Chinese
乙、基之有无与无别等同。 意思是说，就像水波一样，没有来去，显现为轮回的基，有无无别地成为一体，没有过失。 六、如果那样是真实的， 那么它有七种过失。 如前所示，如果像所显示的那样是真实的，能够从有无的偏颇中产生错觉，那么就会把托约尔误认为马，把萨摩误认为人，把塔嘎巴误认为马。四种不可能的法就会产生，这是七种例子的过失。 因此，即使考察错觉的自性就是错觉本身，轮回在基上成立之后，依赖于错觉的因缘二者而无遗漏的两种过失，错觉不会清醒的过失，众生不得不强制性地在轮回中没有尽头，无法见到真谛，产生不包含且不遍及法性的过失。 阐明它的方法是：一切束缚解脱无差别。 意思是说，在基上没有错觉与非错觉、有与无的诽谤。 将二元对立视为错觉。 错觉。 意思是说，不减损自性地观看，即是错觉。 因此，不要取舍，不要次第观看安乐与痛苦的处所。 意思是说，这是观修无二之义的窍诀。 七、如果自明是所用， 那么就会产生十种过失。 意思是说，如果自生智慧是见解的体性，自生智慧是唯一的，如果一个人证悟，那么所有人都会有过失，不会产生，胜者与众生没有差别，道路中断，现在立刻就会成为一切智者，成为基，不需要修持，不需要词句和文字，不需要确定，不修持神通也会显现，这是十种过失。 遣除它的方法是：如来藏之智慧，五种人主一切众生之心。 意思是说，如来藏、法界、不住、自生、任运成就的智慧这五种。 体性是一切众生的心。 自共多少如是，无自处而确定明了。 意思是说，这是见解的意义。 例如：如虚空之云彩光芒般。 意思是说，当云彩清净时，就像太阳的光芒和天空明亮一样。 迷雾一旦清净，智慧之光就会显现。 意思是说，从各种错误的、不同的思想中，次第显现自生智慧。
English
B. The basis of existence and non-existence is the same as being indistinguishable. This means that, like a wave of water, without coming and going, the basis appearing in samsara, the existence and non-existence are indistinguishable and become one, without fault. Sixth, if that is true, then there are seven faults in it. As shown above, if it is true as shown, and illusion can arise from the bias of existence and non-existence, then Toyor will be mistaken for a horse, Sabmo will be mistaken for a person, and Tagaba will be mistaken for a horse. Four impossible dharmas will arise, which are the seven faults of the example. Therefore, even if the nature of illusion is examined as illusion itself, after samsara is established on the basis, the two faults of relying on the two causes and conditions of illusion without omission, the fault that illusion will not be awakened, beings will have to be forced into samsara without end, the truth cannot be seen, and the fault of not including and not pervading the nature of dharma will arise. The way to clarify it is: all bondage and liberation are indistinguishable. It means that there is no slander of illusion and non-illusion, existence and non-existence on the basis. Seeing duality as illusion. Illusion. It means to see without diminishing one's own nature, which is illusion. Therefore, do not accept or reject, and do not look at the places of happiness and suffering in order. It means that this is the key instruction for viewing and practicing the meaning of non-duality. Seventh, if self-awareness is used, then ten faults will arise. It means that if self-born wisdom is the nature of the view, self-born wisdom is unique, and if one person realizes it, then everyone will have faults, it will not arise, the Victorious Ones and beings will be no different, the path will be cut off, and now immediately they will become all-knowing, become the basis, there is no need to practice, there is no need for words and letters, there is no need to determine, and supernatural powers will appear without practice, these are the ten faults. The way to eliminate it is: this wisdom of Suchness, the minds of all beings of the five lords. It means these five: Suchness, the Dharmadhatu, non-abiding, self-born, and spontaneously accomplished wisdom. The nature is the mind of all beings. Self and general, how many and how are they, definitely clear without a self-place. It means that this is the meaning of the view. For example: like clouds and light in the sky. It means that when the clouds are clear, just as the light of the sun and the sky are clear. Once the haze is cleared, the light of wisdom will appear. It means that from various wrong and different thoughts, self-born wisdom gradually appears.
Chinese
没有力量圆满或不圆满的过失。第八是遮蔽真实见解的数目。第八是连同分支的辩论。是知识遮蔽见到实义的怀疑。如果总集已经说完的，它的七个根本的过失的数目，就是成为四手印之基础的，必定要辨认的辩论。就像这样说：教义，论证，四种理路，显现，火相违，结合广大和符合，因此辨认意义。又如月亮是：无明本身就是智慧的明光。怀疑本身也是确定的眼睛。错觉本身也是不错误的。它远离不一致的知识。因为这三者是觉性的自显现。显示它们无二，没有恒常的矛盾聚集。第九是超越和世间的，乘的见解的次第划分。如同阶梯一样显示的，一切都因为远离我。更何况是世间的殊胜智慧呢。就像说声闻等一切都超越世间，没有自性，虽然殊胜。但它们本身就是破立。就像说大小乘，乃至外道都有，差别是：次第的有无差别，以及依靠而分的差别。就像说超越世间的乘，在确定见解的时候。就像这样说：舍弃我，建立无我，舍弃色，建立外空，遮止意义，建立唯心，舍弃边，建立离边，舍弃垢，建立清净，遮止相，建立无相，遮止取舍，建立无有遮止，舍弃勤作，建立离勤作，因为它们一切都是有无，所以自然不作破立。显示次第区分的差别。不清净和清净的见解，以次第显现一个意义的差别。就像说见解不清净的两个孩童。依靠的不清净之后是瑜伽士等。那么什么是大清净呢？见到清净，见到一切这个。就是一切智的见解。这也是这样说的：各种乘的见解，以及所有誓言的行为，虽然不是要修习的，但是不混杂，完全明晰。因此，本体是自生的一切智，自性是一切见解，体相是不与任何见解相混杂的。
English
There is no fault of power being complete or incomplete. The eighth is the number of obscurations of definite view. The eighth is debate with branches. It is doubt that obscures seeing the meaning of knowledge. If we summarize the number of faults of its seven roots that have already been stated, it is the debate that is the basis of the four mudras, which must be definitely identified. As it is said: Doctrine, reasoning, four kinds of logic, appearance, fire contradiction, combining vastness and conformity, thus identifying the meaning. And like the moon: Ignorance itself is the clear light of wisdom. Doubt itself is also the eye of certainty. Delusion itself is also not mistaken. It is free from inconsistent knowledge. Because these three are the self-manifestation of awareness. Showing that they are non-dual, there is no constant gathering of contradictions. The ninth is the classification of the views of the transcendent and mundane vehicles. Like a ladder, all that is shown is because it is free from self. What need is there to mention mundane superior wisdom? As it is said, all from the Shravakas onwards are transcendent of the mundane, without self-nature, although superior. But they themselves are refutation and establishment. As it is said, the difference is that the great and small vehicles, even the heretics, have the difference of sequential existence or non-existence, and the difference divided by dependence. As it is said, when the transcendent vehicles establish their views. As it is said: Abandoning self, establishing no-self, abandoning form, establishing outer emptiness, stopping meaning, establishing mind-only, abandoning extremes, establishing freedom from extremes, abandoning impurity, establishing purity, stopping signs, establishing no-signs, stopping acceptance and rejection, establishing no stopping, abandoning effort, establishing effortlessness, because all of them are existence and non-existence, so naturally there is no refutation or establishment. Showing the difference of sequential division. Impure and pure views, sequentially showing the difference of one meaning. As it is said, the two children with impure views. After the impure of dependence are the yogis and so on. So what is great purity? Seeing purity, seeing all this. It is the view of omniscience. It is also said: The views of various vehicles, and the actions of all vows, although not to be practiced, are unmixed and completely clear. Therefore, the essence is the self-born omniscience, the nature is all views, and the characteristic is not mixed with any view.
Chinese
我，已摧毁所有技巧见解的障碍，所有加持见解都由此产生，是功德超胜的本尊，因证得佛果而拥有无上地位。回向文集之语：如“一切知如自性，如薄雾污垢”，正如一切众生的智慧无法看见自己的面容一样，被无明所遮蔽。如以明镜示现，见惯自净。因转变未来，为此事而行。以善根回向我与无边解脱。如以明镜示现面容，如见污垢而令其清净。以幻化九句所示现的语句明灯，对于见解的证悟，以修习而使障碍得以清除。为了未来比我智慧低下之人的缘故，以幻化之镜所造作的布施善根，愿能解脱至无边广大之大乘。幻化之镜九转，以理性的花朵来解脱。娘·智嘉纳古玛绕所著完成。纵无传承，然有赛寺目录所载。虽为藏文著作，然与汉译相似，故抄录亦可。校对亦已完成。若有疑问，将根本与注释各自列出则更佳。大译师言。 幻化之镜九转之注释。娘·智嘉纳古玛绕。
English
I, having destroyed all obscurations of skillful views, from whom all blessings of views arise, am the deity with surpassing qualities, possessing the unsurpassed status by attaining Buddhahood. The verse of dedication is: "Like the all-knowing nature, like a haze of defilement," just as the wisdom of all beings cannot see their own face, obscured by ignorance. Like showing a mirror, becoming accustomed to seeing oneself purified. By transforming the future, acting for that purpose. May the merit be dedicated to my liberation and to the infinite. Like showing a face in a mirror, like seeing defilement and making it pure. With the lamp of words shown by the nine illusory sentences, through contemplation, the obscurations are cleared for the realization of the view. For the sake of those in the future who are less intelligent than me, may the merit of generosity created by the illusory mirror be dedicated to liberation into the infinite, vast Mahayana. The nine turns of the illusory mirror are liberated by the flowers of reason. Composed by Nyak Jñānakumāra, completed. Although there is no lineage transmission, it is contained in the catalogue of Se. Although it is a Tibetan composition, it is similar to a Chinese translation, so copying is also acceptable. Proofreading has also been completed. If there are questions, it is better to list the root text and commentary separately. So said the great translator. Commentary on the Nine Turns of the Illusory Mirror. Nyak Jñānakumāra.