何思？错觉之法彼为真耶或假耶？若真则真如克里耶平等，若假则假如克里耶平等。如是幻术师之，幻术之男女等，房屋乐器野兽等，有而消失无而显。知幻术故无幻术，幻术真假
English
Like the illusion's magic. By what is the illusion's object made? Illusion has no interdependent arising. For example, when a man falls asleep, In dreams, the magic of virtue and vice, Appears as real objects just as in a dream. Daytime habits appearing at night, Do they have objects or not? For example, in the dream above, The man is chased by many weapon-wielding people, Fighting, bearing grudges, chased in the mountains. Terrified, exhausted, near death, he flees. When he awakens, what does it appear as? Therefore, these appearing objects, Mount Meru, the four continents, all elements, Enemies, friends, attachment, hatred, all suffering, Are like illusions or dreams. Existing, they disappear; non-existent, they appear. All phenomena seen are non-existent. Grasping existence from non-existence is delusion. In the time of delusion, there is no existence. If you say it exists merely conventionally, For whom is it true merely conventionally? If it's true, then all sentient beings, Should perceive all appearances as the same. Therefore, there is not even a slight similarity. For example, in objects like water, The six realms, permanence, annihilation, all vehicles, Since not even a slight similarity appears, Therefore, it is appearing from non-existence. Thus it was said. From the Tantra of the Supreme King, The eighteenth chapter, "Clearing the Key Points of Appearance." Then, Vajrapani, To the Teacher, spoke these words: O, O Teacher, Vajra Holder, Explain the meaning of the example of appearing from non-existence. The retinue is frightened by those great words, And develops wrong views about the true state. After he asked this, The Teacher, the Vajra Dharmakaya, Spoke these words to Vajrapani: Listen, assembled retinue, you, These various deluded appearances, Existing, they disappear; non-existent, they appear. For example, like the eight similes of illusion. In the dream of a man who has fallen asleep, Children, wives, wealth, livestock, all, Enjoying great happiness and pleasure, But then many armed soldiers, enemies, Kill his children, plunder his wealth, he dreams of suffering. That man's dream, Does it appear from existence or appear from non-existence? After awakening, what does he think? Is that deluded dharma true or false? If true, then true like Kriya is equal, if false, then false like Kriya is equal. Likewise, the illusionist's, Illusion's men, women, And houses, music, wild animals, all, Existing, they disappear; non-existent, they appear. Knowing illusion, there is no illusion. Illusion, true or false
Tibetan
སྒྱུ་མས་ཤེས།། དེ་བཞིན་འཁྲུལ་པའི་དངོས་པོ་འདི།། འཁྲུལ པ་བདེན་རྫུན་འཁྲུལ་པས་ཤེས།། སྒྱུ་མའི་ཆོས་དང་ཀྲི་ལེ་མཉམ།། དངོས་པོ་འཁྲུལ་པས་བདེན་པ་མེད།། དེ་བཞིན་སྤྲུལ་པས་སྤྲུལ་པ་རྣམས།། ཡོད་ནས་མི་སྤྲུལ་མེད་ནས་སྤྲུལ།། སྤྲུལ་པ་ཡིན་པས ཡོད་པ་མེད།། དེ་བཞིན་འཁྲུལ་པའི་ལས་རྣམས་ཀྱང།། སྤྲུལ་པ་ཉིད་དང་ཀྲི་ལེ་མཉམ།། དེ་ཕྱིར་འཁྲུལ་པ་ཟེར་བས་ཆོག། དེ་བཞིན་གཟུགས་བརྙན་ཆུ་ཟླ་འདྲ།། ཀྲོང་ངེ་འདུག་ཀྱང་ཟླ་བ་མེད།། དེ་བཞིན་དངོས པོར་སྣང་བ་འདི།། ཀྲོང་ངེ་འདུག་སྟེ་སྣང་བ་མེད།། ཡོད་ན་སྣང་བ་མཐུན་ནམ་ཅི།། སྣང་བ་གཅིག་ལ་མཐུན་པ་མེད།། གཟུགས་བརྙན་ཉིད་དང་ཀྲི་ལེ་མཉམ།། དེ་བཞིན་སྒྲ་བརྙན་ལྟ་བུ་སྟེ།། ཡོད་ནས་མ་བཏགས མེད་ནས་བཏགས།། ཡོད་ན་མིང་བཏགས་གཅིག་པར་རིགས།། གཅིག་ལ་མིང་བཏགས་དོན་མཐུན་མེད།། སྒྲ་བརྙན་ཉིད་དང་ཀྲི་ལེ་མཉམ།། དེས་ན་བྲག་ཆ་ཉིད་དང་ཁྱད་པར་མེད།། ཡོད་པས་མི་སྣང་མེད་པས སྣང།། དཔེར་ན་དྲི་ཟའི་གྲོང་ཁྱེར་འདྲ།། ཀྲོང་ངེ་འདུག་པའི་དུས་ན་མེད།། སྣང་བ་རང་གིས་མེད་པ་ཡིན།། མེད་ན་སེམས་ཀྱི་ཆོ་འཕྲུལ་ལྟོས།། སྒྱུ་མའི་ཆོས་ཉིད་མཐོང་ན་ལྟ་བ་ཡིན།། མཐོང་མེད་མཐོང་ན་ཡིན་པ མེད།། ལྟ་བ་ཡིན་པ་མེད་པ་ཡིན།། ཅེས་གསུངས་སོ།། དབང་མཆོག་རྒྱལ་པོའི་རྒྱུད་ལས། སྒྱུ་མའི་ཆོས་བདུན་གྱི་སྣང་བ་མེད་པར་ཐག་བཅད་པས་བལྟ་བ་རྟོགས་པའི་ལེའུ་སྟེ་བཅུ་དགུ་པའོ།།།། དེ་ནས་ཡང བཀའ་སྩལ་པ།། རྡོ་རྗེ་འཛིན་པའི་འཁོར་འདུས་ཉོན།། མཐོང་ངམ་མཐོང་ངམ་མཐོང་བར་ལྟོས།། མ་མཐོང་བ་ནི་ཅི་ཞིག་བསྒོམ།། དཔེར་ན་དམུས་ལོང་འགའ་དག་གིས།། གླང་ཆེན་རྩལ་ལྡན་ལག་ནོམས་ནས།། སྣ དང་མཇུག་མ་རྐང་ལག་རྒྱབ།། དང་པོར་གང་རེག་བསྒོམ་པ་འདྲ།། དེ་བས་མཁས་པས་ལེགས་པར་ལྟོས།། རྨི་ལམ་ལྟོས་ཤིག་མཐོང་བ་ན།། རྨི་ལམ་བསྒོམ་པས་བསྒོམ་པ་ཡིན།། རྨི་ལམ་ཤེས་ནས་རྨི་ལམ བསྒོམ།། སྒྱུ་མ་མཐོང་ནས་སྒྱུ་མ་བསྒོམ།། སྒྱུ་མའི་གཟུགས་དང་སྒྱུ་མའི་སྒྲ།། སྒྱུ་མའི་དྲི་དང་སྒྱུ་མའི་རོ།། སྒྱུ་མའི་རེག་དང་སྒྱུ་མའི་ཆོས།། སྒྱུ་མ་ལེགས་པར་མཐོང་བ་ན།། སྒྱུ་མ་འདྲིས་པ་བསྒོམ་པ་ཡིན།། གོམས་པ ཨར་གྱིས་ཤིག་སྒྱུ་མ་ལས།། སྒྱུ་མར་སྤྱོད་ཤེས་སྒྱུ་མ་ཡིན།། སྒྱུ་མ་འབྲས་མེད་འབྲས་བུ་ཡིན།། དེ་བཞིན་རྨི་ལམ་སྨིག་རྒྱུ་རྣམས།། དེ་ལྟར་མཁས་པས་ལེགས་པར་ལྟོས།། མཐོང་མེད་མཐོང་ན་ལྟ་བ་ཡིན།། དེ་དག གོམས་ན་བསྒོམ་པའོ།། གཉིས་མེད་སྤྱོད་པས་སྤྱོད་
Chinese
以幻术知晓。 同样，这个虚幻的事物， 虚幻的真假以虚幻知晓。 幻术的法与幻化相同， 事物因虚幻而无真实。 同样，化身所化的诸化身， 有则不化，无则化。 因是化身故，无有。 同样，虚幻的业也是， 与化身相同。 因此，说虚幻即可。 同样，如水月倒影， 虽端然存在，却无月亮。 同样，显现为事物之相的这个， 虽端然存在，却无显现。 若有，显现应一致， 然一显现无一致。 与倒影相同。 同样，如声响的回音， 非有而立名，非无而立名。 若有，则应立一相同之名， 然一立名，义不符。 与回音相同。 因此，与山谷回声无别。 有则不显，无则显。 譬如乾闼婆城， 端然存在之时却无。 显现本身即是无。 若无，则观心之幻变。 若见幻术之法性，即是见。 若见未见，则非有。 见即是无有。 如是说。 出自《大自在王续》，断定幻术七法无显现，从而领悟见地的第十九品。 之后又开示说： 金刚持眷属谛听。 见否？见否？观照见。 未见之物有何可修？ 譬如某些盲人， 以手触摸具力之象， 摸到鼻子、尾巴、腿脚、背部， 最初触摸到什么就修什么。 因此，智者应善观。 观看梦境，若能见， 则修习梦境即是修习。 知晓梦境后修习梦境。 见幻术后修习幻术。 幻术之色与幻术之声， 幻术之香与幻术之味， 幻术之触与幻术之法。 若能善见幻术， 则修习熟悉幻术。 习惯吧，从幻术中。 知晓在幻术中行事即是幻术。 幻术是无果之果。 同样，梦境、阳焰等， 智者应如是善观。 若见未见，即是见。 若习惯了这些，即是修习。 以无二行事而行
English
Known by illusion. Likewise, this illusory thing, The truth and falsehood of illusion are known by illusion. The dharma of illusion is the same as transformation, Things are not real because of illusion. Likewise, all the emanations that are emanated, Do not emanate from existence, but emanate from non-existence. Because it is an emanation, it does not exist. Likewise, illusory actions are also, The same as emanation. Therefore, it is sufficient to say illusion. Likewise, like the moon in water, Although it is there, there is no moon. Likewise, this appearance of things, Although it is there, there is no appearance. If there is, the appearance should be consistent, But one appearance is not consistent. The same as the reflection. Likewise, like the echo of a sound, Not named from existence, but named from non-existence. If there is, one same name should be given, But one name is given, the meaning does not match. The same as the echo. Therefore, there is no difference from the echo in the valley. It does not appear because it exists, it appears because it does not exist. For example, like the city of Gandharvas, It does not exist when it is there. The appearance itself is non-existent. If it does not exist, then look at the illusion of the mind. If you see the nature of illusion, that is seeing. If you see the unseen, then it is not there. Seeing is non-existence. Thus it is said. From the Tantra of the Great Sovereign King, the nineteenth chapter on realizing the view by determining that the seven dharmas of illusion have no appearance. Then again he said: Listen, Vajradhara's assembly. Do you see? Do you see? Look at the seeing. What is there to meditate on if you have not seen? For example, some blind people, Touching a powerful elephant with their hands, Touching the nose, tail, legs, back, Whatever they touch first, they meditate on that. Therefore, the wise should look well. Look at the dream, if you can see, Then meditating on the dream is meditating. Knowing the dream, meditate on the dream. Seeing the illusion, meditate on the illusion. The form of illusion and the sound of illusion, The smell of illusion and the taste of illusion, The touch of illusion and the dharma of illusion. If you can see the illusion well, Then meditating on familiarity with illusion is meditating. Get used to it, from illusion. Knowing how to act in illusion is illusion. Illusion is the fruit without fruit. Likewise, dreams, mirages, etc., The wise should look at them well. If you see the unseen, that is seeing. If you are used to these, that is meditation. Acting with non-dual action