Chinese
通过次第顺利地领悟而进入，成为成办暂时和究竟二种利益的殊胜方便，是此（论）的必要。依此能明晰解脱之理，能使善逝之教长久住世，自性大圆满之门的法类能在世间兴盛广大，也有殊胜的特别必要。总的来说，即是完整无误地宣说了基见、道修、友行三者。词句的意义，如广释经文时一样。前后关联的连接是：首先，当一个人进入道时，确立佛法的基石非常重要，因此，《心性休息》十三品中，从暇满难得开始，广泛地阐述了不落入二边之见的基石，并且也以顺带的方式讲述了部分道和果的次第。这样，在证悟了基之后，进入修道，因此，《禅定休息》四品中，按顺序详细地阐述了在何处修、由何人修、如何修的方法，以及所修的禅定。这样，在修道时，必须主要展示对一切法不执着和无有贪恋，因此，为了帮助修行，在《幻化休息》八品中，以八个幻化的比喻，完整无误地展示了如何运用和修持一切法的次第。以辩驳来确定（意义）有三种，第一种是对《心性休息》的辩驳：难道你们的这部论典被称为《心性休息》是不合理的，因为心性既没有休息也没有疲惫吗？对此的回答是：一般来说，心性这个词可以用于限定和基础两种情况。如果按照限定来说，心性需要休息，因为一切心和心所都是轮回之因，是三界分别念的虚构，因此，它们必须在无分别的法界中寂灭。在二谛中，心和心
English
Having realized and entered smoothly through the stages, it becomes the supreme method for accomplishing both temporary and ultimate benefits, which is the purpose of this (treatise). Based on this, the path to liberation will be clarified, the teachings of the Sugata will abide for a long time, and the categories of Dharma of the gate of Great Perfection of Naturalness will flourish and expand in the world, and there is also a supreme and special purpose. In summary, it completely and accurately shows the three: the ground view, the path meditation, and the friend conduct. The meaning of the words is as in the case of explaining the text extensively. The connection between the preceding and following is: First, when a person enters the path, it is important to establish the foundation of the Dharma, therefore, in the thirteen chapters of Resting the Mind Itself, starting from the difficulty of obtaining leisure and endowment, the foundations that do not abide in the two extremes of view are extensively explained, and the stages of the partial path and result are also explained in a supplementary way. Thus, having realized the ground, one enters the practice of the path, therefore, in the four chapters of Resting in Meditation, the place where one practices, the person who practices, the method of how to practice, and the samadhi to be practiced are well explained in order. Thus, when practicing the path, it is necessary to mainly show non-attachment and non-clinging to all dharmas, therefore, to help practice, in the eight chapters of Resting in Illusion, the order of how to practice and cultivate all dharmas is completely and accurately shown in the eight examples of illusion. There are three ways to determine (the meaning) through refutation, the first is the refutation of Resting the Mind Itself: Is it not unreasonable that your treatise is called Resting the Mind Itself, because the mind itself has neither rest nor fatigue? The answer to this is: In general, the word mind itself can be applied to both definition and base. If according to definition, the mind itself needs to rest, because all minds and mental factors are the cause of samsara, the fabrication of the three realms of discrimination, therefore, they must be pacified in the sphere of non-discrimination. In the two truths, mind and mental
Chinese
地生的第三者，是虚构分别的显现。正如《入行论》中所说：当分别念寂静时，应修菩提心。正如《入行论》中所说：心止息时，以身证悟。如方象论师在赞颂文殊菩萨时说：分别念是巨大的无明，是堕入轮回大海的原因。因为远离了分别念，您才能恒常地寂灭。正如《佛陀面授宝性续》中所说：秘密主啊！我已宣说，一切心及心所生皆是轮回之法。因此，心和心所生的分别念，其自性在轮回中反复令人疲惫和厌倦。现在，我们应该在不分别的智慧法界般若波罗蜜多，一切戏论寂灭的休息处休息。为了这个目的，我们将著述这部进入实相之路并获得休息的论典。正如我们在《二万颂光明》的结尾和《现观庄严论》的略释中所承诺的那样：唉！各种各样的论典，是疲惫者的休息之处，是般若波罗蜜多的宗派，是长久的寂止之见。这与将基础聚集在一起也是一致的，因为心性本身就适合休息。长期以来，心一直沉溺于错觉，轮回中疲惫的客人，也就是普遍分别的集合。心性本身是休息的地方，在戏论寂灭的状态中，不加修饰地安住。就像疲惫不堪的客人，在休息处放松身心，让身语意三门放松休息一样。因此，在心性中休息，三门被轮回所困扰，心的戏论在自性中寂灭，这就是进入神圣解脱的入口。如托克杰所说：疲惫的心性客人啊！在远离戏论中休息吧！原始的、自然的、本来的状态，是超越思维的大手印。正如《无生宝藏论》中所说：什么也不分别，什么也不思量。不要人为造作，让它自然放松。不造作就是无生珍宝藏。三世
English
The third born of earth is the appearance of fabricated distinctions. As it is said in the Bodhicharyavatara: When conceptual thoughts are pacified, one should meditate on the Bodhichitta. As it is said in the Entering: When the mind ceases, it is directly realized by the body. As the philosopher Dignaga said in his praise of Manjushri: Conceptual thought is great ignorance; it is the cause of falling into the ocean of samsara. Because you are free from conceptual thought, you are always in nirvana. As it is said in the Precious Secret Tantra of Buddha's Introduction: O secret lord! I have taught that all mind and mental events are the dharma of samsara. Therefore, the nature of the conceptual thoughts of mind and mental events has repeatedly made us weary and tired in samsara. Now, we should rest in the rest-platform of the non-conceptual wisdom dharmadhatu Prajnaparamita, where all elaboration is pacified. For this purpose, we will compose this treatise on entering the path of reality and obtaining rest. As we have vowed in the conclusion of the Twenty Thousand Lights and in the short commentary on the Ornament of Clear Realization: Alas! Various kinds of treatises are the place of rest for the weary, the tradition of Prajnaparamita, the long-lasting view of quiescence. This is also consistent with gathering the basis, because mind itself is suitable for rest. For a long time, the mind has been indulging in illusions, and the guests weary of samsara, that is, the collection of universal distinctions. Mind itself is the place of rest, remaining uncorrected in the state of pacified elaboration. Just as tired guests release their bodies and minds at the rest-platform and rest, so too, resting in mind itself, the three doors are troubled by samsara, and the elaboration of the mind is pacified in its own nature, this is the entrance to sacred liberation. As Toktse said: Weary guests of mind! Rest in freedom from elaboration! The original, natural, and inherent state is the great mudra beyond the mind. As it is said in the Precious Treasury of the Unborn: Do not discriminate anything, do not think about anything. Do not make artificial constructions, let it relax naturally. That which is unconstructed is the unborn precious treasury. The three times
Chinese
是所有胜者的足迹。如是说。对禅定休息的辩驳是：难道你的这部论著称作禅定休息不合理吗？因为禅定自性不分别，没有任何疲劳。回答它有两种。与确定相结合是：称作禅定休息是合理的。因为世间的禅定，无分别自明的等持，这三界的心之行境，也像流转疲惫的旅客迷路而疲惫一样。所以，必须通过解脱胜妙，超越世间的禅定的休息处，智慧和等持双运的殊胜止观来度过。那些世间的禅定，因为没有被殊胜的智慧所摄持，所以不会变成道，因为不是止观双运的殊胜等持。此处，超越世间之门的殊胜禅定，是遮蔽的对治，是必定从轮回中解脱出来的殊胜之道，是休息之处。在《亲友书》中说：没有禅定就没有智慧，没有智慧也没有禅定，谁有这二者，就应像在轮回的海洋中寻觅鸟迹一样。如是说。与基相结合是：称作禅定休息是合理的。因为真正的禅定，超越戏论的边际，那本身就是轮回中疲惫的心之旅客们的殊胜休息处。那又是什么呢？对于显现为外境事物色等等的，没有执取的分别；对于有境，无实的心之自性，也没有执着的分别。心无所缘，那就是殊胜的休息之处。在《入行论》中说：何时事物与非事物，不存于心前，彼时无有他相故，无所缘而寂灭。如是说。对幻化休息的辩驳是：难道你的这部论著称作幻化休息不合理吗？因为幻化自性是空无的，所以对它来说没有疲劳和休息。回答它有两种。与确定相结合是：称作幻化休息是合理的。因为轮回中的所有分别的幻化
English
It is the footprint of all victors. As it is said. The refutation of meditation rest is: Is it not unreasonable that your treatise is called meditation rest? Because meditation is non-conceptual in nature, there is no fatigue at all. There are two answers to that. Combined with certainty: It is reasonable to call it meditation rest. Because worldly meditation, the non-conceptual, self-luminous samadhi, the object of the mind of the three realms, is also like a wandering traveler who is tired from wandering. Therefore, it must be spent through liberation, the supreme, transcendent meditation rest stop, the special union of wisdom and samadhi, the special vipassana and shamatha. Those worldly meditations, because they are not grasped by special wisdom, do not become the path, because they are not the special samadhi of vipassana and shamatha combined. Here, the special meditation of the gate beyond the world is the antidote to obscuration, the supreme path that necessarily liberates from samsara, and is a place of rest. In the Letter to a Friend, it says: Without meditation, there is no wisdom, and without wisdom, there is no meditation. Whoever has both should seek it like a bird's trace in the ocean of samsara. As it is said. Combined with the basis: It is reasonable to call it meditation rest. Because true meditation, which transcends the limits of elaboration, is itself a special resting place for the weary minds of travelers in samsara. What is that? For the appearance of objects such as form, there is no grasping thought; for the nature of the objectless mind, there is no grasping thought either. The mind without an object is a special place of rest. In the Bodhicaryavatara it says: When things and non-things do not remain before the mind, then there is no other aspect, and it is completely pacified without an object. As it is said. The refutation of illusion rest is: Is it not unreasonable that your treatise is called illusion rest? Because illusion is empty in nature, so there is no fatigue or rest for it. There are two answers to that. Combined with certainty: It is reasonable to call it illusion rest. Because all the illusions of discrimination in samsara
Chinese
虽然本体无有，但显现的现象却未曾止息。如同幻化的客人于路途中休息一般，无有而显现的心之幻化本身，必须显现于法性真实的境界中休息，仅仅显现就能从轮回的痛苦中解脱并超越。那也是因为了知轮回是幻化的本体，于真实幻化的法界中，以显现而自性空的方式行持而解脱。如《楞伽经》所说：三有这些如幻化，如阳焰水之聚，因错觉而见故遮止。如是宣说。归摄基的“拉”是，幻化休息，如是合理，乃是真实幻化的本体，是邪分别幻化的休息处的特殊之基。那也是心性自性清净且光明，那即是真实幻化。其自性于远离自他戏论的境界中，邪分别幻化，连同错觉显现和错觉分别，于无依无基的大处休息。如《秘密藏续》所说：真实幻化的体性二者中，无有我和我的他，我与他及分别之流，仅仅是颠倒错觉而已，细微深奥也不存在。因此，一切法显现为幻化的自性，休息和疲惫的显现也未曾止息，我以为从显现之时起，就未曾经历过。圣《三摩地王经》中说：如于众多生灵之中，幻术师们变幻出，马和象及各种车乘，那是不真实的，如各种显现般，一切诸法也应如是知。以及，如幻化所变的形相，非生亦非来，如是一切诸法，非生亦非来。第二，以四种必要关联支来确定，有三种：一般而言，仅存在于语言上的四种必要关联支可作为例子。以存在于语言上的四种必要关联支，阐述进入论著的原因。以存在于论著本身的四种必要关联支，确定基、道、果的意义。第一种是，一般而言，具证悟之人的语言中，可以完整具备四种必要关联。
English
Although the essence is without inherent existence, the appearance of phenomena has not ceased. Like illusory travelers resting on a road, the very illusion of the mind, which appears without truly existing, must appear to rest in the realm of true suchness, for it is through mere appearance that one is liberated from the suffering of samsara and transcends it. This liberation comes from understanding that samsara is illusory in nature and engaging in the realm of true illusion, where appearances are utilized without inherent existence. As stated in the Lankavatara Sutra: 'These three realms are like illusions, like mirages of water, they are turned back by seeing them as mistaken.' This is as it is said. The 'La' that gathers the base is: 'Illusion rests,' which is reasonable, for it is the very essence of true illusion, the special base for the resting place of false conceptual illusions. That is, the very nature of mind, which is inherently pure and luminous, is true illusion. In its nature, in a state free from the elaborations of self and other, false conceptual illusions, along with deluded appearances and deluded thoughts, rest in the great expanse of groundlessness and supportlessness. As stated in the Guhyagarbha Tantra: 'In the nature of true illusion, in both ways, there is no self or other belonging to self. The stream of self, other, and thoughts, is merely a mistaken perception, there is nothing subtle or profound.' Therefore, since all phenomena appear as the nature of illusion, the appearance of resting and being weary has not ceased, and I believe that from the time of appearance, it has never been experienced. In the Arya Samadhiraja Sutra, it says: 'Just as in the midst of many beings, illusionists conjure up, horses and elephants and various chariots, that is not true, like various appearances, all phenomena should be known in the same way.' And, 'Just as the form that has become an illusion, is not born and does not come, likewise all phenomena, are not born and do not come.' Secondly, to establish the four necessary connections, there are three aspects: Generally, the four necessary connections that exist only in speech can be exemplified. The four necessary connections that exist in speech explain the reason for entering the treatise. The four necessary connections that exist in the body of the treatise establish the meaning of the base, path, and fruit. The first is that, in general, the speech of an enlightened person can fully possess the four necessary connections.