Chinese
因为不了解诸法是心的显现，所以执着于各种事物，由于各种行为在心中积累了各种业习，导致心产生错乱，显现为事物和众生。由于这种原因，心生起将自己视为我，将他人视为异己的傲慢和分别。由于这两者的影响，名相显现为心的感官，依赖于显现为境，从而建立相似的基础，执着并显现为各种事物。由于心将自己视为我，名相生起与坏聚见相似的认知，从而使一切心和心所都受到染污的加持。由于这种影响，生起对各种我和各种法的认知，因此轮回之轮持续不断。如果想要从这些错乱的显现中解脱，就要认识到一切显现都是心性的显现，拔出执着于我的根桩，消除将事物视为实有和有相的执着。即使显现没有改变，但如果改变了将心视为我和将境视为实有的认知，那么恶趣之业的力量也会减弱。善业也会被无分别的智慧所摄持。例如，在梦中显现的事物，当睡眠稍微清醒，意识到自己在做梦时，即使显现没有改变，但由于执着消失，也无法生起贪嗔。之后，当完全醒来时，显现本身也消失了，更不用说贪嗔了。同样，如果摆脱了将事物视为实有的执着，通过在如幻的显现上培养智慧和禅定的力量，显现本身也会消失。这样，烦恼和业又如何能够显现呢？因此，对于诸法的自性，仅仅是了解与不了解的区别，除此之外，只是安立了轮回和解脱的名称而已。实际上，这里没有任何需要去除的实体，也没有任何需要保留的实体的自性。然而，在不了解的时候，只是以错乱显现的方式呈现而已。在平等地阐述一切法如幻时，这是辩驳问难的章节，第二部分。因此，认识到一切法都具有如幻的特性，才能真正进入大乘的修行。
English
Because they do not understand that all phenomena are the mind's appearance, they cling to various things. Due to the accumulation of various karmic imprints in the mind through various actions, the mind becomes deluded, and appearances of things and beings arise. Because of this, the mind arises with arrogance and discrimination, considering itself as self and others as different. Due to the influence of these two, consciousness, appearing as the mind's senses, relies on appearances as objects, thus establishing a basis for similarity, clinging to and appearing as various things. Because the mind considers itself as self, consciousness gives rise to a cognition similar to the view of the perishable aggregate, thus blessing all mind and mental factors to be tainted with defilements. Due to this influence, the notion of various selves and various phenomena arises, and therefore the wheel of existence continues uninterrupted. If one wishes to reverse these deluded appearances, one must recognize that all appearances are the appearance of mind itself, pull out the stake of clinging to self, and reverse the clinging that sees things as real and having characteristics. Even if the appearances do not change, if the notion of seeing the mind as self and grasping objects as real changes, then the power of the deeds of bad destinies will also diminish. Virtuous deeds will also be seized by non-discriminating wisdom. For example, the things that appear in a dream, when sleep becomes slightly lighter and one realizes that one is dreaming, even if the appearances do not change, because clinging has disappeared, one cannot generate attachment and aversion. Then, when one awakens, the appearances themselves also disappear, let alone attachment and aversion. Similarly, if one is free from the clinging of seeing things as real, by cultivating the power of wisdom and samadhi on the appearances that are merely illusory, the appearances themselves will also disappear. How then can afflictions and actions manifest? Therefore, regarding the nature of all phenomena, it is only the difference between understanding and not understanding. Apart from that, it is only the designation of samsara and liberation. In reality, there is no substance to be removed here, nor is there any nature of a substance to be retained. However, at the time of not understanding, it is only presented in the manner of deluded appearances. In equally explaining all dharmas as being like illusions, this is the chapter on refuting objections, the second part. Therefore, realizing that all dharmas have the characteristic of being like illusions is what enables one to truly enter the practice of the Great Vehicle.
Chinese
所有法如幻觉般平等，证悟达到极致和圆满，是大圆满之理。对此，有人会问：以大圆满之理，这些错觉显现是想要执著还是不想要执著呢？或者会问：这些是显现还是不显现呢？或者会问：显现具有自性还是不具有自性呢？如果问显现还是不显现，如果不显现，那么各种见解的争论的基础是什么呢？对于共同的根识的共同显现，显现与不显现是谁也不会争论的。如果问显现具有自性还是不具有自性，如果执著显现具有自性，那么又怎么能证悟大圆满之理如幻觉般达到圆满呢？因此，见解的高低只是对显现执著为实有的大小差别而已。例如，在水中显现黑蛇的影像，有些人会认为是蛇本身，因此感到恐惧而舍弃。同样，痛苦之处的法如幻觉般，但声闻乘的人却认为是实有，因此舍弃。有些人虽然知道是影像，但认为接触会有过患，因此寻求治疗。同样，波罗蜜多的道理，虽然世俗是如幻觉般，但因为认为具有作用而存在，所以在所知境上生起智慧，并寻求大悲的治疗。有些人虽然知道是影像，也明白接触不会有害，但是因为胆怯，自己不敢接触，却能驱使他人。同样，事部和瑜伽外道的道理，虽然明白低劣的行为和事物没有过失，但自己却不能随意行事，却能用于供奉天神、苦行和成就之物等。有些人也知道接触没有过失，也能接触，为了迅速消除胆怯，特意实行放荡的行为。同样，瑜伽内道的道理，为了迅速修持法性平等，作为一种强制手段，特意接受并实行法无善恶、食物无净秽的苦行。
English
All phenomena are equal like illusions, and the realization that reaches the ultimate and complete is the principle of Great Perfection. In this regard, one might ask: According to the principle of Great Perfection, are these illusory appearances to be grasped or not grasped? Or one might ask: Do these appear or not appear? Or one might ask: Does appearance have inherent existence or not? If one asks whether they appear or not, if they do not appear, then what is the basis for the disputes of various views? Regarding the common appearance of the common sense faculties, no one disputes whether it appears or not. If one asks whether appearance has inherent existence or not, if one clings to appearance as having inherent existence, then how can one realize the principle of Great Perfection as being like an illusion and reaching completion? Therefore, the superiority or inferiority of views is merely the difference in the degree of clinging to appearances as real entities. For example, when the reflection of a black snake appears in water, some people see it as the snake itself and, being frightened, abandon it. Similarly, although the phenomena of the place of suffering are like illusions, the Shravakas see them as real entities and therefore abandon them. Some, although knowing it is a reflection, see that there is fault in touching it and therefore seek medicine. Similarly, the principle of the Paramitas, although conventionally like an illusion, because they believe in existence that can perform actions, they generate wisdom in the knowable and seek the medicine of great compassion. Some, although knowing it is a reflection and understanding that touching it does no harm, are timid and cannot touch it themselves, but can urge others to do so. Similarly, according to the principles of Kriya and outer Yoga, although they understand that there is no fault in inferior behaviors and substances, they cannot act freely themselves, but can use them for offerings to deities, ascetic practices, and substances for accomplishments, and so on. Some also know that there is no fault in touching, and they can touch, and in order to quickly eliminate that timidity, they deliberately practice licentious behavior. Similarly, according to the principles of inner Yoga, in order to quickly practice the equality of Dharma, as a means of coercion, they deliberately accept and practice asceticism in which there is no good or evil in Dharma and no purity or impurity in food.
Chinese
另一方面，由于具备对影像的性质毫不颠倒的智慧，他们将所有这些行为都视为孩童的行为。像这样，即使是实际的舍弃等等也暂且不提。仅仅是像英雄一样守护一个影像，也被视为是具有孩童之心的人。既不能生起接受或舍弃，也不能因其而产生任何显现的造作之心，也不会发生任何的动摇和努力。同样，以大圆满的方式，通达一切法如幻如化，完全平等，并且彻底领悟。因此，不会被显现所迷惑，不能生起显现的造作，既不接受也不舍弃，既不动摇也不努力。像这样，彻底通达如幻如化，这也意味着对二谛无别的通达也已经彻底完成。然而，仅仅认为法与有法本体相同，并不能算作是对二谛无别的通达。例如，即使在声闻乘中，认为诸行是无常的性质，也不会认为无常本身与诸行是不同的。瑜伽行派也认为，非真实的遍计所执是空性的性质，也不会认为空性本身与依他起是不同的。这样，即使是那些认为有法具有法性的人，也不会认为它们是不同的。对于中观派来说，他们认为诸法本身就是无自性的，更不用说认为它们是不同的了。然而，由于没有舍弃对二谛的执着，因此不能算作是观二无别。当了知内外显现的这些事物与遍计所执的性质平等时，那时才称为是观二谛无别。幻术和化现等，仅仅是执着于显现。如果说它们与内外事物显现的二者在显现上相似，因此可以证明性质是平等的，那也行。然而，遍计所执就像外道所说的常我等一样，是完全不存在的，是增益的对境，如同兔角一样。而这些内外事物，是因和缘所生，由现量和不可得量所成立的，这二者
English
On the other hand, because they possess wisdom that is not inverted regarding the nature of images, they see all those actions as the actions of children. Like this, even setting aside actual abandonment and so forth, even just guarding a single image like a hero is seen as being of childish mind. They are unable to generate any mind of acceptance or rejection, or any manifest activity because of it, and no wavering or effort occurs. Similarly, through the manner of Great Perfection, having realized all dharmas as like illusion, as utterly equal, and having thoroughly understood it, therefore, the mind is not deluded by appearances, and they are unable to generate manifest activity. They neither accept nor reject, neither waver nor exert effort. Thus, having thoroughly realized illusion-like nature, this also means that the realization of the inseparability of the two truths is also completely accomplished. However, merely thinking that phenomena and the possessor of phenomena are of one essence is not counted as realizing the inseparability of the two truths. For example, even in the way of the Hearers, when they consider conditioned things to be of the nature of impermanence, they do not consider impermanence itself to be other than conditioned things. The Yogācāras also consider the not truly existent totally imagined to be of the nature of emptiness, but they do not consider emptiness itself to be other than dependent origination. Thus, even those who think that the possessor of dharma has the nature of dharma do not consider them to be other. For the Madhyamikas, who consider all dharmas to be without inherent existence, what need is there to even mention considering them as other? However, because they do not abandon the mind of the two truths, they are not counted as viewing non-duality. When one realizes that these appearances of outer and inner objects are equal in nature to the totally imputed, at that time it is called viewing the two truths as inseparable. Illusion and emanation, and so forth, are focused only on appearances. If it is possible to prove that they and the appearances of outer and inner objects are similar in appearance, and therefore their natures are equal, that is fine. However, the totally imputed is like the permanent self and so forth spoken of by the tirthikas, which is completely non-existent, is an object of superimposition, and is like a rabbit's horn. But these outer and inner objects are born from causes and conditions, and are established by direct perception and non-apprehension. These two
Chinese
如何才能使之平衡呢？如果所遍计的事物本体是单一的，那么衡量相同与否也是可以的。然而，对于遍计的事物，如果本体本身没有成立，那么又如何去证明什么与什么相同呢？对此，应当这样说：遍计与事物自身的体性成立的基础就是显现。从外道宗义直至大圆满的见解，一切见解的差别都以显现作为体性的基础，并争论其体性如何以及如何存在。其中，“是”是指确立为真实；“有”是指确立为所缘。当他人对显现本身进行遍计时，就会遮止“无”和“非”。其中，以遮止“无”只能遮止他人所遍计的；以遮止“非”则在此之上也能确立自己所希望的体性。这四种遮止和确立的方式，这里只是简单提及，将在后面详细阐述。像这样，通过这四种遮止和确立的方式来遮止他人的宗义并确立自己的宗义。一切见解都无差别地认为果是从因和缘产生的，并且一致认为可以通过现量和不可得量来确立。然而，某人确立为体性而存在和是的事物，会被其他人遮止为不具有那样的体性，并且确立为是遍计的。像这样，在依次确立见解的高低时，首先各自的见解都会成立为是体性的；然后会被其他人确立为是遍计的。同样，在依次成立时，最终任何事物都仅仅是其自身的体性，不会找到任何不是遍计的剩余事物。那些外道认为常，认为作者是因的观点，也是观察五种基础，即：大梵天是常；自在天是常；神我是常；自性是常；极微是常。这些是常，也是常的因。内外显现的事物都是由其力量所成就，是幻化的果，所以是无常的。其中，因始终只做因的作用。