English
Those with impure habitual tendencies do not dwell even on the eighth ground, what need to mention those with lotuses? Thus it is said. From the arrangement of Samaya: During the day, appearances are empty like illusions, at night, the dream body is the body of a deity. When self-arising does not move from that, that is the Victorious One, the perfect enjoyment. In a moment, one passes into sorrow in the Bardo. If one abides continuously, what need is there to say? Illusion and clear light are just like that. This should not be spoken to others. Thus it is said. From the eighth chapter of the Tantra of the Manifestation of Wisdom: Illusion is the all-ground of the Dharma realm. When one meditates on phenomena that are like illusions, one manifestly attains enlightenment like an illusion. The five paths are twelve. This is not understood by others. The meaning of others, self-nature, and fruit is profound and vast, without distinction. Thus it is said. When the essence of all things is profound, and the nature is vast, whatever is the play of illusion, having fully realized the indivisible Vajra, may all beings attain the illusion of enlightenment. In the nature of the pure expanse of Bodhicitta, with the appearance of illusion-like clear light, sun, and moon, with the light of mingled Samadhi, wisdom, and compassion, may the darkness of ignorance of beings be dispelled. The full mandala of the autumn moon, just as it appears in water, free from turbidity, in the palace of the pure essence of the Vajra nature, may the great qualities be perfected without remainder. From the Great Perfection, Illusion's Repose, the chapter on the simile of illusion is the explanation of the second Vajra place. After thus showing that the nature of illusion is without cessation, the instruction is to realize that all phenomena are without coming, like the nature of an eye disease. Again, here the Victorious One says, like an eye disease, listen well to what is said. Whenever all phenomena appear but are without self-nature, that is, without coming, like an eye disease. In the Intermediate Mother Sutra: Subhuti, all phenomena are without coming by their own nature, like an eye disease. The meaning of this is condensed into pith instructions: From the certainty of the three natures of ground, path, and fruit, first, the ground is established by the view of no-coming, like an eye disease: Just as an eye disease appears from form, by the power of confusion of habitual tendencies from the nature of mind, the illusion of samsara, the non-existent appearance of confusion is established. However it appears, it is like an eye disease.
Chinese
也是如此，就像从粗糙的色法之基产生影子一样，影子与色法相似而生，但形态不同。本来，原始的觉性是空明任运大圆满的自性显现，就像色法一样，因为不认识它本身，所以误以为是能取和所取。觉性的自性显现与五蕴、五大、五毒、五境、五根等有形之物相似而显现，但形态各异，充满烦恼、障碍、不净，以及业和五毒等各种错觉显现。因此，三界六道各自因缘聚合而流转。《普作续》中说：“影子如色法的例子一样，是各种错觉的境。”《集经》中说：“因缘聚合时，业的幻轮就会出现。”从错觉显现中流转到更深的错觉也是如此：不智之人执着于真实，欺骗了孩童。由于五境的眼翳被束缚，无意义地执着于我，看看这错觉吧！不了解轮回是眼翳的本质的孩童，总是怀着执着的念头。对于显现而无自性的色、声、香、味、触的显现境，心识执着而贪恋。由于贪恋境，执着于我和我所，从而不断流转，就像孩童执着于自己头顶上的形象，认为那是真实的自性一样。如果不了解世间的显现是无自性的，那么显现就会欺骗人。即使是走上道的人，也大多与孩童相似。《入行论》中说：“沙堡倒塌时，孩童们会非常失望。同样，当赞美和名声衰落时，我的心就像孩童一样。”就像孩童贪恋眼翳一样的显现一样，瑜伽士们应该通过了解自性来证悟无自性，这就是教诲：显现世间器情、苦乐、高低等，虽然不存在却显现，就像灯的影子一样，又像揉眼睛后出现的第二个影像，又像烦恼众多之时的夜晚黑暗。不观察时显现，观察时则无法确定，如果深入观察，自性
English
Similarly, just as a shadow arises from a coarse form, and the shadow is born similar to that form but with a different appearance, likewise, the self-radiance of primordial awareness, the spontaneously accomplished Great Perfection, is like a form. Because one does not recognize it as it is, one mistakes it for grasping and being grasped. The self-radiance of awareness appears similar to the five aggregates, the five elements, the five poisons, the five objects, and the five sense faculties, but with different appearances, full of afflictions, obstacles, and impurity. Various deluded appearances such as the five karmas and afflictions arise, causing the three realms and six classes of beings to wander separately due to the accumulation of causes and conditions. The Kunjed Gyalpo Tantra says, "Like the example of a shadow of a form, it is the place of various delusions." The Compendium Sutra says, "When conditions gather, the wheel of karmic delusion arises." Wandering from deluded appearance to further delusion is also like this: The unwise are deceived by children who cling to truth. Because the eye-disease of the five objects is bound, they grasp at self without meaning, look at the delusion! Children who do not realize that samsara is the nature of eye-disease always have clinging minds. To the deluded appearances of form, sound, smell, taste, and touch, which appear but have no essence, the mind's consciousness clings and is attached. Because they crave objects and grasp at self and what belongs to self, they wander continuously, just like children who cling to the image on their heads as if it were a real entity. If one does not understand that the appearances of the world are without inherent existence, then appearance will deceive. Even those who have entered the path are often similar to children. The Bodhicharyavatara says, "When a sandcastle collapses, children are very disappointed. Similarly, when praise and fame decline, my mind is like a child." Just as children are attached to appearances like eye-disease, yogis should realize non-inherent existence by knowing the nature. This is the instruction: Appearances of existence, vessel and contents, pleasure and pain, high and low, although non-existent, appear like the shadow of a lamp, or like the second image from rubbing the eyes, or like the darkness of night when afflictions are many. If not examined, they appear, but if examined, they cannot be identified. If examined deeply, the nature
Chinese
地界已过。犹如虚空，于未生之原始法性中，从今日起务必证悟。于彼之中，显有世间器情之苦乐与高下，一切皆如眼翳。眼翳之义，乃从色之相状中，显现与彼等及成群者相同之相状，此外别无他者，即如幻影、二月及黑暗等。总之，异于实物之色，及其图绘与显现，及其所成之影像，亦皆依于彼色，故属眼翳之范畴。如实物之色不能成办作用，如是若观察诸法，则如眼翳般显现而无自性，若不观察则为悦意之自性。若极度观察，则一切粗显皆为不可分割之微尘，以及微细之觉知等，皆无能指认之体性。于任何处皆不成实，犹如虚空。于《圣母般若经》中云：诸法以眼翳之体性，无有自性之故，从原始以来即体性空。此又如何耶？如是宣说：错觉无基犹如眼翳，断绝根本且一切相皆已断，观察则为空，虽无而显现，当证悟未生之原始。如是轮回如眼翳般显现，而自之相状已断绝，观察则为空性，仅为自显现而已，此外别无他者，乃法性原始之自性。于彼中，原始乃诸法之自性空性，于各自之觉性面前显现，然于实性面前则不成实，此乃如是安立，而非于久远之前所观察者。是故，无论显现何者，皆当知为如自显现之眼翳，于实性觉性前不成实之自性光辉。于《智慧光明庄严经》中云：文殊，眼翳乃显现而无自性者。如是，一切诸法亦显现而无自性。从无根之自性中，无明微细之分，错觉极度鲜明，如是显现者，如于遥远之荒漠中央，微小亦显为巨大般，从无我执为我之微小执着中，显现此等轮回之巨大错觉。微小显为巨大而于一切皆迷惑，譬如于极其广大之荒漠远处，乌鸦之
English
The ground has passed. Like the sky, in the unborn, primordial nature of reality, from this very day, may you realize it with certainty. Therein, all the happiness and suffering, high and low, of the phenomenal world, the environment and its inhabitants, are like an optical illusion. The meaning of an optical illusion is that from the appearance of form, there arises the appearance of being the same as those and the assembled groups, and there is nothing else besides, such as shadows, the appearance of two moons, and darkness, and so on. In short, other than the actual form, its painted or manifested example, and its reflection, are all dependent on that form, and therefore belong to the category of optical illusions. Just as the actual form cannot perform a function, so if all phenomena are examined, they appear like optical illusions, without inherent existence. If not examined, they have a delightful nature. If examined closely, all gross appearances are without indivisible particles, and even subtle awareness has no identifiable essence. Not established in anything, like the sky. In the Intermediate Mother Sutra, it says: Because all phenomena are without inherent existence in the nature of optical illusions, they are empty in essence from the very beginning. How is that? It is explained: Illusory appearances are baseless, like optical illusions. The root is severed, and all characteristics are completely cut off. When examined, it is empty, appearing as if it exists, but it is to be realized as the unborn, primordial nature. Thus, samsara appears like an optical illusion, and its own characteristics are severed. When examined, it is emptiness, nothing other than mere self-appearance, which is the nature of the primordial nature of reality. There, "primordial" refers to the emptiness of the nature of all phenomena. It appears in the awareness of each individual, but it is not established in reality. That is what it means, not something examined in a distant past. Therefore, whatever appears should be understood as the self-appearance, like an optical illusion, the self-radiance that is not established in reality and awareness. In the Sutra of the Adornment of Wisdom Appearance, it says: Manjushri, an optical illusion appears but has no inherent existence. Likewise, all phenomena appear but have no inherent existence. From the rootless nature, from a tiny fraction of ignorance, the illusory appearances seem to shine brightly. Just as in the middle of a distant desert plain, even a small thing appears large, from the small grasping of self in what is selfless, these great illusory appearances of samsara appear. The small appears large, causing confusion in everything. For example, in a very large desert far away, a crow...
Chinese
稍微好一些，感觉像牦牛山一样。如同被干燥炎热的痛苦所折磨，被不适的心情所折磨，因漫长的中阴期而显现。从执着自我的根本无明细微之处，由遍计所执的无明和能取所取的串习为因，由业的不同为缘，各种显现的器情世间如虚空般无边无际地遍布，这是从细微的根本产生的。如果对此进行分析，会发现其无根的自性与心性完全清净有关。《秘密藏》中说：“无根的心性，是诸法的一切根本。”因为基和根本微细且无法指示，所以像水的浑浊一样被放置，从而显示清澈，即：如果认识到这种错觉的显现，它就是非真实的。当像虚空一样无所作为地显现时，从如眼翳般的无有显现的世间中，如实地放下无意义的自我执着。眼翳是无人会抛弃的，如同形相颠倒则自身颠倒一样，轮回的错觉显现也是无法抛弃的，因为它没有实体。由于执着颠倒，自然而然地证悟，如果如实地安住执着，那就是证悟。《经部》中说：“如果摧毁一切分别念，怎么会有能取或所取呢？”所显现的一切，被描述为不可思议、不可言说、不可思议议的，即：自性本然，本来清净。不要执着于任何地方，不要思索任何事物。对于本体不可认知的显现，宗派偏见的盒子有什么用呢？因此，放下一切刻意的执着，要知道一切显现皆是空性的。一切显现存在的法，其自性皆是空性的，显现如同眼翳一般。如同世间的显现一样，放弃所有诸如破立、实执、贪嗔等等，以及如同宗派的显现一样，放弃所有诸如因果、显空、二谛、分析五蕴、十二处、十八界的宗派偏见。虽然在觉性中显现，但不要在显现上产生执着，要让自明觉性赤裸裸地坦然显现，这就是安住的意义。《无生宝藏论》中说：“不要思索任何事物，不要作意任何事物，不要造作，安住于自然状态。这无造作的状态，就是无生珍宝藏，是过去、现在、未来诸佛的足迹。”基已确定。