English
It's a bit better, feeling like a yak mountain. As if tormented by the suffering of dry heat, tormented by an uneasy mind, and appearing due to the long bardo. From the subtle point of the root ignorance of self-grasping, caused by the ignorance of imputation and the habituation of grasping at subject and object, conditioned by different karmas, the deluded appearances of various containers and contents pervade limitlessly like the sky. This arises from a subtle root. If analyzed, its rootless nature is related to the completely pure nature of mind. The Guhyagarbha Tantra says, "The rootless nature of mind is the root of all dharmas." Because the ground and root are subtle and cannot be pointed out, it is placed like the turbidity of water, thereby showing clarity, which means: If this illusory appearance is realized, it is non-existent. When it appears without action like the sky, from the world of non-existent appearances like an eye disease, let go of meaningless self-grasping as it is. No one abandons an eye disease, just as when the form is inverted, the self is inverted. This illusory appearance of samsara cannot be abandoned because it has no substance. Because grasping is inverted, realization naturally occurs. If grasping is left as it is, that is realization. The Sutra says, "If all concepts are destroyed, how can there be a grasper or a grasped?" Whatever appears is described as inconceivable, inexpressible, and unimaginable, meaning: It is naturally so, primordially pure. Do not grasp at anything, do not think about anything. What use is the box of sectarian bias for appearances whose essence cannot be identified? Therefore, abandon all deliberate fixations and know that all appearances are empty of inherent existence. All phenomena of existence and appearance are empty of inherent existence, and appearances are like an eye disease. Like worldly appearances, abandon all such as affirmation and negation, clinging to reality, attachment and aversion, etc., and like sectarian appearances, abandon all sectarian biases such as cause and effect, appearance and emptiness, the two truths, and the division of the five aggregates, twelve sources, and eighteen elements. Although it appears in awareness, do not engage in grasping at appearances. Let self-luminous awareness appear nakedly and openly. This is the meaning of abiding. The "Inexhaustible Treasury of Non-Origination" says, "Do not think about anything, do not contemplate anything, do not fabricate, abide in the natural state. This unfabricated state is the inexhaustible treasury of non-origination, the footprints of all Buddhas of the three times." The ground has been established.
Chinese
陀。修持道的方法是：如是了悟诸法如幻象后，应如实地将心安住于实义上。前行如前一样，祈请幻象。了知一切法显现而无自性，安住于平等中，也如前所说，修持上师瑜伽后，祈请使能精通如幻象般的自性。然后，正行修持诸法如幻象，色以真实空故如幻象，声以发出空故如幻象，香、味、触也与幻象相同，意和法也如幻象，于任何皆无真实的体性中，心也无执着地放松安住。色等六境，眼等六根，眼识等六识，以及显现分别的一切法，都如幻象般，于无真实的体性中，无忆念分别地安住。如经中所说：凡是作意的一切都是不善的，凡是不作意的就是善的，凡是无忆念且不作意，就是随念佛陀之义。夜晚修瑜伽之法是：如白天睡眠时，也在心间系念心，于诸法皆如幻象的体性中睡眠，获得梦境等如前一样必定显现。于心间五光之光团中，于无边际的体性中睡眠，在梦中了悟如幻象般的法，以及化现和转变等，都如前一样显现。修道之果是：体验、证悟、显现也如幻象，于任何皆无真实的体性，证悟自然生起。无执着的觉性，破除是非的错乱，获得眼和神通、等持功德，是胜者的法藏，引导一切众生。因此，修持如幻象般的意义吧！对此，暂时了悟为幻象，以及对体验中错乱的执着之心会消失，必定从轮回中解脱，以及因等持成就而获得眼和神通，以及成就神变。如《摄颂》中所说：以禅定舍弃对欲妙的轻蔑，智慧和神通以及等持现前。
English
To. The way to practice the path is: Having realized all dharmas as illusions, one should settle the mind as it is on the true meaning. The preliminary practice is the same as before, praying to the illusion. Understanding that all dharmas appear but have no inherent existence, abiding in equanimity, also as previously taught, after practicing the Guru Yoga, pray to become proficient in the nature of illusion. Then, the main practice is to meditate on all dharmas as illusions: Form is empty of truth, like an illusion. Sound is empty of utterance, like an illusion. Smell, taste, and touch are also like illusions. Mind and dharmas are also like illusions. In the state where nothing is true, the mind should also be released and placed without clinging. The six objects, such as form, the six faculties, such as the eye, the six consciousnesses, such as eye consciousness, and all phenomena of appearance and imputation, are like illusions, abiding in a state of no truth, without memory or thought. As it says in the sutra: "Whatever is in the mind is unwholesome. Whatever is not in the mind is wholesome. Whatever is without memory and without mind is the meaning of remembering the Buddha." The practice of yoga at night is: As in daytime sleep, also hold the mind in the heart, and sleep in the nature where all dharmas are like illusions. Dreams and so on will surely appear as before. Sleeping in the sphere of the five lights in the heart, in a state of boundlessness, in dreams, one realizes the dharma as an illusion, and manifestations and transformations appear as before. The fruit of practicing the path is: Experience, realization, and appearance are also like illusions. The realization that nothing is true arises spontaneously. Non-attachment, awareness, destroys the confusion of affirmation and negation. Eyes and supernormal powers, samadhi, and qualities are accomplished. It is the treasury of the Victorious Ones, leading all beings. Therefore, meditate on the meaning of illusion! In this, the temporary realization as an illusion, and the mind clinging to the delusion in the experience will disappear, one will surely be liberated from samsara, and by the accomplishment of samadhi, one will obtain eyes and supernormal powers, and accomplish magical powers. As it says in the Compendium: "Through meditation, one abandons contempt for the qualities of desire. Wisdom, supernormal powers, and samadhi manifest."
Chinese
成就。如是。其中，体验如烟雾，证悟如火焰。觉性的自性，证悟无基的空性，是为证悟。不离证悟之境，便会生起乐、明、无念等体验。以证悟任何事物的实相而证悟，因串习此证悟而获得身心的暖乐，故称为体验。究竟的果实是，证悟一切法如眼翳般无基空性的实相，从而 निश्चित 从轮回中解脱，获得寂灭涅槃。如是说：以智慧完全了知诸法自性后，将完全超越三界。如是说。这些显现而无自性的诸法，应确信为无有显现的空性之相。愿一切众生在无生、离戏的虚空中，获得寂灭之境。能取所取如眼翳般濒临毁灭，错觉无明之暗如拨云见日般消散，自生光明之日从内心升起，愿我等如己一般，亦能如实见真谛。虽因显现为有而诸法各异，然因显现为无而二取迷乱止息。愿一切众生在无二平等的空性中，一时获得解脱。大圆满幻化休息中，如眼翳般的章节，即金刚处第三之释。如此，从无来处，于无去之自性中，如阳焰般开示一切法。又，此中胜者说如阳焰般，所说之义谛，谛听且善思。如是，显有轮回涅槃一切法，显现而无自性，如阳焰一般。于《中观根本慧论》中说：善现，一切法从本初即无生，故如阳焰。以基、道、果三者开示此义。首先，以见解断定基无生如阳焰：如夏季正午时，原野如阳焰之水聚。因心极度串习我执之故，轮回之错觉显现如阳焰。夏季时，在漫长的原野上，阳光照射，自己的眼睛因热而感到痛苦，导致生起飞散的痰液之蒸气
English
Accomplishment. Thus it is. Among these, experience is like smoke, and realization is like fire. Realizing the self-nature of awareness, the groundless emptiness, is realization. Without straying from the state of realization, experiences such as bliss, clarity, and non-conceptuality arise. Realization comes from realizing the way things are, and experience is gained by familiarizing oneself with this, obtaining warmth of body and mind. The ultimate result is realizing the nature of all phenomena as groundless emptiness, like a cataract, thereby definitely arising from samsara and attaining nirvana. As it says: "Having fully known the nature of phenomena through wisdom, one will completely transcend the three realms." Thus it is said. These phenomena that appear but lack inherent existence should be ascertained as forms of emptiness without appearance. May all beings attain the state of perfect peace in the unborn, free from elaboration, expanse of space. Grasping and the grasped, like a cataract, are on the verge of destruction. The darkness of delusion and ignorance is like the clearing of clouds revealing the sun. The self-arisen, clear light of the sun rises from within. May others, like myself, also see the true state of reality. Although phenomena appear to exist and are diverse, by appearing as non-existent, dualistic confusion is pacified. May all beings be liberated simultaneously in the non-dual, equal, all-pervasive, single perfection. From the Great Perfection, Illusion's Respite, the chapter on the cataract-like vision, the commentary on the third Vajra Place. Thus, from the absence of coming, in the nature of absence of going, all phenomena are shown to be like mirages. Again, here the Victorious Ones said to be like mirages. Listen and contemplate carefully on the meaning of what was said. Thus, all phenomena of existence, samsara and nirvana, appear but lack inherent existence, like mirages. In the Intermediate Mother it says: "Subhuti, all phenomena are like mirages because they are without going from the very beginning." The meaning of this is shown through the three aspects of ground, path, and result. First, the ground, ascertaining the absence of going as being like a mirage through seeing: Just as in the midday sun of summer, the plains appear like masses of water as mirages. Due to the power of the mind being extremely accustomed to self-grasping, the deluded appearances of existence appear like mirages. In summer, when the sun's rays shine over all the long plains, and one's eyes are afflicted by the heat, causing the vapors of phlegm to rise
Chinese
二者结合，虽然显现如水的流淌，但水实则不存在。同样，觉知的本质，从初始就具有清净的自性。因对外境产生执着的微细部分，以及自显如景象般平滑空虚的唐卡，如海市蜃楼之水般自然显现。轮回于三界六道，也应知如无自性的影像般，仅是显现而已。如圣《三摩地王经》所说：‘如盛夏正午时，行人焦渴所逼迫，于海市蜃楼见水聚，诸法亦当如是知。’如其所显现之时，即已显示无自性，此中并无任何可执取的实体。自性无二，空性寂灭之法，不生如虚空，无我，应知不生且超离思虑。于显现之自性中，若执着微尘、方位、颜色、形状等，则内外诸法皆如虚空般可见。如圣《宝炬陀罗尼经》所说：‘诸法皆如善逝。’以及《不退转法轮经》所说：‘无明如虚空，诸法皆无相。’因显现即是空性，故显示无自性：如所显现之物，于显现之时，虽显现为生，然实则不生，如海市蜃楼；虽显现为住，然亦如未生之海市蜃楼；虽显现为灭，然实则不灭，如海市蜃楼。应知显现而无自性。如此，从显现为多样之时起，其自身之体性便未成立。外器世界之形成，花朵等之生长，以及内情众生之种种觉知，一切于显现为生之时，即无生，因所生之境与显现之觉知，其体性皆未成立。同样，如存在般坚固般显现之时，存在与存在者亦未成立。世界坏灭而空虚，以及众生之种种觉知流转，于显现之时，即无灭与流转。应知如海市蜃楼之水般，显现而无自性。如《意集经》所说。
English
From the combination of the two, although it appears like the flow of water, there is actually no water. Similarly, the essence of awareness, from the very beginning, has the nature of purity. Due to the subtle aspect of clinging to phenomena as self, and from the smooth, empty thangka where self-radiance appears as objects, like the water of a mirage, it arises naturally. Even the cycle of existence in the three realms and six classes of beings should be understood as merely the appearance of an image without inherent existence. As stated in the Noble Sutra 'King of Samadhi': 'Just as in the midday sun of summer, beings afflicted by thirst wander, seeing a mass of water in a mirage, know all phenomena to be like that.' As it is shown that from the moment of appearance, there is no inherent existence, there is nothing to grasp as an entity here. The nature is non-dual, the Dharma of emptiness and peace, unborn like space, without self. Understand it as unborn and beyond conception. When clinging to particles, directions, colors, shapes, and so forth in the very nature of appearance, all outer and inner phenomena are seen as being like space. As stated in the Noble Sutra 'Lamp of the Jewel Mound': 'All phenomena are like the Sugata.' And as stated in the Sutra 'Wheel of Non-Returning': 'Ignorance is like space, all phenomena are without characteristics.' Because appearance is emptiness, it is shown to be without inherent existence: As this appearance, from the very moment of appearing, although it appears to arise, it is actually unborn, like a mirage. Although it appears to abide, it is like an unborn mirage. Although it appears to cease, it does not cease, like a mirage. Understand that it appears but has no inherent existence. Thus, from the very moment of appearing in various ways, its own entity is not established. The formation of the outer container world, the growth of flowers and so on, and all the various perceptions of sentient beings within, are without arising from the very moment of appearing, because the object that arises and the awareness that appears are not established in their essence. Similarly, from the moment of appearing as existing and solid, the existence and the existent are not established. The world disintegrates and becomes empty, and the various perceptions of sentient beings wander; from the very moment of appearing, there is no cessation or wandering. Understand that it is like the water of a mirage, appearing but without inherent existence. As stated in the Gongdü (Compendium of Intentions).