Chinese
由于颠倒的密咒，轮回显现的马和牛的景象也颠倒了，就像幻术消失后的木头和石子一样，觉性基的形象自然显现，从佛身和智慧不变的证悟中没有变化。就像幻术消失后，木头和石子一样。这些是从续部的金刚句中显现出来的伟大而难以理解之处。如此将四种幻象的比喻和意义结合起来，现在分别清楚地解释它们的特征。首先，自性幻象是心性的光明，是净化的基础，是如来藏。其中，觉性菩提心本身，本来任运成就，不经造作地存在，对轮回和涅槃的一切没有增减和大小之分，普遍存在。《月灯经》中说：“如来藏普遍存在于一切众生之中。”《宝性论》中说：“圆满佛身是传播的原因，以及无二的真如，因为具有种姓，所以一切有情众生，恒常具有如来藏。”它本身就是本来清净的光明。《八千颂般若经》中说：“心无心，心的自性是光明。”《二观察续》中说：“众生即是佛，然而被暂时的垢染所遮蔽，去除垢染即是佛。”《释量论》中说：“心的自性是光明，垢染是暂时的。”此外，如来藏的界，在众生时是不清净的界，在菩萨时是不清净和清净的界，在佛时是极清净的界，虽然有三种名称，但本质上没有好坏的变化。《宝性论》中说：“不清净、不清净清净和极清净，依次是众生、菩萨和如来。”《经庄严论》中说：“真如对一切，没有差别，是清净的。”“就像先前一样，后来也一样，是不变的真如。”像这样的如来藏，在自明的本质上，没有落在清净和不清净的任何一边，超越了轮回和涅槃二者，是轮回和涅槃产生的界。
English
Due to inverted mantras, the appearances of horses and cattle in the illusion of samsara are also inverted. Like wood and pebbles after a magic trick disappears, the image of the ground of awareness naturally appears. From the unchanging realization of the body and wisdom, there is no change. It is like wood and pebbles when a magic trick disappears. These are the great and difficult points revealed from the vajra words of the tantras. Thus, combining the metaphors and meanings of the four illusions, now we will clearly explain their individual characteristics. First, the nature of illusion is the luminosity of mind itself, which is the basis of purification and the Sugata-garbha. In this, the very awareness of bodhicitta, which is spontaneously present from the beginning, exists without being created. It pervades all of samsara and nirvana without addition, subtraction, or difference in size. The *Moon Lamp Sutra* says, "The Sugata-garbha pervades all beings." The *Uttaratantra* says, "The complete Buddha body is the cause of propagation, and the suchness that is without duality. Because it has the lineage, all sentient beings constantly possess the Sugata-garbha." It itself is the naturally pure light. The *Ashtasahasrika Prajnaparamita Sutra* says, "The mind has no mind; the nature of mind is luminosity." The *Two Examinations Tantra* says, "Sentient beings are Buddhas, but they are obscured by temporary stains. Removing the stains is Buddhahood." The *Pramanavarttika* says, "The nature of mind is luminosity; stains are temporary." Moreover, the element of the Sugata-garbha is the impure element in the time of sentient beings, the impure and pure element in the time of bodhisattvas, and the utterly pure element in the time of Buddhas. Although there are three names, there is no change in essence for better or worse. The *Uttaratantra* says, "Impure, impure-pure, and utterly pure, respectively, are sentient beings, bodhisattvas, and tathagatas." The *Ornament of the Sutras* says, "Suchness is without difference to all; it is pure." "Just as before, so it is later; it is unchanging suchness." Such a Sugata-garbha, in the nature of self-awareness, does not fall on either side of purity or impurity, transcends both samsara and nirvana, and is the realm from which samsara and nirvana arise.
Chinese
是显现之基。由明与无明之缘故，成为如此。此乃原始之性，是实相。于彼，觉性自之体性，于任何处均无成与遮，故于轮涅任何处亦无成。如《宝积经》云：光护，彼自性清净之界，非轮回，亦非涅槃，因无事物之故。性于任何处亦无成之状态中，光明显现无止息之能力，若觉，则为涅槃，若无明，则轮回之错觉如幻显现。如《多哈》云：心性一者，一切之种子，于何处生起轮回与涅槃。如是。于任何处亦无成，故无论如何显现之譬喻，略举之：如明镜清澈，显现色相。显现之时，即从任何处亦未曾断绝。镜面，即于黑白二者无别，然黑白二者之显现均可成。知晓此，则于一切通达。镜子无垢之面，于任何色相亦无成，然无论如何均可作为显现之基。如显现黑白，然亦未成黑白之譬喻，觉性如明镜般清澈，亦于任何处无成，然无论如何均为显现之基。轮回与涅槃之显现，显现之时，觉性未被沾染之方式，应知晓。此乃虽显现，然若未特意以执着染污，则不可能被错觉所染污，即是说，因已超越取舍之境，故称为精通觉性自性运行之大瑜伽士。瑜伽自在者帝洛巴尊前云：显现不束缚，执着方束缚。那若巴，断执着！如是。寂天菩萨尊前亦云：于此，见闻觉知等，非应遮止，然于任何处成为痛苦之因，执为真实者，应遮止。如是说。二、所净之自性。不净，幻相，轮回之错觉显现，从无二执为二而显现。器情世间之错觉显现，连同错觉之念，此等皆是遮蔽觉性自性光明界之垢染。从因生起，显现果苦谛也。三、彼等之清净，方法
English
Is the basis of manifestation. Due to the causes of knowledge and ignorance, it becomes like this. This is the original nature, the reality. In that, the essence of awareness itself, since there is no establishment or negation in anything, it is not established in either samsara or nirvana. As it is said in the Jewel Heap Sutra: "Light Protector, that realm of naturally pure essence is neither samsara nor nirvana, because there is no entity." In the state where the nature is not established in anything, the power of unceasingly arising radiance, if known, is nirvana, and if unknown, the illusion of samsara appears like a mirage. As it is said in the Dohā: "Mind itself is the seed of all things, where samsara and nirvana arise." Thus it is. Since it is not established in anything, to give a close example of how it manifests in any way: Like a clear mirror, it manifests images. From the moment it appears, it is never cut off from anything. The surface of the mirror, which is non-dual in terms of black and white, is similar to the basis for the manifestation of both black and white. By knowing this, one becomes skilled in everything. The stainless surface of the mirror is not established in any image, but it serves as the basis for whatever appears. Like the example of black and white appearing but not being established as black and white, awareness, like a clear mirror, is also not established in anything, but it is the basis for whatever appears. From the moment the appearances of samsara and nirvana arise, one should understand how awareness is not tainted. This means that although it appears, if it is not deliberately tainted by clinging, it is impossible to be tainted by illusion. That is to say, because one has transcended the realm of acceptance and rejection, one is called a great yogi who is skilled in the natural flow of awareness. The Lord of Yoga, Tilopa, said: "Appearances do not bind, clinging binds. Nāropa, cut clinging!" Likewise, Shantideva also said: "Here, seeing, hearing, knowing, etc., are not to be stopped, but whatever becomes the cause of suffering in anything, holding it as true, should be stopped." Thus it is said. Second, the nature of what is to be purified. Impure, illusory appearances, the illusion of samsara, appear from holding non-duality as duality. The illusory appearances of the container and its contents, along with illusory thoughts, all these are stains that obscure the realm of the clear light of the nature of awareness. From the cause of arising, the truth of the suffering of the result appears. Third, the purification of these, the method
Chinese
幻化之对治即是道，积聚与加行，见道与修道四道中，以积聚二资粮，次第二种，修习加行，能消除所治如云之垢染。其中，于资粮道之小者，为四念住；中者，为四正断；大者，为四神足；于加行道之暖位与顶位，为五根；忍位与世第一位，为五力；于见道，为七菩提分；于修道，为八正道，此乃三十七菩提分法。安住于福德与智慧二资粮，以及生起次第与圆满次第二种次第中，道之实相将于何处行进？于此，道的次第极为重要，略而言之，如经中所说。于《大慧经》中，大慧菩萨请问道：世尊，当如何修习四念住？世尊开示道：大慧，菩萨应修习观身不净之四念住。何为观身不净？即观察身之前际、后际及现在生起之种种，思维此身乃由因缘所生，无常变异，如幻如化。不应执此身为我，不应于无实之身中求取实义，应修习并证得如来之身。此乃观身不净之四念住。大慧，何为观受是苦之四念住？无论何种感受，于乐受生起贪爱，于苦受生起嗔恨，于非乐非苦受生起愚痴。应了知一切感受皆如幻化，无有自性，并为断除一切众生之感受而宣说佛法。何以故？因觉悟之感受乃是安乐，未觉悟之感受乃是痛苦。应了知一切所缘、作意，以及一切名言概念皆如幻化，此乃观受是苦之四念住。大慧，以心观心
English
The antidote to illusion is the path. In the four paths of accumulation, application, seeing, and meditation, by accumulating the two accumulations and practicing the two stages in order, one eliminates the obscurations to be purified, which are like clouds. Among these, in the small accumulation path, there are the four mindfulnesses; in the medium, the four right abandonments; in the great, the four legs of miraculous powers; in the application path, in the heat and peak stages, the five faculties; in the forbearance and supreme dharma stages, the five powers; in the seeing path, the seven branches of enlightenment; and in the meditation path, the eightfold noble path. These are the thirty-seven factors of enlightenment. Abiding in the two accumulations of merit and wisdom, and in the two stages of generation and completion, where will the suchness of the path proceed? Therefore, the stages of the path are extremely important. To speak briefly, it is as described in the sutras. In the Sutra of Steadfast Intelligence, Steadfast Intelligence asked: "Bhagavan, how should the four mindfulnesses be cultivated?" The Bhagavan replied: "Steadfast Intelligence, the bodhisattva should cultivate the four mindfulnesses of contemplating the body. What are they? Contemplating the body's past, future, and present occurrences separately, thinking, 'Alas, this body is born from causes and conditions, impermanent and changing, like an illusion.' One should not consider this body as 'I,' nor should one seek essence in the essenceless body, but should cultivate and attain the body of the Tathagata. This is the mindfulness of contemplating the body. Steadfast Intelligence, what is the mindfulness of contemplating feelings? Whatever feeling arises, one becomes attached to pleasant feelings, hates painful feelings, and becomes deluded by neutral feelings. One should train in the understanding that all one's feelings are like illusions, without inherent existence, and teach the Dharma to cut off the feelings of all sentient beings. Why? Because realized feelings are bliss, and unrealized feelings become suffering. One should know that all objects, mental activities, and all that is labeled as dharma are like illusions. This is the mindfulness of contemplating feelings. Steadfast Intelligence, contemplating the mind with the mind
Chinese
什么是随观的近念住？心生起后即灭，不可思议。我最初生起心，那处所也已穷尽，任何地方也不停留，因此心不能见心。因此，心的体性如幻，应安住于无体性且远离的状态。这是心近念住。慧力坚固，什么是法上以法随观的近念住？除了空性、无相、无愿之外，不观察到丝毫实有的法。观察并安住于此法，就能见到真实的法性。不能真实地随观非法的状态。因此，所谓的近念住是，所有如来所观察的法都只是名称而已。由于内外都无法找到名称和法，无法找到边际，没有边际且不成立，所以是法近念住。慧力坚固请问，如何观察正确的断除之基？世尊开示说：慧力坚固，什么是菩萨的道？为了不生起未生的罪恶不善法，生起欲，努力，精进，摄持心，正确地安住。为了断除已生的罪恶不善法，生起欲，努力，精进，摄持心，正确地安住。为了生起未生的善法，生起欲，努力，精进，摄持心，正确地安住。对于已生的善法，为了使其安住，安住后增长，不衰退，不耗尽，生起欲，努力，精进，摄持心，正确地安住。慧力坚固，所谓的罪恶不善法是指，戒律、禅定和智慧的相违品。戒律的相违品是，戒律破损和导致戒律破损的法。禅定的相违品是，
English
What is the mindfulness of closely observing the mind? The mind arises and ceases, and is inconceivable. I initially generate the mind, and that place is also exhausted, not remaining anywhere, therefore the mind does not see the mind. Therefore, the nature of the mind is like an illusion, and one should abide in a state that is without nature and detached. This is the mindfulness of the mind. O Fortitude of Intelligence, what is the mindfulness of closely observing the Dharma on the Dharma? Except for emptiness, signlessness, and wishlessness, not even a particle of established Dharma is observed. Observing and abiding in this Dharma, one sees the true nature of Dharma. One does not truly observe the state of non-Dharma. Therefore, what is called mindfulness is that all the Dharmas contemplated by the Buddhas are merely names. Since neither internally nor externally can one find the name and the Dharma, and since one cannot find an end, is without end, and is unestablished, it is the mindfulness of Dharma. Fortitude of Intelligence asked, "How should one observe the basis for correct abandonment?" The Blessed One replied, "O Fortitude of Intelligence, what is the path of a Bodhisattva? To prevent unarisen sinful and unwholesome dharmas from arising, one generates desire, makes effort, exerts diligence, holds the mind, and correctly abides. To abandon arisen sinful and unwholesome dharmas, one generates desire, makes effort, exerts diligence, holds the mind, and correctly abides. To generate unarisen wholesome dharmas, one generates desire, makes effort, exerts diligence, holds the mind, and correctly abides. For wholesome dharmas that have arisen, to make them abide, to increase after abiding, to not decline, and to not be exhausted, one generates desire, makes effort, exerts diligence, holds the mind, and correctly abides. O Fortitude of Intelligence, what are called sinful and unwholesome dharmas are the opposing factors to morality, samadhi, and wisdom. The opposing factors to morality are broken morality and the dharmas that lead to broken morality. The opposing factors to samadhi are