English
If one gains stability in the realm of detachment and the state of mind that is not detached, then while looking at the illusory appearance of samsara, cultivate all-encompassing compassion that is unattached and like an illusion, and train the mind in compassion and the samadhi of compassion. Once one is accustomed to this and places the mind in emptiness, one will not be separated from the nourishment of compassion. In this way, compassion arises effortlessly for sentient beings who have not awakened and are deceived by illusory appearances. Even when cultivating compassion, one will not be separated from the nourishment of emptiness, will not fall into the attachment of self and other, and in the illusory appearance, one will recognize that dependent origination is without inherent existence, thereby giving rise to certainty about emptiness. Therefore, one should become accustomed to the union of emptiness and compassion. Because this is the meaning of both Suchness and all appearances. Therefore, these two paths must be practiced without separation. Therefore, for the Suchness samadhi of the scriptures, recite "Emaho! Wondrous," etc., and abide in it as described above. Once one is accustomed to this, recite "Emaho! Samantabhadra," etc., and cultivate the samadhi of all appearances. If one cannot achieve perfect enlightenment by cultivating either of these two separately, what need is there to say about being separated from both? The common father of the accomplished ones, Saraha, said: Viewing emptiness apart from compassion, one will not attain the supreme path. If one only cultivates compassion, how can one be liberated in this samsara? Whoever can combine these two, does not abide in existence or peace. Thus, cutting off the wrong view of grasping the root of existence with wisdom, one does not abide in existence; cutting off the attachment of self-interest with compassion, one does not abide in the extreme of peaceful nirvana. As it is said: Wisdom does not abide in existence, compassion does not abide in peace, does not abide in nirvana and samsara, I prostrate to you who do not abide! Therefore, the union of emptiness and compassion is the common great path of the Bodhisattvas, so at any time, do not separate and cultivate these three samadhis. This is an extremely secret and profound key point, and the particularly excellent point is that: the essence is emptiness, the nature is great compassion, and the aspect is the seed syllable that appears as either a peaceful or wrathful deity. Therefore, all of the mandala, including the support and the supported, is emptiness.
Chinese
由于从悲心双运中生起的，以缘起而无自性的显现方式极为重要。因此，比起修习任何具有空性与悲心本质的功用显现的种子，此时：从确定中生金刚，从中生大吉祥黑汝嘎，以炽燃大舞之九姿，如怖畏之时般猛烈。如是安住并修习自明觉显现空性二无别的自性，明观并炽燃深蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。当它稳固后，作光芒放射和收摄二种作用，修习如铁陨石般的蓝色九尖金刚杵等，如同寂止的修心方式。一旦熟练后，在能随心所欲地安住期间，首先将该字无限扩展，充满整个虚空；然后又将该字收摄于自身，安住其中等，在未获得明晰稳固的八种程度之前，要修习微细的字形，这被称为修习微细字形。仅仅熟练这个，也能成就一切所欲的共同成就和成就之相。因此，如果从道之决定圆满的角度来说这三种三摩地，那么广大的生起次第有自生和他生，中等的有五现证菩提和四生起，简略的有金刚仪轨三生起等，无论修习哪一个，如果没有这个，就缺少方便；如果有了这个，就足够了，因为这是三摩地，所以要用心修习并习惯它。即使没有达到决定圆满的程度，如果在意乐修习时，也不要满足于每次法会开始时只念诵几句，而要圆满仪轨的所有支分，放松身心，安住在三摩地和一切显现中，直到心能把握为止。之后，按照次第修习因之三摩地等，在修习的主要部分，在未稳固不离空性悲心的生起次第之前，不要重视念诵和放射收摄等。无论是意乐修习还是决定圆满修习，在所有生起次第的阶段，都要修习不离三种三摩地，不要轮流交替。例如，在墙上作画时，墙是基础，没有墙，在何处作画？即使有墙，没有颜
English
Since arising from the union of compassion is crucial in the way things appear as dependently originated and without inherent existence, rather than meditating on any seed of the display of potency that has the essence of emptiness and compassion, in this case: 'From certainty arises the great vajra, from that arises the glorious great Heruka, with the nine dances of great blazing, fierce as in a time of terror.' Thus, hold the mind and meditate on the nature of self-awareness, the appearance of emptiness, inseparable, the dark blue syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) clear and blazing. When that is stable, do the two functions of radiating and gathering light rays, and meditate on a blue nine-pointed vajra like a meteorite, etc., like the peaceful way of training the mind. Once that is familiar, during the time that you can remain in equipoise as much as you want, first expand that syllable infinitely, filling the entire expanse of the sky; then again gather that syllable into itself and remain in equipoise, etc. Until you have obtained the eight levels of clarity and stability, you must train in the subtle syllable, which is called training in the subtle syllable. By becoming familiar with just this, you can accomplish whatever common siddhis and signs of accomplishment you desire. Therefore, if these three samādhis are from the point of view of the definitive and complete path, then the extensive generation stage has self-generation and other-generation, the intermediate has the five manifest enlightenments and four generations, the concise has the three generations of the vajra ritual, etc. Whichever you meditate on, if you do not have this, you lack the means; if you have this, it is sufficient, because it is samādhi, so it is important to train the mind and become accustomed to it. Even if you have not reached the level of definitive completion, if you are doing it as aspirational meditation, do not be satisfied with just reciting a few words at the beginning of each session, but complete all the branches of the ritual, relax your mind and body, and remain in samādhi and all appearances until the mind can grasp it. After that, meditate on the samādhi of the cause, etc., in order, and in the main part of the practice, do not pay attention to recitation and radiation-gathering, etc., until the generation stage that is inseparable from emptiness and compassion is stable. Whether you meditate as aspirational meditation or definitive completion, in all stages of the generation stage, you must meditate without separating the three samādhis, and do not alternate them. For example, when painting on a wall, the wall is the foundation, so if there is no wall, where do you paint? Even if there is a wall, if there is no paint,
Chinese
因为不能在墙上作画，所以脸是绘画和墙壁结合的原因。就像画完画的时候，墙壁、绘画和脸都完美具备一样。从作为因的等持中，在圆满观修坛城轮的时候，空性和悲心的力量显现为本尊，所以三者必须不可分离。为什么呢？如果平凡的显现没有清净为空性，在哪里观修坛城轮呢？因此，因为一切法皆是空性，轮涅无别，所以才能观修坛城轮并使其显现。空性是生起次第的基础。如圣龙树菩萨所说：何者于空性，一切皆容有。如是，如果一切法不是空性，并且平凡的显现被认为是真实的，那么就不能观修生起次第。如云：即使授予青稞、豌豆、果实的灌顶，其中也没有果实的真实显现。本来，二谛无别地安住于清净平等大性中，由于心的迷惑，执持不一致的安住显现，由于对邪分别念执为真实，所以从显现上，在境自身上没有丝毫以真实成立的自相，因此，将此显现安立为由心假立的无谬唯一明相，这在《集经》第二十七章中，以及“我唯一”中有所阐述。并且，在直至安住观修的大瑜伽中，也说一切都是假立的世俗。在《幻化经》第三章中说：以邪分别念自身行持自身，邪分别念本身也是幻化。等等，已经清楚而广泛地阐述了。然后，即使了知一切法为空性，如果与大悲心的力量分离，就不能为了利益他人而成就色身，就像声闻缘觉进入寂灭，不会有色身的利他事业一样。因此，观修作为因的生起次第坛城，空性和悲心二者不仅重要，而且从作为果的法身中成就色身也是必不可少的，所以需要三种等持。
English
Because one cannot draw a picture on a wall, the face is the reason for the combination of painting and wall. Just as when a painting is finished, the wall, the painting, and the face are all perfectly present. From the samadhi of the cause, even in the state of perfectly meditating on the wheel of the mandala, the power of emptiness and compassion manifests as the deity, so the three must be inseparable. Why? If ordinary appearances are not purified into emptiness, where will one meditate on the wheel of the mandala? Therefore, because all phenomena are emptiness and samsara and nirvana are inseparable, one can meditate on the wheel of the mandala and make it manifest. Emptiness is the basis of the generation stage. As the noble Nagarjuna said: For whom emptiness is possible, everything is possible. Thus, if all phenomena are not emptiness and ordinary appearances are considered to be true, then one cannot meditate on the generation stage. As it is said: Even if one bestows the empowerment of barley, peas, and fruit, there is no real appearance of fruit in it. Originally, the two truths abide in great purity and equality without distinction, but due to the delusion of the mind, one grasps inconsistent abiding appearances. Due to clinging to false conceptions as true, from the appearance, there is not even a little self-characteristic that is truly established on the object itself. Therefore, this appearance is established as a single, unmistaken, clear appearance that is imputed by the mind. This is explained in the twenty-seventh chapter of the Compendium Sutra and in "I am the only one." Furthermore, in the great yoga of abiding meditation, it is said that everything is merely conventionally imputed. In the third chapter of the Illusion Sutra, it says: By acting on itself with false conceptions, false conceptions themselves are also illusion. And so on, it has been clearly and extensively explained. Then, even if one knows all phenomena to be emptiness, if one is separated from the force of great compassion, one cannot accomplish a form body for the benefit of others, just as a Shravaka or Pratyekabuddha enters cessation and does not perform the deeds of a form body. Therefore, in meditating on the mandala of the generation stage as the cause, emptiness and compassion are not only important, but it is also indispensable for accomplishing a form body from the Dharmakaya as the result, so three samadhis are needed.
Chinese
因此，详细解释这一点非常重要。第二，观想所依之宫殿，以及所依之本尊。在观想所依和能依之坛城时，对于古老的宁玛派来说，清除四生习气的道生起次第观修方法也有四种。如《幻化网》所说：“为了净化四生，生起也有四种方式，有繁、有无繁、无繁，以及极无繁。”这意味着，为了清除轮回的四生习气，有必要展示四种生起方式。第一种是清除卵生习气，通过大繁，即自生和他生两种方式来生起。现在有一种将忿怒尊和噶举八法结合起来的方法。然而，在寂静幻化中，似乎没有自生和他生的生起方式的概念。因此，在寂静中结合的方式在《幻化》中说：“不违背自然真实，通过了解果的道路，将所有坛城明点，观想为自己的儿子。”以及《智慧之巅》中说：“如来如何从威力中生起，自然成就的仪轨，以及仪轨的支分圆满，智者是如来的儿子。”以及《幻化》中说：“谁向谁祈祷，通过慈悲加持净化，心意融入无别，儿子存在于何处？”因此，《幻化网大续》亲自以直接的方式，将寂静结合在一起进行了详细的阐述。但在这里，结合幻化忿怒尊来解释是恰当的。自生和他生的含义是：就像最初从蛋中成熟为形体一样，为了清除二取的存在的习气，通过对治的差别，以自生和他生的方式来展示。第一，在控制生起之基时，生起之基是自性的安乐逝者之精华，以因的金刚持的形象显现。将他人执着于轮回和涅槃的所有显现，通过中阴收摄和入胎的方式，创造为儿子，称为自生。他人显现和执着于轮回和涅槃的一切，都显现为坛城的主尊金刚持，而自己的蕴