English
Thus, due to the power of grasping onto the duality of ignorance, which is the totally imputed, non-conceptual appearances arise. As grasping spreads, the illusory appearances of the six realms arise like dreams. The lowest beings are the three lower realms, the intermediate beings are the gods and humans of the desire realm, and the highest beings are the form and formless realms. Thus, they wander in samsara. The Sutra of the Collection of Noble Qualities says: "However many beings there are, low, intermediate, and supreme, all of them arise from ignorance, so declared the Sugata." That is to say, the very ground of awareness itself, due to the intoxication of ignorance, which is like sleep and accompanied by total imputation, now the illusory appearances of the three realms arise like dreams. As it says in the Guhyagarbha Tantra: "Emaho! From the heart essence of the Sugata, the emanations of karma arise from one's own conceptual thoughts. Various bodies, enjoyments, and discordant experiences of pleasure and pain will occur." So, how are such appearances? Although they do not exist, they appear, and pleasure and pain are experienced separately. All of these habits from a long time ago, including places, bodies, enjoyments, and so on, are the happiness, suffering, and pain that arise from self-appearing virtue and non-virtue. Various forms are like painted images. The one reality appears as many due to delusion, and because of grasping onto the many, the stream of illusory appearances does not cease. Ema! The nature of existence is like a dream. Thus, because the power of the imprints of clinging to the non-existent, clear appearances as true is strengthened, the six realms each appear with their own places, bodies, enjoyments, and various pleasures and pains. This is also because one mind, through the different actions of virtue and non-virtue, appears as many illusions. Because of grasping onto appearances, one passes from one cycle of existence to another. Just as one knows the various actions of dreams, there is nothing other than dreamlike appearances. The Wise and Foolish Sutra says: "Beings are like dreams, likewise actions are like dreams, the agents and those who receive are all like dreams." Thus, it is shown that there is nothing else apart from such deluded appearances. In the single essence of self-arisen awareness, the sleep of ignorance causes the illusory thoughts of grasping and being grasped. This dreamlike appearance, which has many varieties, has nothing other than one's own mind. The Victorious Ones say that it is a mere illusion of wrong thought. Awareness is slightly in the sleep of grasping and being grasped.
Chinese
如是说：六道众生的梦境刚一显现，轮回的错觉，无论内外，在任何地方都找不到丝毫真实的法。如《楞伽经》所说：非实有是心自性，习气所生错乱心，显现种种诸境相，见为外境是颠倒。又如《华严经》所说：诸佛子，此三界唯是心。有些人误解此经文，认为一切器情世界都是自己的心，这不是此经的本意。此经说的是外境的显现只是在自心中显现，除此之外没有其他的实体。三界也只是各自显现的景象，只是心识的显现相同而已，除此之外没有其他的实体。这样说的目的是为了遮止一些声闻乘行者认为外境的物质等具有自相，是真实存在的。如果一切都是自心，那么一人迷惑则一切皆迷惑，一人解脱则一切皆解脱，众生应是同一心识相续，不可能有男人或女人等区别，如同自心能认知和衡量外境一样，外境也应能衡量自心，等等，这些都如同大车一般荒谬。因此，这里所说的是，外境显现的白色或红色等一切，都只是在心中显现而已。除了心和心的显现之外，没有其他物质等实体存在，因此，这就像不存在却显现的梦境一样。总而言之，一切心的错觉都叫做虚妄分别幻相。如《幻化网续》所说：种种自心显现的一切，都说是虚妄分别幻相。如此，在显现为错觉的时候，就举一个近例来说明其本性空无：犹如曼陀罗花所致醉，种种显现虽现然皆错觉。如是无明睡眠所生起，六道众生心之迷乱所现此，当今应知无有真实。有些人吃了曼陀罗花后所产生的幻觉，世间人也认为是虚假的。同样，轮回的错觉也只是无明睡眠所产生，并非真实存在，仅仅是显现而已。智者应当明白这一点。如《圣妙吉祥根本续》中说：如少女
English
As it is said: The dream of the six realms just appears, and the illusion of samsara, whether internal or external, cannot be found to have even a particle of true dharma anywhere. As the Lankavatara Sutra says: 'Not truly existent is the nature of mind itself; the mind confused by habit arises; various appearances vividly appear as objects; seeing external objects is inverted.' Also, as the Avatamsaka Sutra says: 'O sons of the Victorious Ones, these three realms are only mind.' Some people misunderstand this scripture and think that all containers and contents are their own minds, but this is not the meaning of this scripture. It says that the appearance of external objects is only an appearance in one's own mind, and there is no other entity. The three realms are also only appearances of individual perceptions, and only the appearance of mind is the same, but there is no other entity. The purpose is to prevent some Shravakas from thinking that external objects, such as matter, have self-characteristics and are truly existent. If everything is one's own mind, then if one is confused, everyone is confused, and if one is liberated, everyone is liberated. Sentient beings should be the same mind-stream, and there should be no distinction between men and women. Just as one's own mind can recognize and measure external objects, external objects should also be able to measure one's own mind, and so on. These are as absurd as a large chariot. Therefore, what is said here is that all the white or red appearances of external objects are only appearances in the mind. Apart from the mind and the appearance of the mind, there is no other material entity, so it is shown to be like a dream that appears even though it does not exist. In short, all illusions of the mind are called false conceptualizations and illusions. As the Extensive Illusion Net Tantra says: 'All the appearances of various minds are said to be false conceptualizations and illusions.' Thus, when it appears as an illusion, a close example is given to illustrate its emptiness: 'Like being intoxicated by Datura, various appearances appear, but all are illusions. Similarly, this appearance arising from the intoxication of the sleep of ignorance, the delusion of the minds of the six realms, should be realized today as having no truth.' Some people who have hallucinations after eating Datura flowers are also considered false by worldly people. Similarly, the illusion of samsara is only produced by the sleep of ignorance, and it is not truly existent, but only appears. Wise people should understand this. As the Arya Samadhiraja Sutra says: 'Like a young girl'
Chinese
在娜努的梦中，看到生了一个男孩又死去，就像生了高兴死了不高兴一样，要知道一切诸法都是如此。 还有，在《童子胜光请问经》中说：当一切种种诸法，自性本不生，如梦一般无有实，是与事物分离的。 如此这般，与梦相似的诸法，最初的基位如同虚空一般修习是，从错觉显现、错觉执着、错觉分别产生，所谓无真无假、无二离念，确实是自知自生，是既非是又非非，既非有又非无，解脱边际的广阔虚空中，要像虚空一样了知诸佛的密意。 像这样，轮回的一切错觉显现都是从错觉执着的习气增长而产生，而这又是从错觉分别的刹那相续流布产生，蕴、界、处等显现的根本，业和烦恼的自性，不如理作意的心的本体，与心性如同虚空一般相合，因此在任何处也不成立。在最初的基位上给予加持是，如《宝性论》中所说：地安立于水上，水安立于风上，风安立于虚空上，虚空不位于风和水以及地的界上。 同样，蕴、界、处等，依赖于业和烦恼，业和烦恼是不如理的，不如理作意是安立于心的清净上，心的自性诸法，也不位于一切之上。 像这样，显现而无自性的轮回，本来清净平等如同虚空一般显示的是：一切法自性如梦，显现之时即无本体，不舍形象显现不灭，暂时虚假一切皆空的色相，如果深入观察，既非真实也非虚假，既非有也非无，自性超越边际，与虚空等同，超越言说，远离思虑之处，要知道自性本来清净。 显有的一切法，都如梦境的显现一般，在名言中只是显现，是无有之中的明空之相。 这也是在胜义谛中，是超越真假有无的自性，如同虚空一般。 这就是因为无明，一切众生都将无有显现的明空执着为真实
English
In Nanu's dream, seeing a boy born and then die, just as being happy when born and unhappy when dead, know that all phenomena are like that. Also, in the Sutra Requested by the Boy Radiant Light, it says: When all sorts of phenomena, by their very nature are unborn, like a dream, they are without substance, and are separate from things. Thus, phenomena that are like dreams, meditating on the original ground as being like the sky is, because it arises from illusory appearances, illusory grasping, and illusory thoughts. It is called neither true nor false, neither dual nor non-dual, beyond mind. It is certainly self-aware and self-arisen. It is neither yes nor no, neither existent nor non-existent, in the vast expanse of liberation from extremes. Know the intention of the Victorious Ones to be like the sky. Like this, all the illusory appearances of samsara arise from the strengthening of the imprints of illusory grasping. And that arises from the continuous flow of momentary illusory thoughts. The root of the appearance of aggregates, elements, and sense bases, etc., the nature of karma and afflictions, the mind that does not properly attend to things, the very nature of the mind touches the sky, so it is not established anywhere. Giving blessings on the original ground is, as it says in the Uttaratantra: Earth abides on water, water on wind, wind abides on space, space does not abide on wind, water, or the element of earth. Likewise, aggregates, elements, and faculties depend on karma and afflictions. Karma and afflictions are improper. Improper attention abides on the purity of mind. The nature of mind, all phenomena, does not abide on anything either. Like that, showing that samsara, which appears but has no nature, is primordially pure and equal like the sky is: All dharmas are by nature like a dream, from the very moment they appear, they have no essence at all, without abandoning their appearance, the appearance is unceasing, for a while, a false form that is completely empty. If examined closely, it is neither true nor false, neither existent nor non-existent, its nature transcends extremes, equal to space, beyond words, separate from all objects of thought. Know that its nature is primordially pure. All phenomena of existence and peace are like the appearance of a dream, merely an appearance in conventional truth, just a clear appearance of emptiness. And that, in ultimate truth, is a nature beyond true and false, existent and non-existent, like the sky. That very ignorance causes all sentient beings to grasp the clear appearance of non-appearance as true.
Chinese
即使执着于错觉显现，从运用之时起，对法性也丝毫没有动摇，因此，被称为安乐逝者的意旨，从法身如虚空般的自性中显现出各种各样的游舞。如《大圆满经》中所说：一切法皆与安乐逝者同。愚痴之人执着于相。于世间行持不存在之法。以清净见解，彼将知晓。又如《总集经》中所说：如是显现世间器情诸法皆，未生普作自身即知其义。如是说。无境之梦的自性，已确定为基之自性清净之见。现在，无自性显现之道，如梦一般：如是显现世间轮回涅槃诸法皆，如梦一般以见解确定之后，为以修持而受持故宣说如下：于安乐之座上，跏趺坐稳，皈依并生起菩提心，于诸法平等圆满空性之自性中，应善加修持显现之幻化。通达一切法如梦般无自性后，为于彼义中安住，于合意之处，于舒适之座上跏趺而坐，皈依三宝，为利有情而发殊胜菩提心后，将种种显现之诸法，观为本初未生，暂时显现，显现之时无有真实而平等，共同而言，即是二谛，非共同而言，外器世间显现为宫殿，内情众生显现为本尊而平等，以四种平等，将一切法观为普贤王如来之坛城，显现而无自性，如梦一般。如《秘密藏续》中所说：以二平等及超胜之二平等，坛城即为普贤王之刹土。如是之义。之后，甚深道上师瑜伽：于顶上莲花日月之中央，根本上师与本尊空行母俱，观想传承上师无别而明晰，献供赞颂祈请梦之成就。自身与显现世间化光融入上师，于等同虚空之状态中放松片刻而修持。由此加持，证悟自然生起。