English
It should be known that it is the nature of non-inherent existence. As it says in the Dohakosha: Just as when the wind blows, the water that was still turns into shaking waves. Likewise, the appearances shot by the king's arrow, although singular, manifest in various forms. Just as by looking wrongly due to ignorance, a single lamp appears as two. Likewise, the seer and the seen are without duality, alas, the mind appears as a dualistic entity. Thus it is. That is, just as the same water is blown by the wind and appears as many waves, and the same lamp appears as two due to rubbing the eyes, and Saraha (a person's name) is seen as good or bad, all phenomena are in essence without duality, but are obscured by clinging to duality, just like that. Therefore, it should be known that all phenomena are like a dream, appearing from nothing, without duality. Now refuting the assertion that appearances are mind: Now it is said that although appearances appear in the mind, the object of appearance is not the mind. The reason is: Thus, all external objects of appearance, although appearing in the mind, are not established as mind. Nor are they established apart from the mind. Although dualistic grasping and apprehended appear due to the power of habit, from the moment of appearance, the grasper and the grasped are without duality, like a face and its reflection in a mirror. Thus, when the image of a face appears in a mirror, the clear surface of the mirror is suitable as a basis for the appearance of the image, and the face has the ability to manifest or create an image, so when the original appearance of one's own face appears, the image of the face is neither the face itself, nor is it an image created from something other than the face. Similarly, when these various things that appear in illusion appear due to the combination of causes and conditions, as the basis of illusion, the objects of appearance, such as mountains and so on, are not the mind. Apart from the appearances arising from the habits and illusions of the mind, there is no other true establishment, so it is an appearance of illusion. Like someone with cataracts seeing hairs falling, although there is no similarity, it still appears. Still, some say: The appearances of earth, stones, and so on, are neither internal nor external, so what are they? To you who cling only to what is established from dualistic grasping, I would say you are truly foolish. Nevertheless, all the phenomena of samsara and nirvana that appear, from the moment of appearance, are not established in any of the three: internal, external, or in between.
Chinese
因此，显现被说成与八种幻象的例子相似。《圣妙吉祥根本续》中说： 在镜面或油盏中， 当装饰过的女子面容显现时， 其中面容的坛城全部显现， 但它既非存在也非不存在。 所有诸法都应如是知晓。 也就是说，从这些明明不存在却显现的事物中，会产生执著于它们的能取所取之错觉。这里，所取是指从所取境中第一刹那生起的分别念，即心本身生起为所取。能取是指随后生起的思辨，即从心中产生的种种。如《观世音禁行》中说：所谓所取，是指执著于境的心；能取，是指思辨它的心所生。如果要知道，就应该知道这些。这里，一些不聪明、愚昧且具有傲慢自负的人说：所取是山等显现，能取是自己的意识。像牛倌一样，你的错误理解就到此为止吧！那么，对于舍弃了能取所取的圣者们来说，这些境显现还是不显现？如果显现，那就变成了能取所取显现，因为你已经承认境是所取，并且认识到它就是能取，因为它显现的缘故。如果不显现，那就与圣者的显现被说成如幻象相违背，也与声闻阿罗汉见到山和寺庙，以及佛陀了知如所有性的境等无数的证成相违背。虽然有许多类似的理证和教证，但对于那些极其错误理解的人来说，是没有尽头的，那该怎么办呢？如法称论师所说：因为错误的道路没有尽头，所以在此不应详述。如是宣说。认为显现是心，之前已经驳斥过了。然而，将山等作为境，并且说最初执著它的心是显现，这或许是真实的，因为没有区分显现和显现的境。然而，那些行动者的智慧是聪明的，因为他们将颠倒的事物也加上标签，并执著于它是真实的。显现的境也不是心，因为在自己不存在时也存在，在自己变成其他事物时也不改变，并且显现为颜色等等。如果是自己的心，那么肯定会与自己一同来去，自己存在时
English
Therefore, appearances are said to be similar to the eight examples of illusions. As it says in the Noble King of Samadhi Sutra: In the surface of a mirror or in a vessel of sesame oil, When a woman's face, adorned, is looked upon, Therein, the entire mandala of the face appears, But it is neither existent nor nonexistent. All phenomena should be known in the same way. That is to say, from these things that appear even though they do not exist, the mistaken perception of grasping and the grasped arises. Here, the grasped is the conceptualization that arises in the first moment from the object of grasping, that is, the mind itself arises as the grasped. The grasper is the subsequent arising of discernment, which are all those that arise from the mind. As it says in the Vow of Observance of Avalokiteshvara: "Therein, the grasped is the mind that grasps the object, and the grasper is that which arises from the mind that discerns it." If it is to be known, then it should be known. Here, some who are not wise, are ignorant, and have manifest pride say: "The grasped is the appearance of mountains and so forth, and the grasper is one's own consciousness." Like a cowherd, enough of your wrong understanding! Then, for the noble ones who have abandoned grasping and the grasped, do these objects appear or not appear? If they appear, then grasping and the grasped would appear, because you have admitted that the object is the grasped, and that knowing it is the grasper, because it appears. If they do not appear, then it contradicts the statement that the appearance of the noble ones is like an illusion, and it also contradicts the countless proofs such as the Hearer Arhat seeing mountains and monasteries, and the Buddha knowing the objects of as-many-as-there-are. Although there are many similar reasonings and scriptures, there is no end to those who misunderstand so extremely, so what can be done? As Dharmakirti says: "Because there is no end to the path of error, therefore these should not be elaborated here." As it is said. The assertion that appearance is mind has already been refuted. However, taking mountains and so forth as objects, and saying that the first mind that grasps it is appearance, that may be true, because appearance and the object of appearance are not distinguished. However, the intelligence of those movers is clever, because they also label inverted things and cling to them as true. The object of appearance is also not the mind, because it exists even when it does not exist, and it does not change when it becomes other things, and because it appears as colors and so forth. If it were one's own mind, then it would definitely go and come with oneself, when oneself exists.
Chinese
有。如果没有，就必须变成没有。就像心没有颜色和形状一样，它们也像之前说的那样会发生变化。显现与不显现是确定的，因为是心，所以仅仅将显现视为心就足够了。但是，认为显现的对境是心，那是极其愚蠢的，是那些自认为了不起而不讲道理的人。显现世间如幻象般展示，就像在镜子里显现影像一样。在镜子中，虽然显现了面容本身，但并没有真实成立。面容之外，没有创造其他形象的作用。明明没有，却显现为二，就像亲眼所见一样。各种事物都应如此理解。就像面容没有移到镜子里，却显现出来一样。显现时，并没有成立为与面容不同的事物。同样，显现世间的一切事物，在心中显现时，从显现的那一刻起，既不是心，也不是与心不同的东西，应通过幻象的八个比喻来理解。如《根本慧论》所说：如梦如幻，如乾闼婆城，如是生，如是住，如是灭。以及《三摩地王经》所说：如清净虚空，月亮显现，其影像显现在清澈的湖水中，但月亮并未移入水中。一切诸法，应如是知。如人们住在岩石山中，唱歌、说话、哭泣、欢笑，依靠因缘，产生回声，但声音从未从中移动。一切诸法，应如是知。如是等等所说。展示心无自性，就像这些显现为各种各样的现象，如果不用理智分析，会感到愉快，但如果分析，则无法确定。如果深入分析，则超越了言说、思考和表达。无法确定有无，没有边，没有不离。也就是说，如果不分析一切事物，它们看起来像是真实的。但是，如果将外在显现分析为微尘，因为没有自性，所以无法确定所取的对境。内在的执着是无常的，没有部分，所以无法确定其本质，因此无法确定执着的心。因为远离二元对立的戏论，所以超越了所说和能说。如《宝积经》所说：光护，什么是超越世间的智慧之药？就是完全寻求心的精进。那
English
It is. If it is not, it must become non-existent. Just as the mind has no color or shape, they too undergo changes as previously stated. The certainty of appearing and not appearing is because it is the mind, so it is sufficient to regard mere appearance as the mind. However, to assume that the object of appearance is the mind is extremely foolish, and is what those who consider themselves great and speak unreasonably do. Showing appearance and existence as like an illusion: Just as an image appears in a mirror, inside the mirror, although the face itself appears, it is not established as real. Apart from the face, there is no function of creating other forms. Although it does not exist, it appears as two, just like seeing it directly. All kinds of phenomena should be understood in the same way. Just as the face does not move into the mirror, but it appears, and from the time of appearance, it is not established as a phenomenon different from the face. Similarly, all phenomena of appearance and existence, from the very moment they appear in the mind, are neither the mind nor different from the mind, and should be understood through the eight similes of illusion. As it says in the Root Wisdom: Like a dream, like an illusion, like a city of Gandharvas, likewise is birth, likewise is dwelling, likewise is destruction. And as it says in the King of Samadhi Sutra: Just as the moon appears in the clear sky, and its reflection appears in the clear lake, but the moon has not moved into the water. All phenomena, know them to be like that. Just as people sit inside rocky mountains, singing, speaking, crying, and laughing, and depending on conditions, echoes arise, but the sound never moves from it. Know all phenomena to be like that. As it is said and so on. Showing that the mind has no essence: Like these various appearances, if not examined with reason, they are pleasing, but if examined, they cannot be determined. If examined thoroughly, they transcend speech, thought, and expression. There is no finding of existence or non-existence, no extremes, no separation or non-separation. That is, if all phenomena are not examined, they appear to be true. However, if the external appearances are examined as particles, because they have no self-nature, the object to be grasped cannot be determined. The internal grasping is momentary and without parts, so its essence is beyond determination, therefore the grasping mind cannot be determined. Because it is free from the duality of elaboration, it transcends the spoken and the speaker. As it says in the Heap of Jewels Sutra: Light Protector, what is the medicine of transcendent wisdom? It is the diligence of completely seeking the mind. That
Chinese
因此，要这样完全地寻找心：贪欲的心是什么？嗔恨的心是什么？愚痴的心是什么？是过去、未来、还是现在生起的心呢？对此，过去的心已经止息和耗尽了。未来的心尚未生起和到来。现在生起的心是没有所依和处所的。光护，心不在内，也不在外，也不在这两者之间，即使没有两者也无法指认。光护，心是不可考察的，不可指示的，没有显现的，没有分别识的，没有住处的。光护，心是所有的佛陀也未曾见过，也不会见到的。光护，心是到处寻找也找不到的。凡是找不到的，就是不可指认的。凡是不可指认的，就不是过去，也不是未来，也不是现在生起的。凡不是过去，也不是未来，也不是现在生起的，就是完全超越三时的。并且，心如何，一切法也同样不可指认，因此什么地方也没有。慈氏所问经中说：心没有形状，没有颜色，没有处所，如同虚空。华严经中说：凡是想要进入胜者行境的，就应当像虚空一样清净自己的意念。舍弃思虑、分别和执著，以如同虚空的心进入此境。根本慧论中说：所说之事物是止息的，心的行境是止息的。不生不灭，法性与涅槃相同。以及，总集经中说：不可指示，没有相状的实物。从见解上来说，远离了能指的对象。从认知上来说，没有言语可以表达。这个不是从因产生的精华，远离了一切虚构。如果想要确定地理解这个意义，那么就应当像虚空一样恒常。意义是法性没有生起。征相是心性没有止灭。对于如同虚空的法性，用如同虚空的例子来比喻。以上。以无自性的例子来指示：就像这样，从没有却显现的方面来说，以幻化的方式生起等。