English
Accomplished. Fifth, the difference between having or not having a directed focus. The four immeasurables of the causal vehicle have a clear directed focus of concern for the beings to be tamed below oneself. Here, the four immeasurables of the Mahā, which are separate from objects and non-dual, benefit all beings to be tamed without bias or discrimination. Because of these five differences, the four immeasurables of the common causal Great Vehicle are not as supreme as the four great immeasurables of mantra Mahāyoga, which are the best of all. Second, self-benefit is divided into two: First, in all activities, one does not stray from the state of wisdom illusion. For the sake of the yogi of compassion and wisdom illusion himself, therefore, all appearances of the outer and inner realms of experience are realized as the self-appearance of wisdom illusion. Therefore, the obscurations of grasping at outer objects and inner mind are eliminated, and knowing in the state of clarity as wisdom, the practice of firm confidence in the samādhi of wisdom illusion is very blissful. Second, showing how to engage in the five objects of desire, etc. Regarding all enjoyments that possess the five desirable qualities of form, sound, smell, taste, and touch, unlike external tantras, one does not grasp at the pure or good, such as the three whites and three sweets, and the five meats, etc., as impure and defiled, without grasping at them as two. Why? Because all enjoyments are of one taste and undifferentiated from the wisdom illusion of self-awareness, therefore, there is no grasping at good and bad, pure and impure, so it is very blissful. For that reason, what should be practiced is: not taking what is not given, lying, idle talk, these five, and not abandoning the five afflictions, accepting the five meats, and all twenty aspects of samsaric phenomena, such as the five desirable qualities of form, sound, smell, taste, and touch, all are practiced by playing in wisdom, in the wisdom illusion. Ninth, samaya is divided into two. First, identifying the deeds of past Buddhas. By destroying the battlefield of samsara and the armies of demons, the realm of activity of the Great Sage, the teacher of gods and humans, Shakyamuni Buddha, is that, having attained mastery over all dharmas, it is accomplished as he thought and visualized in his mind. Then one might think, has it become the object and subject of visualization? Ultimately, all the dharmas of samsara and nirvana have no inherent existence, there is no object or subject of visualization. In relative truth, it is only wisdom illusion.
Chinese
也显现，并且在任何地方都成就，从而显现为多种多样。 第二，后行瑜伽士如何修持，分为两部分。第一，不离特殊誓言智慧幻化的状态。以分别念的法性无漏，确切地将深奥的意义理解为智慧幻化，那么，没有哪种法不是在智慧幻化的自性中清净的。智慧幻化本来就是，不由造作者改造，因为一切法都自明为智慧幻化，所以一切法的自性都完全清净为智慧幻化。因为一切都是智慧幻化，因此在四种行为中，任何时候都不要脱离幻化的智慧自明。第二，共同的誓言与前者一致地增长。所有的根本誓言和支分誓言，都像之前那样，但在这里，能力的力量比之前增长得更大。 第十，暖相没有差别：如上所示，通过见解来领悟智慧幻化的意义，并通过禅定来习惯和体验的暖相，对于轮回的法，这个痛苦的蕴聚，以具足慈爱、悲心、四无量心的菩提心，不由自主地生起悲悯，从而心被夺走，由于心本身不认识没有错乱的智慧幻化的真实面目，所以对于显现为错乱的念头，会想这是什么而生起惊奇，从而不去观察意义而修持禅定，或者懒惰地安住，同样会生起惊奇，从而生起悲悯。外、内、秘密三种暖相在身、语、意三门上生起，也显得比之前的禅定增长得更多。 第十一，验相分三。第一，真实的验相是：这样，慈悲幻化的五种体验依次从上到上增长的究竟，也就是最终的验相是：由于能够运用禅定，身体像棉花瓣一样非常轻盈，感觉好像能飞起来一样，并且能够忍受身体的疾病等等细微的痛苦，这比禅定持续的时间更长，并且对于五蕴聚合，没有安乐和不安乐两种感受，而是安乐地平衡，并且在这里，大多数时候都有这些验相，并且世间八法达到平衡。在这里，这比禅定时八法数量更多，并且本体在粗细中等上
English
Also appears, and is accomplished in any place, thus appearing as diverse. Second, how the subsequent yogi practices it, divided into two parts. First, not deviating from the state of the special samaya of wisdom illusion. If one precisely understands the profound meaning as wisdom illusion through the faultless nature of conceptualization, then there is no dharma that is not purified in the nature of wisdom illusion. Wisdom illusion is inherently so, not modified by the maker, because all dharmas are self-illuminating as wisdom illusion, therefore the nature of all dharmas is completely purified as wisdom illusion. Because everything is wisdom illusion, therefore in the four activities, at all times, one should not deviate from the self-illumination of illusory wisdom. Second, the common samaya increases in accordance with the former. All the root samayas and branch samayas are all like before, but here, the power of ability increases more than before. Tenth, there is no difference in warmth: As shown above, the warmth of realizing the meaning of wisdom illusion through view and experiencing it through familiarization with samadhi, for the dharma of samsara, this aggregate of suffering, with the Bodhicitta endowed with love, compassion, and the four immeasurables, compassion arises involuntarily, thus the mind is captivated, because the mind itself does not recognize the true face of the unerring wisdom illusion, so for the thoughts that appear as confusion, one will wonder what this is and be amazed, thus not examining the meaning but practicing samadhi, or dwelling in laziness, similarly, amazement will arise, thus compassion arises. The three types of outer, inner, and secret warmth arise on the three doors of body, speech, and mind, and also appear to increase more than the previous samadhi. Eleventh, the signs are threefold. First, the actual sign is: Thus, the ultimate of the five experiences of compassion illusion increasing sequentially from above, that is, the final sign is: Because one is able to utilize samadhi, the body is very light like a cotton petal, feeling as if one can fly, and being able to endure subtle sufferings such as bodily ailments, this lasts longer than samadhi, and for the aggregate of the five elements, there is no feeling of comfort or discomfort, but rather a comfortable balance, and here, most of the time there are these signs, and the eight worldly dharmas are balanced. Here, this has more worldly dharmas than samadhi, and the essence is on the coarse, fine, and medium
Chinese
也是相同的。第二，比下部的道路，此处增长和明显的是：像那样的所有暖相，也比之前的道路，从定中数量更多地增长，相的体性也更明显，时间也更长久地出现。第三，对于现量和三摩地，教导必须坚定信心的是：自己和一起在旁边坐着的那个人，仅仅以专注在那个人心上，安住在三摩地中。那个人的心续，了知的心识的现量，也比那个定，在此处数量更多地增长，体性稍微明显且坚定，并且除此之外，还有宿命追忆等等，以及眼睛看见色法，了知声音等等，也会稍微出现。如果习惯了就有功德，因此，对于大悲瑜伽的三摩地，必须坚定信心且精进。第十二，对于梦没有分别：安住在智慧幻化的三摩地中时，六根门的一切行境显现，所有一切，更不用说实际上显现幻化，在睡眠的梦中，也看见所有行境显现而自性空虚是幻化，以及看见所有众生充满悲悯的对境所化，都是觉性智慧幻化，以及在梦中，上师加持，灌顶，以及善恶的授记等等，看见比以前更多，以及看见魔的十八种行境和五种征兆，以及像那样的八种力量显现，以及其他即使出现好的梦，也不要在智慧幻化的状态中内心欢喜和贪执。第十三，利益有两种。第一，显示功德无量。通过习惯大悲瑜伽的三摩地，瑜伽士以证悟无二秘密真言的重大意义而有功德，无始无终地修持那样的智慧幻化三摩地。修持那个的功德无量的比喻，如同虚空的边际一样，是无法衡量的，瑜伽士的行境与圆满正等觉相同，因此是一体的。第二，圆满二资粮且结合一个手印是：不间断地将一切法都作为智慧幻化的自性来行持，因此是福德
English
It is also the same. Second, compared to the lower path, what increases and becomes clearer here is: all the warm signs like that also increase in number more than the previous path, from concentration, and the nature of the signs also becomes clearer, and the time also appears for a longer duration. Third, regarding the instruction that one must have firm faith in direct perception and samadhi: just by focusing on the mind of the other person sitting next to oneself and abiding in samadhi, the direct perception of the consciousness that knows that person's mindstream also increases in number more than that concentration here, the nature is slightly clearer and firmer, and in addition to that, there are also memories of past lives, etc., and seeing forms with the eyes, knowing sounds, etc., will also appear slightly. If one becomes accustomed to it, there will be merit, therefore, one must have firm faith and diligence in the samadhi of the yoga of great compassion. Twelfth, there is no distinction in dreams: when abiding in the samadhi of wisdom illusion, all the appearances of the objects of the six sense faculties, all of them, not to mention the actual appearance of illusion, in the dream of sleep, one also sees all the objects appearing but empty of inherent existence as illusion, and seeing all sentient beings filled with objects to be tamed by compassion as the wisdom illusion of awareness, and in dreams, the guru bestows blessings, empowerments, and prophecies of good and bad, etc., seeing more than before, and seeing the eighteen activities and five signs of demons, and like that, the eight power appearances, and even if other good dreams appear, one should not be happy and attached in the state of wisdom illusion. Thirteenth, there are two benefits. First, showing immeasurable merits. By becoming accustomed to the samadhi of the yoga of great compassion, the yogi has merit by realizing the great meaning of non-dual secret mantra, and meditates on such wisdom illusion samadhi without beginning or end. The example of the immeasurable merit of meditating on that is like the edge of the sky, it is immeasurable, and the object of the yogi is the same as the fully enlightened Buddha, therefore it is one. Second, perfecting the two accumulations and combining one mudra is: by continuously practicing all dharmas as the nature of wisdom illusion without interruption, therefore it is merit.
Chinese
具有大集合。幻化也因无自性，仅是名称，不执着于它，知其无自性，故具有大智慧集合。如此修习大悲幻化瑜伽，则后续瑜伽，即大手印，无需勤奋即可成就，是为暂时的近取果。第十四，迁化无别，若未至道之终点，于禅修中死亡迁化，心迁化的譬喻如太阳未动而发光芒，觉性未动而未来之念生起；身迁化的譬喻如种子未动而变为芽；语迁化的譬喻如余甘子未动而生酸味，或岩石未动而发岩石之声，如是语未迁动而迁转变化为未来之语。如是身语意三，觉性未离幻化，虽无迁动，然于道之面，迁转为未来之显现，且现在之显现变化，故于示现死亡之时，若先前已稳固安住于不为外境所夺之智慧幻化中，则于阿赖耶识中，能断除前世恶业习气之流，获得天人善妙之身，因往昔所修善业之关联，此密咒摩诃之道，不会因时处等所阻，相遇即得解脱。第十五，果有三。第一，获得暂时之果。若大根器者，修持后一位，圆满积聚资粮，以顿超穷尽而得持明果位；若小根器者，则于多次转生中，如前以顿超穷尽，必得不退转且能自在掌控寿命之果，或得异熟持明果。第二，如经所修之究竟果，于此修持大悲幻化道中，圆满修持上述顺缘，则无疑能经由具有三十二相和八十随好之圆满报身大自在尊之身所居之色究竟天，而现证此道。第三，未证悟而懈怠之过患，智慧幻化之义