Chinese
将心安住在所缘上，或者没有所缘也安住在心中所显现的境上等等，随心所欲地修习，最终在成就止观的时候，即使没有所缘，在自己的心境中，也会显现出佛的色身，以清晰显现的方式，成为三摩地的相状之显现。而且，最初在心境中，会像镜子里的影像一样，清晰明亮地显现。对此更加熟悉之后，也会在自己的根识境中，像现量一样清晰地显现。如果更加熟悉，甚至能够看到其他人根识境中所缘的显现。正如宁玛派的修习仪轨中所说：“第一种明现是心境，第二种是根识境，第三种是触境。”即使仅仅成就了其中的第一种明现，也应当修习胜观。对此，应当这样观修：在自己的心境中，佛的身相具足妙相和随好，美丽悦意，清晰明亮，如同现量一般，这也仅仅是自己内心串习的习气之显现，从任何地方也没有来，也不会到任何地方去。如果加以观察，则是空寂的，在外和内任何地方也找不到。仅仅是依赖于心，以及串习的缘起显现而已。而这显现所显现的心，如果加以观察，在外和内任何地方也找不到，因为没有基础和根本，那么对于它所显现的景象，又有什么可说的呢？因此，这个显现没有任何自性。这个显现是怎样的，诸佛在世间真实显现也是如此。由于众生自心清净的善根，以及诸佛往昔的广大愿力相互依存的关系，就像清净的镜子中显现人的影像一样显现。虽然对于世间人来说，这种显现似乎是真实不虚的，但是如来并没有由五蕴、十二处、十八界所组成的任何法，因为与法界等同的智慧身是极其难以测度的。在《智慧显现庄严经》中说：如来以无尽的善。
English
When the mind is placed on an object of focus, or when the mind is placed on what appears in the mind's realm even without an object of focus, and so on, after doing whatever one desires, at the time of accomplishing calm abiding, even without a support, the form of the Buddha's body will appear clearly in the realm of one's own mind, in the manner of a clear appearance, becoming the appearance of the signs of samadhi. Moreover, at first, in the realm of the mind, it will appear clearly and distinctly like a reflection in a mirror. By becoming more accustomed to this, it will also appear clearly in the realm of one's own sense faculties, as if it were directly perceived. If one becomes even more accustomed, one will even be able to see the appearance of how others perceive things in the realm of their sense faculties. As it is said in the early translation school's texts on approach and accomplishment, "The first clarity is the realm of the mind, the second is the realm of the sense faculties, and the third appears in the realm of touch." Even from the time when only the first of these clarities is accomplished, one should cultivate insight. In this regard, one should contemplate in this way: In the realm of one's own mind, the body of the Buddha, endowed with marks and signs, beautiful and pleasing, clear and distinct, appearing as if directly perceived, is merely an appearance of the habitual imprints of one's own mind. It has not come from anywhere, nor will it go anywhere. If examined, it is solitary. It cannot be found anywhere, either outside or inside. It is merely an interdependent arising that depends on the mind and on habituation. Moreover, the mind to which this appearance appears, if examined, cannot be found anywhere, either outside or inside, because it is without basis or root. So what need is there to mention the appearance that appears to it? Therefore, this appearance has no essence whatsoever. Just as this appearance is, so too is the actual appearance of the Buddhas in the world. Due to the interdependence of the roots of virtue of the purification of sentient beings' own minds and the great aspirations of the Buddhas in the past, it appears like the reflection of a person appearing in a clean mirror. Although this appearance seems to be unfailing for the experience of worldly people, the Thus-Gone One does not possess even the slightest dharma that is divided by the aggregates, elements, and sense bases, because the body of wisdom that is equal to the sphere of dharma is extremely difficult to fathom. In the Sutra of the Ornament of Wisdom Appearance, it says: The Thus-Gone One, with inexhaustible virtue.
Chinese
这是法的影像，于此之中，既无如是性，也无如来。世间一切处，影像处处显现。如是说。从现今佛陀现前安住的三摩地中说：佛陀菩提由心所测度，心也清净，自性光明，无垢，不与一切众生相混杂，谁能知晓，谁就能圆满证得殊胜菩提。如是所说，应以智慧来测度并了知。如是了知之后，如来如何，同样，蕴、界、处所摄的一切显现与存在的法，也因缘起之故，于世间如此显现并被体验。然而，所有这些都只是各自的因缘，依缘起而显现而已。若对此善加观察，任何法都无法找到其自性，哪怕是极微尘。譬如幻术的显现，以及梦境的显现等行为领域，实际上并没有来去和生灭等任何事物。然而，如同显现那样执着于显现，并且抛弃了分别观察的幼稚凡夫们，却执着于生灭等是存在的。这就像患有眼翳的人，对于毛发的显现，会产生想要去除它的想法一样。从无始以来，被无明的眼翳所蒙蔽的心，因为不了解真实的实相。对于证悟真实实相的人们来说，这些显现并非必须消失。而是看到这些显现本身，显现的同时却什么也没有成立，从而了悟到这些法从本初就没有自性生起。如《不热恼请问经》中说：从缘所生者，彼即非生。于彼无有生，自性所无生。何者依于缘，说彼为空性。谁知空性者，彼即为谨慎。如是说。胜母经中说：一切法如幻如梦，涅槃亦如幻如梦，若有胜涅槃法，彼亦如幻如梦。如是说。《三摩地王经》中说：如是说。
English
This is an image of the Dharma; in this, there is neither suchness nor Tathagata. In all the worlds, images appear everywhere. Thus it is said. From the Samadhi in which the present Buddha dwells manifestly: Buddhahood is examined by the mind. The mind is also pure, its nature is clear light, without impurity, unmixed with all beings. Whoever knows this will attain supreme enlightenment. As it is said, one should examine and know with wisdom. Having understood in this way, just as the Tathagata is, so too, all phenomena of appearance and existence, gathered by aggregates, elements, and sense bases, appear and are experienced in this world due to dependent origination. However, all of these are merely appearances due to their respective causes and conditions, arising dependently. If one examines them well, no dharma whatsoever can be found to have its own essence, not even the smallest particle. For example, like the appearance of illusion and the realm of experience of dreams, there is actually nothing like coming and going, arising and ceasing. However, like children and ordinary people who cling to appearances as they appear and abandon separate examination, they grasp at arising and ceasing as existing. This is like someone with cataracts having the perception of wanting to remove the appearance of hair. From beginningless time, those whose minds are defiled by the cataracts of ignorance do not know the true reality. For those who have realized the true reality, these appearances do not need to disappear. Rather, seeing that these appearances themselves, while appearing, are not established as anything, they realize that these dharmas have never arisen with their own essence from the beginning. As it is said in the Sutra Requested by Ma Dros Pa: Whatever is born from conditions is unborn. In it, there is no birth, no birth by its own nature. Whatever depends on conditions is said to be empty. Whoever knows emptiness is mindful. Thus it is said. In the Mother of the Victorious Ones it is said: All dharmas are like illusions and dreams, and nirvana is also like illusions and dreams. If there is a dharma superior to nirvana, it is also like illusions and dreams. Thus it is said. In the Samadhiraja Sutra it is said: Thus it is said.
Chinese
如寻香城，如幻术，如梦境，观想相状，自性为空，应如是了知一切法。如《中观根本慧论》所说：如梦如幻，如寻香城，如是生如是住，如是亦说灭。如是宣说。因此，如佛之身显现，然于彼无有可执为自性者，如是，一切法亦与之相同，我亦与之相同，我之自性即是佛之自性，佛之自性亦是一切法之自性。如《智慧光明庄严经》所说：常时无生法，即是如来，一切诸法，与善逝相似，凡愚稚之人，执取于相状，于世间之中，行于无有法。如《摄颂》所说：我为何如，如是知一切有情，一切有情为何如，如是知一切法，不思生与无生二者，此乃般若波罗蜜多之殊胜行。如《中观根本》所说：若有于佛离戏论，于无尽者作戏论，由戏论而衰损者，彼等皆不见如来。如来之自性为何，即是此世间之自性，如来无自性，此世间亦无自性。如是所说，就究竟实相而言，一切法皆已超越生与非生等戏论之网，于法界中成为平等性。如《海慧请问经》所说：此法无垢净，善性光明，如虚空等同，平等且无始，无生无出，无住亦无灭，此乃胜者之印，无垢且不动。如《华严经》所说：细微如水晶，大仙之道，非分别，非分别境，难以得见，自性寂静，无灭亦无生，唯智者明辨能领悟，体性空寂，寂静且
English
Like a city of gandharvas, like an illusion, like a dream, contemplating signs, the essence is emptiness, know all phenomena to be thus. As it is said in the Root Wisdom of the Middle Way: Like a dream, like an illusion, like a city of gandharvas, thus is birth, thus is abiding, thus also is cessation spoken of. Thus it is spoken. Therefore, just as the body of the Buddha appears as such, yet there is nothing to be fixated upon as its essence, so too are all phenomena like that, and I am also like that. Whatever my nature is, that is the nature of the Buddha. Whatever the nature of the Buddha is, that is also the nature of all phenomena. As it is said in the Sutra of the Ornament of Wisdom and Light: The ever unborn Dharma is the Thus-Gone One. All Dharmas are like the Sugata. Those of childish minds who grasp at signs practice Dharmas that do not exist in the world. And as it is said in the Condensed Prajnaparamita Sutra: Just as I am, know all sentient beings to be. Just as all sentient beings are, know all Dharmas to be. Not thinking of either birth or non-birth, this is the supreme practice of the Perfection of Wisdom. And as it is said in the Root Middle Way: Those who make elaborations on the Buddha who is beyond elaborations, who make elaborations on the inexhaustible, all those who are diminished by elaborations will not see the Thus-Gone One. Whatever the nature of the Thus-Gone One is, that is the nature of this world. The Thus-Gone One has no nature, and this world also has no nature. As it is said, in terms of the ultimate meaning of reality, all phenomena are equal in the realm of Dharma, having transcended all the nets of elaboration such as birth and non-birth. As it is said in the Sutra Requested by Sagaramati: This Dharma is stainless, pure, of good nature, luminous, like space, equal, and without beginning. Unborn, unarisen, without abiding, and without cessation, this is the seal of the Victorious Ones, stainless and unmoving. As it is said in the Avatamsaka Sutra: Subtle like crystal, the path of the great sage, non-conceptual, not an object of conception, difficult to see. Its nature is peaceful, without cessation, without arising. It is understood by the wise and clear knowledge. Its essence is empty, peaceful, and
Chinese
息灭诸戏论。从续中解脱，同等般涅槃。无边无中，言语无法表达。三时解脱，如虚空般相同。如是说。圣者罗睺罗面前说：言说思念皆寂灭，般若波罗蜜多深。不生不灭虚空性，各别自证智慧境。三世诸佛之母我敬礼。如是说。圣者龙树说：非从他知乃寂静，未为戏论诸戏论，无有分别义各异，彼即如是之体性。如是说。如是超越言说、戏论和所缘的一切境界的如是性已确定之瑜伽士，首先以了知一切法如幻的等持，于如来之幻化身安住，学习观如来之身，以及从中听闻佛法等幻化境界之相。之后，于不可言说之平等性，各别自证之空性安住，以如是之方式，于法获得随顺于法的忍，依此不久即可无疑地现证见道之智慧。这些是现在如来现前安住之等持，以及于同一布置之等持之义修持之口诀中清楚阐述的。如是未能如法修持者，亦应如《能仁仪轨加持宝藏》中所说，时时忆念导师释迦牟尼佛，行瑜伽。于诸佛法僧之胜妙众，乃至菩提之间我皈依。我所修持之禅定善，愿我成佛利有情。如是清晰地确立皈依和发心的所缘境，以坚定之决意念诵三遍。于修持四梵住之后，从空性和缘起的显现双运如幻开始。阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），无生空性等。如《能仁仪轨》之念诵部分一样，清晰地确立所缘境，并想佛陀真实安住。
Chinese
以坚定的意愿和信心，精通方便的菩萨们在一念之间积聚众多劫的资粮，汇集了积累、净化、增长这三者的要点，进行顶礼等七支供养。为了不浪费期望的果实，以对佛陀的信任来祈祷，并对所希望的事情发愿。之后，以一心一意的信念，以身体如尘土般众多地向那些佛陀世尊顶礼，以一切供品供养，直至未获得无上菩提之前，我与一切众生都皈依，以这样一心一意的意愿，尽可能地念诵上师、导师、世尊等的名号。最后，以激发如来心续的方式，通过念诵陀罗尼，从如来的身体中发出光芒，遍布虚空界，融入我与一切众生，消除一切障碍和痛苦，带来安乐。信心、陀罗尼、禅定、无畏、智慧、般若等大乘道的功德如实地在相续中生起，从而稳固地站在不退转的地位，最终成为证得无上大菩提的有缘者。如此思维后，尽可能地念诵陀罗尼。其中，《宝积经》的法类中第十一章《普放光明业》。现在以不可思议的，善业的因缘，彻底断除愚痴，成就各种光芒。如是，以无作的力量，示现无数的颜色之光，如实地满足信徒们的期望。一道光芒从两种颜色开始，直至放出无数的光芒，有各种各样的光芒。光芒如净云般显现，清净的眼睛和清净的耳朵等，直至清净的心，同样地，清净的色等直至法，清净的地等直至虚空，清净的蕴等，清净的真等，清净的无畏等，以及具有白色和黄色等名称的，殊胜的功德，以及