Chinese
現在安住。 然後剎那剎那之間， 從梵天到帝釋天，同樣從天到人， 隨意轉變，於無實之狀態中修習。 然後擴展至百千萬億， 以調伏之方便，勤奮修習對治。 然後前往清淨之剎土與國土， 以及色究竟天等任何想去之處， 觀見善逝、聽聞清淨之法， 以及修習智慧、三摩地、陀羅尼雲等， 日夜恆常以正念勤奮修習， 如此轉變乃是明智之功德， 是不欺騙要點之顯現。 此乃甚深精要之法。 如是日夜於夢中修習其義， 從執著事物為實有之牢籠中解脫。 於牆壁山岩等無有阻礙， 成就神通、他心通、無數三摩地。 生起無量之證悟、聖者之智慧， 最終心性到達原始之法界， 自利法身、利他色身二者， 如夢一般，二利任運成就。 因此修習如夢一般之狀態。 出自大圓滿幻化休息， 如夢之篇章，第一。 再次，此處勝者說如幻化， 諸法皆是無自性之狀態。 那也是經、續、心髓之精要義， 請聽我如何如實修持而宣說。 心性本初如虛空之狀態， 任運成就之智慧如日月星辰， 於原始廣大奇妙之法界中， 由無明之能取所取、分別念而自生， 三界六道之錯覺如幻化一般， 由因緣、緣起之力而自顯現， 如從木塊、石子、明咒集合中， 幻術師變出馬牛、男女， 以及山和樓閣等顯現一般， 由無明之力量，習氣迷惑之識， 顯現輪涅之境與執著彼等之三毒。 無自性而顯現不滅， 這些如幻化之人一般之眾生， 應當立即確信其為無實空性之大幻影。 本來輪涅一切諸法， 自性本質如虛空般平等。 應知不生，本來清淨。 於不生中生起之奇妙變化狀態中， 自性如幻。
English
Now, rest in that state. Then, in an instant, in just a moment, From Brahma to Indra, likewise from gods to humans, Transform as you wish, meditate in a state of non-reality. Then, expand to hundreds, thousands, and millions, With skillful means to subdue, diligently practice the antidotes. Then, go to pure lands and realms, And to Akanishta and wherever you wish, Behold the Sugatas, listen to the pure Dharma, And also accomplish wisdom, samadhi, and clouds of dharanis, Day and night, constantly cultivate diligently with mindfulness, Such transformation is the quality of intelligence, It is the manifestation of the unerring key point. This is the vehicle of profound essence. Thus, by meditating on the meaning of dreams day and night, Liberate yourself from the cage of grasping at things as real. Without obstruction through fences, mountains, and walls, Accomplish miraculous powers, clairvoyance, and countless samadhis. Generate immeasurable experience and realization, the wisdom of the noble ones, Ultimately, the nature of mind reaches the primordial expanse, Self-benefit Dharmakaya, other-benefit Rupakaya, both, Like a dream, the two benefits are spontaneously accomplished. Therefore, meditate on the state of being like a dream. From the Great Perfection, Illusion's Repose, The chapter on being like a dream, the first. Again, here the Victorious Ones say, like illusion, That all dharmas are without inherent existence. That is also the essence of the sutras, tantras, and pith instructions, Please listen as I explain how to experience it. The nature of mind, primordial, in a state like the sky, Spontaneously accomplished wisdom, like the sun, moon, planets, and stars, From the womb of the primordial, vast, and wondrous expanse, Due to ignorance, the grasper and grasped, conceptual thoughts arise on their own, The illusion of the three realms and six realms is like a magical illusion, Appearing on its own through the power of causes, conditions, and dependent origination, Like a magician creating horses, cattle, men, and women from pieces of wood, pebbles, and collections of mantras, And appearances such as mountains and mansions, Due to the power of ignorance, the mind deluded by habitual tendencies, The realms of samsara and nirvana and the three poisons that grasp at them arise. Without inherent existence, yet appearances are unceasing, All these beings who are like illusory people, Should be certain that they are great phantoms of emptiness without reality. Originally, all phenomena of samsara and nirvana, Their intrinsic nature is equal like the sky. Know that they are unborn, primordially pure. In the very state of the miraculous transformations of arising without arising, Nature is like illusion.
Chinese
是所净之基， 不净幻相是所净之垢， 方便幻相是净治之对治， 智慧幻相是究竟之果。 如是四者以譬喻幻相而决定。 如从明咒所出之幻术， 木块石子马牛显现时， 非是马牛乃木块石子。 如是诸法皆是无实之表诠。 当知自性譬喻幻相， 迷乱之基与迷乱之缘和迷乱之相， 迷乱显现迷乱解脱本来解脱之相。 譬喻之前导譬喻和譬喻成就， 譬喻已成譬喻消逝如前自相之时， 如是四种次第以譬喻幻相而显示。 自性幻相心性光明， 是所净之界是如来藏。 于净与不净任何亦不断绝， 故超脱轮回与涅槃二者。 是轮回涅槃生起之界是显现之基。 由明与无明之缘故如是。 此是本初之体性是实相。 如明镜般显现影像之基。 显现之时即从任何亦不断绝， 故明镜自性于黑白二者无有， 与黑白二者之显现基相同。 若知此者则于一切成为智者。 不净幻相是轮回之迷乱显现， 执二无为二故如是显现。 方便幻相是对治之道， 于资粮与加行见道修道四道中， 以二资粮二次第净治而修习， 能遣除所净之垢如云。 智慧幻相是究竟无学道， 是佛陀之三身事业任运成就， 是二净圆满现前之相。 譬喻幻相是缘起幻相， 如从药物明咒等显现之影像， 于无实性中诸法皆得决定。 此等是从幻化网之理而生。 如从药物与明咒之聚合， 了知显现为他者乃是迷乱。 有情之迷乱显现实则无有， 唯是习气迷乱之缘起显现而已。 显现之时即是空性而无有执取， 当知是超脱有无之边。 幻相之境与幻相之城市， 幻相之有情幻相之受用
English
The basis to be purified, The impure illusion is the impurity to be purified, The illusion of means is the antidote that purifies, The wisdom illusion is the ultimate result. These four are established by the example of illusion. Like the magical illusion arising from knowledge mantras, When wood, pebbles, horses, and cattle appear, They are not horses and cattle but wood and pebbles. Likewise, all phenomena represent the absence of truth. Know this as the illusion of the nature of example, The basis of delusion, the cause of delusion, and the manner of delusion, The appearance of delusion, the liberation from delusion, and the manner of primordial liberation. The pre-example of the example, the example, and the accomplishment of the example, The accomplished example, the disappearance of the example, and the time of the original self-nature. The four orders are shown by the example of illusion. The nature of illusion is the clear light of mind itself, It is the realm of purification, the essence of the Sugata. Since it is not cut off from either purity or impurity, It transcends both samsara and nirvana. It is the realm from which samsara and nirvana arise, the basis of manifestation. Due to the causes of awareness and unawareness, it is so. This is the original nature, the reality. Like a clear mirror, it is the basis for the appearance of images. Since it is not cut off from anything from the moment it appears, The nature of the mirror itself is without black and white, It is similar to the basis for the appearance of both black and white. Knowing this, one becomes wise in everything. The impure illusion is the deluded appearance of samsara, It appears as such because of grasping non-duality as duality. The illusion of means is the path of antidote, In the four paths of accumulation, application, seeing, and meditation, By purifying and meditating on the two accumulations and the two stages, It dispels the impurity to be purified like clouds. The wisdom illusion is the ultimate no-more-learning path, The three bodies and activities of the Victorious One are spontaneously accomplished, It is the manifestation of the perfection of the two purities. The example of illusion is the illusion of dependent origination, Like the images appearing from substances and mantras, All phenomena are established as being without inherent existence. These arise from the nature of the net of illusion. Just as from the combination of substances and knowledge mantras, Know that appearing as something else is delusion. The deluded appearance of beings is actually non-existent, It is merely the appearance of dependent origination of habitual delusion. From the moment of appearance, there is no grasping at emptiness, Know that it transcends the extremes of existence and non-existence. The realm of illusion, the city of illusion, The beings of illusion, the enjoyment of illusion.
Chinese
愿吉祥！如幻的苦乐、如幻的生灭，如幻的真假显现那样，要知道六道显现也是如此。本来清净犹如幻化，无而显现与幻化相同。因缘所生故如幻，欺骗和恐怖也如幻，轮回的错觉被确定为幻化。如此六道皆为幻化的自性，实际上存在却未能如此了悟，因此在无尽的轮回之城中不断漂泊，因苦乐业力所折磨，实在可悲。人们啊，将错觉观想为幻化吧！从何处来，往何处去，哪里也不停留，一切法皆是法性，自性本来清净的幻化中，有缘者以见地来决断吧！众生的自性犹如幻化，菩提的自性也是幻化的体性。在轮涅不二的幻化游戏中，具善缘者应如是了知。如诸佛所说，除了幻化之外的法，没有丝毫可执着的目标。因此，渴望解脱者应知晓，一切显现皆是无实的幻化之法性。也应如此理解幻化的道理：菩提幻化是任运成就、不变异的，不欺骗、遍满一切，如虚空般恒常，如太阳般、如宝珠般满足愿望，无尽功德事业圆满而享用，是清净光明、离戏的自性。轮回的幻化是不真实的、欺骗性的，其特征是断灭和无而显现的幻化。当错觉念头消失时，错觉显现也融入法界，如明咒的本性中马和牛不显现一样。不净的显现对境、能取所取在初始时解脱，如清净的空性般无有自性。本性的幻化、法性不变异，是清净与不清净一切的法性，如陶器金器内的虚空，容器和容器破裂，因缘增减皆不存在。同样，迷乱和解脱各自时期的法性，没有增减好坏地存在。这是关于实相的甚深密意，如此了知即是智者。何时证悟幻化的见解之后，幻化的禅修是无实的大法，前行与之前一样，向幻化祈祷。
English
May there be auspiciousness! Like the illusory happiness and suffering, the illusory birth and death, and the illusory truth and falsehood that appear, know that the appearance of the six realms is also like that. Primordially pure, like an illusion, appearing as if it exists, it is the same as illusion itself. Because it arises from conditions, it is like an illusion, and because it deceives and frightens, it is said to be like an illusion. The mistaken appearance of samsara is determined to be an illusion. Thus, the six realms are of the nature of illusion. Although they exist in reality, they are not understood as such. Therefore, they constantly wander in this endless city of samsara, tormented by the karma of happiness and suffering, which is truly pitiable. People, contemplate illusions as illusions! From where did they not come, to where did they not go, and where do they not remain? All dharmas are the nature of dharma, and in the illusion of primordially pure nature, may those with fortune decide with their view! The nature of sentient beings is like an illusion, and the nature of enlightenment is also the nature of illusion. In the illusory play of samsara and nirvana being non-dual, may those with good fortune understand it in that way. As the Buddhas said, apart from illusion, there is not even a particle of dharma to be fixated upon. Therefore, those who desire liberation should know that all appearances are the unreal nature of illusion. One should also understand the way of illusion in this way: the illusion of enlightenment is spontaneously accomplished, unchanging, not deceiving, all-pervading, constant like space, fulfilling wishes like the sun and like a jewel, enjoying limitless qualities and activities perfectly, and is the nature of purity, clarity, and freedom from elaboration. The illusion of samsara is untrue and deceptive, and its characteristic is the illusion of cessation and non-existence appearing. When mistaken thoughts subside, mistaken appearances also dissolve into the realm of reality, just as horses and cows do not appear in the nature of clear mantras. The impure appearance of objects, the apprehended and the apprehender, are primordially liberated, just as pure emptiness has no essence. The illusion of nature, the nature of dharma, is unchanging, and is the nature of all purity and impurity, like the space inside a clay pot or a golden pot. The increase or decrease of the vessel and the breaking of the vessel do not exist due to conditions. Similarly, the nature of dharma in the respective times of confusion and liberation exists without increase or decrease, good or bad. This is the profound meaning of the true state of affairs, and knowing it in this way is being wise. When one realizes the view of illusion, the meditation of illusion is the great unreality. The preliminaries are the same as before, praying to illusion.