Chinese
唉玛吙，稀有奇妙之法！圆满佛陀们的秘密！一切从无生中生起，生起之时即是无生。唉玛吙，稀有奇妙之法！圆满佛陀们的秘密！一切安住于无住之中，安住之时即是无住。唉玛吙，稀有奇妙之法！圆满佛陀们的秘密！无有去来却有去和来，去来之时即是无有去来。如是。从如是之体性中，也开示了行为净化的法：喜与不喜、乐与苦、好与坏，一切如幻影，空性且无我。内外显有诸法皆如幻影，虽显现而无有自性，本初即清净。了悟本初空性，无有边际与中心。内外之法皆无自性，因此，对于一切的破立、敌友等，皆以自解脱的幻影来作为道用。并了悟从本初即空性的自性光明生起。因此，如同将无二执为二的幻影，不被无意义的破立执着所束缚，观自心如无二的幻影。此乃三世诸佛之密意。执着于自他的破立是无明，因为一切法如幻影般显现，而无有自性。在《智慧显现庄严经》中说：文殊，幻影是显现而无自性的。同样，一切法也是显现而无自性的。修持道的方法是：之后如何修行的次第是，前行如前一样，祈请幻影的祈请文。上师瑜伽与之前一样，但要特别祈请使一切法都通达如幻影。之后，正行安住于一切法如幻影的状态中，放下心的生起和融入，以及希望和恐惧。夜晚也如之前一样观察，则显现为幻影。白天的显现是幻影，心想本来什么也没有，放松心的外散和内收，不作意专注，反复修持觉性的自性光明。夜晚如之前一样躺卧，明观中脉合一。
English
Emaho, wondrous and amazing Dharma! The secret of all the perfect Buddhas! All arises from the unborn, and the moment it arises, it is unborn. Emaho, wondrous and amazing Dharma! The secret of all the perfect Buddhas! All abides in the non-abiding, and the moment it abides, it is non-abiding. Emaho, wondrous and amazing Dharma! The secret of all the perfect Buddhas! There is no going and coming, yet there is going and coming, and the moment of going and coming is without going and coming. Thus it is. From such a nature, the Dharma of purifying actions is also taught: All joy and sorrow, happiness and suffering, good and bad, are like illusions, empty and without self. All phenomena, inner and outer, are like illusions. Appearing without existence, their nature is primordially pure. Understand that it is primordially empty, without beginning or end. Since all inner and outer phenomena are without inherent existence, all affirmation and negation, enemies and friends, etc., are self-liberated like illusions, and should be taken as the path. And realize that the self-radiance of primordial emptiness arises. Therefore, like an illusion that grasps duality in non-duality, without being bound by meaningless clinging to affirmation and negation, view your own mind as a non-dual illusion. This is the intention of the Buddhas of the three times. Clinging to self and other, affirmation and negation, is ignorance, because all phenomena appear like illusions but are without inherent existence. In the Sutra of the Ornament of the Manifestation of Wisdom, it says: Manjushri, an illusion appears but has no inherent existence. Likewise, all phenomena appear but have no inherent existence. The way to practice the path is: Then, the order of how to meditate is: the preliminaries are as before, offer the prayer of illusion. The Guru Yoga is the same as before, but especially pray that all phenomena may be realized as illusions. Then, the main practice is to abide in the state where all phenomena are like illusions, free from hope and fear regarding the arising and dissolving of the mind. At night, if you examine as before, it will appear as an illusion. The appearances of the daytime are illusions, and thinking that there is nothing at all, relax without scattering the mind outward or gathering it inward, without focusing on one point, and repeatedly cultivate the recognition of the self-radiance of awareness. At night, lie down as before, clearly visualizing the central channel as one.
Chinese
因昏沉入睡，便会梦到如海市蜃楼般的梦境，从而能够进行化身。在近处，所见所闻不会停止，但也不会醒来。还会显现出无数如烟雾、海市蜃楼、流星等的景象。其果为：对任何事物都不执着，我执自然解脱。陀罗尼、云、神通、禅定从心中显现。因能迅速成就佛果，故应修习如海市蜃楼般的自性之义。暂时而言，因了悟一切法如海市蜃楼，故能从贪嗔中解脱，并显现陀罗尼、禅定、神通和证悟。为了不忘失对词义之法的执着，故有陀罗尼。在苏悉地羯罗善成就续中说：陀罗尼为何是三种陀罗尼？即词、义和二者。因能从善中和衰败中执持，故称为陀罗尼。如是说。禅定是觉性之澄明一境性，以及对任何事物之等持一境性。《禅定王经》中说：如黄金颜色般的身体，世间怙主一切皆美妙，谁将心安住于此所缘，彼菩萨即称为等持。如是等等。证悟是指无碍地见到被遮蔽所隔断的彼岸等等。神通是指知晓前世等等，即如实知晓事物的真相。从解脱功德大海中诞生，是无量刹土中圣洁众生的主宰。愿与一切安乐之源、善逝之自在者具有相同的福分，从而获得甘露。在清净刹土的珍宝大地上，于无量宫殿的楼阁中，心旷神怡，喜悦无比。因宣扬佛法之鼓，故心清净无染。愿能亲见无量光佛的处所。在万象之中，万法自性清净之实相，皆融入于此不生空性之理中。轮回的错觉顿时消逝，愿能获得无漏寂静之涅槃。大圆满幻化休息中，海市蜃楼品，是金刚四处释。
English
Falling asleep in a state of dullness, one experiences mirage-like dreams, enabling transformation. Nearby, sights and sounds continue without interruption, yet one remains asleep. Countless appearances such as smoke, mirages, and meteors arise. The result is: non-attachment to anything, with self-grasping naturally dissolving. Dharani clouds, clairvoyance, and samadhi arise from within. Since Buddhahood is swiftly attained, contemplate the meaning of self-nature as a mirage. Temporarily, realizing all phenomena as mirages, one is freed from attachment and aversion, and dharani, samadhi, clairvoyance, and realization arise. To not forget the clinging to the Dharma of words and meanings, there is dharani. In the Susiddhikara Well-Accomplished Tantra, it says: Why is dharani threefold? It is of words, meanings, and both. Because it holds from goodness and from deterioration, it is called dharani. Thus it is said. Samadhi is the one-pointedness of clear awareness, and the one-pointedness of equipoise on any object. In the Samadhiraja Sutra, it says: The body like the color of gold, the protector of the world, all-beautiful, whoever places their mind on this object, that bodhisattva is called equipoised. Such as that. Clairvoyance is seeing unimpededly beyond what is obscured, and so on. Clairvoyance is knowing past lives, and so on, that is, knowing the truth of what things are. Born from the great ocean of liberation qualities, the lord of holy beings in immeasurable realms. May I have the same fortune as the source of all happiness, the Sugata's power, and attain amrita. On the precious ground of the pure realm, in immeasurable palace pavilions, delightful and joyous. By proclaiming the Dharma drum, the mind is pure and without defilement. May I see the place of Amitabha. In various appearances, the reality of the self-nature purity of all things, all enter into this unborn emptiness. The illusion of samsara vanishes at once, may I attain stainless, peaceful nirvana. From the Great Perfection, Illusion's Repose, the chapter on Mirages, is the commentary on the Four Vajra Places.
Chinese
再者，此处胜者（佛陀）说如水中月。为了修持所说之义而宣说。轮回和涅槃的一切法，显现却不穷尽，就像水中的月亮一样。在《母续》中说：善现，一切法显现却不穷尽，所以就像水中的月亮一样。为了修持这些意义，存在着基、道、果的三种差别。首先，对于显现却无自性的基的开示是：心性深邃清澈的湖中央，任运成就的影像本然显现，却被能取所取波涛浑浊的污垢所染，不能明晰，被分别念的风所搅动。世间迷惑由我执产生，智慧不清晰，不了解烦恼，无始无终沉溺于轮回中。如心性自性清净的湖中央，是身和智慧无离无合的所依。如恒河沙数般的佛法，以任运大圆满的方式本然存在。由俱生无明作为基础，由遍计无明在能取所取上摇动波涛。虚空的功德，星辰清澈的影像不能明晰，被业和烦恼所控制，各种错觉显现，从轮回中流转。幻化增广，为了广大和清净，以及执持智慧影像的缘故。虚空如同清净的大海。无明能取所取的风，搅动而变得浑浊。如是说。像这样迷惑而显现各种现象的时候，此处的显现也如同水中的月亮一样。就像清澈的水中星辰的影像，清澈而不动摇，没有却显现一样。错觉的影像在心识之水中显现的影像，没有却显现，众生真可怜。就像清澈水池中显现星辰的影像一样。无论谁的心清澈，在清净的根门中，内外诸法，色等六境的显现如同影像般显现，却执着为真实，心因此迷惑。因此，就像清澈的水一样，在根和心上，星辰无始以来的习气，忆念的境显现，心和外境无二的显现如同影像般显现，所显现的境是所取
English
Furthermore, here the Victorious One (Buddha) said it is like a moon in water. In order to practice what was said, it is explained. All phenomena of samsara and nirvana, appearing but not exhausted, are just like the moon in water. In the Middle Length Mother Sutra, it says: Subhuti, all phenomena appear but are not exhausted, therefore they are like the moon in water. In order to practice these meanings, there are three distinctions of ground, path, and fruition. First, the teaching of the ground that appears but is without inherent existence is: In the center of the mind's deep and clear lake, spontaneously accomplished images naturally arise, but are obscured by the stains of grasping and the grasped waves, not becoming clear, stirred by the winds of conceptual thought. Worldly delusion arises from self-grasping, wisdom is unclear, not understanding afflictions, without beginning or end, sinking into samsara. Like the center of a lake of mind's own nature, which is pure, it is the basis of body and wisdom, inseparable. Buddha's teachings, like the sands of the Ganges River, are naturally present in great perfection. Based on co-emergent ignorance, the waves stirred by the ignorance of imputation on grasping and the grasped. The qualities of space, the clear images of stars are not clear, controlled by karma and afflictions, various illusions appear, revolving from samsara. Illusion expands, for the sake of vastness and purity, and for holding the wisdom image. Space is like a pure ocean. The winds of ignorance, grasping and the grasped, stir and make it turbid. Thus it is said. When deluded and appearing in various ways, the appearance at this time is also like the moon in water. Just as the images of stars in clear water, clear and unmoving, appear as if they are not there. The images of illusion appearing in the water of the mind, appearing as if they are not there, all beings are so pitiful. Just as the images of stars appear in a clear pond. Whichever mind is clear, in the clear gate of the senses, the appearances of the six objects, such as the internal and external phenomena of form, appear like images, but clinging to them as real, the mind is deluded. Therefore, like clear water, on the senses and the mind, the habitual patterns of stars from beginningless time, the appearance of the object of memory, the appearance of the mind and the external object as non-dual, appear like images, the appearing object is the grasped.
Chinese
执着的束缚来自于对显现在觉知中的事物，产生贪嗔、扬弃取舍的念头。《三摩地王经》中说：犹如晴空中月亮显现，其影像也显现在清澈的湖水中，但月亮并未移至水中。一切诸法，应如是知。这是显现的境，是习气稳固的自性显现。如果五根的对境显现为二取影像时，心不执取，则自性不会被沾染。将显现世间比作水中月，以自己证悟的定解，宣称其无自性：此为何物，并非实有，无从捉摸。非有相，非无相。非有非无，超越真假之边。仅仅是影像，此语正中要害。观察以水中月为比喻的这些显现为法时，会看到这些显现并非微尘，而是空性之显现。证悟到事物、非事物、有、无、真、假等自性皆不成立。心想：这与之前所见不同，真是奇妙又可笑的显现。于是开始领悟到显现而无自性。对薄伽梵生起极大的敬意，因为从最胜的心髓中得知一切法皆是自性空，如同水中月。所说的哪些法如同水中月呢？色等六者如水中月，无而显现，自性不成立故。相状不灭，于错觉中显现故。眼与眼根、眼识等六者，如水中月，空而虚幻。如幻术，如水树，无有实义。应如是了知一切皆空无自性。色等六境，眼等六门，眼根等六者，眼识等六者，皆如水中月。为何如水中月？因为它们仅仅是显现，自性不成立，相状不灭，于错觉中无而显现。因此，无而显现是虚幻，仅仅是影像所以是空虚，不真实而显现所以如幻术，无有实义所以如水树。仅仅是空性显现的游舞。