English
Therefore, all dharmas are known through causes and conditions. Just as an illusion appears without substance, so too, all dharmas are the mind's appearance, a mistaken consciousness. Self-appearing, self-arising, the mind is powerfully engaged. As one becomes accustomed, so it appears. An illusion, though lacking substantial things like wood, stones, and the like, appears from a baseless ground. Likewise, illusory appearances arise from mere conditions, not from inherent afflictions, and thus have no foundation. An illusion is like those who have gained mastery over the mind, where whatever they think appears. This illusory appearance also arises from the power of habitual imprints on the mind, and thus has no substance. An illusion is like those who have gained freedom, able to show whatever they desire. This illusory appearance also arises from causes and conditions, with different results appearing, and thus has no truth. The Pratimoksha Sutra says: All dharmas arise from causes; the Tathagata has declared these causes. Thus it is. An illusion is like appearing as a delusion. These dharmas are also the mind's appearance, temporary empty forms. The Heart Sutra says: Form is emptiness, emptiness is form. Form is not other than emptiness, emptiness is not other than form. Likewise, feeling, perception, mental formations, and consciousness are also empty. In short, all that appears as dharma is self-appearing and self-arising. In particular, all illusory appearances arise from the power of the mind's habituation to various imprints, and thus are not established either internally or externally, and therefore appear clearly as non-existent. Now, combining this with the way to realize illusory appearances: If one does not become accustomed to anything, but rests in the nature of things as they are, then one is not confused anywhere, and the self-nature abides in the ground. As before, the mind itself merges into the expanse. Having understood that all illusory appearances arise from the habituation of mental fabrication, when the yogi does not focus on anything, but rests in naked awareness, then the empty awareness that is not confused anywhere abides on the ground, like the sky after a pot is broken, merging without separation. Realizing the three times as one timelessness, one reaches the exhaustion of the original beginning, merging into the vast purity of the inner expanse. Here, one understands through the non-dual wisdom, and remains steadfast in the essence of the Dharmakaya, pure and complete.
Chinese
在《甘露滴》中说：犹如水上加水，如酥油中再加入酥油一样，所知离戏之本体，与无别智慧相混合，因此，诸佛都称之为自性法身。如《多哈》中所说：犹如盐融入水中一样，心也同样融入自性中。如是安住。对于心中所显现的一切，安住于自然、本然、广阔的状态中。三毒五毒皆由分别念而生起，如果彻底观察，则无处可住。烦恼如幻，本性空性，故如实安住于无生空性之中。五毒的分别念，如果加以观察和分析，则内外都无法找到，因为其本体和相状都无法确定。因此，将其安住于如幻的自性中，使其无法自立而解脱，这是心的甚深秘密。如果不了知这一点，即使断除，也会越来越多，并且会被束缚在断除与对治的牢笼中。如《入行论》中所说：烦恼并非存在于色等之中，也非存在于根等之中，亦非存在于二者之间。等等。如果不了解这个心的秘密，即使想要获得快乐、消除痛苦，也只是在无意义的歧途上徘徊。如是说。显现世间器情一切有情，其身体、受用、行住、苦乐等，皆如虚幻的显现一般，没有自性。无生无灭，无来无去，无迁无变，然而却显现种种。因此，应当了知一切皆如幻化。幻化也是通过修习禅定的神变而来。本体虽然没有转变为觉性的自力，但却像转变为各种各样的形态一样。自显现虽然没有从微尘中转变，但却像转变为大小等各种各样的形态一样。虽然没有从一棵树木中转变，但却像通过不同的工艺而转变为各种各样的形态一样。从身体和受用，到外境显现的一切事物，虽然没有从地水火风的物质中转变，但却像通过工艺等因缘而转变为各种各样的形态一样。然而，从显现的角度来看，最初的根本，各自的微尘物质并没有发生改变。如果加以分析，则无处可得，安住于不变的伟大自性中。因此，一切法都依靠各自的因和缘
English
In the "Nectar Drops" it says: Just as water is added to water, and butter is added to butter, the very essence of knowable non-elaboration, mixed with indivisible wisdom, is therefore called the self-nature Dharmakaya by all Buddhas. As it says in the Doha: Just as salt dissolves in water, so does the mind dissolve into its own nature. Thus, whatever arises in the mind, let it rest in its natural, inherent, and expansive state. The three poisons and five poisons all arise from conceptual thought. If thoroughly examined, they cannot be found anywhere. Afflictions are like illusions, without inherent existence, so rest as they are in unborn emptiness. Those conceptualizations of the five poisons, if examined and analyzed, cannot be found either internally or externally, because their essence and characteristics cannot be established. Therefore, resting them in their illusory nature, they dissolve without being able to stand on their own, which is the sacred secret of the mind. If this is not understood, even if abandoned, they will only increase, and one will be bound in the trap of abandonment and antidotes. As it says in the "Guide to the Bodhisattva's Way of Life": Afflictions are not in form, nor in the senses, nor in between them. And so on. If this secret of the mind is not understood, even if one desires to obtain happiness and eliminate suffering, one will only wander in meaningless detours. As it says. All sentient beings in the phenomenal world, their bodies, enjoyments, movements, happiness, and suffering, are like illusory appearances, without inherent existence. There is no birth, no death, no coming, no going, no change, no transformation, yet various things appear. Therefore, it should be understood that everything is like an illusion. Illusions also arise from the magical powers of practicing meditation. Although the essence does not transform into the self-power of awareness, it appears to transform into various forms. Although self-appearance does not transform from particles, it appears to transform into various forms such as large and small. Although it does not transform from a single tree, it appears to transform into various forms through different crafts. From the body and enjoyments to all objects of external appearance, although they do not transform from the elements of earth, water, fire, and wind, they appear to transform into various forms through causes such as crafts. However, from the perspective of appearance, the original foundation, the respective particle substances, do not change. If analyzed, they cannot be found anywhere, and they abide in the great unchanging nature. Therefore, all phenomena rely on their respective causes and conditions.
Chinese
因为幻化为种种不同，所以应当真实了悟幻化。如《八千颂》中所说，天子，一切法既不来也不去，所以就像幻化一样。这又是仅仅显示为影像：心中迷惑妄想的痛苦有多少，那些都具有幻化般的体性，自性本无而显现不灭，应当了悟真谛与空性无二。心中显现为肯定和否定，那也是显现而无自性。境与识二者都不存在，虽然从二者显现，但显现者与显现的根源并非二体，仅仅是认识显现之基础的自性光明。同样，五大外器世界和三有内情众生，一切肯定和否定都是心的幻化，心也是无有显现的幻化，应当了悟自性本来清净。外器世界的五大元素自性，以及内情众生的一切分别念，都是从心上留下习气而显现的幻化。如果分析那个心，也仅仅是显现为智慧的自性光芒，而其本体在任何方面都无法确定，所以应当了悟其如同虚空一般。如《宝积经》中所说：光护，这个心在外也无法见到，在内也无法见到，在这两者之间也无法见到，如果到处寻找，则不可得，也无法指示。为了说明所显现的觉悟在本体上并不成立：不了解的孩童会妄想和错误地显现，由分别念构想的显现和名相之法，一切都仅仅是习气，实际上并没有成立。因此，不要执着于此，应当了知一切都脱离边际，超越言说。对于看到此岸的凡夫俗子来说，一切显现和觉悟都是错误的，因为这是执着于我的心以及在此之上增长习气的显现。如《楞伽经》中所说：心本身不是真实的，被习气扰乱的心，会显现为真实。因此，一切分别念在世俗谛中，无论如何安排其对境，都无法脱离世俗谛而成立，就像在墙壁和布上绘画一样，布
English
Because it manifests as various differences, one should truly realize the illusion. As it is said in the Eight Thousand Verses, "Son of the gods, all dharmas neither come nor go, so they are like illusions." This is also merely shown as an image: How many pains of delusion and imagination are there in the mind? All of those have the nature of illusion. Since their nature is non-existent and their appearance is not extinguished, one should realize that truth and emptiness are non-dual. The affirmation and negation that arise in the mind are also appearances without essence. That which is not in either the object or the mind, although it appears to arise from the two, the one that appears and the one that causes the appearance are not two. One should merely recognize the self-radiance of the basis of appearance. Similarly, the five elements of the outer world and the sentient beings of the three realms, all affirmations and negations are illusions of the mind. The mind itself is also an illusion of non-existence, and one should realize that its nature is primordially pure. The self-nature of the five elements of the outer world, and all the conceptualizations of the inner sentient beings, are illusions that arise from the imprints left on the mind. If that mind is analyzed, it is merely the way in which the self-radiance of awareness appears, and its essence is not established in any way. Therefore, one should realize it as being like space. As it is said in the Ratnakuta Sutra: "Light-protected one, this mind is not seen outside, nor is it seen inside, nor is it seen between the two. If one searches everywhere, it is not found and cannot be indicated." To show that the appearance of realization is not established by its own nature: Unknowing children imagine and appear wrongly. All phenomena of appearances and signs, constructed by the mind, are merely habitual tendencies and are not actually established. Therefore, do not grasp at this and that, but know that all are liberated from extremes and beyond expression. For ordinary beings who see this shore, all appearances and realizations are delusions, because they are the mind that clings to self and the appearances that increase habitual tendencies on it. As it is said in the Lankavatara Sutra: "The mind itself is not real. The mind disturbed by habitual tendencies appears to be real." Therefore, all thoughts are conventional, and no matter how their objects are arranged, they are not established separately from the conventional. Just as when painting on a wall or cloth, the cloth