English
Earth and trees, although temporarily appearing as true, and the functions of earth supporting, water gathering, etc., seem to be able to be accomplished, they only appear to be in accordance with beings with inverted delusions. Because the appearance of things lacks inherent existence, like a reflection, it cannot be established as self-existent through examination by intelligence and wisdom, because it is emptiness. Therefore, all outer and inner phenomena are not true but false, merely illusions. In conventional truth, they appear only as names, but in ultimate truth, there are no self-arisen entities. It is not that they are truly established. Third, genuine illusion. What is called genuine truth, whether in samsara or nirvana, or when appearing as the two, object and subject, cannot be ascertained anywhere, so it is not established. Because mind itself is self-appearing, whatever appears in samsara and nirvana arises without cause or condition, as wisdom naturally dawns. Therefore, at the time when samsara and nirvana appear as distinct, there is no definite unity in their essence. Although non-existent, it is divided by one's own mind, so it appears in whatever way it is viewed, and while appearing, it is not permanently unified, so it is free from the extreme of permanence. Because the aspect of appearance does not cease, it is free from the extreme of annihilation. Fourth, skillful means illusion. The forms of the Buddhas appearing as mudras are not born from causes and conditions. Rather, one's own awareness and wisdom appear as the illusory forms and mudras of deities, and manifest. Similarly, the three realms of samsara are mere appearances, not born from causes and conditions, but wisdom appearing as illusion. Therefore, all phenomena are uninterrupted, and the great skillful means, awareness-wisdom illusion itself, is the essence of all phenomena of samsara and nirvana. Fifth, wisdom illusion. Originally, all phenomena abide in wisdom illusion, and the wisdom of thought manifests and plays in wisdom illusion. Thus, the play of wisdom in wisdom itself is not established as self-existent, so it is empty and without essence. Sixth, mudra illusion. Buddhas appear as emanations, saving beings from the suffering of samsara, and the blessings of the teachers from whom these emanations arise appear as the enjoyment body, like a wisdom illusion. As Shakyamuni Vajra said: "Blessings and teachings are also the same as before." Note: Second, illusion, non-duality, self-appearance, with purpose and need. These do not depend on other causes and conditions.
Chinese
因此，智慧幻化的体性是无二无别的，远离坏灭，故名为金刚，其体性不变，故名为坚固。超越了有为法，故唯是殊胜。其理是，胜义谛中，未造作的心性，在世俗谛中，自显现为有为法，有为法生起显现也无有差别，故即是金刚，因此二者体性并非他体。那么，观修显空轮番是为什么呢？这仅仅是对于看似根器低劣的所化众生，为了让他们习惯于显空或二谛轮番的一种方便而已。幻化的六种事物实际上是无别地显示真谛的，共有七种。第一，幻化的六种事物：虚妄分别幻化、缘起幻化、真实幻化、手印幻化、方便幻化、智慧幻化。这也就是断除轮回恶执的幻化三种，断除寂灭善执的幻化三种。文中已经阐明，故依次领会。第二，修行的等持的体性。对于有情众生，具有能知的心识流，在一刹那间，烦恼和智慧二者不会同时存在。如此，唯一的识流，在胜义谛中不生，在世俗谛中如幻显现也未曾断灭，此二者无别。远离所取境和能取心的自明觉性，在智慧幻化中，体性不动摇是寂止，一切显现是胜观。譬如，水清澈无杂质，如实显现月亮倒影一般。寂止和胜观不是他体，同样显现，这就是智慧幻化，是等持的体性。第二，词义解释是：除了自心性之外，没有轮回涅槃的其他法，因此，所修的智慧幻化也并非在心外，在智慧幻化的显现心性中，远离贪执，这在名言的三个方面称为修。第五，不相符的过患有二。第一，简略指示。与共相显现的等持不相符的，是遮蔽的过患所执取的对境，能生过患之因，以及过患自身的体性和成为过患之奴的罪过，总共有三种。
English
Therefore, the nature of wisdom illusion is non-dual and inseparable, free from destruction, hence it is called Vajra, and its nature is immutable, hence it is called steadfast. It transcends conditioned phenomena, hence it is solely supreme. The reason is that, in ultimate truth, the unconditioned nature of mind manifests as conditioned phenomena in relative truth, and the arising and appearance of conditioned phenomena are also inseparable, hence it is Vajra itself. Therefore, these two are not different in nature. So, why meditate on appearance and emptiness alternately? This is merely a skillful means for those who appear to be of inferior intellect, to familiarize them with appearance and emptiness or the two truths alternately. The six illusory objects actually reveal the truth without distinction, and there are seven of them. First, the six illusory objects: illusory false conception, illusory dependent origination, illusory reality, illusory mudra, illusory means, and illusory wisdom. These are the three illusions that cut off the attachment to the evils of samsara, and the three illusions that cut off the attachment to the goodness of nirvana. As explained in the text, understand them in order. Second, the nature of meditative samadhi. For sentient beings, the stream of consciousness that knows, in a single moment, afflictions and wisdom do not coexist. Thus, the single stream of consciousness itself does not arise in ultimate truth, but appears illusion-like in relative truth and is not cut off, these two being inseparable. The self-awareness that is free from the object of grasping and the mind that grasps, in the wisdom illusion, the nature is unwavering, which is quiescence, and all is clear, which is insight. For example, just as the reflection of the moon appears in clear water without impurities. Quiescence and insight are not different, they are equally clear, this is the wisdom illusion, which is said to be the nature of samadhi. Second, the etymology is: because there are no other dharmas of samsara and nirvana other than one's own mind-nature, therefore, the wisdom illusion to be meditated upon is also not outside the mind. In the appearance of the wisdom illusion, being free from attachment and clinging to the mind-nature, this is called meditation in three aspects of conventional terms. Fifth, there are two faults of incompatibility. First, a brief indication. What is incompatible with the samadhi of common appearance is the object grasped by the obscuration of faults, the cause that generates faults, the nature of the faults themselves, and the fault of being enslaved by faults, there are three in total.
Chinese
关于“萨帕”的详细解释有三点。第一，过失之因。不熟悉慈悲幻化的禅定，以及不必要地刻意精进，会导致习惯稳固的过失。例如，就像有火就会有烟一样，执着于我的本体，无论是所修、能修，还是人我和法我这两种，都会导致幻化禅定无法清晰显现的障碍，这些过失会在相续中产生。第二，本体分两种：禅定中的住时之过失和界之过失。第一种又分两种：第一，总的过失显示为中等和少量。在慈悲幻化之前，虽然已经获得了对空性大禅定的稳固，但在因禅定和果手印一座二生的连接处的慈悲幻化之时，并非不会出现过失，只是过失较少而已。然而，在那个禅定之时所说的过失的各个分支，与那个禅定相比，在这里本体是中等的，数量上稍微少一些。通过八种对治来避免粗大和繁多的庸常分别念的过失之因，并且因为之前已经习惯了那个禅定，所以庸常的粗大之因比以前更少。第二，特殊的过失。然而，在修习这个大慈悲时，掉举的过失是心向外散乱，沉没是向内收摄，以及看到方位不定的地方有房屋等，心就迷失方向，以及看到地水火风等耗尽的生处，心就随之而去，以及看到颜色不定的各种颜色。第二，界的过失。火为胆汁，水为血，风为实物，土为黏液，四大种的界的部分错乱，导致禅定意义不清晰，或者颜色或色泽，如胆汁为绿色或黄色，血为红色，风为青蓝色或灰色，黏液为紫色等疾病的界导致看到颜色，需要观察是界错乱还是分别念的过失。看到地震动也是，要区分是四大种、魔、菩萨、验相还是界错乱。第三，过失的罪过是：
English
The detailed explanation of "Sapa" has three points. First, the cause of faults. Not being familiar with the Samadhi of Compassion Illusion, and deliberately exerting effort unnecessarily, will lead to the faults of habitual stability. For example, just as there is fire and there will be smoke, clinging to my essence, whether it is what is cultivated, what can be cultivated, or the two types of personal self and dharma self, will lead to obstacles that prevent the Samadhi of Illusion from clearly appearing, and these faults will arise in the continuum. Second, the essence is divided into two types: the faults of dwelling time in Samadhi and the faults of the elements. The first is divided into two types: First, the general faults are shown to be medium and small. Before the Compassion Illusion, although stability has been obtained in the great Samadhi of Emptiness as it is, at the time of the Compassion Illusion at the junction of the cause Samadhi and the fruit Mudra one seat two births, it is not that faults will not occur, but only that there are fewer faults. However, all the branches of faults mentioned at that Samadhi, compared to that Samadhi, here the essence is medium, and the number is slightly less. The causes of faults of coarse and numerous ordinary conceptualizations are avoided by the eight antidotes, and because one has been accustomed to that Samadhi before, the coarse causes of ordinary are less than before. Second, special faults. However, when practicing this great compassion, the fault of agitation is that the mind is scattered outward, sinking is gathering inward, and seeing places with uncertain directions with houses, etc., the mind gets lost, and seeing the exhausted birthplaces of earth, water, fire, wind, etc., the mind follows them, and seeing various colors with uncertain colors. Second, the faults of the elements. Fire is bile, water is blood, wind is substance, and earth is phlegm. The parts of the four great elements are disordered, leading to unclear meaning of Samadhi, or color or complexion, such as bile being green or yellow, blood being red, wind being cyan or gray, phlegm being purple, etc. Seeing colors due to the elements of disease, it is necessary to observe whether it is the disorder of the elements or the faults of conceptualization. Seeing an earthquake also, it is necessary to distinguish whether it is the four great elements, demons, Bodhisattvas, signs of experience, or the disorder of the elements. Third, the sin of faults is:
Chinese
譬如晴空中乌云遮蔽太阳，眼翳遮蔽眼睛，黑暗遮蔽物体不显现一样。过患的各种形态，无论是经续中宣说的共同的，还是特殊的过患的细微和粗大的部分，都会使智慧幻化的意义在心中不清晰，并且使生起体验变得非常缓慢。第六，对治方法有二：第一，简略指示。如前在入定之时所说的那样，对治分别念之病的过患是这样的。第二，详细解说有三：与体验或智慧相结合的对治方法，对治界过患的方法，对治入定时处所和时间的过患的方法。第一种有三种：第一，对于上等根器者，自生自显而解脱。首先，用自己的正念守护，彻底断除分别念的过患，从而认识到过患。这样认识到过患之后，就像感觉到小偷来了就逃跑一样。即使不特意消除过患，过患的自性、法性也会在智慧幻化的状态中清净。为什么呢？因为无论生起分别念的过患的相状是好是坏、是细是粗，心性本身都会显现为智慧幻化。这样就不会对禅定的安乐产生贪执，对分别念的过患产生嗔恨，也不会期望暖相的出现，或者怀疑是否走入歧途。为什么呢？因为所有过患的差别都显现为智慧幻化本身，而不是在它之外成立的。第二，讲述平凡错误的经历，生起悲心，然后在空性和双运中修习而对治。对于那些不具备上述两种对治方法意义的下等根器的瑜伽士来说，当他们感觉到分别念的过患生起时，就用智慧分析这些分别念的经历，即首先从什么因产生的，中间的体性是什么等等，从而使过患显现为空性而寂灭。第三，对于中等根器者，观察分别念的处所和所缘，生起悲心，然后在空性和双运中修习。或者，观察分别念从哪里生起的五根，所缘的六境等。通过观察处所和所缘，如果看到它们没有自性，那么过患就像黑暗