English
It is not originally existent. Then, how to realize it like an illusion? The way of six similes is: appearing but devoid of inherent existence, it is the illusion of distorted thoughts; appearing but without essence, like an optical illusion, it is the illusion of dependent origination; appearing as uncertain of anything, it is the illusion of emanation's true illusion; appearing but unestablished, like a mirage, it is the illusion of means; the path of appearance is established, like a mirage, it is the illusion of means; appearing but without self-nature, like a rainbow, it is the illusion of wisdom; clear but with essence empty, like a moon in water, it is the illusion of mudra. That is the way to symbolize with six similes. The yogi who generates compassion, self and all beings, the place of birth, are one in essence in the illusion of wisdom. Eliminating the extremes of not knowing this, and also because of one's own thoughts, self and others appear as two because of clinging. In reality, in the essence of the illusion of wisdom, self and others are one, and there is no self, other, or difference. Therefore, there is no object of compassion. After realizing that the obstruction of the appearance of the one who is compassionate and the one who is the object of compassion does not exist, after seeing the view, practice without losing it. Like this, after remembering the view, practice compassion, or do it with the conceptual analysis of focusing on sentient beings as a preliminary. Second, for those with great intelligence, practice that samadhi with examples and in conjunction, after that there are three. First, with the previous two causes, or on the basis of that stable samadhi, the general recollection or clarity in the illusion of wisdom, combined with examples. Therefore, after becoming familiar with both seeing the view and the preliminary conceptual analysis, the general recollection, or because of the familiarity with that samadhi, when the recollection is not altered, awareness is also clear as the illusion of wisdom. There is no prior recollection of the view in the mind or any abandonment of conceptual analysis, just as the eastern sky does not make the western sky an object. Second, when it is clear, meditate without object like space. The yogi's own body, speech, and mind, and moreover, all phenomena of samsara and nirvana, inner and outer, are ultimately mind itself. Not abiding anywhere, not clinging to inherent existence of objects. For example, although clinging to an illusory person in the object of the eye, the way to combine it is in the way that a person is not established, with the mind itself like space, meditate on self-luminous like space with the conceptual mind of meditation. Third, that uninterrupted means.
Chinese
以修习所生的功德和果实。轮回和涅槃的一切法显现为智慧幻化，是方便的特征，因为以无碍证悟根本方便的方便，将二者无二地结合起来。因此，修习那个大方便，从习惯的方便中产生的果实或功德的伟大之处在于，使分别念清净，证悟为智慧幻化。由于无生无灭，是金刚，胜过执着于境和有境，因此是殊胜的。第二，差别有二。第一，慈悲的自性具备四无量心，因为觉知有无显现的痛苦的差别，在外内一切所知法中，觉性是智慧幻化，自性光明。因为没有丝毫不是智慧幻化的法。在因的乘中，如同母亲痛苦于儿子一样，不救度众生，而在此处，在离境无二中，同时救度，不像杀敌一样，因此是伟大的无二慈悲的自性。因为不将自他分为二，所以自然而然地施与利益，或者从圆满的方面来说，是伟大的慈爱。在无二的境界中，没有后悔的对境，因此从不后悔的方面来说，是喜的殊胜，即无量喜。自他不分离，对一切众生平等对待的方面来说，是舍无量。这是计算智慧自明四无量心圆满的方式。因此，梵天出生的因，四无量心在修习慈悲时圆满，以一个自性同时圆满。在因的乘中，以境和有境显现执着的痛苦，在修习密咒的慈悲智慧幻化时，是没有的。第二，慈悲的对境需要不需要观想的差别。如同因的乘中没有境和有境的痛苦那样，为了那个缘故。因的乘中，轮回的因是无明，缘是烦恼，果是痛苦，时间是无始，自性是将非彼执为彼的错乱，错乱的方式是在十二缘起中持续不断地轮回，过患是偏离正确的意义，本体是显现为六道有情和器情世界，比喻是难以解脱，如同勤奋的栅栏一样，将果和本体归纳为一个，因此是具有八种的对境有情。
English
With the merits and fruits arising from meditation. All phenomena of samsara and nirvana appear as wisdom illusions, which is the characteristic of skillful means, because by the means of realizing the fundamental means without obstruction, the two are united inseparably. Therefore, the greatness of the fruit or merit arising from the practice of that great means, from the habitual means, is to purify conceptual thoughts and realize them as wisdom illusions. Because there is no birth or death, it is vajra, superior to clinging to objects and subjects, so it is supreme. Second, there are two differences. First, the nature of compassion is complete with the four immeasurables, because knowing the difference between the presence and absence of manifest suffering, in all knowable phenomena, both internal and external, awareness is wisdom illusion, self-illuminating. Because there is not even a single phenomenon that is not wisdom illusion. In the causal vehicle, just as a mother suffers for her son, without liberating beings, but here, in objectless non-duality, liberation occurs simultaneously, not like killing an enemy, so it is the nature of great non-dual compassion. Because self and other are not separated, benefit is naturally bestowed, or from the aspect of completeness, it is great love. In the state of non-duality, there is no object of regret, so from the aspect of non-regret, it is the supreme of joy, that is, immeasurable joy. From the aspect of non-separation of self and other, treating all beings equally, it is immeasurable equanimity. This is how the self-illuminating wisdom is considered to be complete with the four immeasurables. Therefore, the cause of Brahma's birth, the four immeasurables, are complete in the practice of compassion, complete with one nature simultaneously. In the causal vehicle, the suffering of manifest clinging with objects and subjects, is absent in the practice of the compassion wisdom illusion of secret mantra. Second, the difference between whether or not the object of compassion needs to be visualized. Just as there is no suffering of objects and subjects in the causal vehicle, for that reason. In the causal vehicle, the cause of samsara is ignorance, the condition is afflictions, the result is suffering, time is beginningless, the nature is the delusion of grasping what is not it as it, the way of delusion is the continuous cycle in the twelve links of dependent origination, the fault is deviating from the correct meaning, the essence is appearing as the six realms of beings and the environment, the metaphor is difficult to escape, like a fence of diligence, summarizing the result and essence into one, therefore it is the object sentient beings with eight aspects.
Chinese
以诸有情为对境生起四无量心，以咒语的大悲心，知晓生者与生起者为一，因此四无量心全部包含在一个大悲心中。以波罗蜜多乘生起各自不同的四无量心，而咒语的四无量心体性为一，能境与所境无二，因此二者并不相同或相似。第四，体性分二：第一，略说。这些如幻的大悲心，要显示其自性是什么呢？意义的体性如同所认定的名相一样，名称的数量也同样适用，即所修的意义体性和能修的瑜伽禅定体性，以止观双运的方式。由于将所修与能修分为二者，因此双运成为一二。顺便说一下，修行的定义有三种。第二，广说，这又分为二：共同显示体性和名相，以及定义。第一又分为二：所修意义体性的名相，以及修行禅定的体性。第一又分为二：详细阐述幻化体性的六种所缘，以及幻化无所缘的自显现及其必要性。第一又分为六：第一，颠倒分别的幻化。首先，在略说中有三个体性，在这三个体性中有六个，这是第一个。由于有境并非彼，却执着于彼的颠倒分别，在显现时并不成立，因此幻化的体性是：法我，八识聚的父执，以及人我，五蕴的粗执，以及内外情器世间的一切事物。从无自性中，臆想为有自性、恒常、真实等等，因此二取分别念成为空性幻化的领域，所以称为颠倒分别。如同从因缘所生一样显现，是迷惑的意识，改变且不真实，具有欺骗性，因此幻化的定义成立。第二，缘起幻化。在世俗谛中，依赖因缘并与果相关联而生起，也像车轮一样运转。它并非独立存在，而是显现为世间的分别念的缘起，如同影像一般。例如，如同幻化的马和牛一样，从业和烦恼的因缘聚合而生
English
Generating the four immeasurables by focusing on all sentient beings, and with the great compassion of mantra, knowing that the one who is born and the one who generates are one, therefore the four immeasurables are all contained within one great compassion. With the Paramita Vehicle, each of the four immeasurables are generated separately, while the four immeasurables of mantra are of one essence, and the object and subject are non-dual, therefore the two are not the same or similar. Fourth, the essence is divided into two: First, a brief explanation. What is the nature of these illusory great compassion? The number of names also applies, just like the aspects of identifying the essence of meaning, that is, the essence of the object of meditation and the essence of the yoga samadhi of the meditator, in a union of calm and insight. Because the object of meditation and the meditator are divided into two, the union becomes one and two. By the way, there are three definitions of meditation. Second, the detailed explanation, which is divided into two: jointly showing the essence and aspects, and the definition. The first is divided into two: the aspects of the essence of the object of meditation, and the essence of the meditation samadhi. The first is divided into two: a detailed explanation of the six objects of the illusory essence, and the self-manifestation of the illusory objectlessness, along with its purpose. The first is divided into six: First, the illusion of wrong conception. First, there are three essences in the brief explanation, and there are six in these three essences, this is the first. Because the object is not that, but the wrong conception of clinging to it, it is not established at the time of appearance, so the essence of the illusion is: the self of phenomena, the father of the eight aggregates, and the self of the person, the coarse clinging of the five aggregates, and all things of the outer and inner world. From the absence of self-nature, it is imagined to have self-nature, permanence, truth, etc., so the dualistic concept becomes the realm of emptiness illusion, so it is called wrong conception. It appears as if it is born from causes and conditions, it is a deluded consciousness, it changes and is not true, it is deceptive, so the definition of illusion is established. Second, the illusion of dependent origination. In relative truth, it arises depending on causes and conditions and related to results, and it also revolves like the spokes of a wheel. It is not independent, but appears as the dependent origination of the world's conceptualization, like an image. For example, like illusory horses and cattle, it is born from the accumulation of causes and conditions of karma and afflictions.
Chinese
土地树木，虽然暂时看起来像是真实的，土地支撑、水汇集等等的作用都好像能够实现一样。但对于具有颠倒妄想的众生来说，仅仅是显现得与他们自身相符而已。因为事物显现没有自性，如同影像一般，所以通过智慧的观察，并不能成立为自体存在，因为它是空性的。因此，一切内外之法都不是真实的，而是虚假的，仅仅是幻象而已。在世俗谛中，仅仅是名称上的显现，但在胜义谛中，并没有自生的事物。并不是想要真实成立。第三，真实幻象。所谓的真实，实际上在轮回或涅槃，或者显现为能境和所境二者的时候，在任何地方都无法确定，因此没有成立。因为心性是自显现的，所以无论轮回涅槃的事物显现为何，都是没有原因和条件，智慧自然显现的缘故，在轮回涅槃显现为不同的时刻，其本体没有任何确定的统一性。虽然实际上并不存在，却被自己的心所区分，因此无论如何看待都会显现，并且显现的同时也不是统一不变的，所以远离常边。显现的部分没有停止，所以远离断边。第四，方便幻象。诸佛的身像显现为手印，也不是由因缘所生。而是自己的觉性智慧本身显现为本尊的身像手印幻象，并且显现。同样，三界轮回也仅仅是显现，不是由因缘所生，而是智慧显现为幻象，因此一切法都是不间断的，大方便智慧幻象本身就是轮回涅槃一切法的本体。第五，智慧幻象。本来一切法都安住于智慧幻象之中，而思维的智慧则在智慧幻象中显现并嬉戏。像这样，智慧在智慧中嬉戏本身也没有自体成立，所以是空虚而没有实义的。第六，手印幻象。诸佛化身显现，从轮回的痛苦中救度，并且这些化身出现的加持之本师显现为报身，如同智慧幻象一般。如释迦金刚所说：加持和说法也和前面一样。注释：第二，幻象二取无有自显现，具有必要和目的。这些不依赖于其他因缘。