Chinese
现在宣说如幻无边的道理： 就像物质和真言结合， 知道显现为其他是虚幻一样。 众生的错觉实际上并不存在， 只是习气错觉的缘起显现而已。 显现之时本身就是空性，没有可执著之处。 应当了知超越有无等边。 念诵真言使木片石子显现为马牛时， 如果执著于木片石子不显现而显现为马牛，那就是执著于错觉。 轮回的一切显现都与之相同， 这种自显现也像是从不可分的微尘中显现为存在，实际上是不存在的明亮显现，因为不可分是不可能显现的。 除了不可分之外，没有造作粗大的东西，所以完全是错觉。 同样，草皮、石头、泥土和水等众多非房屋之物聚集在一起， 显现为房屋，这也像是相对于微尘的自性来说不可能显现，因为显现的缘故，所以完全是错觉。 同样，亲友和喜悦， 敌人和不悦， 说话和思考， 以及一切行为，如果观察则不存在，如果不观察则显现，所以是错觉，只是没有的显现而已。 这如果加以分析，就像虚空一样没有实体。 应当了知如幻无边只是空性的影像， 如《不可思议经》所说： 诸法如幻， 自性非生， 空性无实无相， 离思离言。 如此等等。 宣说一切都是幻化的游戏： 如幻化的境域和幻化的城市， 幻化的众生和幻化的受用， 幻化的苦乐和幻化的生灭， 幻化的真假如何显现一样， 应当了知六道显现也是如此。 幻术师所变幻的境域、 众生、苦乐、生灭、 来往、六道各自的处所、 受用、显现以及敌友等一切，都应当如此了知。 如《次第》所说： 种种身体和受用， 以及如何显现的一切， 明亮显现而无自性， 如幻如梦。 如此等等。 一切在如幻的自性中法性相同， 本来清净犹如幻化， 无而显现即是幻化本身
English
Now, explaining the illusion-like absence of extremes: Just as when substances and mantras combine, it is known that appearing as something else is an illusion. The illusory appearances of beings are, in reality, nonexistent; they are merely appearances arising from the interdependent conditions of illusory habitual patterns. At the very moment of appearance, they are empty, with nothing to grasp. One should understand that they transcend the extremes of existence and non-existence. When reciting mantras causes wood and pebbles to appear as horses and cattle, if one clings to the appearance of horses and cattle while the wood and pebbles are not seen, it is clinging to an illusion. All the appearances of samsara are similar to this. This self-appearance, which seems to exist from indivisible particles, is in reality a clear appearance of non-existence, because indivisibility cannot appear. Since there is no cause for the formation of grossness other than indivisibility, it is entirely an illusion. Similarly, when many things that are not a house, such as grass, stones, earth, and water, come together, the appearance of a house is also an illusion, because it appears in a way that is impossible in relation to the nature of the particles. Likewise, when examining relatives and joy, enemies and displeasure, speaking and thinking, and all actions, they do not exist; but when not examining, they appear, so it is an illusion, merely a clear appearance of non-existence. Upon investigation, it is like the sky, without substance. One should understand the illusion-like absence of extremes as merely an image of emptiness, as stated in the "Inconceivable Sutra": "All phenomena are like illusions, by nature unborn, empty, without substance or characteristics, beyond thought and expression." And so on. Explaining that everything is a play of illusion: Just as the realm of illusion, the city of illusion, the beings of illusion, the enjoyments of illusion, the pleasure and pain of illusion, the birth and death of illusion, and the truth and falsehood of illusion appear, one should understand the appearances of the six realms in the same way. The realm emanated by a magician, the beings, pleasure and pain, birth and death, coming and going, the respective abodes of the six realms, enjoyments, appearances, and all enemies and friends should be understood in this way. As stated in the "Sequence": "All the various bodies and enjoyments, and everything that appears, appear clearly but have no inherent nature, like illusions and dreams." And so on. Everything is the same in nature as illusion, because it is primordially pure like an illusion. Appearing as if existent while being non-existent is illusion itself.
Chinese
相同。因为从因缘而生，所以像幻术一样。欺骗和毁灭就像幻术一样。轮回的错觉被确定为幻术。像这样，显现为器情世界的地水火风，以及心的显现，一切从原始以来就是清净的，也像幻术一样。幻术的马和牛也只是木片石子，而没有马和牛。错觉也只是无根的觉性自显，实际上没有成立。幻术本身就没有马和牛，却像有一样显现。在显现为各种法的时候，也因为没有成立过，所以也像幻术一样。就像咒语的因缘和木片石子的材料聚集而显现为马和牛一样。因为不同业力的因缘，在能取所取的控制下，以无明等等在六道中轮回，并且体验各种各样的显现，所以也像幻术一样。就像咒语使眼睛迷惑，木片石子显现为马和牛一样，使心迷惑。因为显现为色声香味触等等而欺骗心，所以要了悟错觉就像幻术一样。像这样，虽然一切法都像幻术一样，但是教导要对没有了悟的人产生慈悲心。就像这样，六道众生在幻术的自性中，实际上存在，却没有那样了悟。所以在无边轮回的城市里不断流浪。因为苦乐的业力所折磨而可怜。希望人们思维错觉就像幻术一样。虽然各种各样的轮回本来就存在于幻术的自性中，但是因为不认识无明我执的见解，没有了悟到没有的显现是虚假的体性，并且执着为真实。所以在无始无终的无边城市里流浪。各自的业力体验各种各样的错觉。为了圣者们看到这些可怜的对境，所以要对轮回像幻术一样的自性修习世俗因的慈悲心。《经庄严论》中说：‘被猛烈燃烧的敌人所控制，具有巨大的束缚，执着于与毒药混合的食物，深深陷入歧途，力量弱小的众生，对他们生起慈悲。’就像这样。烦恼像火焰一样燃烧，被魔所阻碍，烦恼和见解的束缚不
English
Are the same. Because it arises from causes and conditions, it is like an illusion. Deceiving and destroying is like an illusion. The illusion of samsara is determined to be an illusion. Like this, the earth, water, fire, and wind that appear as the container and its contents, and all the appearances of the mind, are also like illusions because they are pure from the beginning. The illusory horse and ox are just pieces of wood and pebbles, empty of horse and ox. Illusion is also just the self-appearance of unrooted awareness, not established in reality. From the beginning of the illusion, there are no horse and ox, but they appear as if they exist. Because they have never been established when they appear as various dharmas, they are also like illusions. Just as the conditions of mantra and the materials of wood and pebbles gather and appear as horse and ox. Because of the conditions of different karmas, under the control of grasping and clinging, beings revolve in the six realms due to ignorance and so on, and experience various appearances, so it is also like an illusion. Just as mantra confuses the eyes, and wood and pebbles appear as horse and ox, it confuses the mind. Because it appears as form, sound, smell, taste, touch, and so on, it deceives the mind, so one should realize that illusion is like an illusion. Like this, although all dharmas are like illusions, it is taught to generate compassion for those who have not realized it. Like this, the beings of the six realms are in the nature of illusion, actually existing, but not realizing it that way. Therefore, they constantly wander in the city of endless samsara. It is pitiful because they are tormented by the karma of suffering and happiness. May people think of illusion as like an illusion. Although various samsaras originally exist in the nature of illusion, because of not recognizing the view of ignorance and self-grasping, not realizing that the appearance of non-existence is a false entity, and clinging to it as true. Therefore, they wander in the endless city of beginningless and endless samsara. Each person's karma experiences various illusions. In order for the noble ones to see these pitiful objects, one should practice compassion as the cause of conventional truth on the nature of samsara like an illusion. As it is said in the Ornament of the Sutras: 'Controlled by the fiercely burning enemy, possessing great bonds, clinging to food mixed with poison, deeply falling into the wrong path, beings with little strength, have compassion for them.' Just like that. Afflictions burn like fire, obstructed by demons, the bonds of afflictions and views do not
Chinese
被耗尽束缚的各派外道等，以及贪执禅定之味者，还有声闻、独觉和最初的菩萨，圣者们以慈悲的目光注视着他们。对于证悟者们锻炼技能的基础的教诲是：从何处未曾来，向何处未曾去，何处也不住，诸法皆法性，自性本来清净如幻化。具善缘者们，以见而决断吧！一切法从原始以来就无自性，因此，如其所显现之时，就应知晓其无自性，是空性的游舞，如智者所知。如《光明次第》所说：根识无自性，幻化亦是空性。一切都说是幻化自显现：众生自性如幻化，菩提自性亦是幻化之自性。轮回涅槃无二，于幻化之游舞中，具善缘者们今日应知晓。显现为众生也是如幻化，显现为佛陀也是如幻化，轮回涅槃的一切显现，虽是觉性之境，然于觉性之自性中无成，知晓其为幻化的游舞，仅是自显现而已。如《八千颂》所说：天子们，轮回也如梦如幻，涅槃也如梦如幻。于幻化无二中决断：如胜者所说，诸法皆是幻化，除此之外，微尘许的对境也不可得。于任何皆无实，幻化的法性中，希求解脱者应知晓。一切法皆是幻化的自性，除此之外，无有任何成立。如《中观母经》所说：善现，一切法如梦如幻，凡显现为法的，皆因无自性而如梦如幻。不应说“法是另一回事，如梦如幻又是另一回事”，因为一切法皆是幻化的自性，此外别无他物。收集幻化之异名，解脱幻化是：幻化的方式也应如此了知。菩提幻化任运成就，无有迁变。不收摄，遍一切处，恒常如虚空，如太阳，如宝珠般满足希望。无边功德，事业圆满。
English
Those who are bound by exhaustion, such as the tirthikas, those who are attached to the taste of dhyana, the shravakas, pratyekabuddhas, and the first bodhisattvas, are seen by the noble ones in the realm of compassion. The instruction for the basis of training skills for those who have realization is: From where it has not come, to where it has not gone, nowhere does it abide, all dharmas are the nature of dharma, the essence is primordially pure, like an illusion. Fortunate ones, decide through seeing! All dharmas are without inherent existence from the beginning, therefore, just as they appear, from that very moment, know that they are without inherent existence, the play of emptiness, as the wise know. As it is said in the "Light Sequence": The senses are without inherent existence, that illusion is also emptiness. Explaining everything as self-appearance of illusion: The nature of sentient beings is like an illusion, the nature of enlightenment is also the nature of illusion. In the play of illusion, where samsara and nirvana are non-dual, fortunate ones should know this today. Appearing as sentient beings is also like an illusion, appearing as buddhas is also like an illusion. All appearances of samsara and nirvana, although they are objects of awareness, are not established in the self-nature of awareness, know that it is the play of illusion, merely self-appearance. As it is said in the "Eight Thousand Verses": Sons of the gods, samsara is also like a dream, like an illusion, nirvana is also like a dream, like an illusion. Deciding on the non-duality of illusion: As the Victorious Ones have said, all dharmas are nothing other than illusion, not even a particle can be found as an object. In the nature of illusion, where nothing is truly existent, those who desire liberation should know this. All dharmas are the nature of illusion, and nothing else is established. As it is said in the "Intermediate Mother Sutra": Subhuti, all dharmas are like dreams, like illusions, because whatever appears as dharma is unborn by nature. It should be said that it is like a dream, like an illusion, but one should not say, "Dharma is something else, and like a dream, like an illusion is something else," because all dharmas are the very nature of illusion, and there is nothing else. From the collection of the synonyms of illusion, liberation is illusion: The way of illusion should also be understood in this way. Enlightenment is illusion, spontaneously accomplished, without change. Not collecting, all-pervading, always like the sky, like the sun, fulfilling hopes like a jewel. Infinite qualities, perfect activity.
Chinese
嬉戏玩耍。清净明澈，远离戏论的自性。法界本体自性清净，当所有暂时的垢染都清净时，具有二种清净的佛法身，以及从其自性中自然显现的色身，这被称为菩提幻化。如《幻化经》所说：菩提的自性是幻化，智慧也如幻化一般。无有实物与事物，寂静，无尘，超越譬喻。如是说。各种各样的幻化是：轮回的幻化是不真实的欺骗。如幻化般，其特征是断灭，显现为无有。当错觉和分别念清净时，错觉的显现融入法界。就像摧毁明咒后，马和牛不再显现一样。不净的错觉显现，能取和所取在初始时解脱。清净是空性，没有自性。就像幻化的马和牛，在摧毁明咒后自然消失一样。当错觉的幻化，以及对无明和能取所取的执着所产生的分别念清净时，所有显现的错觉及其习气都自然消失，融入法界，就像马和牛的显现消失一样。因此，错觉显现自身的特征断灭，就像幻化的显现一样，没有自性。轮回和涅槃的法界幻化是：本性的幻化，法性不变异。是清净和不清净一切的法性。就像陶器和金器中的虚空一样。容器和容器的破损不会因缘而增减。同样，在迷惑和解脱的各自时期，法性不会有增减好坏。这是实相意义的密意，如果这样理解，就是智者。法性本性的幻化是：觉性菩提心，无论是清净的佛陀时期，还是不清净的轮回时期的所有错觉显现和错觉分别念，没有不被无明所遍及的。无论是认为好，还是认为坏，都是觉性。无论显现为各种各样，都是在觉性中显现，除此之外没有其他的。因此，觉性遍及一切法性。例如，陶器中也有虚空，金器中也有虚空。虽然容器显现为好坏，但其中的虚空没有好坏。同样，虽然轮回和涅槃显现为好坏，但要知道显现的觉性没有好坏。如《经庄严论》所说：如同虚空随容器的分别而转变一样，法性也随之