Chinese
遍及顶端之间。愿我从痛苦烈火堆积的轮回中，救度所有众生。大圆满幻化休息中，如梦之章，即金刚处第一之释。 如此，在显示一切法皆为梦之自性，本性不生之后，所说应了知一切法皆无灭，仅为幻化之游舞。 又，此处胜者说如幻，诸法无自性之理，此乃经续窍诀心要义，如实修持而说，谛听。 如是说，于中品般若经云：一切法如幻，自性不生，不灭，不来。又于不退转法轮经云：一切诸法皆如幻，菩提亦如幻。又于智慧怖畏电光经云：幻化一切诸法，唯名，自性空。等等，经部与续部诸多所说，于此以上师窍诀善为分别，依凭自之体验，以三种决定之相而分，即基、道、果之三幻。 初、基幻，说从如虚空之状态中，显现错乱现象之方式。 心性本初如虚空之状态，任运成就之智慧如日月星辰。从原始浩瀚奇妙之法界中，由无明，能取所取，分别念自生，三界六道错乱显现如幻。 彼亦，心性自生之智慧，本初清净如虚空，从一无所成之状态中，由根本命脉执持之五气摇动，自显光明，从不识自面之部分，错乱显现为内外之器情，包含身体等，如幻般显现种种。如金刚萨埵心镜续云：三界一切有情，从何亦非之基中，错乱显现为何亦非。 如是说。如何如幻般错乱显现？所说，由因缘，依仗之力，自显现，从木片，石子，明咒之集合中，如眼幻，马牛，男女，山和楼阁等显现般。是
English
Spanning the space between the peaks. May I lead all beings from the cycle of suffering, a pile of burning fires. From the Great Perfection, Illusion's Repose, the chapter like a dream, which is the commentary on the first Vajra Place. Thus, after showing that all dharmas are of the nature of dreams, and are unborn in their own nature, it is said that all dharmas should be realized as being without cessation, merely a play of illusion. Again, here the Victorious One said, "Like an illusion," the way in which dharmas are without inherent existence. That is the meaning of the essential points of the sutras, tantras, and instructions. Listen as I explain how to experience them. As it is said, in the Intermediate Mother Sutra: "All dharmas are like illusions, unborn by nature, unceasing, and not coming." And in the Sutra of the Wheel of Non-Returning: "All dharmas are like illusions, enlightenment is also like an illusion." And in the Wisdom Blazing Lightning Sutra: "Illusory are all dharmas, mere names, empty of essence." And so forth, the many teachings of the sutras and tantras are well distinguished here by the guru's instructions, and based on the three signs of certainty of one's own experience, they are divided into the three illusions of ground, path, and fruition. First, the ground illusion, which explains how deluded appearances arise from the state of being like the sky. The nature of mind, primordial, is like the sky. Spontaneously accomplished wisdom is like the sun, moon, planets, and stars. From the womb of the primordially vast and wonderful expanse, with ignorance, grasping and fixation, and conceptual thoughts arising spontaneously, the three realms and six classes of beings appear as deluded illusions. That is, the self-born wisdom of the nature of mind, primordially pure like the sky, from the state of nothing being established, from the stirring of the five root life-sustaining winds, the self-appearance dawns as clear light, and from the part of not recognizing one's own face, one is deluded into the outer and inner environment, including the body, and various things appear like illusions. As it is said in the Vajrasattva Heart Mirror Tantra: "All sentient beings of the three realms are deluded into anything whatsoever from a ground that is nothing whatsoever." Thus it is said. How does it appear as a deluded illusion? It is said that through the power of causes, conditions, and interdependent connections, self-appearances arise, from the collection of wooden pieces, pebbles, and knowledge mantras, like eye illusions, horses, cattle, men, women, mountains, and mansions appear. It is
Chinese
幻化的马、象等显现，也是错觉之基的木头、小石子本身。错觉之缘由是咒语扰乱眼识之时，幻象以马、象的形态显现，那也如依赖聚合的自显而生起一样。轮回的错觉也与之相似，因无明之力的习气而错乱的心，显现出能见所见之境与执着的贪嗔痴三毒。无自性而显现不灭，如幻化之人般的这些一切，今天务必确切地了悟为无实空性的巨大影像。因是觉性本身，缘是无明，被执取能取所扰乱，错觉显现为器情各自的形形色色。三毒轮回于高低之处享用，看似存在之时，就从现在开始，实际上只是虚假显现的空性影像而已，务必了悟为不会转变为觉悟之心。如《三摩地王经》所说：『如于众人之中，幻术师所变现，马象车乘种种物，彼等非真种种现，诸法亦应如是知。』如此。显现而无自性的幻化如虚空般开示，一切显有轮涅诸法，自性本性与虚空等同，了知为不生本初即清净。一切法，体性毫无成立，故为空性之体。如《中观宝鬘论》所说：『一切法皆为空性之体，无有中间与边际。』以及《三摩地王经》所说：『佛子摧毁诸事物，一切有为皆空性，不与常见外道者，智者孩童作争辩。』如此。其中一些人认为法是依不具彼性之断灭而空，而非以自性不空，如太阳因黑暗而空，却不因光芒而空一般，这是暂时的空性，如此永远无法从实执中解脱。如此，太阳以自身之体性，以一与多而空，故光芒亦空。空而显现，此乃中观之真如。如《菩提心释》所说：『火之自性为热，』
English
The appearance of illusory horses, elephants, and so on, is also the very wood and pebbles that are the basis of illusion. The cause of illusion is when the eye consciousness is corrupted by mantra, the illusory appearance appears in the form of horses and elephants, just as it arises from the self-appearance of dependent arising. The illusion of samsara is also similar to this: due to the power of ignorance, the mind is deluded by habitual patterns, and the objects of appearance and existence and the three poisons of clinging to them arise. Although there is no inherent existence, appearance does not cease. All these beings who are like illusory people must realize today that they are great images of emptiness without truth. The cause is awareness itself. The condition is ignorance, which is corrupted by the grasping of subject and object. Illusory appearances appear in various ways in the faces of the container and its contents. While the three poisons of samsara are enjoyed in high and low places and appear to exist, from this very moment, realize that in reality they are merely empty images of false appearances, without changing into the mind of enlightenment. As it says in the King of Samadhi Sutra: 'Just as in the midst of many people, magicians create illusions, horses, elephants, chariots, and various things, these are not true, but appear in various ways, all dharmas should be known in the same way.' So it is. The illusion of appearance without inherent existence is shown to be like the sky. All phenomena of appearance and existence, samsara and nirvana, are equal in their nature and essence to the sky. Understand that they are unborn and pure from the beginning. All dharmas are not established in any way in their essence, therefore they are the nature of space. As it says in the Intermediate Mother Sutra: 'All dharmas are the nature of space, without center or edge.' And as it says in the King of Samadhi Sutra: 'The sons of the Victorious One destroy all things, all existence is empty, they do not argue with those who are eternalists, fools, and children.' So it is. Some people think that dharma is empty by means of negation of non-existence, but not empty by its own nature, like the sun is empty of darkness, but not empty of light. This is a temporary emptiness, and it is impossible to be liberated from clinging to reality. Thus, the sun is empty of its own nature, one and many, so light is also empty. This emptiness and appearance is taught as the suchness of the Middle Way. As it says in the Commentary on the Mind of Enlightenment: 'The nature of fire is heat,'
Tibetan
།བུ་རམ་རང་བཞིན་མངར་བ་ལྟར། །དེ་ཕྱིར་ཆོས་རྣམས་ཐམས་ཅད་ཀྱིས། །རང་བཞིན་སྟོང་པ་ཉིད་དུ་གསུང། །ཞེས་པ་དང༌། ཡུམ་ལས༌། གཟུགས་ནི་གཟུགས་ཀྱི་ངོ་བོ་ཉིད་ཀྱིས་སྟོང་ངོ་ཞེས་པ་ལ་སོགས་པ་དང༌། མངོན་རྟོགས་རྒྱན་གྱི་འགྲེལ་ཆུང་དུའང༌། རང་རང་ངོ་བོས་སྟོང་པའི་ཕྱིར། །སྟོང་པ་ཉིད་ནི་ཉི་ཤུར་འདོད། །ཅེས་སོ། །དེའང་སྟོང་པས་མེད་པར་འགྱུར་བ་མ་ཡིན་ཏེ། སྟོང་པའི་རང་བཞིན་སྣང་བ་དང་དབྱེར་མེད་པས། སྟོང་པ་ལ་ཆོས་ཐམས་ཅད་འཐད་དེ། འཕགས་པ་ཀླུའི་དབང་པོའི་ཞལ་སྔ་ནས། གང་ལ་སྟོང་པ་ཉིད་རུང་བ། །དེ་ལ་ཐམས་ཅད་རུང་བར་འགྱུར། །གསུངས་པ་བཞིན་ནོ། །དེ་ལ་ཕན་ཚུན་གཅིག་གིས་གཅིག་སྟོང་པ་ཀ་བ་དང་བུམ་པའི་སྟོང་པ་དང༌། མི་ལྡན་པའི་སྟོང་པ་དངོས་པོ་དང་དངོས་མེད་་དང་རང་མཚན་གྱི་སྟོང་པ་རི་བོང་གི་རྭ་དང༌། རང་བཞིན་གྱིས་སྟོང་པ་གཟུགས་བརྙན་ལྟ་བུ་ལ་སོགས་པ་དབྱེ་བ་མང་ཡང༌། དེ་ཐམས་ཅད་རྟོག་གེ་བས་ཀུན་བརྟགས་པ་ཙམ་ལས། འདིར་ནི་སྣང་སྲིད་འཁོར་འདས་ཀྱི་ཆོས་ཐམས་ཅད། རིག་ངོ་ན་སྣང་ཡང་གཤིས་ངོ་ན་མ་གྲུབ་པ། ཡེ་སྟོང་མཐའ་ལས་འདས་པའི་སྟོང་པར་རྟོགས་པར་བྱ་སྟེ། ལང་ཀར་གཤེགས་པ་ལས། གང་ཚེ་ཆོས་རྣམས་ཐམས་ཅད་ཀུན། །རང་བཞིན་གྱིས་ནི་མ་སྐྱེས་པ། །ནམ་མཁའ་ལྟ་བུར་དངོས་མེད་པ། །སྟོང་པ་ཉིད་ནི་དག་པ་ ཡིན། །ཅེས་པ་དང༌། དཔུང་བཟངས་ལས། ཆོས་རྣམས་གཟུགས་བརྙན་ལྟ་བུ་སྟེ། །གསལ་ཞིང་དག་ལ་རྙོག་པ་མེད། །གཟུང་དུ་མེད་ཅིང་བརྗོད་དུ་མེད། །ངོ་བོ་མེད་ཅིང་གནས་མེད་པ། །ཞེས་གསུངས་པ་བཞིན་ནོ། །དེ་ལྟར་ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད་དུ་ངེས་ནས། སྟོང་པའི་་དབྱིངས་ལས་འཁོར་བ་འབྱུང་བ་དང༌། དེ་ཉིད་དུ་ལམ་སྦྱོང་བ་དང༌། མཐར་ཕྱིན་ནས་གྲོལ་བའི་རང་བཞིན་ཇི་ལྟ་བུ་སྙམ་པའི་ལན་དུ། དང་པོ་སྡོམ་ཚིག་གི་ཆིངས་བསྟན་པ་ནི། སྐྱེ་མེད་སྐྱེ་བའི་ཆོ་འཕྲུལ་ངང་ཉིད་དུ། །རང་བཞིན་སྒྱུ་མ་སྦྱང་བྱའི་གཞི་དང་ནི། །མ་དག་སྒྱུ་མ་སྦྱང་བྱའི་དྲི་མ་དང༌། །ཐབས་ཀྱི་སྒྱུ་མ་སྦྱོང་བྱེད་གཉེན་པོ་དང༌། །ཡེ་ཤེས་སྒྱུ་མ་མཐར་ཕྱིན་འབྲས་བུ་སྟེ། །རྣམ་བཞི་དཔེ་ཡི་སྒྱུ་མས་གཏན་ལ་ཕབ། །ཅེས་མདོར་བསྟན་པ་ལས། མཁས་པ་དག་ནི་དཔེས་གོ་བར་བྱེད་པའི་ཕྱིར། རང་བཞིན་སྒྱུ་མ་ལ་སོགས་བཞི་པོ་དག་གི་དབྱིངས་དེ་ལས་འཁྲུལ་པ་དང༌། འཁྲུལ་པ་སྦྱོང་བ་དང༌། མཐར་ཕྱིན་པའི་གནས་སྐབས་བཞིས་རིག་པར་བྱ་བ་ལས། དཔེའི་སྒྱུ་མས་སྔོན་དུ་གོ་དོན་བཞག་ན། དེའི་རྗེས་སུ་རང་རང་གིས་མཚན་ཉིད་ངེས
Chinese
如同红糖本性甜，因此诸法皆宣说，自性空性之体性。如是说。于《母经》中：色即是色之自性空。等等。于《现观庄严论》之小释中亦云：以各自自性空之故，立为二十种空性。如是。然空性并非变为无有，以空性之自性与显现无别故，于空性中一切法皆合理，如圣者龙树菩萨所言：若于谁是空性理，则于彼是一切理。如是说。于彼，互相一者空一者，如柱子与瓶子之空性，与不具之空性，事物与非事物与自相之空性如兔角，与自性之空性如影像等，虽有诸多差别，然彼一切唯是论师之分别假立，于此乃是显有轮回涅槃之一切法，于觉性现而于体性不成立，当了知为原始空性离边之空性。如《楞伽经》云：何时诸法皆，自性无生，如虚空无实，空性即清净。如是说。于《勇猛赞》中：诸法如影像，明净且无垢，不可取且不可说，无体性且无处。如是说。如是确定一切法为空性后，空性之界中轮回生起，且于彼中修持道，及究竟而解脱之自性如何耶？为答彼，首先指示总纲之誓盟：无生生之神变自性中，自性幻化乃所调伏之基，不净幻化乃所调伏之垢，方便幻化乃调伏之对治，智慧幻化乃究竟之果，以四种譬喻之幻化而确定。如是简要指示后，为使智者以譬喻而了知之故，自性幻化等四者之界，从彼中迷乱与，调伏迷乱与，究竟之阶段以四者了知之，以譬喻之幻化先立定意义，其后各自确定其体性。
English
Just as molasses is naturally sweet, therefore all dharmas are taught as being empty in their own nature. Thus it is said. In the Mother Sutra: Form is empty of its own nature. And so on. In the small commentary on the Ornament of Clear Realization, it is also said: Because of being empty of their own individual essence, emptiness is considered to be twentyfold. Thus it is. However, emptiness does not become non-existent, because the nature of emptiness is inseparable from appearance. Therefore, all dharmas are reasonable in emptiness, as the noble Nagarjuna said: For whom emptiness is possible, everything is possible. As it is said. Therein, the emptiness of one thing emptying another, like the emptiness of a pillar and a pot, and the emptiness of non-possession, things and non-things, and the emptiness of self-characteristics, like a rabbit's horn, and the emptiness of nature, like a reflection, and so on, although there are many distinctions, all of these are merely conceptual constructs of logicians. Here, all the dharmas of samsara and nirvana, although appearing in awareness, are not established in essence. One should realize this as the emptiness of primordial emptiness, beyond extremes. As it says in the Lankavatara Sutra: When all dharmas, by their own nature are unborn, like the sky, without substance, emptiness is pure. Thus it is said. In the Praise of the Mighty Ones: Dharmas are like reflections, clear and pure, without impurity, ungraspable and inexpressible, without essence and without location. As it is said. Having thus ascertained that all dharmas are emptiness, how does samsara arise from the realm of emptiness, how is the path cultivated within it, and what is the nature of liberation upon reaching the end? In response to that, first, the summary statement of the pledge is shown: In the very nature of the miraculous display of the unborn arising, the nature of illusion is the basis to be purified, the impure illusion is the impurity to be purified, the illusion of means is the antidote that purifies, the illusion of wisdom is the ultimate result, these four are established by the illusion of examples. As it is briefly indicated. Because the wise understand through examples, the realm of the four, such as the illusion of nature, is to be understood through the four stages of delusion, purifying delusion, and reaching the end. Having first established the meaning with the illusion of examples, then each defines its characteristics.