English
Furthermore, the path becomes increasingly worse. Having realized the inseparability of the three truths of view, therefore it is necessary to separate here. If one does not meditate after realizing the view, then it is impossible to meditate on emptiness that possesses all perfections. Because the view has not been realized. The elimination of these extremes has already been mentioned above. Fifteenth, is this result connected to the Dharmakaya or not? If not, it contradicts the scripture itself. If it is, then other paths such as the yoga of great compassion have no purpose for benefiting beings. Because the result, the Dharmakaya, has already been attained beforehand. The elimination of this extreme has also been mentioned above. Is this culmination of experience the culmination of the Samadhi of emptiness, suchness? If not, it contradicts the scripture itself, because it culminates by abandoning the tasting of flavor. As it is said. If the path culminates, then one should attain the result of emptiness, the Dharmakaya. If that is attained, then explaining other paths becomes meaningless. It is necessary to know from where the boundary of combining the yoga of great emptiness and the yoga of great compassion begins. If this is explained in detail, where is the boundary of the eight consciousnesses, where is purity identified, what is the extent of the culmination of the practice of the yoga of great emptiness, and the elimination of extremes by the above faults, etc., many explanations are needed, so do not write it down, please keep it in mind when explaining. Chapter Four, the yoga of illusion of wisdom of the Samadhi of universal appearance has three parts. Enumeration. Prostration and promising to explain, straightening. Prostration to the state of realizing and being accustomed to the ultimate great emptiness Samadhi Dharmakaya itself, although realizing that all phenomena are unreal and empty, it is necessary to eliminate the stain of clinging to emptiness. In order to place sentient beings to be tamed on the Buddha ground. This compassion has three types: compassion focused on an object, compassion focused on Dharma, and compassion without focus. Here, because it is compassion without focus, the great wisdom illusion yoga will be explained. Or, if compassion is divided, there are four types: one-sided compassion, compassion with fabrication, compassion with focus, and compassion with form. The first is worldly compassion, even vultures, wolves, and evil people, when they see the suffering of their children, will generate compas
Chinese
我从悲心中能够舍弃自己的生命。第二种是声闻缘觉的悲心，即为趣入各自的四谛和缘起之道的同类所化众生宣说佛法，并做一些神变之事来引导他们。那么，如果说没有悲心，也不做利他之事，这是否矛盾呢？并非完全没有悲心，而是指悲心较小。第三种是有所缘的悲心，即菩提，指安住于地的菩萨们，为一切有情众生做利益之事，这悲心生起的对境是有情众生，生起悲心的堪布是自己，以及悲心的自性是痛苦，对这三者有所缘且执持。第四种是有相的悲心，即大，指仅仅有悲心的相状，却没有执著。如果给予它“大”的条件，就称为大悲心，即悲心所缘的对境有情众生也没有自性，因为智慧如幻般显现，所以在彼岸没有。做悲心的堪布也如幻般显现，所以在自己这边没有。悲心的自性也如幻般显现，所以在其他地方没有，因为没有显现的痛苦。因此，如果证悟到佛与有情众生无二无别，就称为生起大悲心。因此，从具有所缘执著的菩萨的悲心开始，就称为小悲心，而这悲心具有相状显现，却没有执著，所以称为大悲心。此外，《经部》第八品中说：楞伽的主人，一切法以空性为自性安住，所以见到二元对立，没有悲心的对境，是为了将心完全救度到菩提中，这是大悲心。以慈爱的悲心，将三千大千世界的有情众生从生命中救出来，并引导他们获得解脱，这应被理解为小悲心。现在，因为在无二的广大智慧中，没有偏袒或能所，所以是悲心。比下部的悲心更加殊胜，所以是大悲心的含义。对于远离虚假和欺骗的真实智慧，使道者的心专注于一处，所以是根本。身体的一切显现之义将被详细解释。
English
I am able to give up my life from compassion. The second is the compassion of Hearers and Solitary Realizers, which means teaching the Dharma to similar beings who are to be tamed to enter their respective paths of the Four Noble Truths and Dependent Arising, and guiding them by performing some miraculous deeds. Then, if it is said that there is no compassion and no benefit to others, is this contradictory? It is not that there is no compassion at all, but it refers to having little compassion. The third is compassion with an object, which is Bodhi, referring to the Bodhisattvas who abide on the earth, who benefit all sentient beings. The object of the arising of this compassion is sentient beings, the Khenpo who causes the arising of compassion is oneself, and the nature of compassion is suffering. It is with these three objects that one holds onto them. The fourth is compassion with aspects, which is Maha, referring to merely having the aspect of compassion, but without attachment. If the condition of "Maha" is given to it, it is called great compassion, meaning that the object of compassion, sentient beings, also has no self-nature, because wisdom appears like an illusion, so it is not on the other shore. The Khenpo who does compassion also appears like an illusion, so it is not on this side. The nature of compassion also appears like an illusion, so it is not in other places, because there is no manifest suffering. Therefore, if one realizes that Buddha and sentient beings are non-dual, it is called the arising of great compassion. Therefore, starting from the compassion of the Bodhisattva who has attachment to an object, it is called small compassion, and this compassion has the appearance of aspects, but it has no attachment, so it is called great compassion. Furthermore, in the eighth chapter of the Sutra, it says: Lord of Lanka, all dharmas abide in emptiness as their own nature, so seeing duality, the object of compassion is absent, in order to completely liberate the mind into Bodhi, this is great compassion. With loving compassion, saving sentient beings of the three thousand great thousand worlds from their lives and guiding them to liberation, this should be understood as small compassion. Now, because in the non-dual vast wisdom, there is no partiality or subject-object, so it is compassion. It is more excellent than the compassion of the lower realms, so it is the meaning of great compassion. For the true wisdom that is free from falsehood and deception, it makes the mind of the path-follower focus on one point, so it is the root. The meaning of the all-pervading appearance of the body will be explained in detail.
Chinese
与前文一致，作简要概述。同样，对于《普现》第四品，以与真如相符的十五种身义作简要概述，从下文的支分广释中可知。接下来是详细解释，对于这十五个方面，首先，在先导方面没有差别。在慈悲幻化的先导中，通过习惯于空性大定的瑜伽士，因为需要以不区分三界众生为主体和客体的广大慈悲心，以无二的方式进行摄受。积聚资粮的第八支，首先像那样进行禅定，然后在之后，修习以自性智慧自明的幻化之相遍布的广大慈悲瑜伽之禅定。第二，在必要方面没有差别。正直地说，为了消除我执和他执，或者法与补特伽罗二者的垢染，以及为了破除执着于真如空性的束缚，以及为了以四无量心将所化众生安置于正确的地上，以及为了首先获得一法印之因，并且因为那个理由，所以应该努力修持广大慈悲瑜伽智慧幻化的禅定，并且为了不将二谛视为不同，应该安住于此智慧幻化瑜伽。进入的座间，是禅定达到究竟之时所做。或者，进入的座间是时机所做。在此，应该区分进入广大慈悲禅定的座间大小、修行高低的时刻。关于时刻的区分，就像这样，在动摇的修行状态中，将一天一夜分为六十四个时段，进入三十二个时段的修行，并在三十二个时段之间休息。同样，对于获得分为三十二个时段，对于习惯分为十六个时段，对于稳固分为八个时段，对于究竟分为四个时段，分为十六、八、四、二等进入修行，有三种，即习惯稳固时，时间的关键较小。如是说。对于以上消除二取垢染和破除空性束缚等，不能仅仅压住字面，必须在意义上于相续中认识到。第三个
English
In accordance with the previous, a brief overview is given. Similarly, for the fourth chapter of "Universal Appearance," a brief overview is given with the fifteen aspects of the body that are in accordance with Suchness. This can be understood from the detailed explanation of the branches below. Next is the detailed explanation. For these fifteen aspects, first, there is no distinction in the preliminary. In the preliminary of compassion and illusion, through the yogi who is accustomed to the great emptiness meditation, because there is a need to embrace sentient beings of the three realms in a non-dual way with great compassion that does not distinguish between subject and object. The eighth branch of accumulating merit, first meditate in that way, and then afterwards, practice the meditation of great compassion yoga, which is pervaded by the illusory aspect of self-awareness of intrinsic wisdom. Second, there is no distinction in necessity. To speak directly, in order to eliminate the defilements of self-grasping and other-grasping, or of the two, Dharma and the individual, and to break the bonds of attachment to the emptiness of Suchness, and to place the trainees on the correct ground with the four immeasurables, and to first obtain the cause of the one seal, and for that reason, one should strive to practice the meditation of great compassion yoga, the illusion of wisdom, and in order not to regard the two truths as different, one should abide in this yoga of the illusion of wisdom. The session of entering is done when the meditation reaches its culmination. Or, the session of entering is done at the time. Here, one should distinguish the moments of the size of the session of entering the great compassion meditation, and the level of practice. Regarding the distinction of moments, like this, in the state of fluctuating practice, dividing one day and night into sixty-four periods, one enters the practice of thirty-two periods, and rests between thirty-two periods. Similarly, for attainment, it is divided into thirty-two periods, for habituation, it is divided into sixteen periods, for stability, it is divided into eight periods, and for culmination, it is divided into four periods, divided into sixteen, eight, four, two, etc., entering into practice, there are three, namely, when habituation is stable, the key to time is small. Thus it is said. For the above elimination of the defilements of the two graspers and the breaking of the bonds of emptiness, one cannot merely suppress the words, but must recognize the meaning in the continuum. Third
Chinese
放置的方法有两种：禅修的方法和慈悲的差别。第一种有两种：一、略说；二、广说。具有大悲心的瑜伽士，对于三界轮回和涅槃的一切法，以无缘大悲，用智慧之眼看到如幻的智慧，用耳朵听到声音，用舌头尝到味道，用身体感受到触觉，用鼻子嗅到气味，也用各自的觉识智慧来观察而禅修，或者在如此禅修之后获得并进行禅修，这是两种。详细解释有两种：一、通过观察或各自觉识的因由进行禅修；二、广说。修习大悲心的瑜伽士，对于轮回、涅槃、三时所摄的一切法，没有丝毫遗漏，全部都不是恒常不变的实有自性，而是安住在如幻的自明智慧之中，心不为所动。那么，如何如幻般地了悟呢？有六种如幻的比喻或事物：什么呢？显现而无自性的空性幻象，即颠倒错觉的幻象；显现而无实体的无动摇，即缘起的幻象；无论显现什么都确定的化现，即真实的幻象；显现而不成立的海市蜃楼，即事物幻象；显现而无自性的彩虹，即智慧幻象；清晰而无执着的如水中月亮的例子，即手印幻象。因此，以六个比喻来象征的方式是一种。那又是什么呢？行慈悲的瑜伽士自己，以及慈悲的对象——六道的一切众生，在智慧幻象中本体是一体的。那么，如果显现为不同呢？这是对因缘的错乱显现为不同的解释，以及由于分别的念头执着于二元，所以我和众生才显现为不同的。然而，在胜义谛中，本体是一体，没有一和异的区别，因此从一和异的边见中解脱。不作二元，也不阻碍二元显现，只要不失去见解的意义即可。在证悟见解之后，或者先进行分别思辨，然后再加以串习。༈ 。先前的串习