English
Know that the very nature of freedom from elaboration, mingled with indivisible wisdom, is what all Buddhas call the self-existing Dharmakaya. As it says in the Doha: Just as salt dissolves into water, so too, the mind dissolves into its own nature. Likewise, whatever arises in the mind, leave it naturally, openly, and expansively. The three poisons and five poisons arise from conceptual thought. If thoroughly examined, they dwell nowhere. Since afflictions are like illusions and have no essence, leave them as they are in the unborn emptiness. Those thoughts of the five poisons, if examined and investigated, are found nowhere, neither inside nor outside, and their essence cannot be grasped. Therefore, when left as the nature of illusion, they dissolve and depart without being able to stand on their own. This is the sacred secret of the mind. If this is not understood, even if abandoned, it will only increase, and one will be bound in the trap of what to abandon and what to adopt. As it says in the Bodhicharyavatara: Afflictions are not in form, etc., nor in the senses, etc., nor in between them. And so on. If this secret of the mind is not understood, even if one desires to attain happiness and dispel suffering, one will only wander aimlessly. All the bodies, enjoyments, movements, pleasures, and pains of all sentient beings in the phenomenal world, both container and contents, are like illusory apparitions, without inherent existence. There is no birth, no cessation, no coming, no going, no change, no transformation, yet various things appear. Therefore, one should realize that they are actual apparitions. These apparitions are also the magical displays of meditative accomplishment. Although the essence of awareness does not transform from its own power, it seems to transform into various forms. Just as self-appearances do not transform from particles, yet seem to transform into many forms, such as large and small. And just as wood does not transform from a single piece, yet appears to transform into various forms due to different crafts. Similarly, all the objects of body, enjoyment, and perceived environment do not transform from the elements of earth, water, fire, and wind, yet seem to transform due to causes such as craftsmanship. However, even in terms of appearance, the original foundation, the respective particle elements, do not change from that, and when analyzed, they are not established anywhere, but remain in the great unchanging nature. Thus, all phenomena appear as different apparitions due to their respective causes and conditions. Therefore, one should realize that they are actual apparitions. As it says in the Eight Thousand Verse Prajnaparamita:
Chinese
天子，一切法无来无去，故如幻化。 也就是仅仅显示为影像： 心之错觉痛苦何其多， 彼皆具幻化之体性， 自性本无显现亦不灭， 证悟真俗无二之境界。 心上显现破立之念，亦是显现而无实体， 彼于境与识二者皆无。 虽似由二而生，然无生者与所生， 仅是认知生起之自性光明。 同样， 五大为器情，三有为有情， 一切破立皆为心之幻化， 然心亦是无有，如幻之幻化， 证悟自性本来清净。 外器世界五大之自相，内有情众生之一切分别念， 皆是于心上积习所生之幻化。 若分析此心，不过是觉性自力显现之方式， 实质上无任何可确定之物。 故应证悟其如虚空之体性。 《宝积经》云： 观世音，此心于外不可见，于内亦不可见，于二者之间亦不可见， 遍寻不着，不可得。 所示证悟之显现，实无自性： 无知孩童所想皆为谬， 分别念所造诸有相法， 皆由习气所生，实无自体。 故莫执取此彼， 当知一切皆离边，不可言说。 见此岸之凡夫，一切显现与分别皆是错觉， 因其执着于我，并于其上增长习气。 《楞伽经》云： 心非实有，乃由习气所扰， 故显现为实有。 是故，一切心皆是世俗谛，无论如何安立其对境，皆不离世俗谛，犹如墙上或布上作画，终不离墙画与布画。 《入行论》云： 真胜义非心识之行境。
English
Son of the gods, all dharmas are without coming and going, therefore they are like illusions. That is, it is only shown as an image: How many pains of mental delusion there are, All of them have the nature of illusion, Self-nature is non-existent and appearance is not extinguished, Realize the state of truth and emptiness without duality. The arising of affirmation and negation in the mind is also appearance without essence, It is absent in both object and mind. Although it seems to arise from two, there is no arising and no ariser, Just recognize the self-luminous radiance of the basis of arising. Similarly, The five elements are the container and the three realms are the essence, All affirmations and negations are illusions of the mind, But the mind is also non-existent, like an illusion of illusion, Realize that the self-nature is pure from the beginning. The self-image of the five elements of the outer container world, and all the conceptual thoughts of the inner sentient beings, are illusions arising from the imprints left on the mind. If this mind is analyzed, it is only a way of appearing as the self-power of awareness, but in essence, nothing can be determined. Therefore, it should be realized as the nature of space. The Ratnakuta Sutra says: "Avalokiteshvara, this mind is not seen externally, nor is it seen internally, nor is it seen between the two. If you search everywhere, it is not found and cannot be pointed out." What appears to be realized is shown to be without inherent existence: The thoughts of ignorant children are all wrong, All the phenomenal dharmas created by conceptual mind, are born from habits, but in reality, they have no self-existence. Therefore, do not grasp this or that, Know that all are free from extremes and beyond expression. The appearances and thoughts of ordinary people who see this shore are all illusions, because they cling to the self and increase habits on it. The Lankavatara Sutra says: "The mind is not real, but disturbed by habits, so it appears as real." Therefore, all minds are relative truth, and no matter how their objects are established, they are not separate from relative truth, just as painting on a wall or cloth is never separate from wall paintings and cloth paintings. The Bodhicaryavatara says: "The ultimate truth is not the object of the mind."
Chinese
说“哦”是世俗谛。就像这样。孩童们的世俗谛是遮蔽真如的垢染。《入行论》中说： “愚昧自性蔽，故名世俗谛，由此所欺者，显现为不真，此为世俗谛，能仁如是说。”因此，所有以分别念推测的事物都是分别念的网，应当舍弃。应当证悟超越是非分别念的、无边如虚空般的境界。《母经》中说：“一切法唯是名言、唯是施设、唯是分别。凡是分别，皆非真实。真如是远离一切分别的。”像这样。将不可言说、超乎思维的境界融入于修持中： 虽说诸法皆可言说与诠释， 犹如虚空之名与兔角般， 实无自性，仅是假立之名， 当知其本性皆是空性无根。 观察诸法的自性，因为在任何处都无法成立，即使以言词来诠释，也并非是真实的自性。只是执著名相的细微差别，实际上无法见到真实的意义，就像说虚空之名和兔子的角一样。《宝鬘论》中说：“虚空也仅仅是名字而已。”像这样。因此，应当证悟一切法在显现的同时，其自性即是空性无根，仅仅是显现而已。将一切显现与分别念融入于超越思维的大境界中： 若以分别念来观察，则只是心识，实无意义。 显现之物乃是无习气之显现。 无境亦无执境者，故无能取与所取。 不可说、不可思、不可言说，超越一切边际。 无人能以“此”来指称它， 当知其本自无我，如幻化一般。 凡是以分别念来观察的，都是自己的心识。在心识的境界中所显现的一切，都是习气所造成的错觉显现。而且，这些显现也是空性的，因此应当证悟其为无边无际的幻化。如果这样，那么佛的化身也是错觉显现吗？自性在任何处都无法成立，因此并非错觉。对于众生而言，显现的部分是众生以善念所造作的业所产生的错觉显现，仅仅是善的错觉。《宝性论》中说：“犹如毗琉璃清净之地上， 诸天之身影像显现般， 如是众生清净之心地上， 佛陀之身影像亦显现。 显现与隐没于众生之
English
It is said that "O" is conventional truth. Like that. The conventional truth of children is the stain that obscures Suchness. As it says in the *Entering the Middle Way*: "Because ignorance obscures its own nature, it is called conventional. Whatever is deceived by it appears to be untrue. The Thus-Gone One said that this is conventional truth." Therefore, all that is speculated by the mind is a net of speculation, so it should be abandoned. One should realize the state beyond right and wrong, like the boundless sky. As it says in the *Mother Sutra*: "All dharmas are merely names, merely designations, merely speculations. Whatever is speculated is not true. Suchness is free from all speculation." Like that. To integrate the inexpressible, inconceivable state into practice: Although all dharmas can be spoken and explained, Like the name of space and the horn of a rabbit, They are not established from a real nature, only names, Know that their nature is empty and rootless. Examining the nature of all dharmas, because they cannot be established anywhere, even if they are expressed in words, they are not true characteristics. Only grasping the subtle differences of names, one cannot actually see the real meaning, just like saying the name of space and the horn of a rabbit. As it says in the *Ratnavali*: "Space is also just a name." Like that. Therefore, one should realize that all dharmas, from the moment they appear, are empty and rootless in their own form, merely appearances. To integrate all appearances and speculations into the great state beyond mind: If examined by speculation, it is only mind, without meaning. What appears in reality is an appearance without habit. Without an object and without a grasper of objects, there is no grasping and no grasped. Unspeakable, unthinkable, inexpressible, beyond all limits. No one can point to it as "this," Know that it is inherently selfless, like an illusion. Whatever is examined by speculation is one's own mind. All that appears in the realm of mind is an illusory appearance caused by habits. Moreover, these appearances are empty, so one should realize them as boundless illusions. If so, is the emanation body of the Buddha also an illusory appearance? The nature itself cannot be established anywhere, so it is not an illusion. For sentient beings, the appearing part is an illusory appearance produced by the karma of good thoughts of that sentient being, merely a good illusion. As it says in the *Uttaratantra*: "Just as on a pure ground of lapis lazuli, the image of the body of the lord of gods appears, so too on the pure ground of the minds of beings, the image of the body of the Lord of Sages appears. Appearing and disappearing separately in beings,
Chinese
显现是，由烦恼的自心强烈进入的力量所致。如是说。犹如天界的鼓声，诸天从自性中产生。同样，佛陀寂静之法，所说是从自己的业中产生。如是说。如此，一切法如幻化般显示，又是如何呢？犹如幻化从显现之时就空。同样，一切法所显现皆因真实而空。犹如幻化超越有无之边。同样，一切法自性超越执着思虑。幻化如显现之时就空一样，一切法也是空性。幻化如考察时超越有无之边一样，一切法也超越边，显现而无自性，如幻化般显示。在《智慧显现庄严经》中说：文殊，幻化显现而并非存在。同样，一切法显现而并非存在。从如幻化般的显现中，幻化也无成立，如此：显现也罢，空性也罢，真实也罢，虚假也罢，无论如何安立，也没有丝毫真实性。不要执着于“这是什么”，要看广大的无偏袒。即使安立空性、真假等等名称，实际上也没有成立，因此要超越宗派偏执的藩篱，证悟无边广阔的境界。如《中观根本慧论》中说：说为空，也曾说过，说不空，也曾说过，空与不空等寂灭，寂灭于何处存在？如是说。诸佛曾说有我和无我，以及无灭。就像这样。若无执着，则显示一切皆可，无所依赖的伟大境界：若无执着，任何存在都可以。仅是词语的表达，何必进行辩驳？对任何事物都没有真实执着的边见，无论如何理解，都只是认识符号的工具，因为已经成立了意义上无真实、空性。因此，争论词语毫无意义，应该顺其自然。如《多哈》中所说：一旦证悟，一切皆是它，除此之外，无人能知。就像这样。如果存在执着，即使证悟得再高，也无法回归自性：如果执着于“这是什么”，那么什么也不是实相。以意识思辨的网，又能表达什么呢？心所思辨的是自己的分别念，那