English
For example, when wisdom arises as non-attachment to emptiness, the duality of grasper and grasped does not hold, and the realm and mind are unrelated. As it is, in the effortless, spontaneous state of the Great Perfection, when all inner thoughts arise as non-attachment, it is called the self-existing Great Perfection. As the Great Garuda says: Uncontrived, self-pure, without duality, Is the Great Perfection itself; what need is there to contrive it? And so on. The yogi who realizes purity, equality, and oneness, all actions become a play of the Dharmakaya, and the division of grounds and paths is also cut off. Whatever arises becomes a friend, and great bliss arises spontaneously without partiality. Knowing this, without traversing any grounds, one becomes manifestly enlightened in the primordial ground. All grounds and paths are in one understanding of awareness. When awareness is realized as self-liberated and impartial, all actions become the conduct of the Great Perfection assembly. Therefore, all phenomena of appearance and existence arise as a play of a single mandala. As the Doha says: Grounds, paths, and all Buddhas are of one taste. That original wisdom is constantly questioned by the mind. And as the Guhyagarbha Tantra says: The yogi who realizes the Great Perfection Practices the great mandala of all arising. And as the Kunjed Gyalpo says: Alas! The mandala is the unerring essence of meaning, The wheel is the complete play of samsara, nirvana, and great bliss. The basis is the realm of the non-dual Bodhicitta, Know the mandala of the Kunjed Gyalpo. So it is said. Now, the stages of meditating on the path are explained: Having realized this and abiding in that state is meditation like an unmoving reflection of the moon in water. Whatever appears, know it to be unreal, illusory, and empty. Fortunate beings should practice diligently. Thus, knowing that all objects that can appear are apparent while being non-existent, like the nature of the moon in water, the mind is neither one nor many, and remains in a state of non-conceptualization. As it says in the Noble Samadhiraja Sutra: Just as the moon in the water at night Appears in a lake whose nature is without turbidity, But the moon in the water is empty and without essence, Know all phenomena to be like that. And so on. The way to meditate is as follows: The preliminaries are as before, praying to the moon in water. The main practice is to contemplate whatever appears as being like the moon in water, and abide in that state. Guru yoga is practiced as before, Dharma
Chinese
以强烈的虔诚祈祷，愿一切显现皆如水中月般，无有自性。 观想一切显现皆如水中之月，心不作他念，安住于此。 仅有无实之显现空性，之后连此亦不忆念，生起远离一切作意的体验。 如《经庄严论》云： 依赖于所缘， 善能生起无所缘， 以了知一无所有， 之后亦善能舍弃之。 如是。 专注所缘如水中之月，心不散乱之时， 若心念散乱于他处，则以正念立即抓住，并成就观修水月之法。 如彼论云： 于任何所缘， 心住于三摩地， 迅速了知散乱后， 复又重注于彼。 如是。 彼时，获得心安住于内，身心安乐，堪能而无烦恼，不散乱于对境，且于对境显现不灭之时，具足善能辨别意义之智慧的三摩地。 如彼论云： 心于何处安住， 且能生起安乐， 于彼安住即堪能， 不散乱亦能辨别。 如是。 不散乱与善能辨别二者并不相违， 盖因分别念乃是心向外散乱于对境， 而无分别之智慧乃是于一刹那间，由内识知意义，以自明之三摩地而重注。 犹如面朝外与面朝内，以及三摩地未被无分别所摄持与被摄持之差别。 此要点至关重要。 其后， 夜间如前， 特别是水月之体验， 安住于对任何事物皆无执著的平等一味之状态中。 观想自身中脉内充满五色光芒而眠， 梦中亦如水月般了达， 从而如前般具有幻化等能力， 且生起通达一切显现皆为空性的体验。 果： 迅速获得心性如国王般的稳固统治， 凡所显现，观视彼时，于彼显现之执着即得解脱， 生起清澈明亮如水中月般的光明。 此乃具足殊胜善缘者所应勤修。 暂时而言，由于对显现之执着消解，故而破立于自身处解脱， 境相显现如水中之月， 且与之后相符。
English
Pray with intense devotion, wishing that all appearances may become like a reflection of the moon in water, devoid of inherent existence. Meditate, thinking that all appearances are like the moon's reflection in water, without letting the mind wander to other thoughts, and remain in that state. Only the empty appearance of non-things arises, and afterwards, even that is not remembered, giving rise to an experience of being free from all mental fabrications. As it is said in the Ornament of the Sutras: 'Relying on an object, one thoroughly generates non-objectification; by realizing that there is nothing whatsoever, afterwards, one thoroughly abandons even that.' Thus it is. When focusing one-pointedly on a support for meditation, such as the reflection of the moon in water, without distraction, if thoughts wander elsewhere, then immediately seize them with mindfulness and accomplish the meditation on the reflection of the moon in water itself. As it is said in that very text: 'On whatever object, the mind is placed in samadhi; having quickly realized distraction, one should again apply it to that.' Thus it is. At that time, one obtains a samadhi in which the mind abides within, body and mind are blissful, one is capable and free from afflictions, without scattering to objects, and while the appearance of objects is unceasing, one possesses the wisdom that thoroughly distinguishes meanings. As it is said in that very text: 'Wherever the mind abides, and causes bliss to arise, abiding there is itself capability; without scattering, it also distinguishes.' Thus it is. Non-scattering and thoroughly distinguishing meanings are not contradictory, because conceptual thought is the mind scattering outward towards objects, while non-conceptual wisdom is the inner knowing of meaning in an instant, applied by self-luminous samadhi. It is like the difference between facing outward and facing inward, and between samadhi not being grasped by non-conceptuality and being grasped. This key point is extremely important. Then, at night, as before, especially with the experience of the reflection of the moon in water, abide in a state of equanimity in which there is no grasping onto anything whatsoever. Meditate on the central channel being filled with the appearance of five-colored light and sleep, so that dreams are grasped as being like the reflection of the moon in water, and one develops the ability to transform and so on, as before, and the experience of seeing all appearances as transparent arises. The result is: Quickly seize the stable dominion of the mind itself as king; whatever appears, by looking at it, grasping at that appearance is liberated; clear and bright luminosity like the reflection of the moon in water arises. This should be diligently meditated upon by those who possess excellent fortune. Temporarily, because grasping at appearances is dissolved, affirmation and negation are liberated in their own place, the appearance of objects is like the reflection of the moon in water, and it is in accordance with what follows.
Chinese
以清澈明亮的无戏论禅定，在一切行为中显现，融合为俱生智之光明，能见身体之微尘，成就眼根与现量智，最终成就法身。如《宝积经》所云：若人于无自性勤修习，速证无上菩提果。所有自性本净之诸法，了知如幻如水月，同时超越能取所取之执着海，愿能到达解脱之珍宝洲。生起具足一切殊胜之证悟力，以禅定之强弓，射出智慧之箭，如连根拔除无明烦恼般，愿能战胜轮回之战场。愿白法功德如怀抱兔子的月亮般，遍布一切众生之相续，驱散有寂之夜晚，愚昧之黑暗，愿法性之花——白睡莲盛开。出自《大圆满幻化休息》，水月喻品，即金刚处第五之释。如此，已将一切法确立于无断灭之自性中。现在，为了展示无常之自性，再次，胜者说如谷响，也请清楚地听我说。一切法从显现如谷响之时起，即无自性，脱离了常恒之部分，不可言说，因为无实有，所以如谷响之显现。如《中观根本慧论》所说：善男子，一切法以自性无常之故，如谷响。其意义也分为基、道、果三种，首先，确立基：如于山谷之中，人们发出各种声音，随之产生谷响，同样，一切法由因缘而生，无有自性，应确信其为空性。如在山谷中发出人的声音，无论发出何种声音，该声音都无内外之存在而回响。同样，从原始之基，空明无自性之自性中，由俱生和合之无明为因，从基现之自性中生起各种错觉，这些错觉既不在觉性中，也不在觉性之外，却显现出来，因此轮回的显现如同谷响。
English
With clear and bright non-conceptual samadhi, appearing in all activities, merging into the luminosity of co-emergent wisdom, seeing the dust particles of the body, accomplishing the eye faculty and direct cognition, ultimately accomplishing the Dharmakaya. As the Ratnakuta Sutra says: "Whoever diligently cultivates the absence of inherent existence will quickly attain unsurpassable enlightenment." May all phenomena that are primordially pure in nature be realized as illusory and like a moon in water. Simultaneously crossing the ocean of grasping and clinging, may we reach the precious island of liberation. Generating the power of realization that possesses all perfections, with the strong bow of samadhi, shooting the arrow of wisdom, just as uprooting ignorance and afflictions from their roots, may we be victorious in the battlefield of samsara. May the white Dharma qualities, like the moon holding a rabbit, pervade the minds of all beings, dispelling the night of existence, the darkness of delusion, and may the lotus of Dharmata, the white water lily, blossom. From "Great Perfection, Illusion's Repose," the chapter on the water moon simile, which is the commentary on the fifth Vajra Place. Thus, having established all phenomena in the nature of non-cessation. Now, to demonstrate the nature of impermanence, again, the Victorious One said it is like an echo, please listen clearly. All phenomena are without inherent existence from the moment they appear like an echo. They are free from any permanent aspect, and because they are inexpressible and without substance, they are like the appearance of an echo. As stated in the Madhyamakavatara: "Good son, all phenomena are like an echo because of their impermanent nature." The meaning is also divided into three: ground, path, and fruition. First, establishing the ground: Just as in a mountain valley, people make various sounds, and echoes arise accordingly, similarly, all phenomena arise from causes and conditions, without inherent existence, and one should be certain that they are empty. Just as when a person's voice is made in a valley, no matter what sound is made, that sound echoes without existing either internally or externally. Similarly, from the original ground, the empty and clear nature without inherent existence, caused by co-emergent and associated ignorance, various illusions arise from the self-display of the ground. These illusions appear without existing in awareness or anywhere else, thus the appearance of samsara is like an echo.
Chinese
还有，实际上，除了显现为不存在之外，没有其他。如《三摩地王经》所说： “如同人们聚集在岩山旁， 唱歌、说话、欢笑和哭泣， 依赖于因缘，岩鸣便会产生， 但声音中的音调从未移动。 一切诸法都应如是知晓。” 因此，显现而无自性，显示了超越边际。如岩鸣响起时， 内外中间三处， 寻找岩鸣的音调也无法找到一样。 内外一切诸法，若以智慧分析， 心和从心中显现的一切诸法， 连岩鸣的少许形态也无法找到， 如虚空般空旷，完全没有实体。 如是了悟，则对任何事物都没有执着。 岩鸣的音调不在岩石、人和他们之间， 如同因缘而显现存在一样。 外境之法和内心的一切念头，粗大的可以用部分来区分， 微细的若分析其自性、识别、形状和颜色等，也丝毫找不到。 如同虚空一般，超越了思虑言说。《二谛论》中说： “如此显现的诸事物， 若以智慧分析，什么也找不到。 找不到本身即是胜义谛， 是本然存在的法性。” 显示了本性的空性超越了心智： “在世俗显现中不观察胜义”， “执着二者也是心智的分别”， 如显现之时起就超越了心智。 由心所造作的戏论之根源是自心， 它不会在彼处增减任何事物， 因此不会被分别的网所抓住，没有识别。 如是知晓，便能超越戏论。 对此，事物论者认为在世俗中成立，在胜义时成立，这种执着也是不合理的，因为诸法在自身的时间里并没有成立。因为仅仅是心智对二者的分别，在显现之上并不存在，这是显而易见的。并且，从了悟到什么也没有成立之时起，微小的实物也没有消失。这是心如此分析的缘故。心即使分析空性，也只是从自己的分别念出发，并没有真正的空性。这是应成派中观的观点：在显现之时，知晓远离一切承诺的中观才是真如。这是龙树菩萨的观点。