Tibetan
གླེགས་བམ་ཕྱི་མ
Chinese
大圆满心性休息之释·大车疏。无垢光尊者著。 大圆满心性休息之释·大车疏。无垢光尊者著。 函册（卷）下 名为大圆满心性休息之释·大车疏的函册（卷）下存在。 如是善妙地开示了两种密咒次第之后。现在将要进入开示一切法自性本初俱生之智慧，从本初以来无自性，一切法之精华义。如是所说之方式。如是生圆双运瑜伽士。 诸法不生入空性之理。像这样从最初之门开始，直到圆满之间，诸法要善于了解自性，自性是不生，是超越四边。圣者宝源经中说：无论何处，若无空性之智慧，犹如虚空之中鸟之足迹。无论何处，若无丝毫自性，则永不成为他者之因。若其自性不可得，无自性者如何为他者所得？无自性者，他者如何生？此因由善逝所宣说。一切法亦不动，安住稳固。不变异，无损害且寂静。如虚空般无有知觉。于此不识，众生则愚昧。如诸山不动摇。如是诸法恒常不能动摇。无有死殁与生起。 诸法如是胜者善宣说。又，三摩地胜法经中说：何法无生亦无灭。无有死殁亦不变老。人中狮子于彼宣说。百千有情安置于此。于何者无有丝毫自性。亦非他者，无人可得。不在内亦不在外。不可得，于彼等怙主安置之。又，意合经中说：噫玛，稀有奇妙之法。圆满佛陀一切之秘密。非空亦非非空。中观亦无有对境。
English
The Great Perfection, Mind at Rest Commentary, The Great Chariot. Written by the Immaculate Light. The Great Perfection, Mind at Rest Commentary, The Great Chariot. Written by the Immaculate Light. Later Volume M HĀ S NṎI CITTĀ BHI SRA NTA PṚTTI M HĀ RA THA NĀ MA BHI HĀ RA TI SMAD. The later volume called "The Great Perfection, Mind at Rest Commentary, The Great Chariot" exists. Thus, after having well explained the two stages of secret mantra. Now, we shall enter into explaining the essence of all dharmas, which is the co-emergent wisdom of the innate nature of all dharmas, which is without inherent existence from the very beginning. The manner of speaking is as follows. Thus, the yogi of the union of generation and completion stages. Enters into the manner of emptiness of unborn dharmas. Like this, from the beginning door until the complete end, one should be skilled in the nature of all dharmas, and the nature is unborn, which is beyond the four extremes. The Sutra of the Noble Source of Jewels says: Wherever there is no wisdom of emptiness, It is like the tracks of birds in the sky. Wherever there is no inherent existence, It will never become the cause of another. Whose inherent existence cannot be found, How can the non-existent be found by others? What can the non-existent create? That cause was taught by the Sugata. All dharmas also remain unwavering and stable. Unchanging, harmless, and peaceful. Like the sky without consciousness. Ignorant beings become deluded by it. Just as the mountains do not move. Likewise, all dharmas can never be moved. Without death and birth. The Victorious One has thoroughly taught the dharmas in this way. Furthermore, the Sutra of Supreme Samadhi says: Whatever dharma is unborn and unarisen. Without death and does not become old. The Lion among men teaches there. Hundreds of thousands of sentient beings are placed there. In whom there is no inherent existence. Nor is it other, nor can anyone find it. Not inside nor outside. Unfindable, the Protector places them there. Furthermore, the Gongdü says: Emaho, wondrous and amazing dharma. The secret of all perfect Buddhas. It is neither empty nor non-empty. The Middle Way is also not an object.
Chinese
索！此外，执着于外境，应通过认知为自心等，或认知为天和宫殿来断除。并且，通过认知为无生，那么对治本身也因无自性而融入一切法的自性中。如《解深密经》所说：“仅依于心，舍弃对外境的分别。通过宣说一无所有，从外境彻底舍弃。”以及《楞伽经》所说：“安住于唯心，不分别外境。安住于真实性，从唯心中解脱。以无相安住的瑜伽士，由此得见大乘。”以这种方式融入对空性的认知。第二个总义，即宣说证悟此理的见解，有五点。宣说实相是：方式。即，显现、有、轮回、涅槃的一切法，本来无我、远离戏论。因无明执着而在此有中流转。虽然显现轮回、涅槃、苦乐种种，但在显现之时，即是自性空的状态。请认知为如幻如梦。也就是说，一切法皆是空性且无我的，但因不了解这一点，执着于我和我所，以致于迷失于如梦般的轮回中，虽然各自体验苦乐，但也应知其自性无有真实。如《稀有王经》所说：“本来自然成就佛法，无始无终亦无中，如虚空般的自性中，无知孩童四处漂泊。然而无缚亦无解脱，如幻如化的自性。”以及《秘密藏续》所说：“以分别念执着为我，徒劳地在空中打结。无缚亦无解脱的，本来任运圆满的佛法。为了宣说而示现种种神变。”如是。也就是说，因执着于无意义的事物而迷惑，如《圣妙宝云经》所说：“这些本是无我的，然而愚昧的凡夫执着于我，对我的蕴执着，认为我的蕴中存在着我，因此不能领悟真如。因不能领悟，如火轮般在轮回中漂泊。”如此，因执着于心的习气而产生种种
English
So! Furthermore, clinging to external objects should be abandoned by recognizing them as one's own mind, or as gods and palaces. Moreover, by recognizing them as unborn, the antidote itself, being without inherent existence, will merge into the nature of all phenomena. As stated in the "Saṃdhinirmocana Sūtra": "Relying solely on the mind, abandon the conceptualization of external objects. By teaching that there is nothing, thoroughly abandon even that from the outside." And as stated in the "Laṅkāvatāra Sūtra": "Abiding in mind-only, one does not conceptualize external objects. Abiding in true reality, one transcends mind-only. The yogi abiding in non-appearance, through this sees the Great Vehicle." In this way, one enters into the understanding of emptiness. The second general meaning, which is the explanation of the view that realizes this, has five aspects. Explaining the nature of reality is: the manner. That is, all phenomena of appearance and existence, saṃsāra and nirvāṇa, are primordially without self and free from elaboration. Due to ignorance and clinging, one wanders in this existence. Although various saṃsāric and nirvāṇic pleasures and sufferings appear, from the very moment of appearance, they are empty in nature. Please understand them to be like illusions and dreams. That is, all phenomena are empty and without self, but because of not understanding this, one clings to "I" and "mine," and thus is deluded into saṃsāra, which is like a dream. Although one experiences various pleasures and sufferings, one should know that their nature is without true existence. As stated in the "Marvelous King Sūtra": "Primordially spontaneously accomplished is the Buddha Dharma, without beginning, end, or middle. In the nature like space, ignorant children wander. However, without bondage or liberation, the nature is like an illusion." And as stated in the "Guhyagarbha Tantra": "By clinging to conceptual thoughts as self, one laboriously ties knots in the sky. Without bondage or liberation, the primordially spontaneously perfect Buddha Dharma. To teach this, display various emanations." Thus. That is, confusion arises from clinging to meaningless things as self, as stated in the "Ārya Ratnamegha Sūtra": "These are without self, but ignorant ordinary beings cling to self, clinging to the aggregates of self, thinking that there is a self in the aggregates of self, and therefore do not comprehend the true reality. Because they do not comprehend, they wander in the cycle of existence like a wheel of firebrands." Thus, due to clinging to the habitual tendencies of the mind, various
Chinese
这些形形色色的错觉是如何产生的呢？在《莲花妙旋经》中，莲花妙旋天子对文殊菩萨说：文殊，这些外境是由造作者所造，还是应当如何看待？文殊菩萨说：天子，这些外境不是由造作者所造，而是心或分别念的习气显现。天子说：习气再深厚，山、海、日月等变得坚硬凝实，又怎么能显现呢？文殊菩萨说：天子，能够显现。在瓦拉纳西大城中，有一位名叫火施的婆罗门，他观想自己的身体变成老虎。城里的人们看到老虎后都逃跑了，导致城市空无一人。此外，观想土和水，就会显现为土和水。瑜伽行者的比丘观想不净物和骨骸，就会显现为那些东西。既然如此，那么由无始以来的习气所熏染，为什么不能显现呢？天子说：由于习气深厚的缘故，为什么我会看到各种各样的显现呢？文殊菩萨说：一切显现都是不确定的。对某些人来说是显现，对另一些人来说却是黑暗。例如，对于仅仅是土地而言，有人认为它是土地，有人认为它是火，有人认为它是享受，有人认为它是痛苦。对于火，有人认为它是火，有人认为它是享受，有人认为它是住所，有人认为它是食物。对于水，有人认为它是水，有人认为它是火，有人认为它是土地，有人认为它是甘露，有人认为它是住所。对于虚空，有人认为它是虚空，有人认为它是住所，有人认为它是土地。因此，因为不确定，所以由于习气的力量，无论如何都会显现。因此，这种方式也是不确定的，就像梦一样，没有自性。不仅如此，观察同一个人，也会因部分而显现为多种，如亲友、敌人、僧侣、婆罗门、男人等等，这些显现并不矛盾。同样，法显现为多种多样，但自性是二。
English
How do these various illusions arise? In the Sutra of Lotus Play, the son of the gods, Lotus Play, said to Manjushri: Manjushri, are these external realms made by a maker, or how should they be viewed? Manjushri said: Son of the gods, these external realms are not made by a maker, but are appearances of the habits of mind or conceptualization. The son of the gods said: No matter how deep the habits are, how can mountains, oceans, sun, moon, etc., which have become solid and dense, appear? Manjushri said: Son of the gods, they can appear. In the great city of Varanasi, there was a Brahmin named Fire Offering who meditated on his body as a tiger. The people of the city saw him as a tiger and fled, causing the city to become empty. Moreover, by meditating on earth and water, they appear as earth and water. If a yogi monk meditates on impurity and the concept of bones, they appear as such, then why would the habits accumulated since beginningless time not appear? The son of the gods said: Why do I see various appearances due to the power of deep-seated habits? Manjushri said: All appearances are uncertain. What is appearance for some is darkness for others. For example, even for just earth, some perceive it as earth, some perceive it as fire, some perceive it as enjoyment, and some perceive it as suffering. For fire, some perceive it as fire, some perceive it as enjoyment, some perceive it as a dwelling, and some perceive it as food. For water, some perceive it as water, some perceive it as fire, some perceive it as earth, some perceive it as nectar, and some perceive it as a dwelling. For space, some perceive it as space, some perceive it as a dwelling, and some perceive it as earth. Therefore, because it is uncertain, it appears in any way due to the power of habits. Thus, that way is also uncertain, like a dream, without inherent existence. Moreover, even when looking at one person, they appear as many due to parts, such as relatives, enemies, monks, Brahmins, men, etc., and these appearances are not contradictory. Similarly, phenomena appear in various ways, but their nature is two.
Chinese
应当了知其为无自性的体性。如《多哈藏》中所说：犹如风所吹动，原本不动的，水也变成摇动的波浪。同样，如国王的箭所射出的现象，虽然是唯一的，却显现出各种各样的形态。犹如因愚痴而颠倒观看，一盏灯也显现为两盏。同样，能见与所见本无二致，唉，心却显现为二元的实物。如是。也就是说，如同同一水被风吹动而显现为众多波浪，同一盏灯因揉眼而显现为两盏，萨ra哈（人名）被看作是好是坏一样，一切法在本质上本无二致，却因执着于二元而受到蒙蔽，就像那样。因此，应当了知一切法如梦一般，无中生有，本无二致。现在驳斥认为显现是心：现在说，虽然现象显现在心中，但显现的对境并非心。道理是：如此，外境显现的一切事物，虽然显现在心中，却并非由心所成立。也并非在心之外成立。因习气的力量，虽然显现能取与所取二元，但在显现之时，能取与所取本无二致，如同脸和镜子中的影像一般。如此，当镜子中显现出脸的影像时，镜子清澈的表面适合作为影像显现的所依，而脸具有显现或创造形象的能力，因此当显现出自己脸的本来面目时，脸的影像既不是脸本身，也不是从脸之外创造出的形象。同样，这些在错觉中显现的各种事物，由于因缘和合，作为错觉的所依而显现时，显现的对境，如山等各种事物，也不是心。除了心的习气和错觉所显现之外，没有其他真实的成立，所以是错觉的显现。如同患有眼翳的人看到毛发飘落一样，虽然没有相似之处，却仍然显现。还有些人说：显现为土地、石头等事物，既不是内在的也不是外在的，那是什么呢？对于你这种执着于二元对立的人，我会说你真是愚蠢。虽然如此，显现世间轮回涅槃的一切法，在显现之时，内外中间三者之中，没有任何成立。