English
Plays and frolics. The nature of being pure, clear, and free from elaboration. When all adventitious stains are purified from the essence, which is pure by its very nature, the Buddha's Dharmakaya, which possesses two kinds of purity, and the Rupakaya, which arises spontaneously from its state, are called Bodhi Illusion. As stated in the Sutra of Illusion: The nature of Bodhi is illusion, and wisdom is also like illusion. There is no substance or object, it is peaceful, free from dust, and beyond comparison. So it is said. The various illusions are: The illusion of samsara is an untrue deception. Like an illusion, its characteristics are cessation, and it appears as non-existent. When delusion and conceptualization are purified, the appearance of delusion dissolves into the realm of reality. Just as horses and cattle disappear when a mantra is destroyed. Impure delusional appearances, the grasped and the grasper, are liberated from the beginning. Purity is emptiness, without essence. Just as illusory horses and cattle disappear spontaneously when a mantra is destroyed. When the illusion of delusion, and the conceptualization that clings to ignorance and the grasped and the grasper, are purified, all appearances of delusion and their habits disappear spontaneously and dissolve into the realm of reality, just as the appearance of horses and cattle disappears. Therefore, the characteristics of the appearance of delusion itself cease, and like the appearance of illusion, it is without essence. The realm of reality illusion of samsara and nirvana is: The illusion of nature, the Dharma nature is immutable. It is the Dharma nature of all purity and impurity. Like the space inside a clay pot and a gold pot. The vessel and the vessel's breakage do not increase or decrease due to conditions. Similarly, in the respective times of delusion and liberation, the Dharma nature remains without increase or decrease, good or bad. This is the intention of the meaning of reality, and if one understands it in this way, one is a wise person. The illusion of the Dharma nature is: Awareness, the mind of Bodhi, whether it is the time of the pure Buddha, or all the delusional appearances and delusional conceptualizations of the impure time of samsara, there is nothing that is not pervaded by ignorance. Whether one thinks of it as good or bad, it is awareness. Whatever appears in various ways, it appears in awareness, and there is nothing else besides that. Therefore, awareness pervades all Dharma nature. For example, there is space in a clay pot, and there is space in a gold pot. Although the vessels appear as good or bad, the space inside them is neither good nor bad. Similarly, although samsara and nirvana appear as good or bad, one should know that the awareness of appearance is neither good nor bad. As stated in the Ornament of the Sutras: Just as space changes according to the distinctions of vessels, so too does the Dharma nature follow
Chinese
想要获得。 如是证悟，则见一切之实相，觉性菩提心自然成就，故以自性通达无有取舍、是非之法性，故名大智者。 是亦如器皿未破，虚空不增，破则不减。觉性亦如是，于迷乱与解脱之自时起，即安住于无有善恶增减之法性中。 如是已确定如幻之见。 今当讲述修持道之次第：何时于证悟如幻之见后，如幻之修持乃是大无实性。前行如前，于如幻中祈请。以如幻而了悟诸法之瑜伽士，为修持彼义故，皈依、发心，并思惟如幻，自身生为本尊，于顶上生起上师，行七支供等，皆如前。祈请加持成就幻化。 此时，唯有无限之虔诚至为重要。何以故？修本尊及观修等其他诸事，不能以自性解脱，需依赖各自之事业与助伴等其他条件。唯有上师之虔诚，能轻易地行于地与道之次第。若不离上师之显现，则安住于与诸佛无别之境地。又云：以不动摇之虔诚，于六个月内，能获得金刚持之果位。 于彼时，修持上师瑜伽时，有人说，上师观为凡夫，故为低下。应观为本尊坛城之主尊等。因《金刚鬘》与《续》中说，五部汇集之坛城。此说极不应理。经中说汇集三十二天众之坛城，及《续》中说五部汇集之自性，乃是显示上师为佛之自性，而非说改变形相。因此，若将上师瑜伽观为本尊，则是修本尊，而非上师瑜伽。因对上师之专注不生起恭敬，故过患极大。
English
Desire to obtain. If one realizes in this way, one sees that the essence of everything, the mind of enlightenment, is spontaneously accomplished. Therefore, one is called a great scholar because one naturally masters the Dharma nature of non-acceptance and non-rejection. It is like the sky, which does not increase when a vessel is not broken, and does not decrease when it is broken. Similarly, from the very moment of delusion and liberation, awareness abides in the Dharma nature without increase or decrease of good or bad. With these, the view of the basis as illusion has been established. Now, the order of practicing the path will be explained: When one realizes the view of illusion, the meditation of illusion is the great non-reality. The preliminaries are the same as before, and one prays in illusion. For the yogi who realizes all dharmas as illusion, in order to meditate on its meaning, one takes refuge and generates bodhicitta, and thinks of illusion. One generates oneself as a deity, and generates the guru on the crown of one's head, and performs the seven branches, etc., all as before. One prays to be made accomplished in illusion. At this time, only limitless devotion is important. Why? Because the self-nature of deity meditation and other practices such as contemplation does not liberate, but depends on other things such as one's own actions and assistance. Only the guru's devotion easily travels through the stages of the ground and the path. If the guru's appearance is not separated, one abides inseparably with the Buddhas. It is also said: With unwavering devotion, in six months, one will attain the state of Vajradhara. When meditating on the guru yoga, some say that the guru is meditated upon as an ordinary person, and therefore is inferior. One should meditate on the main deity of the mandala, etc. Because the Vajra Garland and Tantra say that it is a mandala of the five families combined. This is very unreasonable. It is said that the mandala of the thirty-two deities is assembled, and the Tantra says that the nature of the five families is assembled, which shows that the guru is the nature of the Buddha, but it is not said that the form is changed. Therefore, if one meditates on the guru yoga as a deity, it is deity meditation, not guru yoga. Because respect focused on the guru does not arise, the fault is very great.
Chinese
苦乐的显现，外境的显现，内心的一切显现，都是由因缘所生，故如幻；因不真实而迷惑，故如幻；明明没有却显现，故如幻。应如是思维，了知一切皆为如幻如空的自性显现。如《入行论》云：‘于本性空之物，何喜何不喜？何得何所失？我等如是人，当为如是说，一切如虚空。’如是观修。然后于夜晚时分，睡眠之时亦如前，特别于如幻之状态中，放松身心，于无实、离戏论中安住。之后，无论出现何种幻化之梦境，皆知其为幻，从而解脱对实执、恐惧与害怕。于如幻中修习、增长、转变，清净刹土，如幻之行持方式亦如前。以狮子卧式，将一切法于如幻之状态中，放松于离戏、空性之中。中脉上端至梵穴，下端至密处。于白色稀薄如新剥鸡蛋膜般的脉中，观想如灯焰般，专注少顷，于事物之光芒渐细至不可见之状态中入睡。首先于梦中认识到梦境为幻，并于无实中修习，增长、转变，观想刹土等，皆如前行持。若想梦境本为虚幻，又于如幻中修习、增长，三重虚幻有何用？以虚幻对治虚幻，另有无量利益。若能于一夜之间把握梦境，瑜伽士于半月之中安乐。供养赞叹天龙八部，勇士空行真实集会，是从恶趣海中解脱之船。’如是宣说。修习此道的果实是：由此，轮回之执着自然解脱，于如幻中解脱，不住涅槃。如幻般，二利任运成就。因此，当修习如幻之义。其中，暂时之果是日夜于如幻之天身，极不执着地修习三身，获得学道的地的功德，最终于中阴获得圆满受用身而证得涅槃。如《秘密智慧续后篇》云：‘无论十方何处刹，皆以梦身之显现而修习。最初地的功德等，皆由此生，而非他处。于白日与梦中，于
English
The appearance of happiness and suffering, the appearance of external objects, all appearances of the inner mind, are born from causes and conditions, therefore they are like illusions; because they are not real, they are deceptive, therefore they are like illusions; they appear even though they are not there, therefore they are like illusions. One should think like this, and know that everything is the self-nature appearance of illusion and emptiness. As it is said in the Bodhisattvacharyavatara: 'In this thing that is empty from the beginning, what is there to like and dislike? What is there to gain and lose? We, who are like this, should say like this, everything is like the sky.' Meditate like this. Then, at night, when sleeping, also as before, especially in the state of illusion, relax your body and mind, and abide in the unreal and free from elaboration. Afterwards, no matter what kind of illusory dream appears, know that it is an illusion, and thus be liberated from clinging to reality, fear, and dread. Practice, increase, and transform in illusion, purify the pure lands, and the way of practice like illusion is also as before. In the lion's sleeping posture, release all phenomena into the state of illusion, free from elaboration and emptiness. The upper end of the central channel reaches the Brahma aperture, and the lower end reaches the secret place. In the white and thin vein, like the membrane of a newly peeled egg, visualize it like a flame of a lamp, focus for a while, and fall asleep in the state where the light of things gradually becomes thinner and invisible. First, recognize the dream as an illusion in the dream, and practice in unreality, increase, transform, and visualize pure lands, etc., all as before. If you think that dreams are inherently illusory, and you practice and increase in illusion, what is the use of triple illusion? Using illusion to counteract illusion has immeasurable benefits. If you can grasp the dream in one night, the yogi will be happy for half a month. Offering praise to the gods, nagas, and gandharvas, the heroes and dakinis will actually gather, and it is a boat to liberate from the ocean of evil destinies.' Thus it is said. The fruit of practicing this path is: thereby, the clinging to samsara is naturally liberated, liberated in illusion, and does not abide in nirvana. Like an illusion, the two benefits are spontaneously accomplished. Therefore, one should meditate on the meaning of illusion. Among them, the temporary result is that day and night, in the illusory divine body, one practices the three bodies without extreme attachment, obtains the qualities of the stages of the path, and finally obtains the complete enjoyment body in the bardo and attains nirvana. As it is said in the Uttaratantra of Secret Wisdom: 'No matter where the pure lands of the ten directions are, they are all practiced by the appearance of the dream body. The qualities of the first ground, etc., all arise from this, and not from elsewhere. In the daytime and in the dream,
Chinese
未净习气者，不住于八地，何况莲花者？如是说。三昧耶布置中：白日显空如幻，夜晚梦中天神身，自显不离彼之时，彼乃胜者圆满受用，刹那中阴入灭，若住于常，何须言说？幻化光明即如是，此不应向他人说。如是说。智慧现前之续第八品中：幻化法界为普基，于如幻之诸法，如幻观修而作时，如幻现证得正觉，五道者乃十二，此非他人所能悟，他与自性果之义，深广无别是也。如是说。何时诸法体性深，自性广大幻化戏，于无二金刚善通达，愿诸众生得菩提幻。虚空清净菩提心之性，幻化光明日月之显现，三摩地杂染智悲之光芒，愿除众生无明之黑暗。圆满部分秋月之坛城，如于水中离垢而显现，法性清净金刚藏之宫殿，愿大功德无余得圆满。大圆满幻化休息中，幻化譬喻品，即金刚处第二之释也。如是幻化自性无灭而显示之后，教诫应了知一切法无来如眼翳之自性。又，此胜者说如眼翳，所说为何善说谛听。何时诸法显而无自性，即无来如眼翳，圣母经中：善现一切法自性无来如眼翳。如是之义摄为口诀者：于基、道、果之自性决定为三，初基无来如眼翳之见而定者：如从色显现眼翳般，心性自性中以习气错乱力，轮回之眼翳无显现错乱成，无论如何显现如是眼翳般。