Chinese
然而，显现和不显现二者无别，无自性而自性相同。只要因缘具足，显现仍然可以被觉察。仅仅是显现，其自性也是圆满的。因为在此之外，没有任何其他需要去实现的意义，所以称之为化现、化现。同样，所有这些内外诸法的显现，只要能取和所取的分别念的习气力仍然存在，各种事物的显现就会发生。当它最初产生时，也并非从任何地方而来。在显现之时，也是由于习气的力量而显现，因此没有任何自性。当能取和所取二者的习气耗尽时，就会止息，不再显现。那时，也并非去往任何地方。总之，并非因为没有成为脱离能取所取分别念的无分别智慧的行境而仅仅是不显现。这些显现的刹那相续既非断绝也非返回。也没有这样的安立：显现和不显现二者无别，无自性而自性相同。只要因缘具足，显现仍然可以被觉察。仅仅是显现，其自性也是圆满的。因为在此之外，没有任何其他需要去实现的意义。因此，一切法都如幻术，如阳焰，如梦境，如影像，如化现。因此，由于一切事物的自性都是如此，所以在具有极度迷惑性的烦恼中，无法找到实体的自性。像这样，这些关于烦恼没有可以断除的实体的道理，对于那些认为烦恼有可以断除的实体的宗派来说，也是一种损害。这并非因为与其他的宗派相违而造成损害。而是因为各自的宗派本身摧毁各自的宗派，这是可以见到的。例如，当森林遭受风的损害时，树木会成为树木的庇护，也不会造成极大的损害。当森林遭受火的损害时，树
English
However, appearance and non-appearance are inseparable, without characteristic and with the same characteristic. As long as the conditions are present, appearance can still be perceived. Merely appearing, its nature is also complete. Because there is nothing else to be accomplished here, it is called manifestation, manifestation. Similarly, all these appearances of internal and external phenomena, as long as the power of the habitual tendencies of grasping and the grasped conceptualizations remains, the appearance of various things will occur. When it first arises, it does not come from anywhere. At the time of appearance, it is also due to the power of habitual tendencies, so there is no characteristic. When the habitual tendencies of both the grasper and the grasped are exhausted, it will cease and no longer appear. At that time, it does not go anywhere either. In short, it is not because it has not become the object of non-conceptual wisdom that is free from grasping and the grasped conceptualizations that it merely does not appear. The momentary continuum of these appearances is neither cut off nor reversed. There is also no such establishment that appearance and non-appearance are inseparable, without characteristic and with the same characteristic. As long as the conditions are present, appearance can still be perceived. Merely appearing, its nature is also complete. Because there is nothing else to be accomplished here. Therefore, all phenomena are like illusion, like mirage, like dream, like reflection, like emanation. Therefore, since the nature of all things is like this, the nature of substance cannot be found in afflictions that have extremely deceptive characteristics. In this way, these reasons for showing that afflictions have no substance to be abandoned are also harmful to those tenets that hold that afflictions have a substance to be abandoned. This is not because it harms by contradicting other tenets. Rather, it is because each's own tenet destroys each's own tenet, which is seen. For example, when a forest suffers damage from the wind, trees become the shelter of trees, and it does not cause great damage. When a forest suffers damage from fire, the
Chinese
就像变成屠夫的树木一样，乃至变成无依无靠、毫无剩余的状态。那么，是谁在建立这些自害的宗派呢？这是因为持有宗派者各自认为自己的心是无垢的，所以才建立了这些宗派，认为它们没有过失。然而，在那些心智深刻而广阔的人看来，就像浑浊的水一样，他们看到自己伤害了自己的观点。例如，过去有一个名叫“莲花藏”的人，对名叫“不死梵天”的人说：‘唉呀，梵天，你的心，是如此的无垢。但以我这有智慧的人来看，每一句话都像浑浊的水一样。’就像这样，不死梵天的心自己认为自己的心是极其无垢的，所以说出了那些话。但莲花藏看到，每一句话都像浑浊的水一样，自己伤害了自己。此外，就像这样，从小乘的观点来看，烦恼被认为是应该断除的，具有事物和种类的特征。由于这个原因，他们区分了种类。但正是因为这样，他们破坏了数量的确定性，就像浑浊的水一样，破坏了自己想要的事物。从瑜伽行派的观点来看，他们认为应该断除的事物具有特征。由于区分了特征，就像浑浊的水一样，他们自己伤害了自己。从中观的观点来看，他们区分了正确和不正确的差别。正是因为这样，就像浑浊的水一样，他们只是说自己伤害了自己。但并没有说这与无上秘密的观点相矛盾，因此造成损害。即使这确实造成了损害，由于他们执着于各自宗派的庇护，因此也不会认为这是损害。表达的是，各自的宗派本身就会摧毁自己，乃至变成无依无靠、毫无剩余的状态。因此，才要说这些过失。那些想要进入大乘之道的人，应该知道烦恼没有应该断除的事物，并且所有法都像幻觉一样被平等地展示，这是第一品。这里进行辩论：经典中说所有法都像幻觉一样，这
English
Just as trees turn into butchers, even to the point of becoming helpless and without any remainder. So, who establishes these self-harming tenets? This is because those who hold tenets each see their own minds as immaculate, so they establish these tenets, thinking they are without fault. However, in the eyes of those with deep and vast minds, like muddy water, they see that they have harmed their own views. For example, in the past, there was someone named "Lotus Treasury" who said to someone named "Immortal Brahma": 'Alas, Brahma, your mind is so immaculate. But in my view, as a wise person, each word is like muddy water.' Just like that, Immortal Brahma's mind itself sees its own mind as extremely immaculate, so it speaks those words. But Lotus Treasury sees that each word, like muddy water, harms itself. Furthermore, just like this, from the perspective of the Hearers' Vehicle, afflictions are considered to be abandoned, having the characteristics of entities and categories. Because of this, they differentiate categories. But precisely because of this, they undermine the certainty of numbers, like muddy water, undermining the entities they desire. From the perspective of the Yogacara school, they believe that what should be abandoned has characteristics. Because they differentiate characteristics, like muddy water, they harm themselves. From the perspective of the Madhyamaka school, they differentiate between what is correct and incorrect. Precisely because of this, like muddy water, they merely say that they harm themselves. But it is not said that this contradicts the view of the Unsurpassed Secret, thus causing harm. Even if this does cause harm, because they cling to the refuge of their respective tenets, they will not even see it as harm. What is expressed is that each of their own tenets destroys itself, even to the point of becoming helpless and without any remainder. Therefore, these faults are spoken of. Those who wish to enter the Great Vehicle should know that afflictions do not have entities to be abandoned, and that all phenomena are equally shown to be like illusions; this is the first chapter. Here is a debate: In the scriptures, it is said that all phenomena are like illusions, this
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所有已逝之事物皆为无常，且所有法皆以无我之方式，如幻象般被理解。考虑到法与补特伽罗皆无自性，且三种自性之无自性亦有三种。因此，宣说了所有法皆无自性。因由其他因缘所生，故如幻象般被理解。由于诸法无胜义自性，仅在名言谛中被认为是实有，然亦仅如幻象般被宣说，幻象与蕴二者并非完全相同。何以故？幻象仅于瞬间显现，而有情之蕴则显现为长久稳固。幻象非由心及心所完全掌控，非感受与了别之行境。而有情之蕴则由心及心所完全掌控，是感受与了别之行境。因此，二者不可视为完全相同。对此应如是宣说：如此之差别显现，幻象与化身亦然。如是，于化身中，如来或已得菩萨之权位者，为利益有情，所化现之化身，有些于劫或长于劫之时间内，成办诸佛之事业。有些则于一年、一月、一日、一昼、一早、一时辰内，成办诸佛之事业。其中，有些显现为被智慧完全掌控，然实则未被掌控。有些则显现为被掌控，且实则亦被掌控。有些显现为未被掌控，且实则亦未被掌控。有些显现为未被掌控，然实则被掌控。然化身之体性并无差别，皆相同。如是，于影像中，若持诵普拉色那（藏文：པྲ་སེ་ན，梵文天城体：प्रसेन，梵文罗马拟音：Prasena，汉语字面意思：普拉色那）之明咒成就者所赞叹之镜子，为年轻净洁之女子所照，则可见隐匿之盗贼之影像，而普通人则不能见。然影像之体性并无差别。梦境等
English
All that has passed away is impermanent, and all dharmas are understood as being like illusions through the absence of a self of a person. Considering that dharmas and persons are without self-nature, and that the absence of self-nature of the three self-natures also has three aspects, it is therefore proclaimed that all dharmas are without self-nature. Because they arise from the power of other causes and conditions, they are understood as being like illusions. Since dharmas do not have ultimate self-nature, they are merely considered to exist substantially in conventional truth, but they are only spoken of as being like illusions, and illusions and aggregates are not entirely the same. Why is that? Illusions appear only for a moment, while the aggregates of sentient beings appear to be stable for a long time. Illusions are not completely controlled by mind and mental factors, and are not the objects of feeling and discrimination. But the aggregates of sentient beings are completely controlled by mind and mental factors, and are the objects of feeling and discrimination. Therefore, these two cannot be regarded as completely the same. This should be stated as follows: Such differences appear, as do illusions and emanations. Thus, in emanations, the Tathagatas or those who have attained the power of Bodhisattvas, for the benefit of sentient beings, the emanations that they create, some accomplish the deeds of the Buddhas for a kalpa or longer than a kalpa. Some accomplish the deeds of the Buddhas for a year, a month, a day, a morning, or an hour. Among them, some appear to be completely controlled by wisdom, but in reality, they are not controlled. Some appear to be controlled, and in reality, they are controlled. Some appear to be uncontrolled, and in reality, they are not controlled. Some appear to be uncontrolled, but in reality, they are controlled. However, there is no difference in the nature of emanations; they are all the same. Similarly, in images, if a young, pure woman looks into a mirror praised by one who has accomplished the mantra of Prasena (藏文：པྲ་སེ་ན，梵文天城体：प्रसेन，梵文罗马拟音：Prasena，汉语字面意思：普拉色那), the image of a hidden thief can be seen, but not by ordinary people. However, there is no difference in the nature of images. Dreams, etc.
Chinese
而且，凭借殊胜天神的威力，所见的预兆性梦境，能够显示未来的事物。但并非所有梦境都如此，因为梦境的性质并没有差别。对于海市蜃楼也是如此，由于因缘的作用，有些会起到遮蔽道路的作用，有些则不会，因为海市蜃楼的性质并没有差别。对于幻术也是如此，凭借幻术咒语的真实力量的大小，有些只显现一会儿，有些则显现更长的时间。有些只显现颜色和形状，有些则连气味、味道和触感也显现。例如，幻术师善护为了试探世尊是否是遍知者，幻化出许多幻术享用的形态，迎请世尊和声闻僧众。世尊知时知心，如是而行，也加持了善护所幻化的幻术享用，并供养了伞盖，圆满了愿望，说道：谁给予，又给予谁？布施如何不可见？以布施平等之性，愿善护圆满！这样说道。也有幻术能够圆满二资粮。然而，善护的咒语加持力量微弱，因此无法使其稳定显现。世尊的真实加持力量更为强大，因此能够使其稳定显现。然而，幻术的性质并没有差别，起始是相同的。心之境完全显现，除了自己的体验之外，在其他人的体验中能够无差别地长时间显现，这在幻术师的强大咒力中会出现。例如，罗摩王的儿子名为巴列，寄托给一位仙人后，母亲为了某事去了另一个村庄，儿子也跟随着去了，但仙人没有察觉。儿子丢失后寻找也没有找到。没有其他办法，就做了一个幻术的儿子巴列，并让他留下来。当女神悉多回来时，也没有分辨出哪个是幻术的儿子巴列。
English
Moreover, dreams that show near omens due to the power of special deities are able to show omens of future things. But not all dreams are like that, because there is no difference in the nature of dreams. Also for mirages, due to the influence of conditions, some act to obscure the path, while some do not, because there is no difference in the nature of mirages. Also for illusions, depending on the magnitude of the true power of the illusion mantra, some appear only for a short time, while some appear for a longer time than that. Some appear only in color and shape, while some also appear with smell, taste, and touch. For example, the illusionist Zangpo, in order to test whether the Blessed One was omniscient or not, conjured many forms of illusory enjoyment and invited the Blessed One along with the assembly of Shravakas. The Blessed One, knowing the time and understanding the minds, went accordingly, and also blessed the illusory enjoyments conjured by Zangpo to be stable, and offered umbrellas, and fulfilled the wishes, saying: Who gives and to whom is given? How is giving not perceived? By the equality of giving, may Zangpo be completely fulfilled! Thus he spoke. There are also illusions that accomplish the two accumulations. However, Zangpo's mantra blessing is weak, so it is not able to appear stable in that way. The Blessed One's true blessing is even more powerful, so it is able to appear stable. However, there is no difference in the nature of illusions, the beginning is the same. The appearance of the mind's sphere being completely grasped, except for one's own experience, the ability to appear for a long time without difference in the experience of others, occurs in those with great mantra power of illusionists. For example, the son of King Ramana, named Bale, was entrusted to a hermit, and the mother went to another village for some business, and the son followed, but the hermit did not notice. The son was lost and searched for but not found. Having no other means, he made an illusory son Bale who looked just like him and kept him there. When the goddess Sita returned, she also did not distinguish which was the illusory son Bale.