Chinese
是这样的。 不愿有相状存在。 如果事物恒常存在， 那么，知识也同样不会体验到它。 如果不是这样，一切众生 都会恒常看到它。 为了正确地习惯， 希求解脱依赖于伸腿而坐。 因为一个事物具有两种矛盾的相状， 正如体验到的所取和 能取的显现那样， 真实性是不存在的。 如果从恶趣的习气中， 产生了错觉的征兆， 那么，显现为错觉本身， 这并非 现量成立。 像这样，不欺骗的自性， 被认为是现量。 如果我恒常没有错觉， 怎么会成为现量呢？ 在明亮存在的体性中， 那是因为是自显现的缘故。 自己所不欺骗的， 与此错觉没有差别。 如果错觉是不同的， 两种事物的体性是清晰的， 那也是自己的处所， 怎么能认识它呢？ 如果知识是心， 对两种相状进行分别， 如果对此产生错觉， 那么，执二就不会清晰。 心的错觉不会在其他事物上， 失去相似性而消失。 什么使它变成错觉？ 二与非二如何相同？ 在某个地方，如果有人连少许 相似之处都没有见过， 因为看到了其他的相似之处， 怎么会对它产生错觉呢？ 然而，如果没有下者， 从种子恶趣成熟中， 如果产生错觉，没有看到相似之处， 这就是从自身产生的。 即使是那样，在那时， 也不应该观察错觉为其他事物。 一切知识都由自己， 从自己的种子中产生错觉。 你也认为从错觉的种子中产生的， 一切都是。 因此，所有未见他者的 知识都像这样从自身产生错觉。 因此，此现量本身的， 哪些非二没有成立。 如果它没有成立，因此， 因果本身也没有成立。 即使二者变成错觉， 但恒常觉悟的体性， 难道不是仅仅从不欺骗者中， 由现量成立吗？ 在觉悟的体性中，通常， 对境是近似的描述， 即使那样成为现量， 也不是自己自性的行境。 除了总相的自性之外， 在此
English
It is like that. Unwilling to have appearances. If things are always present, Then, knowledge also does not experience it. If it is not like that, all beings Will always see it. In order to practice correctly, The desire for liberation depends on sitting with legs extended. Because one thing has two contradictory aspects, Just as the perceived object and The appearance of the perceiver, Reality does not exist. If from the habits of bad states, The signs of delusion arise, Then, appearing as delusion itself, This is not Established by direct perception. Like this, the characteristic of non-deception, Is said to be direct perception. If I am always without delusion, How can it become direct perception? In the nature of clear existence, That is because it is self-manifesting. Whatever is not deceived by oneself, There is no difference from this delusion. If delusion is different, The nature of the two things is clear, That is also one's own place, How can one know it? If knowledge is mind, Discriminating between two aspects, If delusion arises from this, Then, grasping at two will not be clear. The delusion of the mind will not be on other things, Losing similarity and disappearing. What makes it become delusion? How can two and non-two be the same? In some place, if someone even a little Has never seen any similarity, Because one sees other similarities, How can one be deluded about it? However, if there is no lower one, From the ripening of the seed of bad states, If delusion arises, without seeing similarity, This is born from oneself. Even so, at that time, One should not examine delusion as other things. All knowledge is by oneself, Deluded from one's own seeds. You also think that everything that arises from the seed of delusion, Is. Therefore, all knowledge that does not see others Is deluded from itself like this. Therefore, this very direct perception, Which non-duals are not established. If it is not established, therefore, Cause and effect themselves are not established. Even if the two become delusion, But the nature of constant awareness, Is it not established by direct perception Only from those who do not deceive? In the nature of awareness, generally, The object is an approximate description, Even if it becomes direct perception like that, It is not the object of one's own nature. Apart from the nature of the general characteristic, Here
Chinese
因此，没有证悟的自性。任何非共同的自性，那显现为二。由于各不相同的种类显现，唯有差别才是总相。如果那也是虚假的自性，你的总相又在哪里呢？事物诸法的存在本身，是真实的，其他是虚假的，这是声明理智之终极的宗义。否则，那些有知者，会将总相的体性视为士夫。常恒唯一，差别诸法，那是一切颠倒的恶见。一切都会被束缚和解脱，如果一个被束缚和解脱，为何不会一切都被束缚和解脱呢？死亡、出生和存在，睡眠、醒来和愚痴等等，由于一切没有差别，会同时完全改变。此外，证悟自性的体性，智者所开示的是，不依赖于其他显现，任何自己恒常显现的。如果这样，二取显现，由于自己完全显现，被证悟自性所执持的自体是恒常存在的。那是恒常进入虚假自性的家族，必须将没有差别的自体，确定地抱在怀里进入。如果证悟的自性，是虚假的自性，其他的瑜伽行者也是如此。那不是应该舍弃的吗？如果不舍弃就会颠倒，舍弃了就成为瑜伽者。瑜伽现量所应知的，如果不是真实的那样，诸佛的居处涅槃也不会成就，并且是远离了一切相智的智慧。如果是那样，从反证的角度，如何舍弃对它的真实执着呢？如果建立，因为同样希求的缘故，就仅仅是完全建立了希求。或者，如果建立一切事物中，无有的体性，因为没有从相违品中返回，就会成为不定因。说虚假，并非一切都应该舍弃。幻术虽然是虚假的，但行幻术者会亲近依赖它。对于自他的利益，任何时候都不需要的，那些一切都应该完全舍弃，舍弃才是合理的。对于自他利益的方面，需要
English
Therefore, there is no nature of realization. Any uncommon nature, that appears as two. Because different kinds appear clearly, only the difference is the general characteristic. If that is also a false nature, where is your generality? The very existence of things, is true, and others are false, this is the doctrine that declares the ultimate of intelligence. Otherwise, those who have knowledge will regard the nature of generality as a person. Constant and one, different things, that is the evil view of all inversions. Everything will be bound and liberated, if one is bound and liberated, why wouldn't everything be bound and liberated? Death, birth, and existence, sleep, awakening, and foolishness, etc., because everything is without difference, it will completely change at once. Furthermore, the nature of the nature of realization, what the wise have taught is, without relying on other appearances, whatever always appears by itself. If so, the appearance of duality, because it is completely clear by itself, the self held by the nature of realization is permanent. That is constantly entering the family of false nature, one must definitely embrace the self without difference and enter. If the nature of realization, is the nature of falsehood, other yogis are also like that. Isn't that what should be abandoned? If you don't abandon it, it will be reversed, and if you abandon it, you will become a yogi. What should be known by direct perception of yoga, if it is not true, then the abode of the Buddhas, Nirvana, will not be achieved, and it is far from the wisdom of all aspects. If that is the case, from the perspective of refutation, how can one abandon the true attachment to it? If you establish it, because of the same desire, you are simply completely establishing the desire. Or, if you establish that in all things, there is no nature, because you have not returned from the opposite side, it will become an uncertain reason. Saying it is false, not everything should be abandoned. Although illusions are false, those who perform illusions will closely rely on them. For the benefit of oneself and others, whatever is never needed, all of those should be completely abandoned, and abandonment is reasonable. For the aspects of self and other benefits, need
Tibetan
་བའི་ཡོན་ཏན་གང་ཡིན་པ། །མཁས་ཤིང་སྙིང་རྗེའི་བདག་ཉིད་ཀྱིས། །དེ་དག་ཇི་ལྟར་སྤོང་བར་བྱེད། །དེ་ཕྱིར་ཇི་སྲིད་གཞན་དོན་ལ། །ཉེ་བར་མཁོ་བར་འགྱུར་བ་རྣམས། །སྤངས་ཀྱང་སངས་རྒྱས་རྣམ་དག་ནི། །དེ་དག་ཐམས་ཅད་ཟློག་པ་མེད། །ཐམས་ཅད་སྒྱུ་མ་བྱས་འདྲ་ཞེས། །བརྫུན་པ་ཉིད་དུ་དེ་དག་ཤེས། །ཡང་དག་ཇི་བཞིན་རྟོགས་པའི་ཕྱིར། །དེ་དེ་ཕྱིན་ཅི་ལོག་པ་མེད། །དངོས་པོ་ཉིད་དུ་བླང་བ་དང༌། །དངོས་པོ་མེད་པ་དོར་བ་ཡི། །རྒྱུད་ནི་ངེས་པ་མ་ཡིན་ཏེ། །འདི་ལ་འཁྲུལ་པ་དེ་ལྟར་སྣང༌། །ཉན་ཐོས་པ་ལ་སོགས་པ་དག །དངོས་པོར་ལྟ་བ་རྣམས་ཀྱིས་ནི། །སྡུག་བསྔལ་ཀུན་ཀྱང་གཏོང་བར་བྱེད། །འགོག་པ་དངོས་པོ་མེད་པའང་ལེན། །སྙིང་རྗེས་ཁྲིད་པའི་རྣལ་འབྱོར་རྣམས། །གཞན་དོན་བྱ་བའི་ཆེད་དུ་ནི། །གླང་པོ་ལ་སོགས་བརྫུན་པ་ཡང༌། །སྤྲུལ་པ་རབ་ཏུ་བྱེད་པ་ཡིན། །དེ་བཞིན་གཞན་ལ་ཕན་པར་བཞེད། །ཐབས་དང་ཤེས་རབ་བརྟེན་པ་ཡི། །སངས་རྒྱས་རྣམས་ནི་ཕྱིན་ཅི་ལོག །སྤངས་ཀྱང་བཞུགས་པར་བཞེད་པ་ཡིན། །དེ་བཞིན་བརྫུན་པའི་ངོ་བོ་ཡང༌། །རྒྱུ་མེད་ཅན་འབྱུང་གང་ནའང་མེད། །སྒྱུ་མ་སོགས་པ་བརྫུན་ཡིན་ཡང༌། །ཚོགས་པ་རྣམས་ལས་འབྱུང་བར་སྣང༌། །སྒྱུ་མ་ལ་སོགས་འཁྲུལ་པའི་ཕྱིར། །རྗེས་སུ་འགྲོ་བའང་མ་གྲུབ་ཕྱིར། །རྒྱུ་དང་ལྡན་པ་ཡིན་ཞེས་ཏེ། །དངོས་པོ་ཡོད་པར་འགྱུར་བའང་མེད། །གང་ཞིག་ཐོག་མ་མེད་པ་ནས། །ཀུན་རྫོབ་ཏུ་ཡང་གཅིག་ནས་གཅིག །རྒྱུ་མེད་གྱུར་པ་དེ་དག་ནི། །བརྫུན་པར་ཡང་ནི་འབྱུང་བ་མེད། །དེ་བས་རང་རྒྱུ་ཚོགས་པ་ཡི། །སྣ་ཚོགས་རྣམ་པར་འབྲེལ་པ་ལས། །སྒྱུ་མ་ཇི་ལྟར་རབ་ཏུ་འབྱུང༌། །རྣལ་འབྱོར་སྒྱུ་མའང་དེ་བཞིན་ནོ། །རྣལ་འབྱོར་ཡེ་ཤེས་དག་གི་རྒྱུ། །རང་གི་བསོད་ནམས་ཡེ་ཤེས་ཚོགས། །མི་གནས་མྱ་ངན་འདས་པ་ནི། །བློ་ལྡན་སྙིང་རྗེ་ཤེས་རབ་ཡིན། །འགྲོ་བ་མ་ལུས་སྒྱུ་མ་བཞིན། །གནས་པར་ཤེས་རབ་དག་གིས་རིག །རྨོངས་བྱེད་སྒྱུ་མའི་མཁན་ པོ་འདྲ། །སྔོན་གྱི་སྨོན་ལམ་རྣམས་ཀྱི་མཐུས། །ཆུ་ནང་པདྨ་འདམ་གྱིས་ལྟར། །སྲིད་པའི་སྐྱོན་གྱིས་ཡོང་མི་གོས། །དཔག་མེད་རྨད་བྱུང་བསམ་མི་ཁྱབ། །མ་ལུས་ཡོན་ཏན་ཕ་རོལ་ཕྱིན། །ཇི་སྲིད་འཁོར་བ་འདི་དག་ན། །འགྲོ་བ་མ་ལུས་དོན་སྒྲུབ་ཕྱིར། །ཐུབ་པ་ཐུགས་རྗེ་ཆེན་པོ་ཡིས། །གཞན་ལ་རག་ལུས་བཞུགས་པ་ཡིན། །དེ་བས་སྟོང་པ་ཉིད་བརྟེན་པ། །མ་ལ་བྱ་བ་བཞིན་དུ་གསུངས། །དེ་ལྷུང་འགྱུར་བ་དགག་པའི་ཕྱིར། །ཐབས་ལའང་བརྟེན་པར་བྱ་བ་ཡིན། །རྣམ་
Chinese
是何功德之所有？ 智者慈悲之自性， 如何舍弃彼等耶？ 是故尽所有利他， 成为亲近所需者， 舍弃亦是清净佛， 彼等一切无能遮。 一切犹如变幻术， 知彼等即是虚妄， 为了如实证悟故， 彼彼无有颠倒性。 执取实有之事物， 以及舍弃无事物， 相续并非是决定， 于此显现如是惑。 声闻等诸有情众， 以彼等见实有者， 亦将一切诸痛苦， 悉皆舍弃而取灭。 慈悲引导瑜伽士， 为作利他事业故， 大象等诸虚妄者， 亦能善巧作化现。 如是欲求饶益他， 依仗方便与智慧， 诸佛颠倒虽已舍， 然欲安住于其中。 如是虚妄之自性， 无因之法何处无？ 幻化等法虽虚妄， 然从众缘生起显。 幻化等法是迷乱， 随彼而行亦不成， 说是具有因缘者， 成为实有亦非有。 何者从于无始时， 世俗之中亦一异， 成为无因彼等法， 亦不生起为虚妄。 是故自因众缘之， 种种形相连系中， 幻化如何能生起？ 瑜伽幻化亦如是。 瑜伽智慧之因缘， 自之福德智慧聚， 不住涅槃之因是， 具慧悲心与智慧。 有情无余如幻化， 以慧了知而安住， 犹如迷惑幻术师， 往昔愿力之威力。 如水莲花不着泥， 不为有寂过失染， 无量稀有不可思， 无余功德到彼岸。 尽此轮回未空际， 为成有情众生义， 能仁大悲心所系， 依他而住于世间。 是故依于空性者， 如母作事如是说， 为遮彼堕落之故， 亦应依于方便道。 遍
English
What are the qualities of that? How do the wise and compassionate ones Abandon those qualities? Therefore, as long as it is Necessary for the benefit of others, Even if abandoned, the pure Buddhas Do not reject all of those. Saying that everything is like an illusion, They know those things to be false. For the sake of truly realizing them as they are, There is no reversal of that. The continuum of taking things as real And abandoning things as unreal Is not definite; Confusion appears that way here. The Hearers and so forth, Those who view things as real, Abandon all suffering And take cessation as unreal. The yogis led by compassion, For the sake of benefiting others, Even false things like elephants Skillfully create transformations. Likewise, they wish to benefit others, Relying on skillful means and wisdom. The Buddhas, although they have abandoned reversal, Wish to remain in it. Likewise, the nature of falsehood Does not arise anywhere without a cause. Although illusions and so forth are false, They appear to arise from aggregates. Because illusions and so forth are confusing, Following them is also not established. Saying that they have causes, It does not become something real. Those things that, from beginningless time, Are conventionally one from another, Those that have become causeless Do not arise as false either. Therefore, from the various Interrelated aspects of their own causal aggregates, How do illusions arise? Yogic illusions are the same. The cause of yogic wisdom Is one's own accumulation of merit and wisdom. Non-abiding nirvana Is the wisdom of compassion of the intelligent. Know that all beings are like illusions, With wisdom they abide. Like a magician who confuses, Through the power of past aspirations, Like a lotus in water, not stained by mud, They do not incur the faults of existence. Immeasurable, wonderful, inconceivable, All qualities have reached the other shore. As long as these cycles of existence last, For the sake of accomplishing the meaning of all beings, The Sugata, with great compassion, Remains dependent on others. Therefore, relying on emptiness, It is said to be like a mother acting. In order to prevent falling into that, One should also rely on skillful means. Completely