Chinese
幻镜九轮释，娘·智嘉纳古玛Ra。 幻镜九轮释，娘·智嘉纳古玛Ra。 幻镜九轮释正文。瑜伽智慧之花幻镜，归纳首尾的四种意义是：礼敬供养之教言，立誓守护之教言，经论根本之教言，回向积聚之教言，此四者。向一切智者顶礼，以何种智慧如何顶礼呢？瑜伽见的总释。所谓为了区分见的次第总的差别而作解释，立誓击中难以割断的疑惑的关键。宣说汇集教言分为两种：提问的教言和回答。提问有九种：错觉菩提境显现，诸法于心一或非一？这是询问轮回与涅槃的行境，菩提心是一或非一的第一个问题。任运成就于何处？这是第二个问题。彼之显现有或无？这是询问任运成就是显现还是空性的第三个问题。本来是佛或非佛？这是询问诸法之基本来是成佛还是未成佛的第四个问题。三界众生如何迷惑？这是第五个问题。幻化本身有何意义？这是询问迷惑的宗义的第六个问题。瑜伽见的体性是什么？这是第七个问题。这些所需的疑惑是什么？这是询问过失的第八个问题。这些差别有多大？这是询问这七者与其他乘相比有何优越之处的第九个问题。如幻镜九轮，这是能以象征的九来象征的。以阐明幻词九来显示，这是以九个词语来阐明所询问的意义的答案。为了阐述第一个答案： 幻觉二者行境者，心性本性之中一。这是回答说，错觉幻觉的众生和智慧幻觉的佛陀的行境，迷惑或不迷惑二者，在心的真如法界智慧中是一体的。它的例子是：彼之真如如何也，如虚空与虹现。
English
Commentary on the Nine Cycles of Illusion Mirror, Nyak Jñana Kumara. Commentary on the Nine Cycles of Illusion Mirror, Nyak Jñana Kumara. Herein is the commentary on the Nine Cycles of Illusion Mirror. The four meanings that encompass the beginning and end of the Illusion Mirror, the flower of yoga wisdom, are: the teaching of prostration and offering, the teaching of vows and commitments, the teaching of the fundamental principles of the scriptures, and the teaching of dedication and accumulation. Having prostrated to the All-Knowing One, with what knowledge and how does one prostrate? A general explanation of the yogic view. That is, the explanation is for the sake of distinguishing the general differences in the stages of view, vowing to strike at the key points of difficult-to-cut doubts. Explaining the collection of teachings is twofold: the teaching of questions and the answers. There are nine questions: Wrong thoughts, enlightenment, the realm of appearances, Are all dharmas one or not one in the mind? This is the first question, asking whether the realm of activity of samsara and nirvana, the mind of enlightenment, are one or not one. Where is spontaneous accomplishment to be done? This is the second question. Does that very appearance exist or not? This is the third question, asking whether spontaneous accomplishment is appearance or emptiness. Are you a Buddha from the beginning or not? This is the fourth question, asking whether the basis of all dharmas is enlightened from the beginning or not. How are the sentient beings of the three realms deluded? This is the fifth question. What is the meaning of illusion itself? This is the sixth question, asking about the tenets of delusion. What is the essence of the yogic view? This is the seventh question. What are the doubts needed for these? This is the eighth question, asking about the faults. How great are these differences? This is the ninth question, asking what is superior about these seven compared to other vehicles. Like the nine cycles of the illusion mirror, this is what can be symbolized by the symbolizing nine. It shows with nine clarifying illusory words, which means that the meaning asked is clearly shown with nine pairs of words. To explain the first answer: The realm of activity of the two illusions, Is one in the nature of the mind. This answers that the realm of activity of sentient beings of illusory delusion and Buddhas of illusory wisdom, whether deluded or not deluded, is one in the wisdom of the suchness of the mind, the realm of dharma. An example of this is: How is that suchness itself? Like the appearance of the sky and the rainbow.
Chinese
如彩虹之显现与自性空性无别一般。立宗是： 邪分别心续虽各异， 种姓无故区分难。 这是说，由于对邪分别的相续各自进行分别，以及概念各不相同，所以感觉和行为等见解以及胜者的智慧，通过观察而各不相同，不一致之处在于，胜者和众生没有恒常的种姓。为了一个目的，为了两个目的而说，本体从一个和多个中解脱出来，在那样的无别状态中说出那样的话。第二是： 心性如意宝， 这是自生圆满的比喻。 如何缘及思维而显现， 这是说，在所有自生圆满和非自生圆满的法中，心各自显现。 众生不具二心续， 这是说，所有心的心之法性的基础或事物，即刹那，是思维或智慧，即有分别和无分别的两种心续，一个众生没有，这是根据情况而不说的。 彼乃无实之基， 这是说，众生的一个心是难以观察的事物，如满足需求的如意宝一般。一个没有成就另一个，并且在自生圆满的本体上，承诺为单方面的自生圆满。第三个回答是： 邪分别黑暗之境象， 这是对众生各自无明之显现的总结。 心故于边无诤论， 这是说，所有显现的有和无，都以大自在的立宗而无别，对于有和无的诽谤而争论的智慧。譬如： 何者有无皆不具， 这是说，对于任何事物，只能说只有利益，或者只有损害的力量是不可能的。如果观察，则不可见。如果思考，则利益和损害各自显现，但如无别一般。 妄念之言思超境， 这是说，虚假的显现有无无别，是超离共同大乘的言语和思考的，在胜义事物或基础中没有，在世俗的智慧或思想中有，这样说的人是不精通的知识。因此说： 此心是有还是无， 孩童之辈争论之。 等等就清楚了。第四个回答是： 那是
English
Like the appearance of a rainbow and emptiness of nature being inseparable. The reason is: Although the streams of wrong thoughts are different, It is difficult to distinguish them because there is no lineage. This means that because of the separate discernment of the streams of wrong thoughts and the difference in concepts, feelings and actions, such as views, and the wisdom of the Victorious Ones, are different through observation, the inconsistency lies in the fact that the Victorious Ones and sentient beings do not have a constant lineage. For one purpose, for two purposes, it is said that the essence is liberated from one and many, and in that state of inseparability, such words are spoken. The second is: Mind itself is a precious jewel, This is an example of spontaneous perfection. How it appears when focused and thought upon, This means that mind appears separately in all spontaneously perfect and non-spontaneously perfect phenomena. Beings do not possess two mind-streams, This means that the basis or entity of the Dharma-nature of all minds, namely the moment, is thought or intelligence, namely the two mind-streams of conceptual and non-conceptual, which a single being does not have, which is not spoken of according to the occasion. That is the basis of all non-existence, This means that the single mind of sentient beings is a difficult thing to examine, like a wish-fulfilling jewel. One does not accomplish the other, and on the essence of spontaneous perfection, it is acknowledged as one-sided spontaneous perfection. The third answer is: All the appearances of the realm of wrong thoughts and darkness, This is a summary of the different appearances of ignorance of each sentient being. Because of mind, there is no dispute at the extremes, This means that all appearances of existence and non-existence are inseparable by the logic of the great self, and the wisdom that gives rise to disputes about imputations of existence and non-existence. For example: Whatever has neither existence nor non-existence, This means that for anything, it is impossible to say that there is only benefit, or that there is only the power of harm. If examined, it is not visible. If thought about, benefit and harm appear separately, but as inseparable. The speech and thought of delusion transcend the realm, This means that the inseparable existence and non-existence of false appearances is beyond the speech and thought of the great commonality, it does not exist in the ultimate reality or basis, it exists in the conventional wisdom or thought, those who say this are unskilled knowledge. Therefore it is said: Is this mind existent or non-existent? Children argue about it. And so on is clear. The fourth answer is: That is
Chinese
再说“胜者行”等，对于没有分别的，心、显现、空性无别的任运成就，前一句成为理由，因为本来成佛所以称为胜者吗？或者对于所说“行者是轮回”的两句话，心与轮回和涅槃无别，不可思不可说。如同清净与不清净事物一样，这是无二的例子，因为在有些人看来是清净的，在有些人看来是不清净的，所以清净与不清净事物是一个，如在基上确定一样，如其所有的如是性，心的法性与佛和有情无别，若朝向一边看则是错误的。所说“朝向一边看则是错误的知”是说基没有错乱。完全清净朝向一边看，对于没有基的事物以思绪突然去看，那些都是完全的烦恼，以及诽谤名言的见解，仅仅是说在无二的自性中光明聚集就承认了虚空的见解。此处有与没有二者也无别，所以是无与伦比的无二，如此说：无二是无二之非，这是为了能立所立二者而说的。第五个回答是：所有世间错乱的心，所说是指虚妄分别各异的心是不可思议的。如镜子上的灰尘和天空中的云彩一样，这是无明与心智慧无二的例子。因为智慧与无明无二，所以并非没有俱生无明，虽然智慧与无明无别，但从一方面因缘导致三时错乱，从一方面来看是轮回的，其因是无明，因缘是业和烦恼，导致三时无始无终地持续错乱，这不像用绳子、蛇、木桩、人和萨布尔塔来比喻，说从没有基的事物中产生一样，而是在远离增益和损减的自性中错乱的。第六个回答：世间稳固与动摇等等，显现本身没有自性，所说是指稳固与动摇是心所测度的自性，存在于思维中而不在基上，说这是对自性的诽谤，此处错乱显现兴盛之时，如天空中的云彩一样，对于具有殊胜相的广阔空性，有自性与没有自性无别，是为了必要而说的。自生内外无
English
Furthermore, regarding "Victorious One's going," etc., for the unseparated, spontaneously accomplished mind, appearance, and emptiness are inseparable, the previous statement becomes the reason, because originally becoming Buddha is why it is called Victorious One? Or regarding the two statements that say "The goer is samsara," mind and samsara and nirvana are inseparable, unthinkable and unspeakable. Like pure and impure things, this is an example of non-duality, because what appears pure to some appears impure to others, so pure and impure things are one, as determined on the basis, the suchness of as many as there are, the nature of mind is inseparable from Buddha and sentient beings, if looking towards one side, it is a mistake. The saying "Looking towards one side is a mistaken knowledge" means that the basis is not mistaken. Completely pure looking towards one side, for things without a basis, suddenly looking with thoughts, those are completely afflicted, and views that slander terms, merely saying that light gathers in the non-dual nature acknowledges the view of space. Here, existence and non-existence are also inseparable, so it is an unparalleled non-duality, as it says: Non-duality is the non-duality of non-duality, this is said for the sake of the two, the established and the to-be-established. The fifth answer is: All the deluded minds of the world, what is said refers to the inconceivable minds of false discriminations. Like dust on a mirror and clouds in the sky, this is an example of the inseparability of ignorance and mind-wisdom. Because wisdom and ignorance are non-dual, therefore it is not that there is no co-emergent ignorance, although wisdom and ignorance are inseparable, but from one aspect, conditions cause the three times to be confused, from one aspect it is the cycle of samsara, its cause is ignorance, the conditions are karma and afflictions, causing the three times to be continuously confused without beginning or end, this is not like using a rope, snake, stake, person, and Sabrata as metaphors, saying that it arises from things without a basis, but it is confused in the nature of being free from addition and subtraction. The sixth answer: The world, stability and movement, etc., appearance itself has no self-nature, what is said refers to stability and movement being the self-nature measured by the mind, existing in thought and not on the basis, saying this is slander of self-nature, here when confused appearance flourishes, like clouds in the sky, for the vast emptiness with excellent aspects, having self-nature and not having self-nature are inseparable, it is said for necessity. Self-born inner and outer no
Chinese
再说显现。 说是大自在的根据，也如水波一样，没有来去地显现。 那时自性没有退失。 说是错觉显现之时，自性空性，没有从如是性中退失，自性是不共的错觉。 如此说： 轮回中安乐住。 说是自性中没有退失。 这样说了。 第七个回答是： 入定的明觉那样看。 智慧共同行持的话。 说是观看的体性，下部的我执意识的明觉，是缘于那样的。 与作意的智慧相同，共同的观看，在道上，以理性的明觉称为观看。 这里自生智慧众皆主。 智慧眼之最胜是。 说是八识聚，以种姓、形相、处所没有差别，是光明的。 没有因和缘，没有阻碍，本来就自明的自生智慧。 没有观看，在那样的体性中显现，是观看的殊胜。 观看的体性怎样见到的呢？ 金刚意乃胜王故。 说是意智慧金刚是智慧的殊胜自在，是根据。 没有观看自共法。 无别偏见离欲者。 说是于境没有观看，是自明，没有内外之故。 显现为自和共相的法，也与明觉和形象没有差别。 从内向外看，或者从外向内看的贪欲和分离，在那样的体性中，没有境，明觉自明的把握，因此说一切智。 没有希求。 不错乱证悟自性。 这样说了。 那个获得动摇，到达稳固究竟的道。 第八个回答是： 断除三二一的疑惑。 说是为了消除提问第七个回答的疑惑。 首先是实有和显现。 说是以五句消除两个塔尔噶的障碍。 以前的佛和有情。 各自心续各别异。 若一于七生前念。 说是总的来说，如果佛和有情是一方的，那么对于教言不显现，与意义相违背，根据不能广大，道理不合理，法。