English
There are two methods of placement: the method of meditation and the distinction of compassion. The first has two aspects: first, a brief explanation; second, a detailed explanation. The yogi of great compassion, regarding all phenomena of the three realms of samsara and nirvana, with unconditioned great compassion, sees forms with the eye of wisdom as illusory wisdom, hears sounds with the ear, tastes flavors with the tongue, feels touch with the body, and smells odors with the nose, also meditates by examining with the wisdom of individual consciousness, or after obtaining such meditation, meditates, these are two. The detailed explanation has two aspects: first, meditating through the cause of observation or individual consciousness; second, a detailed explanation. That yogi who meditates on great compassion, regarding all phenomena encompassed by samsara, nirvana, and the three times, without any remainder, all are not permanent, substantial, and inherently existent, but rests unwavering in the state of self-luminous wisdom like an illusion. Then, how is it to realize like an illusion? There are six types of illusionary examples or objects: what are they? The illusion of emptiness that appears but lacks inherent existence, which is the illusion of false conception; the illusion of interdependence that appears but lacks essence and is unwavering; the emanation that appears as anything definite, which is the illusion of truth; the mirage that appears but is not established, which is the illusion of objects; the rainbow that appears but lacks inherent nature, which is the illusion of wisdom; the example of the moon in water that is clear but lacks fixation, which is the illusion of mudra. Therefore, the way of symbolizing with six examples is one. What is that one? The yogi who practices compassion, and the object of compassion, all sentient beings of the six realms, are one in essence as the illusion of wisdom. Then, if they appear as different? This is the explanation of the illusion of conditions appearing as different, and because the mind of discrimination clings to duality, therefore self and beings appear as different. However, in ultimate truth, the essence is one, and there is no distinction between one and different, therefore it is liberation from the extremes of one and different. Do not make it dualistic, and do not obstruct the appearance of duality, just do not lose the meaning of seeing the view. After realizing the view, or first engage in analytical contemplation, and then familiarize yourself with it. ༈ . The previous familiarization.
Chinese
于地之后禅修。彼有三：数，于智慧总摄中禅修；正，因此知晓因之见；于大空性瑜伽二者熟习，乃是于悲心幻化之因熟习先已行故。仅念及欲修智慧幻化，即于一时顷刻间，三摩地自然生起，如一时雨水总摄般，刹那间智慧幻化于无处显现。于彼之前，无有舍弃见、忆念或分别等之功用。譬如虚空无有可作之处一般。༈。如虚空般无所缘禅修。正，自之身语意及内外诸法，皆是觉性自显，故于任何心之相皆不住留，于境亦不缘，以智慧幻化之体性显现而无自性故，不摇动而结合之自性心，如其如何之体性亦无所缘，离边空性如虚空般安住者，以心亦不缘而自明，心性离边中如虚空般禅修。༈。无阻碍以方便禅修。具功德也。正，诸法一切皆无阻碍而自显，认为仅是方便之相。于方便无阻碍，方便乃是智慧幻化三摩地无二而了知故，名为如是结合。以智慧幻化大方便禅修故，从彼方便智慧幻化现前生起。彼乃无上菩提，与智慧幻化体性无别故，名为金刚胜。悲心之差别有二：数，四无量之差别；正，所知内外诸法一切中，乃因智慧幻化自显之故。少许非智慧幻化之法亦无有故，如母子之悲痛般，未度之时一时度之，彼乃以智慧之剑未实际杀害而杀害，彼无二之度脱，乃大秘密大悲之自性。仅于彼时，不分别所化能化，于利益有情圆满之分上，乃无量大慈。一切于智慧幻化中现前证悟成佛故，于利生不退转且
English
Meditating after the ground. There are three: Counting, meditating in the general collection of wisdom; Correct, therefore knowing the cause is seeing; Being familiar with the two yogas of great emptiness means that familiarity with the cause of compassion and illusion has preceded it. Just thinking of wanting to practice wisdom illusion, samadhi arises naturally in one moment, like a general collection of rain at one time, wisdom illusion appears nowhere in an instant. Before that, there is no effort to abandon views, memories, or discriminations. It is like the sky has nothing to do. ༈. Meditate without object like the sky. Correct, one's own body, speech, mind, and all internal and external dharmas are self-manifestations of awareness, so they do not dwell in any mental signs, and do not focus on objects. Because the nature of wisdom illusion appears but has no self-nature, the nature of the mind that combines without moving, like its nature, is also without object. The emptiness that is free from extremes dwells like the sky, and the mind does not focus on it but is self-illuminating. Meditate on the nature of the mind that is free from edges and centers like the sky. ༈. Meditate without obstruction by means. It is also virtuous. Correct, all dharmas are self-manifesting without obstruction, and it is believed that they are only characteristics of means. There is no obstruction to the means, and the means is the realization that the samadhi of wisdom illusion is non-dual, so it is called such combination. Because of practicing the great means of wisdom illusion, wisdom illusion arises manifestly from that means. That is the unsurpassed Bodhi, which is inseparable from the nature of wisdom illusion, so it is called the supreme Vajra. There are two differences in compassion: Counting, the difference of the four immeasurables; Correct, in all knowable internal and external dharmas, it is because wisdom illusion is self-manifesting. Since there is not even a little dharma that is not wisdom illusion, like the grief of mother and child, when the untamed are tamed at once, it is killed without actually killing with the sword of wisdom, and that non-dual liberation is the nature of great secret great compassion. Only at that time, without distinguishing between those to be tamed and those who tame, in terms of perfecting the benefit of sentient beings, it is immeasurable great love. Because all are manifestly enlightened in wisdom illusion, they do not regress in benefiting beings and
Chinese
喜是喜悦之法，即喜无量。与智慧幻化不离，故舍无量。此乃智慧自明性圆满四无量之理。如是梵天之因四无量同时圆满于智慧幻化之体性中。如小乘般，于境与有境之显现执着于此中不存。 再者，慈悲于所缘之差别，以及，如小乘般，于境与有境之显现执着不存之故，小乘行者，轮回之因是无明，缘是业与烦恼，果是痛苦且困顿，时间是无始，自性是不实却执着为实，或无常生灭之错觉，错觉之方式是十二缘起相续之轮转，过患是远离圣道且痛苦，本体是六道众生执着于器情世界之种种，譬如难以解脱，故如勤奋之牢狱般是果，本体归纳为一故认为是八，以具有此之所缘有情众生为对境而生起四无量是因之乘，以密咒之大悲，于境与有境无别，知晓诸法皆一，故小乘之四无量以密咒之四无量之大悲一者而圆满具足，即：他宗所许之波罗蜜多之四无量认为是本体各异，或境与有境，而密咒之四无量认为是本体无别，且无境与有境二者之分别，故二者不相同或不相似。 再者，第四，修习之本体有二，略说，以及，如实指示大悲智慧幻化之三摩地等之自性，何者？如意义之类别般，此处亦有名称之类别，其理如何？所修之义本体，与能修瑜伽三摩地之本体止观双运，以所修与能修二者区分，则双运一者变为二，顺带一提，修习之定义有三。 再者，广说有二，本体与定义。
English
Joy is the dharma of joy, which is immeasurable joy. Since it is inseparable from the illusion of wisdom, it is immeasurable equanimity. This is the way the four immeasurables are perfected in the self-illuminating nature of wisdom. Thus, the cause of Brahma, the four immeasurables, are simultaneously perfected in the nature of the illusion of wisdom. Like the lower vehicle, attachment to the appearance of object and subject does not exist here. Furthermore, the distinction of compassion in terms of the object, and, like the lower vehicle, because there is no attachment to the appearance of object and subject, the cause of samsara for the practitioners of the lower vehicle is ignorance, the condition is karma and afflictions, the result is suffering and exhaustion, the time is beginningless, the nature is unreal but is clung to as real, or the illusion of impermanent arising and ceasing, the way of illusion is the continuous cycle of the twelve links of dependent origination, the fault is being separated from the noble path and suffering, the essence is the attachment of the six types of beings to the various aspects of the environment and inhabitants, and the example is that it is difficult to be liberated, so it is like a prison of diligence, which is the result, and the essence is considered to be eight because it is condensed into one. Generating the four immeasurables by focusing on sentient beings who possess this is the causal vehicle, and with the great compassion of mantra, without object and subject, knowing that all dharmas are one, therefore the four immeasurables of the lower vehicle are perfected and complete with the one great compassion of the four immeasurables of mantra, that is: the four immeasurables of the Paramitas, which are considered by others to be different in nature, or object and subject, while the four immeasurables of mantra are considered to be of the same nature, and without the distinction of object and subject, therefore the two are not the same or similar. Furthermore, fourth, the essence of meditation has two aspects: brief explanation, and, truly indicating the nature of the Samadhi of great compassion and wisdom illusion, etc. What is it? Just as there are categories of meaning, here too there are categories of names. How is this? The essence of the object of meditation, and the essence of the yoga Samadhi of the meditator, the union of Shamatha and Vipassana, by distinguishing the object of meditation and the meditator, the union of one becomes two, and incidentally, there are three definitions of meditation. Furthermore, the extensive explanation has two aspects: essence and definition.
Chinese
有两种体性：所修之义的体性和修持者三摩地的体性。第一种有两种：以六种幻相的体性详细开显目标，以及幻相自显现二无的必要性。第一种有六个方面。计数：颠倒分别的幻相，以及正直的。简要地说，有三种，其中将非彼执为彼的颠倒分别幻相是：法之我，补特伽罗之我，以及遍计所执之事物。其体性存在的是我与命，以及作者等，是对一切进行分别的二取之分别念，是幻相的虚空。颠倒分别在心中生起，但若以理智进行观察并见到实义，则是不真实的，因其欺骗性而成就幻相的定义。༈ 缘起幻相，以及正直的。例如，缘起也如车轮一般，这些世俗之分别念，因其与影像相似，故在事物上是不真实的。如幻相之马、象等，是从错觉的因缘中产生的。错觉显现之行为，如用火和水烹煮等，虽然一切都能做到，但仅与有分别念者，即心怀错觉者相符。因与影像相似，故缺乏观察。因此，一切仅是虚假的，这很容易理解。由于那个理由，仅仅是名称，而没有事物，这不是自续派所承认的。༈ 清净幻相，以及正直的。在被认为是清净本身是真实的显现之时，没有什么是单方面的。因为心性是自显现的。无论如何显现，因其无有体性、因缘而自生，故智慧显现为多种多样，但其自身的体性在任何地方都无法确定。无论显现出何种景象，都可以显现，并且在显现的同时，与意义和方面一致的恒常是不存在的。任何显现的部分都不会停止，因此远离断灭的边。༈ 方法幻相，以及正直的。诸佛之身也并非由其他因缘所生，而是智慧的智慧如幻相般显现。三界也是如此，因此不停止的是大方法幻相。是轮涅一切的体性。༈ 智慧幻相，以及正直的。一切法在智慧本身中，即是智慧本身在嬉戏。智慧嬉戏本身也是没有事物的，故称为积聚。༈ 手印幻相。以及正直的。诸佛的