English
Because of the connection, there is no duality. Contemplating that the appearances of the six realms are unreal as they are, is the wisdom of knowing as it is. All appearances without exception, such as past and future, high and low positions, etc., are needed by the wisdom of the Victorious Ones. This is solely the wisdom of knowing all that exists. The conduct of the great compassionate yogi who follows the Victorious Ones should also be understood in the same way. Secondly, the conduct of the yogi who follows is twofold: the way of knowing and the way of acting. The first is twofold: First, the actual knowing of wisdom as illusion. The ultimate nature of reality, the very nature of the unborn realm, appears in conventional truth as the means of appearance, unceasing in the variety of diverse aspects of phenomena. That appearance, unceasing in means, is the very appearance of unceasing illusion, appearing but without essence, like a mirage; appearing but not graspable, like the moon in water; clear but empty, like a reflection. That which appears in various means appears as the nature of one's own awareness, the illusion of wisdom, so there is no attachment to anything, and everything is one's own appearance. Secondly, the benefits of abiding in that are: the means of appearing as illusion in that way, and the wisdom of not grasping at one's own continuum, and possessing the power of realizing those two as inseparable, by abiding in the samadhi of the supreme vehicle. No matter how one engages in the benefit of others, it will not become a habit, qualities will not be exhausted, and by the two accumulations of benefiting oneself and others, it will not become an obstacle on the path, or it will not become an obstacle to meaning. The wisdom of not grasping at one's own continuum, and the great unceasing means, abiding from the beginning in the state of realizing the supreme inseparability of those two, acting without grasping, is said to be play. Secondly, the way of acting is twofold: benefiting others and benefiting oneself. The first is threefold: benefiting others with the four immeasurables, and as before, if encountering conditions, engaging in activities and so forth, and perfecting the benefit of others in benefiting oneself, and the way of distinguishing the object of action and so forth from the following. The first is fourfold: First, the way in which all phenomena are the essence of bodhicitta, and compassion pervades all. In terms of complete empowerment, in bodhicitta, the boundary between the essence of Buddhas and sentient beings is the same, therefore the four immeasurables.
Chinese
其根本是从无二的大慈悲中产生的。如果认为无二就没有慈悲的定义，那么当证悟到佛与众生无二，在智慧幻化中合一的时候，就叫做生起证悟无二之慈悲。证悟到周遍一切的智慧，因为没有局限于一个方向，所以诸法显现，因此称为“显现”。第二，以慈悲饶益和救护的慈爱。以所有世俗幻化的广大方便，成办所化众生的利益，其自性是智慧幻化。因为对此没有遮蔽，所以光明照耀，不分所化和能化，所以是无量慈爱。如是，以大慈爱令一切所化众生欢喜，那本身就成了生源，所以在修持法界慈悲智慧幻化之时，就像母亲疼爱孩子一样，对于六道众生无余全部，慈爱和大慈悲的绳索持续不断。从被烦恼束缚的轮回道路上，以慈爱使之解脱。以饶益所化众生的无量慈爱，令所化众生喜悦吧！第三，对于利益众生不厌倦，以欢喜而欢喜的欢喜。如同慈爱的意义是从慈悲中产生一样，对于难以从轮回处境中解脱，如同陷入荆棘丛林一般的众生，伸出如同绳索一般的大慈悲，从如同轮回烦恼泥潭中，引导到解脱的旱地上。不要厌倦以大慈悲智慧幻化的方式利益众生。如同慈悲不厌倦利益众生一样，对于大多数所化众生，不让恶业的遮蔽沾染自相续，一切众生都显现圆满成佛于智慧幻化中，不要对无量欢喜感到后悔。第四，无有偏颇的舍弃的舍，即是对于三界的一切众生，以无二证悟到人我与法我的空性的大悲心，不以分别自他或亲疏的分别念来区分。如同母亲疼爱唯一的孩子一般，对一切众生怀有慈爱和慈悲的亲近之心。
English
Its root arises from the great compassion that is without duality. If one thinks that without duality there is no definition of compassion, then when one realizes that the Buddha and sentient beings are non-dual, unified in the illusion of wisdom, it is called the arising of compassion that realizes non-duality. The wisdom that realizes pervasiveness in everything, because it is not limited to one direction, all phenomena appear, therefore it is called "appearance." Second, the loving-kindness that benefits and protects with compassion. With all the vast means of conventional illusion, accomplishing the benefit of those to be tamed, its essence is the illusion of wisdom. Because there is no obscuration to this, it shines brightly, without distinguishing between those to be tamed and those who tame, therefore it is immeasurable loving-kindness. Thus, with great loving-kindness, making all those to be tamed rejoice, that itself becomes the source, so when practicing the illusion of wisdom of the realm of compassion, just as a mother cherishes her child, towards all the remaining sentient beings of the six realms, the rope of loving-kindness and great compassion is continuous. From the path of samsara bound by afflictions, liberate them with loving-kindness. With the immeasurable loving-kindness that benefits those to be tamed, please the beings to be tamed! Third, joy that does not tire of benefiting beings, and rejoices with joy. Just as the meaning of loving-kindness arises from compassion, for sentient beings who are difficult to liberate from the state of samsara, like being trapped in a thorny thicket, extend great compassion like a rope, leading them from the mud of samsaric afflictions to the dry land of liberation. Do not be weary of benefiting beings through the illusion of great compassion and wisdom. Just as compassion does not tire of benefiting beings, for most of the beings to be tamed, do not let the obscuration of bad karma stain your own mind-stream, and when all beings manifest and perfectly attain Buddhahood in the illusion of wisdom, do not regret the immeasurable joy. Fourth, equanimity that abandons partiality is that, towards all sentient beings of the three realms, with great compassion that non-dually realizes the emptiness of the self of person and the self of phenomena, it does not distinguish with the discriminating mind that distinguishes between self and other, or near and far. Like a mother cherishing her only child, hold all sentient beings with loving-kindness and compassion close to your heart.
Chinese
也应该这样做。也就是，任何时候都要对众生没有偏袒的污垢，保持平等。第二，在空性之前圆满的意义是，如果做事的因缘与所化众生相遇，就要做利他行为，像之前在禅定的时候一样，圆满利他。因此，通过修持大悲的瑜伽，自己为了所化众生的利益而生起了菩提心，因此自然而然地就能圆满利他。第三，在因的乘的四无量心中，成为殊胜的方式有五种：所缘境的差别、本体的差别、作用的差别、利益的差别、有无定向的差别。第一，所缘境的差别。四无量心所要做的对境，如因的乘之前所说的那样：因此，因、缘、果，时和自性、错乱和，以方式的衰损和本体，像监狱一样对八种进行缘念。其中，轮回的因和缘二者为一，本体和果二者为一，这样对七种进行缘念，生起慈悲的对境范围小。果的乘在七种之上，加上解脱的乘的四个和克riya瑜伽部三者，以十四种所化众生为对境，范围大，所以殊胜。第二，本体的差别。下乘的慈悲，从生者和生起者的角度，认为四无量心本体各不相同。果的乘以离境二取的慈悲，在智慧幻化的状态中，四无量心自然成就，所以殊胜。第三，作用的差别。在因的乘中，以有勤作的慈悲来做利益众生的事业。大悲心是以自他二取不执著的方式来利益众生。或者说，因的乘的四无量心不能做片面的事情，而这里果的乘的慈悲智慧幻化唯一，以四无量心圆满的方式能够成办事情。第四，利益的差别。因的乘的四无量心做了自他利益的果实，成就十一光明遍照地的三身。果的乘的四无量心做了利益的果实，成就莲花眼等五身。
English
It should be done in this way. That is, at all times, one should remain impartial, without the defilement of bias towards sentient beings. Secondly, the meaning of perfecting before emptiness is that if the circumstances for doing things meet with those to be tamed, one should engage in altruistic activities, just as one did during the previous meditation, in order to perfect altruism. Therefore, by practicing the yoga of great compassion, one generates the mind of enlightenment for the benefit of those to be tamed, and thus one naturally perfects altruism. Thirdly, among the four immeasurables of the causal vehicle, there are five ways in which they are superior: differences in the object of focus, differences in essence, differences in function, differences in benefit, and differences in whether or not there is a direction. First, the difference in the object of focus. The objects of focus for the four immeasurables to act upon are as previously described in the causal vehicle: Therefore, cause, condition, result, time and nature, delusion and, decay by method and essence, are focused on like a prison, these eight. Of these, the cause and condition of samsara are one, and essence and result are one, so the scope of the object of focus for generating compassion by focusing on these seven is small. The resultant vehicle, on top of those seven, adds the four of the vehicle of definite emergence and the three of the Kriya Yoga class, so the scope of the object of focus is large, focusing on the fourteen types of beings to be tamed, and is therefore superior. Second, the difference in essence. The compassion of the lower vehicles, from the perspective of the generator and the generated, considers the four immeasurables to be different in essence. The resultant vehicle, with its compassion free from object and duality, naturally accomplishes the four immeasurables in the state of wisdom illusion, and is therefore superior. Third, the difference in function. In the causal vehicle, one benefits beings through compassion with effort. Great compassion benefits beings through non-attachment to self and other. Alternatively, the four immeasurables of the causal vehicle cannot accomplish things partially, while here the compassion wisdom illusion of the resultant vehicle alone can accomplish things in a complete way with the four immeasurables. Fourth, the difference in benefit. The four immeasurables of the causal vehicle, as a result of benefiting self and others, accomplish the three bodies of the eleventh all-illuminating ground. The four immeasurables of the resultant vehicle, as a result of acting, accomplish the five bodies such as Lotus Eyes.
Chinese
已成就。 第五，指向有无的差别。因的乘的四无量心，对于自己以下所调伏的众生有明显的关怀指向。而在此，摩诃的离境二无别的四无量心，对于所调伏的众生没有偏颇和分别，是普遍利益的。因为这五个差别，所以共同的因的乘的大乘的四无量心，不如密咒的摩诃瑜伽的四无量大心，是所有之上的。 第二，为自利分二：第一，一切行为中不离智慧幻化的状态。为了慈悲智慧幻化的瑜伽士自身之利益，因此，内外行为境地的显现一切都了悟为智慧幻化的自显现。因此，对外境和内心执着的障碍消除，在明晰为智慧的状态中了知，对于智慧幻化的等持生起坚定的信心的行为是非常安乐的。 第二，开示受用五欲等。对于具有色声香味触五种欲妙的一切受用，不像外道密咒那样，对于白三甜三等清净或美好的，以及五肉等不净且污秽的，不执着为二，是没有执着的。为什么呢？因为一切受用与自证的智慧幻化为一体且无有差别，因此，没有好坏净秽的二取，所以非常安乐。因为这个原因，所以应当行持的是：不与取、妄语、绮语等五者，不舍弃的是五烦恼，接受的是五肉，以及色声香味触五种欲妙等轮回的二十法，一切都在智慧中，在智慧幻化中嬉戏而行持。 第九，三昧耶分二。第一，确认过去诸佛的事业行持。以摧毁轮回的战场和魔军，大雄世尊人天导师释迦牟尼佛的行境是，通达一切法而获得自在，如其心中所想和所观想的那样成就。那么会想，是否成了所观和能观呢？究竟而言，轮回涅槃的一切法都没有自性，没有能观所观。世俗谛中，唯是智慧幻化。