English
Having done that, invite the deity to the sky in front of the support by reciting "Vajra samājaḥ (བཛྲ་ས་མཱ་ཛཿ, Vajra samājaḥ, Vajra assembly)" three times. Prostrate to it. Offer the offerings. Confess. Rejoice. Urge to turn the wheel of Dharma. Implore not to pass into sorrow. Take refuge. Dedicate the root of virtue and then the support dissolves into light and is absorbed into oneself. Then meditate on compassion as illusion. The phrase, "When the time is right for entering," refers to the time when meditating on the great compassion, one should combine the length of the session with the five times of experience. During the time of agitation, meditate on one part of the sixty-four parts into which one day and night are divided. During the time of gaining experience, meditate on one part of the thirty-two parts into which one day and night are divided. During the time of familiarizing with experience, meditate on one part of the sixteen parts into which one day and night are divided. During the time of stabilizing experience, meditate on one part of the eight parts into which one day and night are divided. During the time of perfecting experience, one is able to meditate on one part of the four parts into which one day and night are divided. The phrases, "Illusion, optical illusion, emanation, etc.," refer to the six illusory things. Illusion is without self-nature, it is an example of distorted delusion. Optical illusion is appearing but not established, it is an example of dependent origination as illusion. Emanation is not definite, it is an example of skillful means as illusion. The phrase, "Like mirage, rainbow, water moon," mirage is appearing but not satisfying, it is an example of limb as illusion. Rainbow is bright even though it does not exist, it is an example of wisdom as illusion. Water moon is appearing but without realization, it is an example of mudra-ma as illusion. The phrase, "Those who should be tamed but are not tamed, tame them all at once," and so on, refers to the four immeasurables as taught by the tantric system. In general, the great compassion of tantric practitioners includes all four immeasurables of the lower [tantras] and is taught in a great way. That is, all of the lower [tantras] are actually the nature of reality, free from elaboration, but for those sentient beings who have not realized this, one cultivates compassion, thinking, "These are so pitiful." One cultivates loving-kindness, thinking, "I must liberate these beings from the ocean of samsara." One cultivates joy, thinking, "How wonderful it would be if these beings were free from suffering and attained happiness." One also cultivates equanimity, without partiality in one's mind. Now here, the tantric system views the object to be tamed and the tamer as being of the same nature.
Chinese
儿子不希求啊！轮回涅槃一切法，仅在觉性如幻智中显现时，未杀之大杀即是大悲，那也是在无分别之状态中利益，故为慈；无分别地在智慧幻化之状态中成佛，故为喜；所化与能化二者皆在觉性幻化之状态中无聚无离，故为舍。那也若以果位而论，如同“痛苦相似者未度之时，一时度脱。” 所谓下乘行者是特意悲悯三界有情，此处虽不特意悲悯，然实际上与悲悯相同，如何相同呢？ 轮回涅槃一切皆于觉性中如幻般证悟，故虽不特意度脱，然自性中已然度脱。 “杀大乃是大悲之自性”， 意思是说，那并非如通常之身命分离一般，而是在觉性幻化之状态中，于未杀中杀，故为大杀，那不像下乘行者之大悲一般需要悲悯，故是大悲之自性。“不希求利益乃是大慈”，意思是说，在那时，所化无有自性成立，故无有特意利益，如是证悟即是一切利益之基础，故为大慈。“不后悔，胜喜，无离，舍”，意思是说，如是证悟无有后悔，故为喜，与觉性幻化不分离，故为舍。“梵天四因一时圆满”，意思是说，通常彼时之四无量心并非生于梵天之因，然下乘行者之四无量心乃是生于梵天之因，此处亦如人于人产生情爱一般，如同僧侣还俗一般。因此，此处仅于大悲之中，四无量心全部圆满。“显现痛苦于彼无有”，意思是说，不像下乘行者一般，以大悲作意而特意悲悯是没有的。“名言上无实有不希求”，于此之时，那么在如幻三摩地之时，是否修习颠倒分别之幻化与缘起之幻化？若不修习，则与修习幻化六法相违。若修习，则由此解脱与否？若不解脱，则修习成为无意义。若解脱，则三界一切有情皆无需勤作而解脱。
English
Son, do not desire! When all phenomena of samsara and nirvana are merely clear in the wisdom of illusion of awareness, then the great killing of not killing is great compassion. That is also because benefiting from a state of non-discrimination is love. Because of becoming enlightened in the state of wisdom illusion without discrimination, it is joy. Both the object to be tamed and the tamer are inseparable in the state of illusion of awareness, so it is equanimity. That is also, if applied to the result, like "When those who are similar in suffering have not been delivered, they are delivered at once." That is, the lower vehicle practitioner specifically feels compassion for sentient beings in the three realms, the object of compassion. Here, although one does not specifically feel compassion, it is similar to feeling compassion in meaning. How is it similar? Because all of samsara and nirvana are realized as illusion in awareness, even if one does not specifically deliver them, they are delivered by their own nature. "Great killing is the nature of great compassion," which means that it is not like the separation of ordinary body and life, but in the state of illusion of awareness, killing without killing, so it is great killing. That is not like the great compassion of the lower vehicle practitioner, which does not need to feel compassion, so it is the nature of great compassion. "Not desiring benefit is great love," which means that at that time, the object to be tamed has no inherent existence, so there is no specific benefit. Such realization is the basis of all benefits, so it is great love. "No regret, supreme joy, inseparable, equanimity," which means that there is no regret in such realization, so it is joy, and it is equanimity because it is inseparable from the illusion of awareness. "The four causes of Brahma are perfected at once," which means that generally the four immeasurables at that time are not the cause of being born in the Brahma realm, but the four immeasurables of the lower vehicle practitioner are the cause of being born in the Brahma realm. Here, it is like a person developing love and affection for another person, like a monk returning to lay life. Therefore, here, only in great compassion, all four immeasurables are perfected. "Manifest suffering is not present in that," which means that, unlike the lower vehicle practitioner, there is no specific compassion by making compassion intentional. "In name, there is no real non-desire." At this time, then, in the case of illusory samadhi, do you practice the illusion of distorted discrimination and the illusion of dependent origination, or do you not practice? If you do not practice, it contradicts the practice of the six illusory dharmas. If you practice, will you be liberated by it or not? If you are not liberated, then the practice becomes meaningless. If you are liberated, then all sentient beings in the three realms are liberated without effort.
Chinese
如果这样反驳。因为要修习邪分别念和缘起吗？回答是：有些人说不修习。如果是这样，那么说修习幻化六法就没有意义了。做了之后，是有意义的，说要知道之后要舍弃，而不是要修习。很好。有些人说，邪分别念和缘起两者修习还是不修习呢？邪分别念是幻化，对于缘起修习还是不修习幻化呢？如果说是前者，那么不修习。如果是这样，那么说幻化六法就没有必要了吗？有区分错误的智慧的必要。如果说是后者，那么就修习。解脱还是不解脱呢？解脱。如果所有众生都毫不费力地解脱了，那么就会有这样的过失。为什么？因为修习。如果这样反驳。是因为修习自己相续中的邪分别念和缘起吗？还是说修习邪分别念幻化和缘起幻化呢？如果像是前者那样，那么理由不成立，因为不修习缘起和邪分别念的自相续。如果像是后者那样，那么就是所希望的。总之，修习众生的邪分别念和缘起的自相续不能解脱，这里叫做增益假立，修习邪分别念幻化和缘起幻化，总之，如果仅仅修习幻化就能解脱，就是这样认为的。觉察到之后通过讲述历史来平息。意思是说，无论是大是小的过错，觉察到过错就容易舍弃，通过讲述历史来平息。如何通过讲述来平息呢？当出现过错的时候，认识到是过错，就像前面所说的讲述历史的人消除得非常缓慢。这样说，知道有那样的过错就平息了。或者追查那个过错最初是从哪里产生的历史，因为找不到产生的地方，所以认识到是自性而平息。或者观察分别念的处所。意思是说，如果那样做了还没有平息，那么就观察分别念的处所，观察那个分别念的过错本身是什么样子的。因为认识到而无法观察，因为没有确定执着，所以会自然平息。用四大对治来压制。意思是说，四大紊乱的过错，就像前面所说的，不明显，青蓝色，界限紊乱一样。用和它相应的对治来压制。也就是如果地大的成分多，那么腹中就会有石头
English
If retorted thus: Is it because of meditating on wrong conceptualization and dependent origination? The answer is: Some say they do not meditate. If so, then it is meaningless to say that one meditates on the six illusory dharmas. Having done so, it is meaningful, because it is said that one should know and then abandon, not practice. Very well. Some say, do you meditate or not meditate on both wrong conceptualization and dependent origination? Do you meditate on illusion for wrong conceptualization and illusion for dependent origination, or do you not meditate? If you say the former, then you do not meditate. If so, then is there no need to mention the six illusory dharmas? There is a need to distinguish erroneous wisdom. If you say the latter, then you meditate. Do you liberate or not liberate? You liberate. If all sentient beings liberate effortlessly, then there would be such a fault. Why? Because of meditating. If retorted thus: Is it because of meditating on wrong conceptualization and dependent origination in one's own mind-stream? Or do you say that you meditate on the illusion of wrong conceptualization and the illusion of dependent origination? If it is like the former, then the reason is not established, because one does not meditate on the self-mind-stream of dependent origination and wrong conceptualization. If it is like the latter, then it is as desired. In short, meditating on the self-mind-stream of wrong conceptualization and dependent origination of sentient beings does not liberate, here it is called superimposition, meditating on the illusion of wrong conceptualization and the illusion of dependent origination, in short, if one meditates only on illusion, then one believes that one will be liberated. Pacifying by telling the story after noticing. It means that whether the fault is big or small, it is easy to abandon after noticing the fault, and it is pacified by telling the story. How is it pacified by telling? When a fault occurs, recognizing it as a fault, like the person who tells the story above eliminates it very slowly. By saying this, knowing that there is such a fault, it is pacified. Or by tracing the history of where that fault first originated, because the place of origin cannot be found, it is recognized as self-nature and pacified. Or look at the place of the conceptualization. It means that if it is not pacified by doing so, then look at the place of the conceptualization, look at what kind of fault that conceptualization itself is. Because it is recognized and cannot be examined, because there is no definite grasping, it will naturally be pacified. Subduing with the antidote of the four elements. It means that the fault of the disturbance of the four elements is like what was said above, it is not clear, blue-green, and the boundaries are disturbed. Subduing with the antidote corresponding to it. That is, if the earth element is large, then there will be a stone in the abdomen.