Chinese
幻化之镜九轮 幻化之镜九轮 名为《幻化之镜九轮》之论著。 顶礼一切智者！瑜伽观之总纲要，错觉菩提境显现，诸法于心一非一，任运成就于何处？彼之显现是有是无？本来即是佛否？三界众生如何迷？迷乱之中有何义？瑜伽观之自性为何？彼等所需之疑惑为何？彼等差别有多大？如幻化之镜九轮，以九句幻化之语阐明。幻化二者之行境乃，心性之中本为一。彼之本性为何如，如虚空与虹霓之显现。错觉心续虽各异，然因无种姓故难区分。心性乃如意宝，如何观想而显现？众生不具二心续，彼乃无实有之基。错觉黑暗之境显现，因心故无争论之端。如于何处无有有无，超离分别之言思。彼乃因此为胜者，于无有分别之处。净与不净如一物，若执着于一方则为错谬之识。如是世界迷乱之心，如镜上之垢与空中之云。明与无明无二故，于一时之缘起而迷乱。世界稳动等诸法，显现之中无自性。自生之内无显现故，彼时自性不退失。趣入之识如是观，乃共同智慧之眼。自生智慧乃众会之主，乃具智慧者之殊胜。金刚意乃最胜故，因无见故自共法。无别离故离偏见之光，无谬悟自之体性。三二一之疑惑亦，初为实有与光明，前为佛与有情，各别心续各异。若一则于七者生起先念，如是心续于八者灭尽。若异则与七者相违，故无有破立之，无有一与多也。第三之先为九种分别过患。
English
The Nine Cycles of the Magical Mirror The Nine Cycles of the Magical Mirror Herein lies the treatise called "The Nine Cycles of the Magical Mirror." Homage to the All-Knowing One! A general summary of yogic view, the appearance of delusion and enlightenment as the realm, Are all phenomena one or not one in the mind? Where is spontaneous accomplishment achieved? Does that appearance exist or not? Is it originally Buddha or not? How do sentient beings of the three realms become deluded? What is the meaning in delusion itself? What is the essence of the yogic view? What are the doubts about its necessity? How great are the differences between them? Like the nine cycles of the magical mirror, it is shown with nine clarifying magical words. The field of activity of the two illusions is, in the nature of mind, one. How is its suchness? Like the appearance of the sky and the rainbow. Although deluded mindstreams are different, it is difficult to distinguish them because there is no lineage. Mind itself is a precious jewel. How does it appear when focused and contemplated? Beings do not possess two mindstreams. That is the basis of all non-things. All appearances of the realm of deluded darkness, because of mind, there is no end to disputes. As there is no existence or non-existence anywhere, it transcends the realm of conceptual speech and thought. That is why it is called the Victorious One, in that which is without division. Clean and unclean are like one thing. If viewed partially, it is a mistaken mind. As many as there are, the minds of the deluded world, like dirt on a mirror and clouds in the sky. Because wisdom and ignorance are non-dual, delusion occurs at the time of a single condition. The world, stable and moving, and so on, in appearance itself, there is no self-nature. Because there is no appearance within the self-arisen, at that time, self-nature is not diminished. The entering consciousness sees it that way, it is the common eye of wisdom. Self-arisen wisdom is the lord of all assemblies, it is the best of those with wisdom. Vajra mind is the supreme power, because there is no view, it is self-common dharma. Because it is inseparable, it is free from the light of biased views, without error, it realizes its own characteristics. Even the doubts of three, two, and one, the first is reality and clarity, the former is Buddha and sentient beings, separate mindstreams are different. If one, then prior thoughts arise in seven. Likewise, the mindstream is exhausted in eight. If different, then it contradicts seven. Therefore, there is no negation or affirmation, there is neither one nor many. The former of the third is nine faults of conceptualization.
Chinese
沒有後世的懷疑啊！ 十二種過失的事物基礎。 不智者有智者的想法， 不智者是極不智者。 極不智者觀察極端， 不智者爭論有無， 無論做什麼反駁和建立， 對此生起貪嗔。 智者和極智者， 對於一般的智者有反駁和建立， 依賴於建立的意義。 被已做之事的能取所控制， 遠離了無誤之道。 對於所有的極智者， 為了心沒有反駁和建立。 對此因為自覺自顯， 不相信遠離反駁建立。 因此各自有反駁建立， 因為執著於建立的一方， 怎麼能見到那個沒有呢？ 因此見到自己的考察， 那個就像梯子一樣， 沒有差別數量和捨棄。 就像不喝有毒的食物一樣， 怎麼會變成兩種邪見呢？ 這兩個就像那樣， 怎麼能表達成立的詞語呢？ 如果未成立而成立，就沒有定義。 如果那未成立，就是那樣。 因此存在和不存在的一切， 在任運成就的一方沒有成立。 第四個，前一個有六個過失， 同樣後一個也隨之符合。 如果說無二，三時的預言， 所謂的產生也是無二， 就像藥本身有利益和損害，主人和處所一樣， 本質上沒有不同和改變。 沒有從一方顛倒的不同。 第五個，迷惑的基礎是有和沒有， 過失就像第三個一樣計算。 就像眼翳對三者來說像無實物一樣， 因為有法，對於自心來說， 即使那無實物也有六個因緣， 自性任運成就如意寶一樣。 在三個時間裡各自顯現， 恆常在幻化中任運成就， 就像沒有來去生滅的顯現一樣， 與基礎的有和沒有沒有區別相同。 第六個，如果那樣那是真實的， 對此要做為過失的有七個。 對於一切束縛解脫沒有區別， 認為見到二元是迷惑是錯誤的。 因此沒有取捨， 不要把苦樂看作是處所。 第七個，如果是有自覺的， 對此將會產生十個過失。 如是真如的智慧， 五種人的主人一切的心。 自共有多少如何， 沒有自境而確定明瞭。 就像虛空見到雲彩的光芒一樣， 模糊的那些是智慧的光芒。 第八個，確定見到遮蔽的。
English
Doubts without a future, The basis of twelve faulty things. The unwise have the thoughts of the wise, The unwise are extremely unwise. The extremely unwise observe extremes, The unwise argue about existence and non-existence, Whatever refutations and establishments they make, To that, attachment and aversion arise. The wise and the extremely wise, For ordinary wise ones, there are refutations and establishments, They rely on the meaning of establishment. Controlled by the apprehended of what has been done, They are separated from the unerring path. For all the extremely wise, There is no refutation or establishment for the sake of mind. For that, because of self-awareness and self-appearance, They do not trust in the absence of refutation and establishment. Therefore, each has refutation and establishment, Because of clinging to the side of establishment, How can they see that absence? Therefore, seeing one's own examination, That is like a ladder, There is no difference in number or abandonment. Like not drinking poisonous food, How can it become two wrong views? These two, like that, in that very thing, How can the term 'established' be expressed? If the unestablished is established, there is no definition. If that is not established, it is just like that. Therefore, all of existence and non-existence, In the spontaneously accomplished side, there is no establishment. Fourth, the former has six faults, Similarly, the latter follows accordingly. If it is said to be non-dual, the prophecies of the three times, What is called 'arising' is also non-dual, Like medicine itself having benefit and harm, the owner and the place, In essence, there is no difference or change. There is no difference that deviates from one side. Fifth, the basis of delusion is existence and non-existence, The faults are counted just like the third. Like eye defects appearing as unreal to the three, Because of the existence of phenomena, for one's own mind, Even though that is unreal, there are six causes and conditions, Like a wish-fulfilling jewel that is spontaneously accomplished. Appearing separately in the three times, Constantly spontaneously accomplished in illusion, Like the appearance without going, coming, arising, and ceasing, It is the same without distinction from the existence and non-existence of the basis. Sixth, if that is true in that way, For that, there are seven things to be done as faults. For all bondage and liberation, there is no distinction, To see duality as delusion is a mistake. Therefore, there is no taking or abandoning, Do not regard happiness and suffering as places. Seventh, if it is self-aware, Ten faults will arise for that. Such is the wisdom of Suchness, The minds of all the masters of the five types of people. How many and how are self and other, Definitely clear without a self-object. Like seeing the light of clouds in the sky, Those that are dim are the light of wisdom. Eighth, definitely seeing the obscuration.
Chinese
的数目。 第八，是具有支分的诠释， 是四种手印的基础， 被诠释为必须明确认识。 无明本身即是明智的显现， 怀疑本身也是确定的眼睛， 错觉本身也是无误的道路， 于此，远离不一致的知识。 第九，是已逝和世俗的， 乘的见解排列， 如同阶梯般地展示， 一切都因为远离我。 世间知识的卓越之处又何须多说， 它和自身就是否定和肯定， 有无次第的差别， 以及依赖而分的差别是： 舍弃我而肯定无我， 舍弃色而肯定外空， 遮止意义而肯定唯心， 舍弃边而肯定离边， 舍弃垢而肯定清净， 遮止相而肯定无相， 遮止取舍而肯定无碍， 舍弃勤作而肯定离勤作， 所有这些都因为有无， 否定肯定自己不做。 显示次第分开的差别， 清净与不清净的见， 次第显现一个意义的差别。 清净的见，这普见， 各种乘的见解和， 所有如是的誓言之行， 虽然不是要实行， 但无杂而完全地显现。 如实知一切，消除昏暗污垢， 在教义的明镜中，于见惯的自净之处。 以变化，为未来具有者所作的， 善根回向于我和无边解脱。 幻化之镜九转圆满 索诃。
English
The number of. Eighth, is the explanation with branches, Is the basis of the four mudras, Is explained as something that must be clearly recognized. Ignorance itself is the manifestation of wisdom, Even doubt itself is the eye of certainty, Even delusion itself is the unerring path, In this, it is free from inconsistent knowledge. Ninth, is the past and the mundane, The views of the vehicles are arranged, Shown like a ladder, All because they are free from self. What need to mention the excellence of worldly knowledge, It and itself are negation and affirmation, The difference between having and not having sequence, And the difference divided by dependence is: Abandoning self and affirming selflessness, Abandoning form and affirming outer emptiness, Obstructing meaning and affirming only mind, Abandoning extremes and affirming freedom from extremes, Abandoning impurity and affirming purity, Obstructing characteristics and affirming no characteristics, Obstructing acceptance and rejection and affirming unobstructedness, Abandoning effort and affirming effortlessness, All of these are because of existence and non-existence, Negation and affirmation do not do it themselves. Showing the difference of sequential separation, The pure and impure views, The difference of one meaning appears sequentially. The pure view, this all-seeing, The views of various vehicles and, All such actions of vows, Although not to be practiced, But it appears completely without confusion. Knowing everything as it is, eliminating dimness and defilement, In the mirror of doctrine, in the accustomed self-purified place. By transformation, for the sake of those who will have it in the future, The roots of virtue are dedicated to myself and boundless liberation. The Magical Mirror Nine Turns Complete Soha.