English
Furthermore, in reality, there is nothing other than appearing clearly as non-existent. As it says in the Samadhiraja Sutra: "Just as people gather near a rocky mountain, Singing, speaking, laughing, and crying, Dependent on conditions, an echo arises, But the sound's tone never moves from the sound. Know all phenomena to be the same." Therefore, appearing without essence shows transcendence beyond extremes. Like when an echo sounds, In the three places of outer, inner, and between, Searching for the echo's tone, it cannot be found. If all outer and inner phenomena are analyzed with wisdom, All phenomena that appear from the mind and in the mind, Even a trace of the echo cannot be found, Empty like space, completely devoid of substance. Understanding this way, there is no attachment to anything. The echo's tone is not in the rock, the people, or between them, Just as it appears to exist due to conditions. All external phenomena and internal thoughts, the gross ones can be distinguished by parts, And if the subtle ones are analyzed for their essence, identification, shape, and color, etc., not even a little can be found. Like the sky, it transcends thought and expression. As the Two Truths state: "These things that appear, If examined with wisdom, nothing is found. That very absence is the ultimate truth, The nature of reality that has always been." Showing that the emptiness of nature transcends the mind: "In conventional appearance, the ultimate is not observed," "Grasping at two is also a distinction of the mind," From the very moment of appearance, it transcends the mind. The root of elaborations created by the mind is one's own mind, It does not increase or decrease anything there, Therefore, it is not grasped by the net of conceptualization, there is no identification. Knowing this way, one goes beyond elaboration. To this, those who assert things claim that it is established conventionally, and established ultimately. Holding onto this is also not reasonable, because phenomena are not established in their own time. Because it is merely the mind's distinction of two, it does not exist on top of appearance, which is manifestly clear. And, from the moment of realizing that nothing is established, no small object has disappeared. This is because the mind analyzes it that way. Even if the mind analyzes emptiness, it is only from its own conceptual part, there is no real emptiness. This is the view of the Prasangika Madhyamaka: at the time of appearance, knowing that the Madhyamaka, which is devoid of all assertions, is the true nature. This is Nagarjuna's view.
Chinese
正如所说：“如其所显现，为了自性之故，不应于此作分析。” 轮回如回声，从因缘和合而生，仅显现为影像之理： 原始心性如虚空，如意宝； 功德任运成就，无垢之胜法。 由遍计、无明所生之士夫，乃有为法； 无有而显现，如回声般于此漂泊。 六道众生，由各自习气之力而显现； 烦恼之自心，由强烈执着之力而入。 心性原始之自性，如虚空般的界中，如功德宝般任运成就而安住之状态中，俱生及遍计之无明仅为因缘而生起，积聚能取所取错乱之习气，于此轮回如回声般漂泊，六道各自之显现，由不同习气之力量而显现。从一生传递至另一生，乃由心之烦恼，以福德相应而生于天界，以各自不善业而堕入恶趣。如《宝积经》所云：“由福德与非福德之业，从一生轮转至另一生，而成为烦恼。”《圣者持律经》中亦云：“世界种种由业生，业由有情生。” 于显现错乱之时，即已显示空性： 如是，然此众生心之错乱显现， 乃无基无根之自性。 噫玛！无有而显现，此令人发笑！ 于无意义之状态中执取为有意义， 显现为有意义，如回声之声。 于此执着为真实，有何意义？ 任何所是，安住于无所依之平等状态中。 刹那生起之显现，于大无实性中解脱。 无有宽窄高低，故觉受欢喜。 如其所显现，即从根基无有之自性中觉悟，于无所依之广大游舞中显现，无有宽窄高低，于法性之界中安住于平等之故，心感安乐。 如何平等耶？ 任何生起之专注执取消逝之显现上， 否定肯定，显现如回声般。 任何所是，于无执着中解脱， 即是无有偏颇之平等。 心之疑惑尽除之显现，境之显现如回声般显现。
English
As it is said, "As it appears, for the sake of its essence, no analysis should be applied to it." The nature of samsara, like an echo, arising from interdependent origination, merely appearing as an image: The original mind itself is like the sky, like a wish-fulfilling jewel; Qualities spontaneously accomplished, the stainless royal dharma. From the conceptual mind, ignorance, beings, the phenomena of existence, Non-existent yet appearing, like an echo, wandering here. The six realms appear by the power of their own habitual tendencies. The afflicted mind itself enters by the power of intense attachment. The essence of the original mind itself, in the expanse like the sky, qualities spontaneously accomplished like a jewel, abiding in that state, co-emergent and the conceptual mind's ignorance arise merely as conditions, accumulating the habitual tendencies of grasping and fixation. Wandering here in this samsara like an echo, the appearances of the six realms appear by the power of different habitual tendencies. Passing from one existence to another is due to the afflictions of the mind, with virtuous deeds leading to higher realms and non-virtuous deeds leading to lower realms. As stated in the *Ratnakuta Sutra*, "By the karma of merit and non-merit, one revolves from one existence to another, becoming afflicted." Also, in the *Sthavira Sutra*, "The manifold world arises from karma, and karma arises from sentient beings." Showing emptiness from the very moment of deluded appearance: Thus, the deluded appearance of beings' minds, Is the nature of being without basis or root. Ema! Appearing as non-existent, this is quite amusing! Clinging to meaning in a meaningless state, Appearing as meaningful, like the sound of an echo. What is the point of clinging to this as real? Whatever it is, leave it in that state of unattached equanimity. The momentary appearance is liberated into great unreality. Without wide or narrow, high or low, the experience is delightful. As it appears, realizing it as the nature of being without basis or root, it dawns as a play of vast openness without support. Without wide or narrow, high or low, being at ease in the realm of dharmata, the mind is at peace. How is it equal? On the appearance of whatever arises, the focused clinging dissolves, Affirmation and negation, appearances arise like an echo. Whatever it is, since it is liberated without careful attachment, It is equal, without partiality or bias. The appearance of the mind's doubts being exhausted, the appearance of objects appears like an echo.
Chinese
为了不执著任何事物而解脱，在原始清净中，将无实有散漫地放松。那时，会出现这样一种巨大的体验景象：哈哈，看啊，幻象真是可笑！自性不可执著，无需纳税。深奥而虚假，模糊而游移，毫无意义。没有执着于真实，却显现各种各样的景象。当内心深处的根被切断时，外境的执着自然解脱。在时间未改变之前显现的景象，是瑜伽士的体验。一切外境显现都不可执著，所以无需纳税。没有精华，所以不深奥。明明没有却显现，所以不模糊。因为执着消失，所以毫无意义。因为没有执着，所以显现为散漫。如雄狮圆满力量中所说：因见法性真谛，是胜者之子。因彻悟于心，故恒常安乐。那时，对于各种各样的法，也会有不同层次的显现和执着，就像这样：不智之人执着于真实，看似真实。对于无实的瑜伽士来说，一切平等。不恒常的事物被执着为恒常，看似恒常。对恒常的执着自然解脱，空性与色无二无别。宽广无边，没有限制，所以体验快乐。轮回中看似真实的境象，对于瑜伽士来说，会显现出无实有的平等。对于执着于恒常的人来说，会显现出时时存在、恒常不变的景象。对于瑜伽士来说，会显现出无有显现的空性自性。没有限制和偏颇，法性散漫，无有间隔，内心安乐。如《虚空藏六法》中所说：自性显现的诸法，因声音、词语、事物本身清净，无境、无依，是为胜义谛。普贤王如来如是说。修持道之体验，即是习惯于证悟之义。前行如前，祈请声音和影像。正行一切法，如声音、影像、回声。在声音响起之时，就了知其不可执著。一切显现，都如是修持。如前修持上师瑜伽，祈请使一切法如回声般无实有。从内心深处祈请，正行是观修一切显现的声音，都如回声般显现而无自性。特别是赞扬和贬低，悦耳和不悦耳的一切，因声音而空，自性不可执著。对此，心中没有扬弃。
English
For the sake of liberation without clinging to anything, in the primordial purity, the absence of truth is relaxed in a scattered manner. At that time, a great experiential vision arises like this: Haha, look, the illusion is truly laughable! The essence is ungraspable, no tax is required. Profound and false, vague and wandering, meaningless. Without clinging to truth, various appearances manifest. When the root of the inner mind is severed, the clinging to external objects is naturally liberated. The appearance that arises without the change of time is the vision of a yogi. All appearances of objects are ungraspable, so no tax is required. Without essence, it is not profound. Appearing as if it exists, yet it does not, so it is not vague. Because clinging vanishes, it is meaningless. Because there is no attachment, it appears scattered. As it is said in the Lion's Perfect Strength: Seeing the truth of Dharma-nature, one is a child of the Victorious Ones. Realizing it within the heart, one is always happy. At that time, for various dharmas, there will also be different levels of appearance and clinging, like this: The unwise cling to truth, appearing as truth. For the yogi who sees the absence of truth, everything is equal. Impermanent things are grasped as permanent, appearing as permanent. The clinging to permanence is naturally liberated, emptiness and form are inseparable. Vast and boundless, without limitations, so the experience is joyful. The objects in samsara that appear as true, for the yogi, will manifest as the equality of the absence of truth. For those who cling to permanence, there will appear the constant existence, the unchanging appearances. For the yogi, there will arise the self-sounding of emptiness without appearance. Without limitations and partiality, the Dharma-nature is scattered, without interruption, and the mind is at ease. As it is said in the Sixth Space: The dharmas that appear as self-nature, because sound, words, and things are self-pure, without object, without support, it is called the ultimate meaning. Thus spoke Samantabhadra. Taking the path into experience is to become familiar with the meaning of realization. The preliminary practice is as before, offering prayers to sound and images. The main practice is that all dharmas are like sound, images, and echoes. From the moment the sound arises, recognize that it is ungraspable. Meditate on everything that appears in the same way. Practice the Guru Yoga as before, and pray that all dharmas may be perfected as unreal like echoes. Pray from the depths of your heart, the main practice is to meditate on all appearances of sound as appearing like echoes without inherent existence. In particular, all praise and blame, pleasant and unpleasant, are empty because of sound, and the essence is ungraspable. Therefore, there is no acceptance or rejection in the mind.
Chinese
现在，将所有的声音都理解为如同回声一般。如同回声一般，学习并禅修，对于他人对自己的赞扬和贬低都要平等看待。在《中观宝鬘论》中说：善现，当菩萨如此般行于般若波罗蜜多时，他人加以辱骂或诽谤，或者恶语相向，无论发出任何声音，都要禅修所有这些声音都如回声般，没有自性。因此，愤怒之门是从不悦耳的言语表达中产生的，因此也要通过认识到它的无自性来理解。愤怒等心不在处所和方向，不在时寻找也找不到。因缘所生空性如回声，他人之语也是因缘所生如回声。若分析，则仅是无而显现的影像，若深入分析，则如虚空般无有实体，因为无法确定好坏、得失等任何事物，所以不要将声音执着为实有，它是空性的。在任何情况下，都要理解为如同回声一般。当他人恶语相向时，因为那些词语无论内外都不存在，所以没有必要不高兴。而且，因为恶念没有颜色和实体，所以不能成立为损害，因此没有不高兴的理由。因为自己认为他们对我说了那些话而生气，现在才明白是自己伤害了自己。对于不可把握的空性自声，即使是微小的得失也不存在，所以要将声空自灭、不留痕迹作为道路。如寂天菩萨所说：本来空性的此事物，有什么可得，有什么可失？有什么可不悦，有什么可悦？我等应将一切都视为如同虚空一般。应当如是理解。结果是：通过它，最初轮回的习气，特别是愤怒和嗔恨之火得以熄灭，获得圣者的安忍，也不会堕入恶趣，逐渐接近成佛的财富。夜晚如先前一样，特别是回声的体验，声音空性，获得对法的安忍。因此，要禅修如回声般的意义。白天通过非常熟悉，即使在梦中也能像回声一样理解，当如先前一样获得化身和转变等时，暂时跟随声音。