English
That is why it transforms. One should understand the uncommon difference in this way: all phenomena encompassed by conventional appearances and sounds, such as object and subject, large and small, extremes and middle, arising, ceasing, and abiding, are not established. Because they are not established, these appearances and sounds are merely illusions. The reason for this is that if the appearance of arising, ceasing, and abiding existed, then arising, ceasing, and abiding would have to be established. However, since arising, ceasing, and abiding are not established in the first place, the appearance of arising, ceasing, and abiding is understood to be merely an illusion. The reasoning of arising, ceasing, and abiding can be applied to all other things, such as object and subject. In the realm of ultimate reality, there is nothing such as object and subject, large and small, extremes and middle, arising, ceasing, and abiding. Although because these do not exist, there is no elaboration of phenomena in ultimate reality, the ultimate reality does not become non-existent. The reason for this is that it is different from the previous case of conventional reality. As long as one conventional phenomenon exists, it must exist in some characteristic of elaboration. Because that does not exist, that also does not exist. Although the realm of ultimate reality exists, it does not need to exist in the nature of those characteristics of elaboration. Therefore, even if those do not exist, the ultimate reality does not become non-existent. For example, if there is no such thing as "birth" at all, then the appearance and experience of birth can be definitely determined to be merely an illusion. However, the realm of ultimate reality is not a phenomenon that appears as birth. Therefore, even if birth is not established at all, the realm of ultimate reality does not become non-existent. Another reason why the realm of ultimate reality exists is as follows: As it is said, "Because it is not other, because it is not inverted, its cessation is the realm of activity of the noble ones, and because it is the cause of the Dharma of the noble ones." And so on, through the four valid means of scripture, reasoning, pith instructions, and experience, it is established that reality abides. For example, if there is a person named Devadatta standing by the door, but one mistakes him for a cow, when one actually sees him, the illusion is dispelled. Apply this example to this situation. All phenomena of conventional appearance and sound are unborn, unceasing, and un abiding. There is no object, no subject. There is no person, no self of phenomena. The realm of ultimate reality is also unborn, unceasing, and un abiding. There is no object, no subject. There is no person, no self of phenomena. Even so, these phenomena of appearance and sound never exist, while the realm of ultimate reality abides.
Chinese
存在于虚空之中，恒常稳固寂静且永恒。此处介绍法界的方式是：瑜伽士所见的空色，在瑜伽士的意识中显现生、灭、住三种状态是错误的。因此，将它介绍为远离生、灭、住三种状态的无为法，这是第一种。对于明觉之心，也同样介绍为远离生、灭、住三种状态等等，这是第二种。将空色和心二者执着为境和有境的差别，这是一种错觉。在实相中，空色即是心，心即是空色，无有差别，本体唯一。它超越了任何有、无、是、非、好、坏、大、小等概念和思维，被介绍为超越意识的境界。从这三个要点入手进行介绍，即是三种介绍。在介绍世俗显现时，如果以色相为例，可以这样应用：色相无戏论，执色之识无戏论，显现与心无二无别，无戏论。这些大多与上述的类别相似。然而，必须区分空色和心性是无二无别的智慧，是无为法；而业相和名识、明觉是无二无别的有为法。业相和名识二者，作为瑜伽士的真实世俗谛，以境和有境无二无别的方式来介绍，因此名识没有能取和所取的区分。只有名识在名言上是存在的。将他性介绍为没有遍计所执。在胜义谛中，业相和名识二者从原始以来就没有成立，因此无法用“是此”或“是他”来表达。虽然空色和心性本体相同，但在错觉的显现中，二者显现为二元对立，但实际上是无二无别的。这是将圆成实介绍为从未被他性、遍计所执、能取和所取所染污。两种真谛也无法用“是此”或“是他”来表达。因此，业相是介绍给世俗谛的，而空色是介绍给胜义谛的实相。介绍自性无戏论，这是第六种介绍方式。第三是，一切法都是自性涅槃，自性涅槃之外
English
It exists in space, remaining constant, stable, peaceful, and eternal. Here, the way to introduce the Dharmadhatu is as follows: The empty form seen by the yogi, appearing in the yogi's mind as the three states of arising, ceasing, and abiding, is an illusion. Therefore, introducing it as unconditioned, free from the three states of arising, ceasing, and abiding, is the first. Similarly, for the clear and aware mind, it is also introduced as being free from the three states of arising, ceasing, and abiding, and so on; this is the second. Holding the empty form and the mind as separate objects and subjects is an illusion. In reality, the empty form is the mind, and the mind is the empty form, inseparable and of one essence. It transcends any concepts and thoughts such as existence, non-existence, right, wrong, good, bad, big, small, etc., and is introduced as a state beyond consciousness. Introducing it from these three key points is the three-fold introduction. When introducing conventional appearances, if we apply it to something like a visual form, it can be done like this: visual form is free from elaboration, the consciousness that grasps form is free from elaboration, appearance and mind are inseparable and free from elaboration. These are mostly similar to the above categories. However, it is necessary to distinguish that empty form and mind-essence are non-dual wisdom, which is unconditioned; while karmic appearances and consciousness, clear awareness, are non-dual conditioned phenomena. The two, karmic appearance and consciousness, as the yogi's true conventional truth, are introduced as object and subject inseparable, therefore there is no distinction between grasper and grasped in consciousness. Only consciousness exists nominally as a conventional truth. Other-power is introduced as being without imputation. In ultimate truth, both karmic appearance and consciousness are unestablished from the beginning, therefore they cannot be expressed as "this" or "other." Although empty form and mind-essence are of the same essence, in illusory appearance, they appear as dualistic, but in reality, they are established as inseparable. This is introducing the perfectly established as never having been defiled from the beginning by other-power, imputation, grasper, and grasped. The two truths also cannot be expressed as "this" or "other." Therefore, karmic appearance is introduced to conventional truth, while empty form is introduced to the reality of ultimate truth. Introducing self-nature as free from elaboration is the sixth way of introducing. The third is that all phenomena are naturally Nirvana, other than natural Nirvana.
Chinese
没有的法。轮回的一切法，明明没有却是显现的幻术。因此，自性中从未有过轮回。于此，从心中显现烦恼，各种烦恼积累各种业，由此各种痛苦如雨般降临，这是通过体验而成立的。似乎也通过教证和理证成立。之后，通过修道，业、烦恼、痛苦三者越来越小，功德之法越来越大，这是通过体验而成立的。当何时果位现前之时，之前所有的轮回过患在那时耗尽，之前没有的功德全部新获得，这也是通过理证可以获得的，如果认为轮回本来就没有等是不行的。那么，这样的轮回、道、果的次第，也仅仅是心识迷乱的显现而已。轮回的一切法从未存在过，但就像有眼翳的人在晴空中看到发丝一样，是错乱而显现的。通过修道，似乎断除了过患、获得了功德，这就像有眼翳的人看远处高低不平的山，什么也看不到山上的草、树木、岩石和动物。实际上山上什么也没有，却会看到发丝、光圈、网状等各种眼翳的幻象。通过服用眼药等方法，眼翳越来越轻微，山上的发丝等似乎越来越少，树木岩石等似乎越来越多。因此，山是心的比喻，发丝等是业、烦恼、痛苦三者的比喻，草木等是功德的比喻。发丝等本来就没有，所以后来不会减少，只是眼疾痊愈，错觉消失而已。草木等不是比原来更多了，而是原来被遮蔽物遮蔽而看不到，现在重新看到了。同样，轮回的法在实相上并不成立，所以不会越来越少，只是错觉越来越轻微而已。功德之法本来就存在于心中，所以不会新产生或越来越多，只是原来被遮蔽物遮蔽而看不到，遮蔽物越来越薄。
English
There is no such thing as dharma. All the dharmas of samsara are illusory displays that appear even though they don't exist. Therefore, samsara has never existed in the nature of reality. From this, afflictions arise manifestly from the mind. Various afflictions accumulate various karmas. From this, various sufferings fall like rain, which is established through experience. It seems to be established through scripture and reasoning as well. Then, through cultivating the path, the three—karma, afflictions, and suffering—become smaller and smaller, and the qualities of virtue become greater and greater, which is established through experience. When the result is realized, all the faults of samsara that existed before are exhausted at that time, and all the qualities that did not exist before are newly obtained, which can also be obtained through reasoning. If one thinks that samsara has never existed from the beginning, etc., it is not permissible. Such a sequence of samsara, path, and result is merely an appearance of mental delusion. All the dharmas of samsara have never existed, but they appear as a delusion, like someone with cataracts seeing hairs in the clear sky. The appearance of abandoning faults and gaining qualities through cultivating the path is like someone with cataracts looking at a distant mountain with varying heights and not seeing any grass, trees, rocks, or animals on the mountain. Although there is nothing actually on the mountain, one will see various illusions of cataracts, such as hairs, halos, and net-like patterns. When the cataracts become smaller and smaller through taking eye medicine, etc., the hairs, etc., on the mountain seem to decrease, and the trees, rocks, etc., seem to increase. Therefore, the mountain is an example of the mind, the hairs, etc., are examples of the three—karma, afflictions, and suffering—and the grass and trees, etc., are examples of qualities. The hairs, etc., have never existed before, so they cannot decrease later. It is merely that the eye disease is cured and the delusion disappears. The grass and trees, etc., have not become more numerous than before. It is that they were previously obscured by obscurations and not seen, and now they are newly seen. Similarly, the dharmas of samsara are not established in reality, so they cannot decrease, but merely the delusion becomes smaller. The qualities of virtue have existed in the mind from the beginning, so they cannot be newly born or increase, but they were previously obscured by obscurations and not seen, and the obscurations become thinner.
Chinese
因为无明消失，所以见解越来越广。当昏暗消散时，原先根本看不到的毛发等显现，反而看到遍布草木等。如同毛发被去除，并非新生长出草木一样，获得成佛之时，轮回彻底消失，心性显现为空遍，成为一切功德的自性，也不是要去除轮回，也不是新产生的功德，而是本来就存在于自心中的功德，因为迷惑消失而显现而已。如是说：除了二元对立之外没有其他，那是错觉产生。因此解脱只是错觉的消失。如是说。那本身就被称为无舍无立之义，即：此中没有什么要去除的，也没有什么要安立的。如是。无舍无立的另一个例子是，一个寻求水池的人在夜晚行走，误以为水池是石头台阶。天亮时知道是水池，但石头台阶无法去除，水池也无法安立，可以与看到黄色海螺等情况类比。此时，如果将禅修体验与刹那间联系起来，就会生起空色和乐明的体验。那是自性的涅槃，不是新安立的，是原始的本来面目，虽然自己本来就拥有，但在没有遇到正确的口诀之前，个人自己没有体验到，没有证悟，没有显现。现在通过作系等特殊方便稍微见到了一点。在显现明空乐的体验之时，突然会生起诸如好坏、苦乐等分别念。它会持续片刻，过一会儿又消失，然后又显现出其他的念头。如此，念头显现为生、住、灭三种状态，那是错觉。如果观察它的自性，它从哪里产生？在哪里停留？如何消失？通过这样的方式进行观察，它不在任何地方，不驻留在任何地方，在任何时候都无法确定，不以任何形式显现，没有任何自性。因此，分别念从一开始就不存在。所以，看起来存在只是错觉而已。对于本来就不存在的事物，谁会产生？谁会停留？谁会消失？这个分别念就是轮回，是暂时的，是明明不存在却显现出来的。因此，分别