Chinese
是对于通达无我而说的。其中，通达人无我的次第，要经历三个大劫的时间； 即使通达了人无我，也认为只有蕴的存在，这也需要用一个大劫的时间来断除。如果需要，在没有做这些事情之前，怎么能通达法无我呢？为什么要这样说呢？这是因为在先前修习时，通过修习五蕴和阿赖耶识，完全了知自性，就像幻术、阳焰、影像、 山谷回音、旋转的火把、乾闼婆城一样，生起这样的认识。也就是说，在先前修习时，修习五蕴的处所，就像幻术和阳焰等，这是最初的信心，努力进入修习时，五蕴的自性就像幻术等一样，通过了知和习惯，即使没有修习通达人无我的次第，也能通达法无我。幻术是指对于诸法生起如幻术般的认识，即使幻术师用石头和木头等制造出幻术的牛和马等，石头和木头等也不会显现，而是显现为牛和马等的形象。但实际上，牛和马等的事物并不存在，只不过是石头和木头等而已。同样，五蕴等诸法虽然显现，但由于意识的错乱而显现，实际上，法的自性与幻术的牛相似，虽然显现，但并不存在。意识与石头和木头等不同，虽然不显现，但显现为色等显现的诸法并不存在，只不过是意识的错乱而已。同样，在阳焰和荒野中，被干渴所困扰的人将阳焰视为水，但水的实物并不存在，只不过是阳焰而已。同样，五蕴等诸法的显现并非真实，只不过是意识的错乱而已。同样，影像、山谷回音、 旋转的火把、乾闼婆城等，也应按照上面所说的幻术等的方式来理解。总之，对于五蕴等
English
It is said to be for understanding selflessness. Among them, the process of understanding the selflessness of a person takes three great kalpas; Even if one understands the selflessness of a person, the understanding that only the aggregates exist also needs to be abandoned with one great kalpa. If necessary, how can one understand the selflessness of phenomena without doing these things? Why is it said like that? This is because in the previous practice, by meditating on the five aggregates and the alaya consciousness, one fully knows the nature, just like illusion, mirage, image, an echo in a valley, a rotating torch, and a city of Gandharvas, such a perception arises. That is to say, in the previous practice, meditating on the place of the aggregates, like illusion and mirage, etc., this is the initial faith, striving to enter the practice, the nature of the aggregates is like illusion, etc., through knowing and habituation, even if one does not practice the process of understanding the selflessness of a person, one can understand the selflessness of phenomena. Illusion means that one has the perception of all phenomena as illusion-like, even if the illusionist uses stones and wood, etc., to create illusionary cows and horses, etc., the stones and wood, etc., will not appear, but will appear as the images of cows and horses, etc. But in reality, the things like cows and horses do not exist, they are just stones and wood, etc. Similarly, although the phenomena such as the aggregates appear, they appear due to the confusion of consciousness. In reality, the nature of phenomena is similar to the illusionary cow, although it appears, it does not exist. Consciousness is different from stones and wood, etc., although it does not appear, the phenomena that appear as form, etc., do not exist, they are just the confusion of consciousness. Similarly, in the mirage and the wilderness, a person tormented by thirst sees the mirage as water, but the real thing of water does not exist, it is just a mirage. Similarly, the appearance of phenomena such as the aggregates is not real, it is just the confusion of consciousness. Similarly, image, echo in a valley, a rotating torch, and the city of Gandharvas, etc., should also be understood in the way of illusion, etc., as mentioned above. In short, for the aggregates, etc.
Chinese
显现之法皆是显现之识，虚幻，仅是显现而已。梦中无色等境，然亦见色等，且行其事，然梦时分明显现无色等。彼等皆唯是识之作用。如是思惟，入于胜解行地，于蕴等法了达无我，生起如幻等乃至如乾闼婆城之想。法虽非真实存在，然执唯有识。如是于法了达无我，于胜解行地，法亦如幻术、阳焰等般显现，以及趣入之心。如是破析诸法，心住于彼之无分别三摩地。其后，由大悲之故，修持波罗蜜多等，并以听闻、思惟、修习之智慧了知十地等功德，于彼等生起极大之信解，并修习趣入、安住、出定之心，以是能全然了知地与波罗蜜多之功德等。未现前者，以听闻、思惟、修习之智慧，了达法无我，并执唯有识，是为胜解行地之相。胜解行地需一劫方能圆满。其后，以四分之一劫从胜解行地增上，宣说了以智慧趣入彼之次第。如是，秘密主，彼等以我之心自在，因自心从本不生之故，舍弃了法之无我性。为何如此？秘密主，以了知心之自性，故不可得初始之边与最终之边。以彼等之行持，需二劫方能度过。其中，以我之心自在，因自心从本初生之故，亦舍弃了法之无我性。先前已了达法无我，唯取识者。
English
All appearing phenomena are merely appearances of consciousness, illusory and only appearing. In dreams, even without objects like form, one sees forms and so on, and performs their actions, yet in the dream state it is clearly apparent that there are no forms and so on. All of these are merely due to the power of consciousness. Thinking in this way, one enters the stage of application through belief, and regarding the aggregates and other phenomena, one understands their selflessness, giving rise to perceptions like illusions and cities of gandharvas. Although phenomena do not truly exist, one grasps that only consciousness exists. In this way, having understood the selflessness of phenomena, on that stage of application through belief, phenomena appear like illusions and mirages, and the mind engages in them. Having deconstructed phenomena in this way, the mind abides in its non-conceptual samadhi. Then, out of the power of compassion, one practices the perfections and so on, and knowing the qualities of the ten stages and so on through the wisdom of hearing, contemplation, and meditation, one develops great faith in them, and cultivates the minds of entering, abiding, and arising from meditation. Through this, one fully understands what was not fully understood, and through the wisdom of hearing, contemplation, and meditation, one understands the selflessness of phenomena and grasps that only consciousness exists. This is the characteristic of the stage of application through belief, and that stage of application through belief will be completed in one kalpa. Thereafter, increasing from that stage of application through belief by one-fourth of a kalpa, the stages of entering into it through wisdom are explained. Thus, secret lords, those who have mastered their own minds, abandon the selflessness of phenomena because their own minds are unborn from the beginning. Why is this? Secret lords, by knowing the nature of the mind, one does not find the initial limit or the final limit. By their practices, two kalpas are needed to pass. Among them, having mastered one's own mind, one also abandons the selflessness of phenomena because one's own mind is born from the beginning. Previously, one had understood the selflessness of phenomena, grasping only consciousness.