Chinese
这些内外各种各样的法，都是因缘所致显现的幻象。实际上并不真实，而是虚幻空洞的。时时刻刻、日日夜夜都要恒常观修。无论生起贪恋、憎恨、破立、烦恼，都要修习它们是幻象，没有真实性。外在的一切事物都是幻象，内在的一切念头也如幻象。因为是从因缘而生，所以不真实，是虚假的。仅仅是显现，所以要观修幻象的比喻。睡觉时也如前一样，特别是在幻象的状态中，无有真实，放松地放下与戏论分离的状态。之后，无论显现什么迷乱的梦境，都要了知是幻象，从而解脱对真实的执着、恐惧和害怕。在幻象中修习、增长、转变，到达清净的刹土，如幻象般行进的方法也如前一样。这样就能使对轮回的执着自然解脱，在幻象中解脱，不住于涅槃。如幻象般的二利自然成就。因此，要修习如幻象般的意义。出自大圆满《幻象休息》，幻象般的章节，第二品。再次，这里佛陀所说的如眼翳，要好好听我说。就像从形色中显现眼翳一样，从心性本身中，凭借习气的迷乱力量，成就了轮回的眼翳，无有而显现的迷乱。无论如何显现，都如眼翳一般，不智之人执着为真实，欺骗了孩童。当五境的眼翳被束缚在盒子里时，看看那无意义地执着为我的迷乱吧。显现的世间、有情、器界、苦乐、高低等等，都是无有而显现的，就像灯焰的影子，以及揉眼睛后出现的第二个影像，还有众多的烦恼，就像夜晚的黑暗。如果不加以观察就显现，如果加以观察就无法确定。如果深入观察，自性就超越了边际。如同虚空般不生，在原始的法性中，从今天起就要确定地证悟。迷乱的显现是没有根基的，就像眼翳一样，断绝了根本，完全断绝了特征。通过观察是空性的，是无有而显现的，要证悟自性不生，是原始的。就像在遥远的荒漠中央，小的事物也显现为大的一样。从执着无我的我为小事开始，这些轮回的迷乱显现就显得很大。如果观察这些显现为迷乱的事物，就是实有。
English
These various outer and inner phenomena, all appear as illusions due to the power of causes and conditions. In reality, they are not true, but are illusory and empty. Moment by moment, day and night, constantly meditate on this. Whatever arises, be it attachment, hatred, acceptance, rejection, or afflictions, train in recognizing them as illusions, devoid of truth. All external things are illusions, and all internal thoughts are like illusions. Because they arise from conditions, they are not true and are deceptive. Since they are merely appearances, meditate on the example of illusions. When sleeping, continue as before, especially in the state of illusion, without truth, relax and let go of the state of being free from elaboration. Then, whatever deluded dreams may arise, recognize them as illusions, thereby freeing yourself from clinging to truth, fear, and anxiety. Train, increase, and transform in illusions, reaching the pure realms, and the way to proceed as illusions is the same as before. This will naturally liberate the clinging to samsara, liberating in illusion, and not abiding in nirvana. The two benefits, like illusions, are spontaneously accomplished. Therefore, meditate on the meaning of illusions. From the Great Perfection, "Illusion's Rest," the chapter on illusions, the second section. Again, here, what the Victorious Ones have said is like an eye disease, listen well to this explanation. Just as an eye disease appears from forms, from the nature of mind itself, through the power of habitual delusions, the eye disease of samsara, the delusion of appearing without existence, is accomplished. However it may appear, just like an eye disease, the unwise cling to it as true, deceiving children. When the eye disease of the five senses is bound in a box, look at the delusion of grasping at self without meaning. The appearing world, beings, container, essence, happiness, suffering, high, low, all appear without existence, like the shadow of a lamp flame, and the second image from squeezing the eyes, and the multitude of afflictions, like the darkness of night. If you appear without examination, if you examine, there is no determination. If you examine deeply, the nature transcends limits. Like space, unborn, in the primordial nature of reality, from this day forth, be sure to realize it. Deluded appearances are without basis, like an eye disease, the root is severed and the characteristics are completely cut off. Through examination, it is empty, appearing without existence, realize the unborn nature, as primordial. Just as in the middle of a distant desert, even small things appear large. From clinging to the self of no-self as a small thing, these great deluded appearances of samsara appear. If you examine these appearances as delusions, they are real.
Chinese
没有啊！。如同虚空一般没有造作者，显现的缘故啊！。在如眼翳所见虚幻的世间里，如实安住，不要执着无意义的“我”。自性本然，本来就是，从初始就清净啊！。无论何处都不要执着，无论什么都不要分别啊！。对于本体不可指认的显现，以偏执的执着之钉有什么用呢？。因此，舍弃一切刻意的目标，应当了知一切显现皆是空性。如是，如眼翳般了知诸法后，如实地将心安住在那个意义上。前行如前一样，祈请眼翳。正行观修一切法如眼翳，色是空性，如眼翳一般。声是空性，如眼翳一般。香、味、触也与眼翳相同，意和法也如眼翳一般，在任何也不存在的自性中，心也放松，安住于无执着。每日睡眠时，也在心间执持心念，在一切法如眼翳般的自性中入睡。梦境等生起时，如前一样，定解生起。体验、征兆、显现也如梦境一般，在任何事物上，无实有的证悟自然生起。无执着的禅定，破除破立之错乱。眼和神通，三摩地功德成就。是引导一切众生的胜者之法藏。因此，修习如眼翳般的意义吧！。大圆满幻化休息中，眼翳般的篇章，第三（品）。。又，在此胜者说如海市蜃楼般，所说的那样，如实讲述，请谛听。如同夏季中午的阳光下，平原如海市蜃楼般，显现水之聚积。由于心对“我”的执着非常串习，化现的错觉显现如海市蜃楼。此无本体可指认，自性无二，是空性寂灭之法。不生如虚空，且无我，当知不生，不可思议。如何显现，此显现之时，虽显现为生，然不生如海市蜃楼。虽显现为住，然不住如海市蜃楼。虽显现为灭，然不灭如海市蜃楼。当知显现而无自性。喜欢和不喜欢，快乐和痛苦，好和坏，一切都如海市蜃楼，是空性且无我，外内显有诸法皆如海市蜃楼。无而显现
English
It is not! Since it is evident that there is no creator like the sky! In the existence of illusions like seeing through an eye disease, abide as it is, without clinging to the meaningless "self." The nature is as it is, it is originally pure! Do not cling to anywhere, do not conceptualize anything! For the appearance of a nature that cannot be identified, what use is the nail of biased clinging? Therefore, abandon all deliberate targets, and understand that all appearances are empty of truth. Thus, having understood all phenomena as an eye disease, place your mind as it is on that meaning. The preliminary practice is the same as before, pray to the eye disease. The main practice is to meditate on all phenomena as an eye disease, form is empty of truth, like an eye disease. Sound is empty of sound, like an eye disease. Smell, taste, and touch are also like an eye disease, mind and dharma are also like an eye disease, in the nature where nothing exists, the mind is also relaxed, and abides without clinging. Every day when sleeping, also hold the mind in your heart, and fall asleep in the nature where all phenomena are like an eye disease. When dreams and so on arise, the definite understanding arises as before. Experiences, signs, and appearances are also like dreams, and the realization of no reality naturally arises in anything. The meditation without clinging destroys the confusion of affirmation and negation. Eyes and clairvoyance, samadhi qualities are accomplished. It is the treasury of the Victorious One's teachings that guides all beings. Therefore, meditate on the meaning of being like an eye disease! From the Great Perfection, Illusion's Rest, the chapter on being like an eye disease, the third (chapter). Again, here the Victorious One said it is like a mirage, as it was said, truly explain, please listen. Just as in the midday sun of summer, plains appear like accumulations of water, like a mirage. Due to the mind's very habitual clinging to "I," the illusory appearance of transformation appears like a mirage. This has no essence to be identified, its nature is non-dual, it is the dharma of emptiness and peace. Unborn like the sky, and without self, know that it is unborn, inconceivable. How it appears, at the very time of this appearance, although it appears to arise, it is unborn like a mirage. Although it appears to abide, it does not abide like a mirage. Although it appears to cease, it does not cease like a mirage. Know that appearances have no nature. Liking and disliking, happiness and suffering, good and bad, all are like mirages, they are empty and without self, all phenomena of outer and inner existence are like mirages. Appearing without existence.
Chinese
自性本来即善妙，了知本空无边际。执二元如见海市蜃楼，莫以无义之取舍执着束缚。观自心无二如海市蜃楼，此乃三世诸佛之密意。其次，如何修习之次第，前行如前，祈请海市蜃楼。正行诸法皆如海市蜃楼之状态，安住于心之生灭，无有希冀与恐惧。夜晚亦如前，诸相显现如海市蜃楼。不执着任何事物，我执自然解脱。陀罗尼云、现观、三摩地自内心显现。迅速成就诸佛之果位，故当修习自性如海市蜃楼之义。大圆满幻化休息中，海市蜃楼品第四。又，此处诸佛所说如水中月，为修持彼义而宣说。心性深邃清澈如海中央，本自具足之影像智慧显现，然因能取所取之波涛，浑浊之垢染，未能显明，为分别之风所扰动。世间之迷惑，由我执而生，智慧不明，无知而具烦恼。无始无终，沉沦于轮回之中。如清水中之星辰影像，清澈不动，虽无而显现。错觉之影像，显现于心水之影像，虽无而显现，众生皆可怜。此非实物，不可指认。非相，亦非无相。非有非无，超越真假之边际。如是所说之影像，落于实处。色等六境如水中月，因无而显现，故自性未成立。相状未断绝，于错觉中显现之故。眼与眼根、眼识等六者，如水中月，空性中积聚与耗散。如幻术，如水木，无有实体。当知一切皆空无真实。不为边际所染污，无垢染之心，如水中月之状态，显空无戏论。深寂无分别，智慧超离言语。当知于自明之状态中不动摇。如水中月显现时，月亮未成立，如是显现种种时，种种成立与破除皆无有。三世之名言安立之意识与。
English
The nature is good from the beginning, understand that it is empty and without end or center. Holding onto duality is like seeing a mirage, do not be bound by meaningless clinging to acceptance and rejection. View your own mind as non-dual, like a mirage. This is the intention of the Buddhas of the three times. Next, the order of how to meditate is also: the preliminary practice is as before, offer prayers to the mirage. The main practice is to keep all phenomena in the state of a mirage, and rest the arising and ceasing of the mind without hope or fear. At night, as before, all signs appear as mirages. Not clinging to anything, self-grasping is naturally liberated. Dharani clouds, direct perception, and samadhi arise from within. Because the attainment of Buddhahood is swift, meditate on the meaning of nature as a mirage. From the Great Perfection, Illusion's Repose, the fourth chapter, which is like a mirage. Furthermore, here the Victorious Ones say it is like a reflection of the moon in water, which is explained to put that meaning into practice. In the center of the mind-essence, which is deep and clear like an ocean, spontaneously accomplished images of wisdom naturally abide, but the stains of turbidity from the waves of grasping and being grasped have not made it clear, agitated by the winds of thought. The world's delusion arises from self-grasping, so wisdom is unclear, ignorant, and afflicted. Without beginning or end, it is submerged in samsara. Like the images of stars and planets in clear water, clear and unmoving, appearing as if they are not there. The images of illusory appearances, the images that appear in the water of the mind, appear as if they are not there, and all beings are miserable. This is not a real thing, there is nothing to identify. It is not a sign, nor is it without a sign. It is neither existent nor nonexistent, it transcends the limits of truth and falsehood. What is said to be an image falls into place. The six objects, such as form, are like the moon in water, because they appear without being there, so their essence is not established. The appearance is not interrupted, because it appears in the face of illusion. The six, such as the eye, the eye faculty, and eye consciousness, are like the moon in water, accumulating and dissipating in emptiness. Like a magic trick, like a water tree, there is no substance. Understand that all are empty of truth. The mind that is not stained by limits, the mind that is without impurity, is in the state of the moon in water, appearance and emptiness are free from elaboration. Deep, peaceful, non-conceptual, wisdom is beyond words. Know that it does not waver in its own clear state. Just as the moon is not established when it appears in the water, so when various things appear, there is no establishment or elimination of various things. The consciousness that establishes the terms of the three times and