Chinese
《金刚经》中说：“一切如水中之月，以欲瑜伽母知之。”弥勒菩萨的化身也说：“烦恼如云，行为如梦中受用，烦恼业成熟，蕴如幻化。”认识是：世俗显现的各种现象，显现并被体验，由名言的现量所成立。事物实相中不存在，由以上所说的认识所确定。实际上没有成立却显现，显现却空无真实，那叫做如幻。此义在众生中，除此之外也稍微没有。等等，弥勒菩萨在《大乘经庄严论》中广说，也需要理解。如果对心有益，此时就应 গ্রহণ。 4-583 从禅修经验的角度介绍，例子是等持时出现的空色，虽然显现为地水火风等相，却又不是那些，如幻一般。就意义而言，从三个要点中的第一个要点，从自性空的角度显示如幻，即：真实而清晰地体验到的空色大手印，从任何地方都不生，任何地方都不住，任何地方都不灭，却在心中显现生灭，就像这样安住，显现为处所、身体、受用、敌友等等这些，以及各种各样的念头，这些也都是在空无生灭住三者的同时显现。清晰地显现之时，即是生灭住三者本来就空。这样一来，显现却是空性的自性，空性却不停止显现，是具足一切相的体性。与“具足一切相，无有相”等等结合。特别是空色，是“具足一切相，无有相”，以及“无色是殊胜妙色，从心中生出各种色相，一切色相的显现者，持有所有影像的光辉。”这些与声香味触四者结合。因为恒常显现且远离一切戏论，所以如幻一般。它安住在一切法的精要中，所以一切法也安住在显空如幻之中。然而，法性本初
English
From the Vajra, it says, "All are like the moon in water, may the yoginis know with desire." And the regent Maitreya also said, "Afflictions are like clouds, actions are like enjoyment in a dream. Afflictions ripen from actions, aggregates are like illusion and emanation." Understanding is: this variety of conventional appearances, appearing and being experienced, is established by the explicit of terminology. In the reality of things, it does not exist, it is determined by the understanding mentioned above. Although not established in reality, it appears. And appearing, yet empty of truth, that is called like illusion. In this meaning, among beings, there is nothing else even slightly. Etc., the regent Maitreya extensively explained in the Ornament of the Great Vehicle Sutras, which also needs to be understood. If it suits the mind, it should be taken at this time. 4-583 Introducing meditation from the perspective of experiential realization, the example is the empty form that arises during equipoise. Although it appears in the form of earth, water, fire, wind, etc., it is not those, like illusion. In terms of meaning, the first of the three points, showing like illusion from the aspect of emptiness of nature, is: the empty form Mahamudra, which is actually and clearly experienced, does not arise from anywhere, does not abide anywhere, does not cease anywhere, yet appears as arising and ceasing in the mind. Just like this, it abides, appearing as places, bodies, enjoyments, enemies, friends, etc., and these various kinds of thoughts, these also appear while being empty of the three: arising, abiding, and ceasing. At the very moment of clear appearance, it is primordially empty of the three: arising, abiding, and ceasing. In this way, appearing is the nature of emptiness, and emptiness does not stop appearing, it is the nature of possessing all aspects. Combine with "Possessing all aspects, without aspects," etc. Especially the empty form is "Possessing all aspects, without aspects," and "Formless is the supreme excellent form, various forms are born from the mind, the appearance of all forms, the glory of holding all images." Combine these with the four: sound, smell, taste, and touch. Because it constantly appears and is free from all elaborations, it is like illusion. It abides in the essence of all dharmas, so all dharmas also abide in appearance-emptiness like illusion. However, the primordial nature of dharma