English
Some appear as Hearers, some as Solitary Realizers. Some appear as the forms of various sentient beings, As well as the great elements and plants, forests, and so on, Seeing each as they wish. Buddhas are not necessarily of one form, Showing one body, they are seen in various forms. Like the moon appearing in many reflections due to water. Therefore, Buddhas are without duality. The actual Buddha is the Dharmakaya. Although it has no concepts, through the power of aspiration, All dharmas abide in the essence of body, speech, and mind. Body, speech, and mind pervade all realms of those to be tamed. Due to the obscuration of karma and concepts, beings do not see it. The nature of the sun's rays pervades everywhere, But the blind do not see it. The reflections of body, speech, and mind, peaceful and wrathful, etc., Whether one sees them is not dependent on beings' desires or concepts. Therefore, the Rupakaya appears as the mind of those to be tamed. Thus, the faults of samsara and, The qualities of nirvana are like this. Therefore, keep away from the hustle and bustle of monasteries, And primarily destroy this enemy of conceptual thought and self-grasping. The preparation for fighting the enemy of conceptual thought is, To lay the foundation with faith, build the city with discipline, Enter through the gates of the ten virtuous actions. The ten virtues are practiced as antidotes to the ten non-virtues. The four immeasurables and the four ways of gathering disciples, As well as the Paramitas, should be practiced for the benefit of oneself and others. Due to the power of self-grasping, sentient beings in samsara, With compassion, vow to liberate sentient beings, And single-mindedly generate the mind of enlightenment and aspiration. With the strength of these virtuous deeds, Don the armor of diligence, ride the horse of the Great Vehicle, Establish the outposts of mindfulness and awareness, Hold the arrow of wisdom, draw the bow of meditation, With the great weapon of emptiness, realizing selflessness, Destroy conceptual thought and self-grasping from the mountain peaks. Therefore, cultivate emptiness with faith, diligence, mindfulness, awareness, As well as shamatha and vipassana. Cultivating emptiness is the best cause for peace and happiness. Small practitioners can attain the fruit of Arhatship. Inverted views destroy afflictions and suffering, As well as the sins of the five heinous crimes. Giving and other actions, when grasped by emptiness, become supreme actions. If not grasped by emptiness, they only result in individual fruits, Which are exhausted after being experienced and do not become causes for liberation. Any childish person who abides in the view of self, Self
Chinese
是持守具足戒律者， 彼等享受持戒之果后， 再次于三恶趣中轮回转。 执著我者，于存在之期间， 纵有如山之寂止亦不得解脱， 若未了知诸法如幻无实者， 以布施、持戒、信勤等功德， 凡所行持具我执之善行， 皆言乃轮回之因，魔之事业。 是故应恒常修习空性。 诸法自性本即如此安住故， 修习之时，如是观为空性。 轮回与涅槃之法性， 于具迷乱分别者，仅为世俗谛。 由邪分别念常执之影响， 佛陀、有情、道与果， 善恶、乐苦、器情世界等， 能作、所作、能力与因果等种种， 虽如梦境般显现， 然若于胜义谛中分析，任何亦无自性。 事物各自显现乃世俗谛， 虽显现然任何亦无实体乃胜义谛。 凡所有思维言说之境皆为世俗谛， 彼乃个别分别智慧之境。 胜义谛因不可思议言说， 故彼非心之境乃自证之境。 彼时亦无法指示此为何物， 如梦境之物无法向他人指示般。 胜义谛亦是二种无我。 于此当宣说人无我。 何故说人乃五蕴之相续？ 因乃由业及烦恼所生， 果乃五蕴之流注，彼我者， 有情各自于此各自之境， 执取我与为我所，而生贪执， 我惧怕生老病死饥渴等。 赞则喜，毁则不悦， 以外道之见为对境而入。 我或我所，彼非存在。 乃于五蕴上由错乱而假立。 譬如见冰雹而不会误认为人。 我或我所，如何能显现存在？ 名非我，乃是假立之物， 身亦非我，乃血肉骨骼等， 四大聚合，如外墙堆砌。 心亦非我，因非实物故。 于法之无我亦如是观察。 法乃色等一切事物， 无作者，然执持体相故。
English
Those who uphold the precepts with the law, Having experienced the fruits of upholding those precepts, They will again revolve in the three lower realms. As long as the illusionist of self-grasping exists, Even if there is meditative quiescence like a mountain, there is no liberation, If one does not realize that all things are like illusions, without substance, With generosity, discipline, faith, diligence, and qualities, Whatever virtuous deeds are performed with self-grasping, It is said to be the work of demons, the cause of samsara. Therefore, one should always meditate on emptiness. Because the nature of all phenomena has always existed in this way, When meditating, contemplate it as such in emptiness. The nature of samsara and nirvana, For those with delusion and conceptualization, is merely conventional truth. Due to the power of wrong conceptualization and the notion of permanence, Buddhas, sentient beings, paths and fruits, Virtue and vice, happiness and suffering, containers and contents, worlds, etc., Actions, agents, abilities, and various causes and effects, Although they appear vividly like objects in a dream, If analyzed in ultimate truth, nothing has inherent existence. The appearance of individual things is conventional truth, Although they appear, nothing has real existence, that is ultimate truth. As long as it is an object of thought and expression, it is conventional truth, That is the realm of discriminating wisdom. Because ultimate truth is beyond thought and expression, It is not an object of mind but an object of self-awareness. At that time, it cannot be pointed out as "this," Just as dream objects cannot be shown to others. That ultimate truth is also the two kinds of selflessness. Here, I will explain the selflessness of persons. Why is a person said to be a continuum of the five aggregates? Because the cause arises from actions and afflictions, The result is the outflow of the aggregates, that self is, Each sentient being in their own realm, Grasps "I" and "mine" and becomes attached, The self fears sickness, death, hunger, etc. Is happy when praised and unhappy when criticized, And is the object for the views of non-Buddhists to enter. That "I" or "mine" does not exist. It is imputed through delusion onto the aggregates. For example, just as one is not mistaken by seeing hail as a person. How can "I" or "mine" be shown to exist? The name is not the self, but is merely a designation, The body is also not the self, but is flesh, blood, bones, etc. Assembled from the great elements, like a constructed outer wall. The mind is also not the self, because it is not a substance. The selflessness of phenomena should also be examined in this way. Phenomena are all things, such as forms, Without an agent, but holding characteristics, etc.
Chinese
萨！其主邪念执相者，乃非天人，实则无有。何以故？内外此法中，舍弃实有，不寻空性故。显现即是空性之故，仅以坏灭无常不名为空。空性之中，任何亦无自性，如阳焰幻化，显现即无。虽显现，然本体无有故，有无任何，皆不可思议言说。虽显现，然无自性，何以显现耶？有无之中，不执为三，以有而称，轮涅之法。轮回自性，即是境与心性。境当如是观为空性：内外器情世间自性，如是本非实有。若如是本为实有，则无有断除烦恼，成办菩提。一切皆已见真，故应得果，生老病死等，无有之理。如是本无，何以显现耶？触感之尘分析，尘亦分析至无，故实有乃心，如梦一般。实有此乃心性，何以显现耶？若非心性，另有实有，则水中天人饿鬼鱼等，不应见珍宝脓血房屋等。瑜伽士于此物，修习八种坏灭及骨骸等时，纵已串习禅定，亦不应如是见。心性于此境如何显现耶？心之自性如虚空，其相乃如分别念之云。自性不变唯是分别念，自蔽如海中之泡等。心之分别念，习气力大时，心与习气非一非异。分别念习气，显现为器情二者。譬如眼之翳障之缘，显现毛发网膜与二月，故此身乃他所依心性。由此而缘，生起意识之故，境心二者亦如缘起幻化。如是此境乃心性，于此迷乱，执为他之相。如绳误认为蛇一般。相亦实为何物耶？于事物个别显现。
English
Sa! Those who possess mistaken thoughts and cling to signs are not gods or humans; they do not exist. Why? Because in this inner and outer Dharma, one does not seek emptiness by abandoning reality. Because appearance itself is emptiness. Emptiness is not merely attributed to destruction and impermanence. Even in emptiness, nothing has inherent existence, like mirages and illusions appearing as non-existent. Although appearing, because the essence is non-existent, it cannot be conceived or expressed as either existent or non-existent. Although appearing, how does it manifest as without inherent existence? In the middle of existence and non-existence, one does not perceive three, but because it is known as existent, it is the Dharma of samsara and nirvana. The nature of samsara is the realm and the mind itself. The realm should be examined as emptiness in this way: the nature of the outer and inner world, the container and its contents, is not inherently existent. If it were inherently existent, there would be no abandoning of afflictions and no accomplishing of enlightenment. Everyone would have already seen the truth and attained the result, and there would be no such things as birth, aging, sickness, and death. How does it manifest as inherently non-existent? When tangible appearances are broken down into particles, and even the particles are broken down, there is nothing left. Therefore, reality is mind, like a dream. How does this reality manifest as mind itself? If reality existed separately from mind, then gods, hungry ghosts, fish, and so on in the water should not see jewels, pus, blood, houses, and so on. When yogis meditate on the eight kinds of decay and skeletons in this object, even if they are accustomed to samadhi, they should not see it that way. How does mind itself appear in this realm? The nature of mind is like the sky, and its characteristics appear like clouds of conceptual thought. The unchanging nature itself is just conceptual thought, self-obscuring like bubbles in the ocean. When the power of the mind's conceptual thoughts and habitual tendencies increases, mind and habitual tendencies are neither one nor different. Conceptual thoughts and habitual tendencies appear as the two, container and contents. For example, the condition of blurred vision in the eye causes the appearance of hair, webs, and a double moon. Therefore, this body is mind dependent on others. Because consciousness arises from that dependence, the realm and mind are like interdependent illusions. Thus, this realm is mind itself, but being deluded by it, one grasps it as a sign of something else, like seeing a snake in a rope. What is that sign in reality? It manifests individually in objects.
Chinese
显现三界种种相， 佛陀众生自他善与恶， 草木森林城镇房屋等， 总之显现于一切有情前， 乃是六种识之所有对境。 然彼一切皆唯是假立，究竟了无自性。 虽无自性然却为自身所用， 因此执著于名相之凡愚， 于此世间行持于无有之法。 譬如执著阳焰所现为水， 如眼疾患者执毛发月亮为实有， 如于梦境之中取舍受用一般。 是故一切皆为分别念，乃是凡夫之对境。 心性本净之对境乃是清净刹土， 如从睡梦中醒来，梦境便不复存在。 内外显现为实有之对境， 若从无明之沉睡中醒来，则了不可得。 是故对境与心皆是自心之分别。 或者，无有分别念，任运成就之佛陀， 未曾见有任何一法，是故亦无对境。 与执著能分别之我执相应之， 分别之心亦无颜色形状， 亦非男女等任何实有之物。 或者，彼心乃是刹那生灭，故无自性。 或者，因无对境之故，亦无有心。 或者，彼心乃是缘起，故无生。 是故轮回本空，无有我。 因无轮回之故，亦无涅槃。 涅槃之究竟乃是佛陀。 彼之法身乃是法界与智慧。 然彼二者亦唯是假名安立，并无实有。 色身二者乃是智慧之影像。 若无智慧，又何来影像？ 或者，既是影像，则无实有。 是故无有佛陀，唯有名相，然名相亦不存在。 总之，轮回与涅槃之诸法， 其自性甚至连如幻之假有亦不存在。 是故无论显现何物，存在何物，其法性皆是空性。 彼法性即名为菩提。 然菩提之能取与所取皆不可得， 是故佛陀与菩提皆唯是假名安立，并无实有。 有与无二者乃是观待而有之法， 因无有“有”之故，亦无有“无”。 因无有法之自性之故，亦无有空性。 因无有二边之故，中亦不可得。 于不可思议，不可言说之法性之中， 若安立为中，则四边皆有过失。 是故诸法之自性， 犹如夏日之云彩，显现种种却了无实义。 一切诸法皆是显现，然却不执著于任何事物。