Tibetan
དང
Chinese
尤其是方便的幻化之自性。 坚定执着，从教言中观察显现。 如大海洲中聚集珍宝。 从广大教言中汇集幻化之自性。 祈请宽恕对智者和圣者的过失。 善根回向给瑜伽士和具誓者。 名为《幻化网珍宝光明》的著作圆满。 顶礼！名为《导师欢喜金刚的观视明灯》的著作在此。 顶礼！至尊薄伽梵，吉祥普贤金刚萨埵！ 二者合一，无余皆是心性。 观视的行为与对境皆无二。 因为自之体性未成立。 无有观视之观视即是。 殊胜之观视唯一。 因愚昧而执着观视之事物。 如盲人摸索虚空。 将简略讲述其自性。 非由因缘业力所造作。 如金蛋所生之物皆是。 名称形状与事物虽各异。 然其体性如金一般无二。 自生自显之菩提心。 离戏论，自续，非对境。 无有，原因，假立，执着，建立，成就。 为了了知，内外一切事物。 自显现之自性各异。 因心之故，无分别光明之。 心性唯一。 显现任何事物皆不可执着。 不分别显现等为二者。 主尊双运金刚身。 不舍弃任何显现，不执着事物。 化身圆满法身无杂而明。 彼等自成菩提身。 无错谬，无造作，一切之生起。 彼即是，如是性之界。 无任何遮蔽之殊胜智慧。 一切无杂，圆满而明。 一切事物即是彼。 续部，坛城，大圆满，佛陀等。 自性体性即是彼所说。 轮回本净珍宝洲。 涅槃言说皆不可得。 任何名言皆非有。 名称数量仅为调伏所化。 如是自明自显现。 于何者显现何物之时。 能见与所见无二。 虽是无见之见。 然因确定之缘故而不确定。 以共同之显现二者
English
R. Especially the nature of illusion of skillful means. Firmly grasp and observe the appearance from the teachings. Like gathering precious treasures on an ocean island. The nature of illusion is gathered from the vast teachings. I ask for forgiveness for mistakes towards the wise and noble ones. May the root of virtue be dedicated to yogis and those with vows. The work called "The Light of the Precious Net of Illusion" is complete. lcao. bu kulaṭa yu ma ma dai ku ba cam kuḍā la so la la. ā cā rya ha sa vajra syaṃdhabyadraṃ bhūlo ki nā pa bi ha ra khi sma. Homage! The work called "The Torch of Viewing, the Laughing Vajra's Instructor" is here. Homage! Bhagavan, glorious Samantabhadra Vajrasattva! Two combined, without remainder, is the nature of mind. The act of viewing and the object are without duality. Because one's own nature is not established. The view without view is. The supreme view is the only one. Because of ignorance, one clings to the object of view. Like a blind person groping in space. The nature will be briefly explained. Not made by cause, condition, or karma. Like all things made from a golden egg. Although names and shapes differ from things. But their essence is one like gold. Self-born, self-appearing bodhicitta. Free from elaboration, self-continuum, not an object. Non-existence, cause, imputation, attachment, establishment, accomplishment. For the sake of knowing, all things inside and outside. The self-appearance of each nature is different. Because of mind, the non-conceptual luminosity. The nature of mind is the only one. Whatever appears is not graspable. Not separating appearance and so on as two. The lord, the union, the vajra body. Without abandoning whatever appears, not clinging to things. The emanation, the complete, the dharmakaya are clear without mixture. Those and other spontaneously accomplished bodhi bodies. Unmistaken, uncreated, the origin of all. That is, the realm of suchness. The supreme wisdom, unobscured by anything. Everything is clear, complete, and unmixed. All things are thatness. Tantra, mandala, Dzogchen, Buddhas, etc. That is said to be the nature and essence. Samsara, originally pure, a precious island. Nirvana is inexpressible with words. No expression is anything. Names and numbers are only for the sake of taming. Thus, self-knowing, self-appearing. When whatever appears to whatever. Viewer and viewed are without duality. Although it is seeing without seeing. But because of the cause of certainty, it is uncertain. With the common appearance of two
Chinese
于三种考察中，由自心之流而成立。 如所说般，于自显现中，未明我见之考察，以旁念而处于一旁，以及物质显现之三种考察，习惯一同生起之故，邪分别恒常安住于相续中，烦恼业之所显现。 诸法皆是邪分别，微尘与刹那亦不存在，故说为错乱之显现，为遣除自性知障故。 法性与作用二理，以自性之业而各异，器情次第相连，无量乘，从诸佛密意与言教之波涛中。 自性相似之迷谬二者，诸多差别亦为二者之合集。 执著为整体之常有二者，我与事物由因缘而生，坏灭之边际为空性之断见。 微小之信心地，心之四显现，刹那之相续中，二见不成立，事物之自性极微细，欲求我与世间为基础，唯法为圣者之行境，以有部识之显现，如黑暗物质般隐蔽，为舍弃故而随之遮止。 其他执著相似者，又，极微细故，方分不成立，事物之自性边际为空性。 以空性之相续而修空性，亦以各自之分而成为束缚，通达方分之论典，意义并非仅为经续之法，识之刹那自性，为二物显现故唯是心，如梦境房屋等一般，一切事物皆是刹那性。 任何彼显现之时，前后皆遮蔽，唯是现在，为一故，以分而开始，日晶水月石等，难以考察之智慧。 如是于相续中自住，随之而行者，称为无分别禅定。 不住大乘之三藏，彼他者之胜义，不安住于一方，因缘显现如幻术之分故，说离二亦以理相违。 任何未成立亦非有，如手足指之物名般，八分之他起显现亦，以相似显现等四理，定有皆欲遮蔽，聚集显现作用如幻化。
English
In the three examinations, it is established from the stream of one's own mind. As it is said, in one's own appearance, the examination of ignorance and self-view, with a side thought staying aside, and the three examinations of the appearance of material objects, the habit arises together. Because wrong thoughts constantly reside in the continuum, whatever appears as the karma of afflictions. All phenomena are merely wrong thoughts. Since there is not even a particle or an instant, it is said to be a mistaken appearance. It is to reverse the self-nature of knowledge and dispel obstacles. The two principles of Dharma-nature and action are different due to the nature of karma. The vessel and essence are arranged in order, immeasurable vehicles, from the waves of the Buddhas' intentions and teachings. The two kinds of self-nature that are similar and misleading, and many differences are also a combination of the two. The two eternal things that are regarded as a whole, the self and things arise from conditions, and the extreme end of destruction is the nihilistic view of emptiness. In the pure land of small faith, the mind is the appearance of four, and the two views are not established in the continuum of an instant. The essence of things is extremely subtle, wanting to take the self and the world as the basis, only Dharma is the realm of the noble ones. With the appearance of consciousness of the Yogacara, it is hidden like dark matter, and it is prevented from being abandoned. Others who hold similar things, again, because it is extremely subtle, the parts of the square are not established, and the essence of things is empty at the end. Even meditating on emptiness with the continuum of emptiness becomes a bondage with its own parts. The scriptures that understand the square parts, the meaning is not only the Dharma of the scriptures, the momentary nature of consciousness, because the two things appear, it is only mind, like dreams, houses, etc., all things are momentary. Whenever that appears, both before and after are obscured, only the present. Because it is one, it begins with parts, sun crystal water moon stone, etc., wisdom that is difficult to examine. Thus, abiding in the continuum, the one who follows is called non-conceptual Samadhi. The three treasures of the non-abiding Great Vehicle, the ultimate meaning of the other, does not abide in one direction. Because the appearance of conditions is like a part of illusion, speaking of being separated from two is also logically contradictory. Anything that is not established is not existent, like the names of things like fingers and toes. The appearance of dependence on others in eight parts is also, with four reasons such as similar appearances, it is desired to obscure all that is definitely existent, and the appearance of aggregation is like an illusion.