Chinese
大圆满幻化休息释 善妙车 大圆满幻化休息释 善妙车 嗡 嘛哈桑地 嘛呀 维夏达 斯呀 维日提 啦塔 帕啦 纳嘛 维扎哈让。 大圆满幻化休息释·善妙车论 在印度语中：嘛哈桑地 嘛呀 维夏达 斯呀 维日提 啦塔 帕啦 纳嘛。 在藏语中：名为大圆满幻化休息释·善妙车。 顶礼吉祥金刚萨埵！ 从原始的菩提法身清净中， 将事业的幻化显现为幻身， 三界怙主法王上师和， 诸佛菩萨以恭敬之顶礼敬。 从所化之界与能调伏之差别中， 所有无量乘之类别里， 成为精华的光明幻化本身， 以此善妙车之释明来清楚阐明。 当以大悲不可思议的光芒，在无边世界中安立明灯时，从消除所有无明黑暗中，在此刹土中，以外内导师薄伽梵等宣说无量法蕴中，最殊胜者乃是大乘无上之理，如海涛般宣说。若将甚深精华汇集为一而修持，并确定其修持之次第，则以幻化之理，通过八喻确定次第，瑜伽士于三时中宣说。从那诀窍之要点确定者，已于自性大圆满之法类中，确定名为幻化休息。于此，亦从其分类以意义解释之要点确定。略言之，首先是赞颂顶礼： 诸法皆从无生平等性中， 智慧幻化无二大游戏， 心性本王自生原始者， 无生无离故我顶礼之。 如是说，此偈颂乃是此论典之金刚身如是安立。各自本觉菩提心之体性，如来藏乃是轮回与涅槃一切法之界或殊胜之生处。圣楞伽
English
Great Perfection Illusion Resting Commentary, Excellent Chariot. Various Self-Liberations. Great Perfection Illusion Resting Commentary, Excellent Chariot. Various Self-Liberations. Oṃ Mahāsandhi Māyā Viśrāntasya Vṛttī Ratha Phala Nāma Vijahāraṃ. Great Perfection Illusion Resting Commentary called Excellent Chariot. In the language of India: Mahāsandhi Māyā Viśrāntasya Vṛtti Ratha Phala Nāma. In the Tibetan language: Called Great Perfection Illusion Resting Commentary, Excellent Chariot. Homage to glorious Vajrasattva! From the beginning, from the pure Dharmakāya of enlightenment, Emanating the magical display as an illusory body, The protector of the three realms, Dharma King Lama, and All Buddhas and Bodhisattvas, I venerate with respectful head. From the distinction of beings to be tamed and the means of taming, Among all the immeasurable categories of vehicles, The very essence, the luminous illusion itself, This commentary of the Excellent Chariot will clearly illuminate. When with the wondrous light of compassion, lamps are arranged in the boundless worlds, from dispelling all the darkness of ignorance, in this realm too, the supreme among the immeasurable aggregates of Dharma spoken by the outer and inner teachers, the Bhagavan, and so forth, is the manner of the Great Vehicle, the unsurpassed, proclaiming like an ocean. If one gathers the profound essence into one and practices it, and applies a definite direction for practice, then through the manner of illusion, with eight examples establishing the definite order, the yogi speaks at three times. From those definite points of the essential instructions, in the category of the Dharma of the spontaneously perfect Great Perfection, it is established as Illusion Resting. Here too, from its divisions, the essential points of explanation are determined by meaning. Briefly, first is the expression of homage: All dharmas are from the unborn, equal state, The wisdom illusion, the great play of non-duality, The nature of mind, the self-born, primordial king, Since there is no birth or separation, I pay homage. Thus it is said, this verse is the Vajra body of this treatise, thus established. The essence of one's own awareness, the nature of the mind of enlightenment, the Tathāgatagarbha, is the sacred realm or source of all dharmas of samsara and nirvana. Noble Laṅkā
Chinese
在逝者的经典中说：无始的时间界限，是所有法的事物之所依处。因为有这个，所以一切众生和涅槃都能获得。如是说。此之自性是无自性生，以及平等性，以及无事物性，以及超越常断，因为是二取不着的智慧，是言思表达之外各自自明的觉性，是胜义谛。在赞颂食音者的佛母中也说：言思表达之外的般若波罗蜜多，不生不灭，是虚空的自性。各自自明的觉性是智慧的行境。向三世诸佛之母顶礼。如是说。这个本身未成立为任何事物的自性，而是轮回和涅槃的计划之所依。在《多哈宝藏》中说：心性是唯一的万物之种子，无论生于何处，涅槃都会涌现。能赐予所欲之果，向如意宝般的心顶礼。如是说。因此，在顶礼之后，立誓造论：胜者将一切法宣说为二种幻相之理，为了证悟那真实的自性，汇集经续窍诀的精华，请听我如实修证的讲述。也就是说，显有世间轮回和涅槃的一切法，显现却无自性，如幻如化。在《母续》中，善现，一切法如梦如幻，涅槃也如梦如幻，如果有比涅槃更超胜的法，那也如梦如幻。以及在《幻术师善现请问经》中也说：善现，愿我了知一切法，皆如幻术。如是说。其中，轮回的一切法，显现于心，并且由于心的习气力量增长，所以称为虚妄幻相。涅槃的一切法，显现于智慧，并且觉性的自光是身和智慧的显现，自然成就并且超越事物和相状之法，所以称为真实幻相。如是也于《大幻化网续》中说：真实幻相之理有二，无有自和他，完全清净的法界自性之理。
English
In the Sutra of the Departed, it is said: The realm of time without beginning is the abode of all dharmas. Because this exists, all beings and nirvana are attained. Thus it is said. Its essence is the absence of inherent birth, as well as equality, as well as the absence of things, and because it transcends permanence and annihilation. The non-dual wisdom that transcends speech, thought, and expression is the self-knowing awareness of each individual, the ultimate truth. In the praise to the mother of Rāhu it is also said: Prajñāpāramitā beyond speech, thought, and expression, unborn, unceasing, is the nature of space. The self-knowing awareness of each individual is the realm of wisdom's activity. I prostrate to the mother of the Buddhas of the three times. Thus it is said. This itself is not established as the essence of anything, but abides as the basis of samsara and nirvana. In the Dohā Treasury it is said: Mind itself is the sole seed of all things; wherever it arises, nirvana springs forth. It bestows the fruit of desires; I prostrate to the mind like a wish-fulfilling jewel. Thus it is said. Therefore, after paying homage, I vow to compose a treatise: The Victorious One taught all dharmas as two aspects of illusion. In order to realize that true nature, I gather the essence of sutras, tantras, and pith instructions. Listen as I explain according to my experience. That is to say, all the dharmas of appearance and existence, samsara and nirvana, appear but have no inherent nature, like an illusion. In the Middle Mother Sutra, Subhuti, all dharmas are like a dream, like an illusion; nirvana is also like a dream, like an illusion. If there is a dharma that is even more superior than nirvana, that too is like a dream, like an illusion. And in the Sutra Requested by the Magician Subhadra, it is also said: Subhadra, may I know all dharmas to be like an illusion. Thus it is said. Among them, all the dharmas of samsara appear to the mind, and because the power of the mind's imprints increases, they are called false illusions. All the dharmas of nirvana appear to wisdom, and the self-radiance of awareness is the appearance of body and wisdom, spontaneously accomplished and transcending the dharmas of things and characteristics, therefore they are called true illusions. As it is also said in the Great Net of Magical Illusion Tantra: In the two aspects of true illusion, there is no self and other of self, the nature of the completely pure realm.
Chinese
索。如是彼等已示最初入于论典之因。今说入处论典之体性，其中金刚处有八种相。首先，一切法显现如梦而无自性，故应决断。于基显现无自性，断定为远离一切一与多之边的法界胜义谛：基界不变，心性如虚空之大。于空明离戏之自性中，如无垢日月星辰之王法，任运成就三身智慧无有聚散。自性光明，圆满具足功德。此乃自性本初之安住方式，即是所谓之基幻化。如是，轮回涅槃之幻化生起之基为觉性菩提心，本初光明，乃如来藏。其体性空性犹如虚空。自性光明犹如日月。大悲安住于显现之基，犹如明镜之面。如是之自性中，一切身与智慧之法任运成就，大智慧界彼之功德本自具有，譬如虚空界中有日月星辰。于觉性自显中云：彼界之体性犹如虚空。自性乃自性光明。大悲安住于觉性之精华，成为一切功德之显现之基。此即是轮回涅槃二者之所依，初始光明心髓，真实界之幻化。如是之基，众生错觉之方式为：彼自性中，忽然而生错觉之云。如梦之作者，具有睡眠之状态。俱生无明以及，以二取染污之二取心。由遍计所生之无明所生，六道之错觉显现种种如梦。如是，士夫入睡，生起苦乐之梦，亦是显现之基觉性为缘，入睡之时所致。如是于串习之梦中错觉，于无有之明亮显现之境各自受用执着一般。于初始界光明之自性中，基显现为境之时，俱生无明遮蔽自身，不显现自
English
So. Thus, they have shown the cause of initially entering the treatise. Now, to explain the very body of the treatise that is the place of entry, among the eight aspects of the Vajra Place, first, since all phenomena appear like dreams and are without inherent existence, they should be ascertained. Ascertaining the ground appearance as devoid of inherent existence, separated from all extremes of one and many, by viewing it as the sacred realm of reality: The unchanging ground realm, the nature of mind is like the great sky. From the very nature of emptiness and clarity, free from elaboration, like the stainless sun, moon, planets, and stars of the royal dharma, the three kayas and wisdoms are spontaneously accomplished, without aggregation or separation. Naturally luminous, perfectly endowed with qualities. This is the natural, primordial state of being, which is said to be the illusion of the ground. Thus, the basis of the illusion of samsara and nirvana is the mind of enlightenment, which is primordially luminous, the essence of the Sugata. Its essence is emptiness, like the sky. Its nature is clarity, like the sun and moon. Its compassion abides as the basis of manifestation, like the surface of a clear mirror. From such a nature, all the dharmas of kaya and wisdom are spontaneously accomplished, and the qualities of that great wisdom realm are primordially present, just as the sun, moon, planets, and stars are present in the realm of the sky. From the self-arising of awareness, it is said: The essence of that realm is like the sky. Its nature is naturally luminous. Compassion abides as the essence of awareness, becoming the basis of manifestation for all qualities. This itself is the basis of the projection of both samsara and nirvana, the primordial luminous essence, the illusion of the true realm. The way in which sentient beings are deluded about such a ground is as follows: From that very nature, suddenly clouds of delusion arise. Like the maker of dreams, possessing the state of sleep. Co-emergent ignorance itself, and the mind defiled by grasping at duality where there is no duality. Arising from the ignorance of complete imputation, the various deluded appearances of the six realms are like dreams. Thus, when a person falls asleep and dreams of happiness and suffering arise, it is also caused by the ground of manifestation, awareness, being conditioned by sleep. At that time, one is deluded into dreams of habitual tendencies, and just as one separately experiences and clings to the appearances of clarity in the absence of anything, from the nature of the primordial realm of luminosity, when the ground appearance arises as an object, co-emergent ignorance obscures itself, and one's own appearance does not
Chinese
因此，由于对遍计所执的无明的二取执着，导致无分别的显现。随着执着的蔓延，六道各自的错觉如梦般显现。最下等的众生是三恶道，中等的众生是欲界的天人和人，最上等的众生是色界和无色界，就这样轮回。《圣妙德聚经》中说：“下等、中等和最上等的众生有多少，都是从无明中产生的，如来是这样说的。” 也就是说，根本的觉性本身，由于类似于睡眠的无明以及伴随的遍计所执的迷惑，现在三界的错觉显现如梦。如《秘密藏续》所说：“唉玛火！如来藏中，由自己的分别念产生业的化现，显现各种身体和受用，以及不顺意的苦乐感受。” 那么，这样的显现是怎样的呢？明明没有却显现，并且各自感受苦乐。从很久以前就习惯了的这些，包括处所、身体和受用等等，都是自显现的善恶所产生的苦乐。各种各样的形象如同绘画一般，一个本体由于错乱而显现为众多，由于执着于众多，错觉的显现就不会停止。唉玛！存在的自性就像梦一样。这样，一切显现存在的法，由于对不存在的明亮显现执着为真实的习气增强，导致六道各自显现各自的处所、身体、受用和各种苦乐。这也是因为一个心由于善恶业的不同作用而显现为多种错觉。由于执着于显现，就从一个轮回传递到另一个轮回，就像通过各种梦境的业力而知道，除了如梦般的显现之外，没有其他。《贤愚经》中说：“众生如梦，业亦如梦，作者及受者，一切皆如梦。” 这样就显示了，除了这种错乱的显现之外，没有任何其他的东西。自生觉性唯一的体性中，无明的睡眠导致错觉的能取所取之念，这具有多种多样的梦境显现，除了自己的心之外，什么也没有。胜者说，这是颠倒妄想的幻象。觉性在能取所取的睡眠中稍微