English
Now, understand all sounds to be like echoes. Like echoes, train and meditate to regard praise and blame from others as equal. As stated in the Madhyamakavatara: "Subhuti, when a Bodhisattva practices the Prajnaparamita in this way, even if others insult or slander, or speak harshly, whatever sounds are made, one should meditate that all these sounds are like echoes, without inherent existence." Therefore, the gate of anger arises from unpleasant verbal expressions, so one should also understand by recognizing its lack of inherent existence. Anger and other emotions are not in a place or direction, and cannot be found even when sought. Emptiness arising from conditions is like the sound of an echo, and the words of others are also like echoes arising from conditions. If analyzed, it is merely an image that appears without existence; if analyzed deeply, it is insubstantial like the sky. Because nothing, whether good or bad, gain or loss, can be determined, do not cling to sounds as real; they are empty of truth. In all circumstances, understand them to be like echoes. When others speak ill of you, there is no need to be unhappy because those words do not exist, either internally or externally. Moreover, because ill will has no color or substance, it cannot be established as harmful, so there is no reason to be unhappy. Because one becomes angry thinking that they said those words to me, one now understands that one has harmed oneself. For the ungraspable, empty self-sound, not even a tiny gain or loss exists, so take sound-emptiness self-extinguishing, without a trace, as the path. As Shantideva said: "In this thing that is empty from the beginning, what is there to gain, what is there to lose? What is there to dislike, what is there to like? We should regard everything as like the sky." One should understand it thus. The result is: through it, the habitual tendencies of beginningless samsara, especially the fire of anger and hatred, are extinguished, one obtains the patience of the noble ones, and one will not fall into the lower realms, gradually approaching the wealth of enlightenment. At night, as before, especially the experience of echoes, sound emptiness, one obtains patience towards the Dharma. Therefore, meditate on the meaning of being like an echo. During the day, through great familiarity, even in dreams one understands it as an echo, and when one obtains emanations and transformations as before, temporarily following the sound.
Chinese
以随顺的忍耐平息一切愤怒。在《宝积经》中说：‘光护，哪位菩萨如果了悟一切法都如山谷的回声，他就获得了随顺声音的忍耐。’ 谁我不会喜欢敌人，不会对别人的声音生气，即使听到空性的声音之法也不会害怕。这被称为第一种随顺声音的忍耐。寂静微尘不扰乱，不聚集，不造作。功德大海，于殊胜忍耐之海中，善巧驾驭禅定大船，愿所有众生都行进于解脱之道。于清净信心的广阔虚空中，智慧大云聚集，闪耀着闪电，以寂静法雨持续的甘霖，愿具缘所化之人的庄稼得以繁荣生长。慈悲之树，具有利益和安乐的枝叶，禅定之花，智慧之果美好，以四摄的凉荫和悦耳的芳香，愿众生心中的鸟群欢喜雀跃。大圆满《幻化休息》中，如声响影像般的章节，第六金刚处之释。如此，在显示一切法无常之后，显示显现而无自性，意义不同的体性未成立，又，在此，胜者说：‘乾闼婆城’，所说也是为了禅修，请谛听。一切法如其所显现之时，无有依处，如乾闼婆城一般。在《中观母经》中说：‘善现，一切法无有处所，无有依处，因为自性未生，所以如乾闼婆城一般。’这些话的意义是，从基、道、果的自性确定为三者，首先解释基。原始光明于虚空中显现之法，自然成就功德庄严之城，无始无终无中边，于此存在。基，原始的觉性，于空性如虚空般的法界中，自然成就功德之城自性显现，法界具有本有的身和智慧，从无始至无终存在，如先前一样，之后也一样，不变的真如。如《宝性论》中说：具有分别的体性，突如其来。
English
All anger is pacified by concordant patience. In the Heap of Jewels Sutra, it says: 'Light Protector, whichever bodhisattva realizes that all phenomena are like echoes, that one obtains the patience that accords with sound.' Whoever does not rejoice in enemies, does not get angry at the sounds of others, and does not fear even when hearing the Dharma of emptiness, this is said to be the first patience that accords with sound. May peace, undisturbed by particles, ungathered, uncreated, the great ocean of qualities, in the sacred ocean of patience, skillfully navigating the great ship of samadhi, may all beings travel the path of liberation. In the vast sky of pure faith, great clouds of wisdom gather, lightning flashes, and with the continuous rain of peaceful Dharma, may the crops of fortunate disciples flourish. The tree of compassion, with branches of benefit and happiness, the flower of samadhi, the excellent fruit of wisdom, with the cool shade of the four means of gathering and the sweet fragrance, may the flocks of birds in the minds of beings rejoice greatly. From the Great Perfection, Illusion's Repose, the chapter like sound and image, commentary on the sixth vajra place. Thus, after showing that all phenomena are impermanent, showing that appearance is without inherent existence, the nature of different meanings is not established, again, here, the Victorious One said: 'Gandharva City,' what is said is also for meditation, please listen. All phenomena, as they appear, are without support, like a Gandharva City. In the Intermediate Mother Sutra, it says: 'Subhuti, all phenomena are without place, without support, because they are unborn by nature, therefore they are like a Gandharva City.' The meaning of these words is that from the base, path, and fruit, the nature is determined as three, first explaining the base. The original luminosity, the Dharma appearing in the sky, a city adorned with spontaneously accomplished qualities, without beginning, end, or middle, exists here. The base, the original awareness, in the realm of emptiness like the sky, the city of spontaneously accomplished qualities manifests as its own nature, the realm has the innate body and wisdom, existing from beginningless to endless, as before, so afterwards, the unchanging Suchness. As it says in the Treatise on the Jewel Family: Having the characteristic of distinctions, suddenly.
Chinese
以空性之界，具有无分别之体性，而非以无上之法而空。如是。基空明朗任运大圆满，彼之自性中，生起无明心之城，由能取所取而生六道乾闼婆之城。无有地基而显现，种种色相，乃由习气错乱之意所生。法界之觉性如虚空，与俱生无明平等具足，力量动摇为能取所取。从基显现中，六道之显现各自错乱，乃是无始习气之显现，无而显现，如乾闼婆之城。秘密藏中云：唉玛吙，如来藏中，由自之分别念业所化现。如是。如何显示显现之自性无有体性呢？若能证悟此，心性即是镜子之体性。未能证悟之时，即是现在错乱之心。如何也无法指认，故如乾闼婆之城。除此以外，还有什么其他的例子呢？觉性之面上，显现增盛之时，未能证悟则错乱之显现看似真实，然如虚空之中显现乾闼婆之城。觉性之面上，无有而仅是明朗显现，无有根基、体性和基础而安住。若能证悟，则因体性本无之故，仅是空色之显现。经中云：诸行如乾闼婆之城。如是宣说。轮回本即空性，故无有可舍弃，而再三宣说：然而，此一切皆无自性，如夕阳下的旷野中之乾闼婆之城。能依与所依二者皆是错乱之心，乃是习气之故，若能证悟则无有体性。安住于自性中，则如其本然自然解脱。因此，虽显现亦无有恐惧和难以舍弃。应知有情世间本即空性清净之体性。如在夕阳下的旷野中，见到充满生灵的乾闼婆之城时，城与生灵二者皆不成立。同样，依赖于彼之所依而显现的有情，亦在显现之时即无有自性。由心之错乱显现而于实义中不成立，故心以无自性而解脱。错乱显现因自性空性之故，无需特意舍弃，故如其本然安住于无勤大平等中。智慧显现庄严经中云：文殊，乾闼婆之城是显现而存在
English
With the realm of emptiness, possessing the nature of non-differentiation, and not empty of the supreme Dharma. Thus it is. The ground is empty, clear, spontaneously accomplished, the great perfection. From that very nature arises the city of ignorance-mind. From grasping and fixation arise the six realms, the city of the Gandharvas. Appearing without a basis, various forms, born from the mind of habitual confusion. The awareness of the Dharmadhatu is like the sky, equally endowed with co-emergent ignorance. Its power stirs into grasping and fixation. From the ground appearance, the appearances of the six realms are confused separately, which is the appearance of beginningless habitual patterns, appearing as if existent when non-existent, like the city of the Gandharvas. From the Secret Essence: Emaho, from the Tathagatagarbha, emanated by the karma of one's own conceptual thoughts. Thus it is. How is it shown that the very nature of appearance is without essence? If one realizes this, the nature of mind is like a mirror. When one does not realize it, it is the currently confused mind. Since it cannot be identified in any way, it is like the city of the Gandharvas. What other example is there besides this? On the face of awareness, at the very time when appearance flourishes, if one does not realize it, the confused appearance seems real, but like the appearance of the city of the Gandharvas in the sky, in the face of awareness, it is non-existent, merely a clear appearance, abiding without support, essence, or foundation. If one realizes it, then because of the absence of inherent existence, it is merely an appearance of emptiness-form. In the Sutra it is said: All conditioned things are like the city of the Gandharvas. Thus it is said. Since samsara is primordially empty, there is nothing to abandon, and it is repeated: However, all of this is without inherent existence, like the city of the Gandharvas in the wilderness at sunset. Both the support and the supported are confused minds, which are due to habitual patterns. If one realizes it, there is no inherent existence. If one abides in the nature, one is naturally liberated as it is. Therefore, although it appears, there is no fear or difficulty in abandoning it. One should know that the world of existence is primordially empty and pure in nature. Just as when one sees a city of the Gandharvas filled with beings in the wilderness at sunset, neither the city nor the beings are established, similarly, the beings that appear dependent on that container are also without inherent existence from the moment they appear. Since it is not established in reality from the confused appearance of the mind, the mind is liberated by its absence of inherent existence. Since the confused appearance is empty in nature, there is no need to abandon it intentionally, so one abides as it is in effortless great equality. In the Sutra of the Ornament of the Appearance of Wisdom it says: Manjushri, the city of the Gandharvas appears to exist.
Chinese
不是的。同样，一切法都不是显现而存在的，如是说。所示现的无所缘的能取所取大境界是：一切境相皆是真实空性的乾闼婆城，一切心识皆是自然空性的乾闼婆城，境与心二者之显现犹如乾闼婆城，故对任何事物都不要执着，安住于本然状态。外在的一切境相显现皆是无根的空性，内在的一切执取分别皆是自解脱的空性。境与心的一切，于空性的自然运行中，进行破立和执着是错误的。于自然本性和自然运行中，以通透的方式安住。如多哈中所说：对任何事物有执着，就放下它。如果证悟，一切即是它。如是。将执着显示为轮回的陷阱，从而以自解脱的方式了知：对于那实际上不存在却显现的诸法，不要以心造作，避免特意去执取。无始以来的迷惑也源于执着，因此，现在要了知无执的自性。由于显现没有自性，所以特意执着为存在是错误的。最初的迷惑也源于执着而扩展。因此，现在也要学习让执着自然解脱，这是至关重要的。即使出现不悦意之事，如果不执着，就不会产生依赖于它的争论和痛苦。一切都与经教相符，故如虚空般教导无执：对于圣者无漏和诸法，涅槃寂静且无实有。因此，你们要了知实有和非实有的诸法，如真实空性的乾闼婆城和虚空般，本来寂静，无生。诸法的法性是无漏的，与涅槃相同，因此，各种事物、境相显现的诸法，显现而空性，如乾闼婆城。无实有之心性安住于如虚空般清净的状态。一切法都与善逝相同。如是说。《入行论》中说：何时实有与非实有，不存于心前，彼时无有他相，无所缘而寂静。如是。所示现的超越好坏取舍是：贪欲不可得，同样嗔恨亦然，愚痴、我慢、嫉妒不可得，一切分别念犹如乾闼婆城。