Chinese
以缘起力而自显现， 如从木块石子咒术集合中， 幻术变出马牛男女， 以及山和楼阁等显现一样。 幻变的马牛等显现，其迷惑之基是木块石子本身，迷惑之缘是咒术使眼睛的意识错乱之时，迷惑之相是显现马牛的形象，那也是如缘起聚合的自显现而生起一样。 轮回的迷惑之相也与之相似， 因无明之力的习气，错乱之识， 显现世间万物以及执着和三毒。 无自性而显现不灭绝， 如幻化之人一样的这些一切， 于今日务必了知为无实空性的巨大影像。 因是觉性本身，缘是被无明作为对境的能取所取所迷惑，迷惑之相是器情各自的面貌显现为多种多样，三毒的轮回于高低处享用，看似存在之时，从此当下，实际上只是虚假显现空性的影像而已，务必了知觉性不会转变迁流为菩提心，如《三摩地王经》中说： “如于众多生灵之中， 幻术师们变幻出形象， 化作马和象、车乘等种种， 彼等非真，显现种种相， 一切诸法亦当如是知。” 如是说。 将显现而无自性的幻象譬如虚空般开示，总而言之，一切显现世间轮回涅槃诸法，自性本性如同虚空般平等，了知为不生，本来清净。 一切诸法，体性什么也不成立，是虚空的体性，如《母续》中说：一切法皆是虚空之体性，无有中间与边际可以指认。以及《三摩地王经》中说： “胜者之子，事物皆坏灭， 一切有为法，亦皆是空性。 与执着断灭空的外道， 以及智者孩童，皆不争辩。” 如是说。 其中一些人认为，法以不具备的断除方式而空，却不以自己的体性而空，比如太阳因黑暗而空，却不因光芒而空，这是断灭空，从实执中无论何时也无法解脱。如此太阳自己的体性
English
Through the power of interdependence, self-appearances arise, Like from a collection of wood, stones, and mantras, Illusions of horses, cattle, men, and women appear, As well as mountains, mansions, and other such appearances. The appearances of illusory horses, cattle, etc., have as their basis of illusion the wood and stones themselves. The condition of illusion is when the knowledge of the eye is corrupted by mantras. The appearance of illusion, the appearance in the form of horses and cattle, arises from the self-appearance of assembled interdependence. The illusion of samsara is also similar to this: Due to the power of ignorance, the habitual patterns of the deluded mind, The appearances of existence, objects, and the three poisons of clinging arise. Without inherent existence, yet appearances are unceasing, All these beings, like illusory people, Must be realized today as vast images of emptiness without truth. The cause is awareness itself. The condition is being corrupted by the apprehended and the apprehender, with ignorance as the object. The appearance of illusion manifests in various ways on the faces of the container and its contents individually. When the cycle of the three poisons is experienced in high and low states, and it seems to exist, from this very moment, in reality, it is nothing more than a false appearance, a mere image of emptiness. It must be realized that awareness does not transform or transmigrate into the mind of enlightenment, as it is said in the Samadhiraja Sutra: "Just as among many beings, Magicians conjure up forms, Creating horses, elephants, chariots, and various things, These are not real, yet various appearances arise, Know that all phenomena are likewise." Thus it is said. The illusion of appearance without inherent existence is shown to be like the sky. In short, all phenomena of appearance, existence, samsara, nirvana, are equal in their nature, like the sky. Know them to be unborn, primordially pure. All phenomena are of the nature of the sky because their essence is not established in any way. As it is said in the Mother Tantra: All phenomena are of the nature of the sky, without a middle or an end to be discerned. And as it is said in the Samadhiraja Sutra: "Sons of the Victorious Ones, things are destroyed, All conditioned existence is also emptiness. Do not argue with nihilistic heretics, Nor with wise children." Thus it is said. Some people believe that phenomena are empty by way of excluding what they do not possess, but not empty by their own nature, like the sun being empty of darkness but not empty of light. This is nihilistic emptiness, from which liberation from clinging to truth is never possible. Thus, the sun's own nature
Chinese
因为空性以及众多（原因），所以光芒也是空性的。空性中显现的现象被认为是中观的真如。如《菩提心释》中所说：火的自性是热，红糖的自性是甜。因此，一切诸法的自性被认为是空性。如同《般若经》中所说：色以色的自性为空。以及《现观庄严论》的略释中也说：因为各自的自性是空性，所以空性有二十种。虽然如此，空性并非意味着不存在，因为空性的自性与显现无别。因此，一切诸法在空性中都是合理的。正如圣者龙树所说：对于谁来说空性是可能的，对于他来说一切都是可能的。就像这样。其中，互相以对方为空性，如柱子和瓶子的空性；不具备的空性，如事物和非事物以及自相的空性，如山和山羊角；自性为空性，如影像等等，虽然有许多分类，但所有这些都只是思辨者的臆测。在这里，一切显现轮回涅槃的诸法，在觉性面前显现，但在本性面前却不成立，应当了悟为原始空性，超越边际的空性。如《楞伽经》中所说：何时一切诸法，自性不生，如同虚空般无有实体，空性即是清净。以及《善臂经》中所说：诸法如影像，清晰明亮无垢染，不可执持不可言说，无有自性无有处所。如是宣说。因此，在确定一切诸法为空性之后，从空性的法界中轮回产生，并在其中修持道，以及最终达到解脱的自性是怎样的呢？作为对此的回答，首先展示总结性的誓言：无生显现的奇迹自性中，自性幻化是所调伏的基础，不净幻化是所调伏的垢染，方便幻化是调伏的对治，智慧幻化是究竟的果，以四种譬喻的幻化来确定。如是简要地展示，因为智者们通过譬喻来理解，所以从自性幻化等四者的法界中产生迷惑。
English
Because of emptiness and many (reasons), the rays of light are also empty. The appearance in emptiness is considered the suchness of the Middle Way. As stated in the 'Explanation of the Bodhichitta': The nature of fire is heat, and the nature of molasses is sweetness. Therefore, the nature of all phenomena is said to be emptiness. As stated in the 'Perfection of Wisdom Sutra': Form is empty by the nature of form. And in the short commentary on the 'Ornament of Clear Realization': Because each of their own nature is empty, emptiness is considered to be twenty. However, emptiness does not mean non-existence, because the nature of emptiness is inseparable from appearance. Therefore, all phenomena are reasonable in emptiness. As Nagarjuna said: For whom emptiness is possible, for him everything is possible. Like that. Among them, mutually emptying each other, such as the emptiness of a pillar and a pot; the emptiness of non-possession, such as things and non-things, and the emptiness of self-characteristics, such as mountains and goat horns; emptiness by nature, such as reflections, etc., although there are many classifications, all these are merely speculations by thinkers. Here, all phenomena of samsara and nirvana, which appear in the face of awareness, but do not exist in the face of reality, should be understood as primordial emptiness, emptiness beyond extremes. As stated in the 'Lankavatara Sutra': When all phenomena, by their own nature are unborn, like space without substance, emptiness is pure. And as stated in the 'Good Arms Sutra': Phenomena are like reflections, clear and bright without defilement, cannot be grasped or spoken, without essence or place. Thus it is said. Therefore, having ascertained that all phenomena are emptiness, how does samsara arise from the realm of emptiness, and how is the path practiced within it, and what is the nature of ultimately attaining liberation? As an answer to this, first, the summary vow is shown: In the nature of the miracle of unborn manifestation, the nature of illusion is the basis to be tamed, impure illusion is the defilement to be tamed, skillful means illusion is the antidote to be tamed, wisdom illusion is the ultimate result, determined by the four kinds of metaphorical illusions. Thus briefly shown, because the wise understand through metaphors, delusion arises from the realm of the four, such as the nature of illusion.
Chinese
通过净化错觉和四个究竟的阶段来认识。如果首先通过例子的幻术来确立意义，那么之后各自为了确定其特征，确定例子的行为也是如此。正如从明咒中产生的幻术，从木头、石子显现出马、牛的时候，不是马、牛，而是木头、石子本身。同样，一切法都象征着无实性。自性应通过例子被理解为幻术，错觉的基础、错觉的过患、错觉的方式，错觉的显现、错觉的解脱、原始的解脱方式等，例子的前奏、例子和例子的成就，例子成就、例子消失，如前一样回到自身特征的时候，这四种次第通过例子展示了幻术。《幻术师善问经》中说：业所变的幻术，就是这些六道众生。因缘所变的幻术，就是镜中的影像等等。法所变的幻术，就是我的眷属的比丘。我是真实的幻术，无为法身。如此宣说。其中，错觉的基础之觉性是自性幻术，实际上没有错觉，但在其上有俱生无明，因此有可能产生错觉，就像没有显现马、牛的可能性，但有产生的可能性，就像例子的前奏的木头一样。当觉性从法界显现为基础显现时，遍计所执的无明作为能取所取的根本显现，不净的幻术成为所净的垢染，觉性被错觉分别念所染污，错觉的显现实际上没有，但具有错觉分别念，就像念诵明咒一样，就像确定马、牛的例子成就的时间一样。然后，在觉性面前，错觉的显现实际上显现的时候，正是觉性被能取所取所染污，显现为各种自显现，就像从明咒中木头、石子本身显现为马、牛的形象一样，就像自身时间幻术真实的例子成就一样。然后，觉性通过修道，对真实的执着减弱，这是方便幻术，就像幻术的明咒正在消失一样。最终，当错觉分别念消失，错觉的显现停止，原始解脱的时候，就是觉性回到最初的本性的时候，那就是智慧幻术，也是无明能取所取的
English
It is to be known through purifying illusion and the four ultimate stages. If the meaning is first established through the illusion of examples, then afterwards, in order to ascertain their respective characteristics, the act of ascertaining the example is also thus. Just as the illusion that arises from the vidyā-mantra, from wood and pebbles, when horses and cattle appear, they are not horses and cattle, but wood and pebbles themselves. Similarly, all dharmas symbolize non-reality. The self-nature should be understood as illusion through examples, the basis of illusion, the faults of illusion, the manner of illusion, the appearance of illusion, the liberation from illusion, the manner of primordial liberation, etc., the prelude to the example, the example and the accomplishment of the example, the accomplishment of the example, the disappearance of the example, when returning to its own characteristics as before, these four stages are shown as illusion through examples. In the Sutra Requested by the Good Illusionist, it is said: The illusion transformed by karma is these beings of the six realms. The illusion transformed by conditions is reflections in a mirror, and so on. The illusion transformed by dharma is the monks of my retinue. I am the true illusion, the unconditioned dharmakāya. Thus it is said. Among these, the awareness that is the basis of illusion is self-nature illusion, in reality there is no illusion, but on top of that there is innate ignorance, therefore there is the possibility of illusion arising, just as there is no possibility of horses and cattle appearing, but there is the possibility of arising, like the wood that is the prelude to the example. When awareness arises from the realm of reality as a basis for appearance, the ignorance of complete imputation arises as the root of grasping and being grasped, impure illusion becomes the stain to be purified, awareness is defiled by illusory thoughts, the appearance of illusion is not real, but it is endowed with illusory thoughts, like reciting a vidyā-mantra, like the time when the example of horses and cattle is determined to be accomplished. Then, when the appearance of illusion actually appears in the face of awareness, it is precisely when awareness is defiled by grasping and being grasped, appearing as various self-appearances, just as from the vidyā-mantra wood and pebbles themselves appear in the form of horses and cattle, like the accomplishment of the real example of illusion in its own time. Then, when the attachment to truth is weakened by meditating on the path in awareness, this is the means of illusion, like the vidyā-mantra of illusion is disappearing. Finally, when illusory thoughts are reversed, the appearance of illusion ceases, and there is primordial liberation, that is, when awareness returns to its original nature, that is wisdom illusion, and also the ignorance of grasping and being grasped.