Chinese
您的有和无之事物， 如真性空幻阳焰城和虚空。 请了知本来寂灭无生。 贪欲不可得，同样嗔恨和， 愚痴我慢嫉妒不可得， 于周遍遍计如幻阳焰城。 了知烦恼无自性， 心性菩提无二之法， 愿能证悟如虚空般无垢。 安忍轮回自性而寂灭， 错觉寂灭如空中云消散。 了知初始生处寂灭之理， 于智慧寂灭空明之境修持。 于无生之境虽不可思议， 然生之幻化未息灭于法界前， 请断除遍计错觉之根本。 虽无应作不应作取舍二者， 然于实执著有我之心前， 请依止甚深之法为烦恼之对治。 内外无二心性于自性中解脱， 如是证悟乃是智者。 如今彼义之修持亦， 前行如前，正行诸法皆， 当知其定为幻阳焰城。 色以显现而空乃幻阳焰城， 声香味触法六者幻阳焰城， 心与破立，分别念之生起等， 乃幻阳焰城，于彼境明观修持。 无论显现为何皆为幻阳焰城， 日夜时时如前而串习。 见幻阳焰城与有为法相同， 于无实之境安住则诸戏论寂灭， 空明自生光明从内而显现， 于梦中亦见幻阳焰城。 幻化变现等如前串习， 由解脱实执而断除能取所取之束缚， 勤作习气寂灭而得解脱。 是故当修持幻阳焰城。 大圆满幻化休息论之，幻阳焰城之喻品第七竟。 于此处胜者说诸法如幻化， 所说彼义亦如是宣说谛听。 自性本来光明之境中， 由无明执著有我而幻化之， 轮回之错觉种种如幻化。 虽无而显现，且各自感受苦乐， 此乃有情自显现之习气。
English
Your things that are existent and nonexistent, Like the truly empty mirage city and the sky, Know them to be primordially pacified and unborn. Desire is unfindable, likewise anger and, Ignorance, pride, jealousy are unfindable, Everywhere conceptualized, like a mirage city. Knowing that afflictions are without essence, The nature of mind and enlightenment are non-dual dharmas, May I realize them to be immaculate like the sky. Having endured the nature of samsara, one passes into nirvana, Conceptual thoughts are pacified like clouds clearing in the sky. Having known the way of pacification in the place of original arising, Cultivate that state of wisdom, pacified, empty, and clear. Although the unborn state is inconceivable, Without the magical display of birth being pacified into the expanse, Cut off the root of conceptual delusion. Although there is no doing and not doing, taking and leaving, In the presence of a mind that grasps at things as self, Practice the profound dharma as an antidote to afflictions. In the nature of mind, free from inner and outer, liberation arises. If you realize it in that way, you are a wise person. Now, also, the meditation on that very meaning, The preliminaries as before, the main practice, all dharmas, Should be known to be definitely a mirage city. Form is empty by appearance, it is a mirage city, Sound, smell, taste, touch, the six dharmas are a mirage city, Mind and negation-affirmation, all conceptual thoughts that arise, Are a mirage city, clearly meditate on that state. Whatever appears, everything is a mirage city, Day and night, at all times, become accustomed to it as before. Seeing the mirage city as similar to compounded things, By resting in that state of no truth, all elaboration is pacified, The empty-clear, self-arisen, luminous light dawns from within. Even in dreams, see it as a mirage city. Magical transformations and so on, become accustomed to them as before, By freeing yourself from clinging to truth, the bonds of grasping and being grasped are cut, Habitual tendencies are completely pacified and liberation is attained. Therefore, meditate on the mirage city itself. The seventh chapter, The Example of the Mirage City, from the Great Perfection, Illusion's Respite, is complete. Here, the Victorious Ones have said that all phenomena are like illusions, Listen as that meaning is explained just as it is. From the nature of the primordially luminous state itself, From ignorance grasping at a self, the illusions of samsara are emanated, The various illusions of samsara are like illusions. Although they are nonexistent, they appear, and happiness and suffering are experienced separately, This is the habitual tendency of sentient beings' self-appearance.
Chinese
如是，彼等清净之时，即是胜者三身刹。光明智慧自显现，自生起，心与智慧自显现，成二分。如幻化网续中所说，原始之界乃一切之生处。以觉性净除垢染时，即是智慧，以无明我执错乱时，即显现为心。六道众生之苦乐，犹如幻化之显现。如何幻化从无根而生，如是了知错乱之显现亦是无根清净。如何幻化能掌控心，如是了知串习各种众生之心。如何幻化随其所欲显现，如是了知诸法皆从因缘而生。如何幻化如无有而显现之错乱，如是诸法皆是无有显现之错乱心。自显现，自生起，自心极能入，能自在，如是串习，如是显现。若未曾串习，安住于如是之自性，则于任何处皆不迷乱，安住于自性之基。如先前一般，心性于法界中苏醒。三毒五毒皆从分别念而生，若能遍观，则于任何处皆不住。烦恼如幻化，因无有自性，故安住于无生空性之状态中。显有世间器情，以及所有有情之，身体与受用，行住苦乐等，皆如无有显现之幻化，无有自性。无生无灭，无来无去，无迁无变，然却显现各种各样。因此应了知乃是幻化之实相。心中之错乱分别念，无论有多少，彼等皆是如幻化般之体性。本体无有，然显现却未止息。应了知此乃真俗二谛无别。五大为器世间，三有为有情世间，所有遮破与建立，皆是心之幻化。心亦是无有显现之幻化。应了知自性本初即是清净。若是不懂事的孩童来观察，则会觉得很好。以分别念所造作之事物，所有名相之法，皆唯是习气，实际上并无成就。因此，不要执着于此，应知一切皆是解脱边，超越言说。诸法纵然以“此”来称说与指称，然如虚空之名与兔角一般，于无实之体性中，未成立，仅是假立。应知乃是本初空性，远离根本。
English
Thus, when those are purified, it is the realm of the Victorious Ones' three bodies. Clear light wisdom self-appears, self-arises, mind and wisdom self-appear, becoming two. As stated in the tantra of the Magical Net, the primordial realm is the source of all. When impurities are cleansed by awareness, it is wisdom, when obscured by ignorance and self-grasping delusion, it appears as mind. The suffering and happiness of the six realms of beings appear like emanations. Just as an emanation arises from no basis, so understand that delusional appearances are also pure from no basis. Just as an emanation can control the mind, so understand the minds of various beings are accustomed to it. Just as an emanation appears as whatever is desired, so understand that all phenomena arise from causes and conditions. Just as an emanation is like a delusion of non-existence appearing, so all phenomena are like the deluded mind of non-existence appearing. Self-appearing, self-arising, self-mind greatly enters, has power, thus accustomed, thus appears. If one is not accustomed and abides in suchness itself, then one is not deluded in any way, abiding in the basis of self-nature. As before, may the mind itself awaken into the expanse. The three poisons and five poisons all arise from conceptual thought, if one examines them thoroughly, they do not abide anywhere. Since afflictions are like emanations, without essence, therefore, abide as they are in the state of unborn emptiness. The phenomenal world, the environment and beings, and all sentient beings, their bodies and enjoyments, going and staying, happiness and suffering, all are like emanations of non-existence, without self-nature. Without birth, without cessation, without coming, without going. Without transference, without change, yet various appearances manifest. Therefore, one should realize that it is the reality of emanation. Whatever afflictions and conceptual thoughts of the mind there are, all of them are of such a nature like an emanation. The essence is non-existent, yet the appearance does not cease. One should realize that this is the inseparability of the two truths, relative and absolute. The five elements are the environment, the three realms are the beings, all negations and affirmations are emanations of the mind. The mind itself is also an emanation of non-existence and illusion. One should realize that self-nature is primordially pure. If ignorant children examine it, it seems good. All phenomena of names and forms created by conceptual thought are only habits, and in reality, there is no accomplishment. Therefore, without grasping and fixating on this, one should know that all are liberated from extremes, beyond expression. Although all phenomena are spoken of and designated as "this," like the name of space and the horns of a rabbit, they are not established in a real nature, only imputed. One should know that it is primordially empty, devoid of root.
Chinese
以分别念考察的只是心，并非实义。显现为实义的，是无习气的显现。无境，亦无境之执，故无能取所取。不可说，不可思，不可言，超越边际。实义无法被任何人指明为“此”。从一开始就是无我，应知如幻化。如幻化从显现之时即是空性。如是诸法，无论显现何者，皆因真实而空。如幻化超越有无之边。如是诸法，自性超越分别思量。虽显现，虽空性，虽真实，虽虚假。无论如何考察，皆无丝毫真实。故不应执着于“此”，应广大地看待一切。若无执着，则一切皆可。仅以言词表达，有何可破可立？若执着于“此”，则任何皆非实相。以意识分别念之网，能表达什么？以心考察的，是自己的分别念。即使以之表达了胜义空性。最终也只是执着，怎能是实相？然而，若说可以表达并了解。对于超越名相者，有何可表达？因此，以无意义的争论执着。不能证悟自心，只是意识的徒劳。上师的加持融入谁的心中。如无云晴空，旭日东升。何时以具力缘起之方便显现。彼时，殊胜之义将得以显现。一切皆平等，无有是非之辩。等同虚空，解脱边际，自性空寂。于广阔显空幻化之自性中。一切诸法自然证悟。轮回为何？即是错觉分别之心。若能证悟，即是原始涅槃。无执着觉性的智慧游舞于境。无论显现何者，皆不执着为实有。于显现心之幻化自性中，获得安乐。如是证悟，真实见之智者。无法以他物表达，即是今日。自生自灭之法性。以方便力，上师加持入心。无论于何者显现，皆非他处。有眼者见色，灯火燃起。向盲人指示，能见吗？言词不识，意义不解。不能见善妙之日者。因此，愚笨之辈。如同鹦鹉念诵，充满傲慢。分别念之网的精髓。
English
That which is examined by thought is mind, not reality. This appearance as reality is an appearance without habitual imprints. Without an object, without grasping at an object, there is no grasper or grasped. Unspeakable, unthinkable, inexpressible, beyond extremes. Because no one can point to this as 'this' from reality. From the beginning, it is selfless, know it to be like an illusion. Just as an illusion is empty from the moment it appears. Likewise, all phenomena, whatever appears, are empty of truth. Just as an illusion is beyond the extremes of existence and non-existence. Likewise, all phenomena, their nature is beyond conceptual thought. Though appearing, though empty, though true, though false. However you examine it, there is no truth whatsoever. Therefore, do not grasp at 'this,' look at the great expanse. If there is no grasping or clinging, let whatever is be. What is there to affirm or deny when merely pointing with words? If you grasp at 'this,' nothing is the true nature. What can the net of mental discrimination and thought express? What is examined by the mind is one's own thought. Even if it expresses ultimate emptiness with that. In the end, it is only grasping, how could it be the true nature? However, if you say it can express and be understood. What is there to express for that which is beyond signs and symbols? Therefore, with meaningless argumentative clinging. One does not realize the nature of mind, it is just the bravado of mental discrimination. The blessing of the lama that enters the heart of someone. Like the sun rising in the clear sky, free from clouds. When will it arise through the skillful means of potent interdependence? At that time, that sacred meaning will become manifest. All are equal, there is no room for judging right or wrong. Like space, liberated from extremes, empty in itself. In the vast, empty, illusory nature. All phenomena will naturally be realized. What is samsara? It is this mind of delusion and thought. If it is realized, it is primordial nirvana. The wisdom of non-grasping awareness roams in the realm of objects. Whatever appears, do not grasp at it as real. In the illusory nature of appearing mind, find ease and comfort. Having realized this way, the wise one who sees the truth. Cannot be expressed by anything else, it is today. The nature of phenomena that self-arises and self-liberates. The power of skillful means, the lama's blessing enters the heart. Wherever it manifests, it is not elsewhere. One with eyes sees forms, a lamp is lit. If you show it to the blind, will they see? Not knowing the words, not understanding the meaning. One who cannot see the good sun. Therefore, other foolish beings. Like parrots reciting, filled with arrogance. The essence of the net of thoughts.