English
It is not. Likewise, all dharmas are not existent in appearance, so it is said. What is shown as the great realm of objectless grasping and grasper is: All object appearances are illusory cities, empty of truth; all minds are illusory cities, empty of their own accord; the appearance of both object and mind is like an illusory city; therefore, do not cling to anything at all, and leave it in its own place. All external object appearances are empty without a basis. All internal grasping and thoughts are self-liberated emptiness. To engage in affirmation and negation, grasping and clinging, in the self-motion of emptiness of all objects and minds, is a mistake. In the natural state and natural motion, abide openly and thoroughly. As it says in the Doha: Whatever you are attached to, let it go. If you realize it, everything is it. Like that. Showing attachment as a trap of samsara, thereby knowing through self-liberation: For those dharmas that appear but do not exist, do not fabricate with the mind, avoid deliberately grasping. Beginningless delusion also arises from attachment, therefore, now know the nature of non-attachment. Since appearances have no essence, it is a mistake to deliberately grasp them as existent. The initial delusion also arises from attachment and expands. Therefore, now also learn to naturally liberate attachment, this is extremely important. Even if unpleasant things arise, if you do not cling, there will be no arguments and suffering that depend on it. Everything is in accordance with the sutras, therefore, like the sky, it is taught to be without attachment: For the noble ones without outflows and for all dharmas, nirvana is peaceful and without substance. Therefore, you should know the dharmas that are real and unreal, like the illusory city of truth and emptiness and like the sky, primordially peaceful, unborn. The nature of dharmas is without outflows, equal to nirvana, therefore, all kinds of things, the dharmas of object appearances, appear and are empty, like an illusory city. The nature of the unreal mind abides in a state of purity like the sky. All dharmas are the same as the Sugata. So it is said. In the Bodhicharyavatara it says: When real and unreal, do not abide before the mind, at that time there is no other aspect, without object, it is completely peaceful. Like that. What is shown as transcending good and bad, acceptance and rejection is: Desire is not found, likewise hatred is also, ignorance, pride, jealousy are not found, all conceptual thoughts are like an illusory city.
Chinese
了知烦恼本性空，心性菩提无二法。如虚空般无垢当证悟！轮回之因五烦恼，连同遍计皆无，却又显现，若能如是观察，则知其本性为空性。心性本性亦为空，彼空性与无自性之空性无二无别，故称轮回与涅槃无二。如《入楞伽经》云：‘无明如虚空，诸法皆无相。’又如《中观根本慧论》云：‘轮回与涅槃，此二有何别？极其微细亦无有。’慈氏菩萨亦云：‘有与寂灭等性。’萨ra哈亦云：‘何者是轮回，即是涅槃。’如是宣说。于平等性中重述者，乃是轮回之自性，本来即是涅槃。错乱分别彻底寂灭，如空中云雾消散。了知最初生起处寂灭之理，于甚深寂灭空明之状态中安住。此世间最初从虚空之状态中形成，现在亦住于其中，最终坏灭之时，亦如最初形成之处般融入虚空之中。同样，轮回最初从法界中显现，现在亦于法界中显现，最终亦解脱于法界之中。因此，所有心之戏论，皆如空中云雾消散般自然消逝，于空明之状态中安住，是为到达原始法界。如《三摩地王经》云：‘何时此世间界生，生已坏灭成虚空，如是先前随后亦如是，当知一切法皆如是。如虚空中少许无云雾，刹那之间云雾之轮显现，生已坏灭云雾之轮亦消失，当观察最初从何处生起，当知一切法皆如是。’如是宣说。以要点收摄而作扼要系缚者，乃是虽于无生之状态中，不可思议亦不可见，然若生起之神变未寂灭于法界中，则当断除遍计分别之根本。虽于应作与不应作、应取与应舍无二执，然若有执著事物为我所有之心，则当为烦恼之对治，修持甚深之法。内外无二，于心性之状态中解脱。
English
Having known that afflictions are devoid of inherent existence, and that the nature of mind and enlightenment are non-dual, may you realize the stainlessness equal to space! The cause of samsara, the five afflictions, along with all conceptualizations, are non-existent, yet they appear. If you examine them in this way, you will know that their nature is emptiness. The nature of mind is also devoid of inherent existence; these non-existences are non-dual in emptiness devoid of self-nature. Therefore, it is said that samsara and nirvana are non-dual. As it is said in the Lankavatara Sutra: 'Ignorance is like space, all phenomena are without characteristics.' And as it is said in the Root Wisdom: 'Samsara and nirvana, what is the difference between these two? Even the slightest difference does not exist.' Maitreya also said: 'Existence and peace are of equal nature.' Sara ha also said: 'Whatever is samsara is definitely nirvana.' Thus it is said. To repeat in equality is that the nature of samsara is originally nirvana. Erroneous thoughts are completely pacified, like clouds clearing in the sky. Having known the way of pacification in the place of the first arising, abide in that state of profound peace, emptiness, and clarity. This world first formed from the state of space, now it dwells there, and when it finally disintegrates, it dissolves into the space where it first formed. Similarly, samsara first arose from the expanse, now it appears in this expanse, and ultimately it is liberated into the expanse. Therefore, all mental proliferations naturally disappear like clouds clearing in the sky, and abide equally in the state of emptiness and clarity, which is called going to the primordial expanse. As it is said in the King of Samadhi Sutra: 'When this world arises, and having arisen, disintegrates and becomes space, just as before, so it is afterwards. Know that all phenomena are like that. Just as in the sky there is a little cloudlessness, in an instant a circle of clouds appears. Having arisen and disintegrated, the circle of clouds disappears. Investigate from where it first arose, know that all phenomena are like that.' Thus it is said. To bind the key points by summarizing the essentials is that although in the state of non-arising, it is inconceivable and invisible, if the miraculous manifestations of arising have not subsided into the expanse, then cut off the root of conceptual proliferation. Although there is no duality of what should and should not be done, what should and should not be taken, if there is a mind that grasps things as self, then as an antidote to afflictions, practice the profound Dharma. Without duality of inner and outer, liberate into the state of mind itself.
Chinese
如果这样证悟，就是智者。虽然一切法无生，但自己的分别念、自明、三摩地不分离，在相续中未断绝之前，断除心的错乱分别念的根本，不失去自性，这是重要的，因为这些等等的缘故。《经》中说：‘凡是都从分别念产生，不是从无分别念产生。’虽然自性上没有取舍，但执着心为我时，善恶取舍的业果是不欺骗的，所以积累和净化的修法努力是重要的。《母经》中说：‘谁证悟一切法如虚空，但对业和业的成熟感到恐惧，这是真正的法。’《三摩地王经》中说：‘如果这些人死后，没有进入其他的存在，那么所做的业等等都会消失。’圣天说：‘视一切法如虚空，并相信成熟，这是奇迹中的奇迹，是卓越中的卓越。’如是宣说。 修持道的方法是：现在将此义进行禅修，前行如前，正行一切法，应确定为乾闼婆城。上师瑜伽的修法与之前相同，特别祈请一切法如乾闼婆城显现，然后将显现的各种事物都观想为乾闼婆城。如何观想呢？色是显现而空，是乾闼婆城。声、香、味、触、法六者是乾闼婆城。心和否定、肯定、一切分别念生起，都是乾闼婆城，在那样的状态中清晰地观想。无论显现什么，都观想为乾闼婆城，日夜时时如前串习。色等等的对境和自己的心以及念头，显现而空，在白天的部分串习乾闼婆城。夜晚以狮子卧式，将顶门白色梵穴中的佛刹观想为彩虹，如果在梦中也执持为如乾闼婆城，就会见到前所未有的境和奇异的显现，并能变化示现。果是：将乾闼婆城和有为法视为相同，安住在无实有的状态中，一切戏论寂灭，空明自生。
English
If one realizes in this way, one is a wise person. Although all dharmas are unborn, it is important that one's own conceptual thoughts, self-luminosity, and samadhi are inseparable, and that the root of the mind's deluded conceptual thoughts is cut off until it is uninterrupted in the continuum, and that one does not lose one's own nature, because of these and other reasons. The Sutra says, 'Whatever arises entirely from conceptual thought, not from non-conceptual thought.' Although there is no acceptance or rejection in the nature of things, as long as the mind clings to self, the results of actions, good and bad, acceptance and rejection, are not deceptive. Therefore, it is important to strive for accumulation and purification in the Dharma. The Mother Sutra says, 'Whoever realizes all dharmas to be like the sky, but fears the ripening of actions and their results, that is the true Dharma.' The Samadhiraja Sutra says, 'If these beings die and do not enter another existence, then the actions they have done and so on will also disappear.' Aryadeva says, 'Seeing all dharmas as like the sky and having faith in their ripening, this is the most wonderful of wonders, the most marvelous of marvels.' As it is said. The method of practicing the path is: Now, to meditate on this meaning, the preliminaries are as before, and all the actual dharmas should be ascertained as a city of gandharvas. The practice of Guru Yoga is the same as before, but especially pray that all dharmas appear like a city of gandharvas, and then contemplate all the various appearances as a city of gandharvas. How to contemplate? Form is empty of appearance, it is a city of gandharvas. Sound, smell, taste, touch, and the six dharmas are a city of gandharvas. Mind, negation, affirmation, and all arising conceptual thoughts are a city of gandharvas, and clearly contemplate in that state. Whatever appears, contemplate it as a city of gandharvas, day and night, at all times, practice as before. Form and so on, objects, one's own mind, and all thoughts, appearing but empty, practice the city of gandharvas during the daytime. At night, in the lion's posture, direct the Buddha-field like a rainbow within the white bindu at the crown of the head. If one grasps it in dreams as similar to a city of gandharvas, one will see unprecedented realms and wondrous appearances, and one will be able to emanate and transform. The result is: seeing the city of gandharvas and compounded phenomena as the same, abiding in the state of non-reality, all elaborations are pacified, and empty clarity arises spontaneously.
Chinese
光明中显现，梦中也见到乾闼婆城。如前一样修习化身等，因解脱了对真实的执着，能取所取的束缚断裂。一切和合的习气完全寂灭，获得解脱。因此，应当修习乾闼婆城。日夜习惯后，暂时能解脱我执，成就三摩地等的功德，最终能获得佛果。如《楞伽经》所说：三有这些如乾闼婆城，如阳焰水聚，为了知是虚妄而不分别。这样说了。其自性是白法自在的弓，各种自性非二，远离戏论。清净明澈无垢的清净虚空中，愿一切众生自然成就。莲花堆积，花瓣舒展，花蕊的花粉接触时，充满甘露的来源。愿能见到天神的湖水缓缓降落，清凉，最为显现欢喜的处所。大圆满幻化休息中，如乾闼婆城般的章节，即金刚处第七的注释。如此，显示了一切法的自性与虚空无别，现在宣说也不成立为一，因为对无自性者而言，一也不合理，因此宣说不成立为一。又，在此，胜者说一切法如幻化，所说之义，如实宣说，谛听。一切法显现而不成立，如幻化之人，体性无一，显现为各自的名言，若加以分析，则一也不成立，是显现影像的自性。如《母续》中说：善现，一切法无二，因非一故，如幻化。所说之义，是从基、道、果三种差别而确定的。首先，宣说基：自性本来就是光明的状态，从无明执着自我而幻化，轮回的错觉，如各种幻化，虽无而显现，各自感受苦乐。从原始的光明如虚空般的状态中，能取，普遍分别的习气如云般突然升起，从那之中，轮回的显现如幻化般，无而清晰地显现，