English
From the clear light it arises. Even in dreams, one sees the city of the Gandharvas. As before, meditate on emanation and so forth. By freeing oneself from clinging to truth, the bonds of grasping and being grasped are severed. All compounded habitual tendencies are utterly pacified, and liberation is attained. Therefore, meditate on the city of the Gandharvas itself. By becoming accustomed to it day and night, one temporarily becomes free from self-grasping, and qualities such as samadhi are accomplished, and ultimately, buddhahood will be attained. As it is said in the Lankavatara Sutra: These three realms are like the city of the Gandharvas, like a mirage, a mass of water. Knowing them to be deceptive, do not conceptualize. Thus it is said. Whose nature is the bow of the lord of white dharma, whose various natures are non-dual, free from elaboration. In the pure, clear, stainless, and limpid expanse of space, may all beings be spontaneously accomplished. When the pollen of the lotus heap's flower petals and stamens is touched, the source of nectar is filled. May I see the place where the water of the gods' lake descends slowly, cool, and exceedingly manifest with joy. From the Great Perfection, Illusion's Repose, the chapter like the City of the Gandharvas is the commentary on the seventh vajra place. Thus, having shown that the nature of all dharmas is like space and not different, now it is said that even one is not established, because for those without self-nature, even one is not reasonable, therefore it is said that one is not established. Again, here, the Victorious One said that all dharmas are like illusion, listen to the meaning of what was said, as it is. All dharmas appear but are not established, like an illusory person, there is no single essence, they appear as individual terms, but if analyzed, one is not established, it is the nature of an appearing image. As it is said in the Mother Tantra: Well-gone, all dharmas are non-dual, because they are not one, like an illusion. The meaning of what is said is determined by the three distinctions of ground, path, and result. First, explaining the ground: From the state of primordial clear light itself, from ignorance grasping at self, the illusion of samsara, like various illusions, although non-existent, they appear, and experience happiness and suffering individually. From the state of primordial clear light like the sky, the habitual tendencies of grasping, universal conceptualization, like clouds, suddenly arise, from that, the appearance of samsara, like an illusion, appears clearly although non-existent,
Chinese
从耶合集（ེ་འདུས་པ་）中说，从最初的光明心髓中，生起相应的无明心髓。由此产生能取所取之轮回，如水车般连续不断地流转。如是说。 种种显现为轮回之法，这是有情心之自显习气。若彼清净，则于法界有三身，光明智慧自显自生。如幻化网续中所说，心与智慧，自显为二。对于轮回的有情来说，无论显现什么，都是心的自显。对于佛来说，无论显现什么身、智慧和清净刹土，都是智慧的自显。如幻化广大续中说：有情、佛陀、一切法，皆是心与智慧之自显。如是说。 显现于心的色等外境，仅仅是无始以来习气增长的结果，并非与心 अलग（梵文天城体） भिन्न（梵文罗马拟音，不同）而存在，如同幻化一般。如果说是心，那么识蕴是什么？如果说是阿赖耶识，那么就会不显现于外境，安住于唯有内观的自性中。心是阿赖耶的显现，执我是如意宝。如是说。 眼识等五识虽然是向外看的，但在取境之时，由于同时产生，因此在意识的单一状态中，并非能取所取。不是意识和烦恼意，因为显现在有形根的清净中。也不是五十一心所中的任何一个。要知道色等五根的对境不是心。因此，原始法界是万物的本源。当智慧清净垢染时，即是智慧；当无明我执迷惑时，即是心之显现。六道众生的苦乐，如幻化般显现。从一法界中，认识自性则显现为智慧，不认识则显现为迷惑的自显，如迷惑般显现。 举例说明如同幻化的道理：如同幻化从无根而生，同样要知道迷惑的显现是无根的。如同幻化能随意控制心，同样要知道种种有情心是串习的。如同幻化随所欲而显现，同样要知道一切法皆从因缘而生。如同幻化无而显现如迷惑般，
English
From the Yeh Dupa (ེ་འདུས་པ་), it is said that from the very first luminous essence of mind, arises the co-emergent essence of ignorance. From that, the cycle of grasping and being grasped proliferates, revolving continuously like a waterwheel. Thus it is said. The various phenomena that appear as Dharma in samsara are the habitual tendencies of sentient beings' own mind-appearances. When that is purified, the three kayas are in the realm of reality, and luminous wisdom arises as its own appearance. As stated in the Kalachakra Tantra, mind and wisdom are self-appearing as two. Whatever appears to sentient beings in samsara is their own mind-appearance. Whatever appears to the Buddhas—kayas, wisdoms, and pure lands—is their own wisdom-appearance. As stated in the extensive play of illusion: Sentient beings, Buddhas, all dharmas, are the self-appearances of mind and wisdom. Thus it is said. The forms and other external objects that appear to the mind are merely the result of the intensification of habitual tendencies from beginningless time. They do not exist separately from the mind, like an illusion. If it is the mind, then what is the aggregate of consciousness? If it is the alaya-consciousness, then it will not appear externally, but will abide in the nature of being only inwardly directed. The mind is the appearance of the alaya, and grasping at self is like a wish-fulfilling jewel. Thus it is said. Although the five consciousnesses, such as eye-consciousness, are outwardly directed, they are not objects to be grasped in the single state of mind, because they arise simultaneously in the act of apprehending objects. It is not mind-consciousness or afflicted mind, because it appears in the clarity of the tangible sense faculties. Nor is it any of the fifty-one mental factors. Know that the objects of the five senses, such as forms, are not the mind. Therefore, the primordial expanse is the source of all. When wisdom is purified of defilements, it is wisdom; when ignorance and self-grasping are deluded, it is the appearance of mind. The happiness and suffering of the six realms appear like an illusion. From the one expanse, recognizing one's own nature causes wisdom to self-appear, and not recognizing it causes the self-appearance of delusion to arise like delusion. To illustrate the reason for being like an illusion: Just as an illusion arises from a rootless base, likewise, know that the appearance of delusion is rootless. Just as an illusion can control the mind, likewise, know that the minds of various sentient beings are habituated. Just as an illusion appears wherever one desires, likewise, know that all dharmas arise from causes and conditions. Just as an illusion appears as non-existent, like a delusion,
Chinese
如是，一切法皆是心识显现的幻觉。自显自现，自心完全掌握。如何习惯，便如何显现。化现如同木头、石子等有形之物，虽无实体，却从无基而显现。同样，错觉也仅是因缘，并非由自因烦恼所生，故无根本。化现如同获得自在者随心所欲显现一般。此错觉也因心中串习的习气而显现，故无实体。化现如同获得自在者能随心所欲地示现一般。此错觉也因因和缘而显现不同的果，故无真实。别解脱经中说：一切诸法皆从因生，彼因如来已说。化现如同显现为错觉一般。这些法也是心识显现的虚幻空相。般若波罗蜜多心经中说：色即是空，空即是色。色不异空，空不异色。受、想、行、识亦复如是。总之，显现为法的一切都是自显现。特别是，一切错觉都是因自心串习不同的习气而显现，因此，无论内外，都无自性，故显现为无。现在结合错觉的证悟方式来说明：若能安住于未曾习染的如是本性，则不会迷失于任何地方，自性安住于基。如初，心性融入法界。了知一切错觉皆由长久串习于作意而生。当瑜伽士不住于任何作意，安住于赤裸觉性时，不迷失的空性智慧便安住于基。如同瓶子破碎，虚空无别融合一般。于一瞬间证悟过去、现在、未来三时，证达原始本初的尽头。融入内在清净大界。此即以无二智慧来表示，证悟，并如实安住于法身清净二具之体性中。出自《甘露滴》书信：如水入水，如油入油。
English
Likewise, all phenomena are illusory appearances of the mind. Self-appearing, self-arising, the mind has complete control. As one becomes accustomed, so it appears. Emanations are like tangible objects such as wood and pebbles, which, although without substance, appear from a baseless ground. Similarly, illusions are merely conditions, not arising from self-caused afflictions, and therefore have no foundation. Emanations are like those who have gained control over their minds, where whatever they think appears. This illusion also arises from the power of habitual imprints on the mind, and therefore has no substance. Emanations are like those who have attained freedom, who can show whatever they desire. This illusion also arises from causes and conditions, with different results appearing, and therefore has no truth. The Pratimoksha Sutra says: All phenomena arise from causes; the Tathagata has declared these causes. Emanations are like appearing as illusions. These phenomena are also empty forms of sudden mental appearances. The Heart Sutra says: Form is emptiness, emptiness is form. Form is not different from emptiness, emptiness is not different from form. Likewise, feelings, perceptions, mental formations, and consciousness are also empty. In short, all that appears as phenomena is self-appearing. In particular, all illusions arise from the power of different habitual imprints on one's own mind. Therefore, since they are not established either internally or externally, they appear clearly as non-existent. Now, in relation to the way of realizing illusions: If one rests in the unaccustomed, as-it-is nature, one will not be deluded anywhere, and the self-nature will abide in the ground. As before, the mind itself will be absorbed into the expanse. Having understood that all illusions arise from long-accustomed mental activity, when the yogi does not engage in any mental activity and abides in naked awareness, the non-deluded, empty wisdom abides on the ground. Just as the sky after a pot is broken merges without separation, realizing the three times as one timeless moment, one reaches the end of the original beginning, absorbed into the great inner pure realm. This is symbolized as non-dual wisdom, realizing and abiding firmly in the essence of the two-fold purity of the Dharmakaya. From the letter "Nectar Drops": Just as water merges into water, and butter follows into butter.
Chinese
要知道离戏的本性，与无别的智慧交融，一切诸佛都称之为自性法身。如《多哈》中所说：犹如盐融入水中一样，心也同样融入自性之中。如是安住于心中所显现的自然、本然、广大之境。三毒五毒皆由分别念而生，若能彻底观察，则无处可住，烦恼如幻，本性空虚，如是安住于无生空性之中。五毒的种种分别念，若能详细观察，则内外皆不可得，其自性亦不可捉摸。如是安住于自性如幻之境，则自不能立而解脱，此乃心之甚深秘密。若不了解此理，纵然断除，亦会增长，并会束缚于取舍之牢笼中。如《入行论》中所说：烦恼并非存在于色等之中，亦非存在于根等之中，亦非存在于其间。等等。若不了解此心之秘密，纵然想要获得安乐、消除痛苦，亦如徒劳无益地漂泊。显有世间器情一切有情之，身体受用、行住坐卧、安乐痛苦等，皆如虚幻之化现，本无自性。无生无灭，无来无去，无迁无变，然却显现种种。因此，应当了知一切皆为化现。化现亦是修习禅定之神变，其本体虽未从觉性之自力中转变，然却似有种种变化。如同自显现未从微尘转变，然却似有大小等种种变化。又如木头虽未改变，然因工匠不同而显现种种变化一般。身体受用以及所见之境，一切事物虽未从地水火风之元素转变，然因工艺等因缘而似有种种变化。然而，就显现而言，最初的根本，各自的微尘元素并未因此而改变，若加以分析，则无处可得，安住于不变的伟大本性之中。如是，一切诸法皆因各自的因缘而显现种种不同的化现。因此，应当了知一切皆为真实的化现。如《八千颂》中所说：