English
There are two entities: the entity of the object to be meditated upon, and the entity of the meditator's samadhi. The first has two aspects: the detailed explanation of the object through the six entities of illusion, and the necessity of the inseparability of illusion and self-appearance. The first has six aspects. Enumeration: the illusion of distorted conceptualization, and the straight. Briefly, there are three, among which the illusion of distorted conceptualization that grasps what is not that as that is: the self of phenomena, the self of the person, and the objects of imputation. What exists in essence are the self and life, and the agent, etc., the dualistic conceptualizations that conceptualize everything, which are the space of illusion. Although distorted conceptualization arises in the mind, if one examines it with reason and sees the meaning, it is not true, and the definition of illusion is accomplished by its deception. ༈ Dependent origination illusion, and the straight. For example, dependent origination is also like the wheel of a chariot, these worldly conceptualizations are not true in things because they are like images. Illusory horses, elephants, etc., are born from the causes and conditions of delusion. The actions of illusory appearances, such as cooking with fire and water, etc., although everything can be done, are only in accordance with those who have conceptualizations, that is, those who are deluded. Because it is similar to an image, it lacks examination. Therefore, it is easy to understand that everything is just false. For that reason, it is only a name, and there is no thing, which is not admitted by the Svātantrika school. ༈ Perfect illusion, and the straight. At the very moment when it appears that what is considered perfect is true, there is nothing that is one-sided. Because the nature of mind is self-appearing. No matter how it appears, because it arises without essence or cause, wisdom appears in various ways, but its own essence cannot be determined anywhere. Whatever appearance is seen can appear, and while appearing, the constant that is consistent with meaning and aspect does not exist. No part of the appearance ceases, therefore it is free from the extreme of annihilation. ༈ Method illusion, and the straight. The body of the Buddhas is also not produced by other causes and conditions, but the wisdom of awareness appears as an illusion. The three realms are also the same, so what does not cease is the great method illusion. It is the essence of all saṃsāra and nirvāṇa. ༈ Wisdom illusion, and the straight. All dharmas in wisdom itself, that is, wisdom itself plays. The play of wisdom itself is also without things, so it is called accumulation. ༈ Mudra illusion. And the straight. The Buddhas'
Chinese
显现真身，救护利益众生，加持，说法也和前面一样，没有恒常。༈ 。无二因自显现，包含必要。正直。那些也是自生智慧自显现，因为不依赖因缘，所以在显现中没有恐惧，所以幻化金刚是最殊胜的，因此在非造作的世俗中，显现为造作的时候，就是无别金刚，本体是二谛无别。那么，为什么要交替修习二谛呢？对于下劣者，次第修习大空性瑜伽等，只是为了习惯显现而说。这样，对于共同讲述的修习的本体和意义的类别，有幻化的事物六种，以及讲述胜义无别的第七种。第一，幻化的事物六种是：错觉幻化，缘起幻化，真实觉性幻化，手印幻化，方便幻化，智慧幻化。其中，错觉幻化是：显现为自他敌友是错觉。不真实且欺骗是幻化。第二，缘起幻化是：这些显现从因缘缘起产生，从因缘而生，能起作用，显现和谐，真实为空性，所以是缘起幻化。第三，真实觉性幻化是：如此显现的一切，都是自证智慧的显现，仅仅是显现，本体没有成立，从恒常断灭的边解脱，所以是幻化。第四，手印幻化是：诸佛的身是大手印，不间断而清晰，本尊不是自性成立，所以是幻化。第五，方便幻化是：此显现无间断地显现为多种多样，是方便。因为其中没有自性，所以是幻化。第六，智慧幻化是：一切都是自证智慧幻化的显现，仅仅在显现为自证时，没有自性。第七，意义上二谛无别是：无论说多少幻化的类别，意义上二谛是没有差别的。如果将这些法性应用到像蔓草一样的事物上，蔓草的形状颜色等
English
Appearing manifestly to protect beings and bestow benefits, blessing, and teaching the Dharma are also the same as before, without permanence. ༈. The cause is non-duality, self-appearance, including the purpose. Straight. Those are also self-arisen wisdom, self-appearance, because they do not depend on causes and conditions, therefore there is no fear in appearance itself, so the illusion vajra is the most supreme, therefore in the unconditioned conventional, at the time of appearing as conditioned, it is the indivisible vajra itself, the essence is the two truths without difference. Then, why meditate on the two truths alternately? For the inferior, the great emptiness yoga etc. are mentioned in order to get used to appearance. Thus, regarding this jointly taught essence of meditation and the categories of meaning, there are six illusory objects, and the seventh is teaching the indivisibility of ultimate meaning. First, the six illusory objects are: mistaken concept illusion, interdependent illusion, true awareness illusion, mudra illusion, skillful means illusion, and wisdom illusion. Among them, mistaken concept illusion is: appearing as self, other, enemy, and friend is a mistaken concept. Untrue and deceptive is illusion. Second, interdependent illusion is: these appearances arise from causes and conditions, arising from causes and conditions, able to function, appearing harmonious, truly empty, therefore it is interdependent illusion. Third, true awareness illusion is: all that appears in this way is the appearance of self-aware wisdom, and only in appearance is there no established essence, liberated from the extremes of permanence and annihilation, therefore it is illusion. Fourth, mudra illusion is: the body of the Buddhas is clear as the great mudra without interruption, the deity is not established as self-nature, therefore it is illusion. Fifth, skillful means illusion is: this appearance appears uninterruptedly in various ways, it is skillful means. Because there is no self-nature in it, it is illusion. Sixth, wisdom illusion is: everything is the appearance of self-aware wisdom illusion, only when appearing as self-aware, there is no self-nature. Seventh, the two truths are indivisible in meaning: no matter how many categories of illusion are spoken of, the two truths are without difference in meaning. If these dharmata are applied to something like a creeper, the shape and color of the creeper etc.
Chinese
显现为颠倒分别。它没有自性，所以是幻化。这本身是从因缘和合而生，没有自性，所以是缘起幻化。这本身是心性的显现，虽然本体空性却显现，从常断的边解脱，是真谛。觉性幻化。这本身对于修习生起次第本尊的人来说，本尊的身相显现为大手印，显现没有自性，所以是手印幻化。自证的智慧本身，各种形状颜色不间断地显现，所以是方便幻化。这本身自证智慧幻化无论如何也不会被遮蔽，不离自明，没有自性，所以是智慧幻化。༈。禅修是三摩地的本体。正直。众生相续中的智慧之因，一个刹那中，烦恼和智慧不会同时存在，一个刹那中，两种分别念不会同时生起，因为有间断，前一个分别念灭，后一个分别念未生，现在生起却未灭。远离能取所取二取的自证本身，不为智慧幻化所动摇，是止。不被遮蔽而自明是观。例如水和月亮一样，止和观平等显现，被称为智慧幻化的本体。༈。定义。正直。无论显现什么，因为没有离心之外的法，所以在其他地方没有智慧幻化的禅修。智慧幻化本身也是无二的，安住在无贪执的状态中，所以只是名言上称为禅修。༈。第五个不相顺的过患有二。简略地宣说和广说。第一个是简略地宣说：与普贤三摩地不相顺的遮蔽的过患所执持的有三种。哪三种呢？产生过患的因，过患本身的体性和过患所导致的过失，这三种将在下面讲述。༈。广说有三种。计数。过患的因。正直。不习惯于智慧幻化的状态，特意造作而精进的过患产生。例如有火的因和烟的果一样，不习惯和造作的力量。将所修和能修执为我，这两种会遮蔽三摩地的过患产生。
English
Appearances are inverted perceptions. Since it lacks inherent existence, it is an illusion. This itself arises from causes, conditions, and interdependent origination. Lacking inherent existence, it is interdependent origination as illusion. This itself is the appearance of mind-essence. Although its essence is emptiness, it appears, liberated from the extremes of permanence and annihilation. It is the ultimate truth. Awareness is illusion. This itself, for those who meditate on the deity's form in the generation stage, the deity's form appears as the Great Seal. Since the appearance lacks inherent existence, it is the Mudra illusion. The self-cognizant wisdom itself, various shapes and colors arise without ceasing, so it is the skillful means illusion. This itself, the self-cognizant wisdom illusion, is never obscured, unwavering from its own clarity. Lacking inherent existence, it is the wisdom illusion. ༈. Meditation is the essence of Samadhi. Straightforward. In the continuum of sentient beings, in one single moment of the cause of knowledge, defilements and wisdom do not coexist. In one single moment, two thoughts do not occur. Because there is interruption, the previous thought ceases, the subsequent thought is not born, now it is born but does not cease. The self-cognizance itself, free from the duality of grasping and being grasped, is not moved by the wisdom illusion, it is quiescence. Unobscured and self-clear is insight. For example, just like water and the moon, quiescence and insight are equally clear, it is said to be the essence of the wisdom illusion. ༈. Definition. Straightforward. No matter what appears, since there is no phenomenon apart from the mind, there is no meditation on the wisdom illusion elsewhere. The wisdom illusion itself is also non-dual, abiding in a state free from attachment and clinging, so it is merely nominally called meditation. ༈. The fifth, the fault of incompatibility, has two aspects: a brief statement and a detailed explanation. The first is the brief statement: the objects of the obscurations that are incompatible with the Samadhi of universal appearance are three. What are the three? The cause that produces the fault, the nature of the fault itself, and the fault of being under the power of the fault, these three will be explained below. ༈. The detailed explanation has three aspects. Enumeration. The cause of the fault. Straightforward. Not being accustomed to the state of wisdom illusion, and the fault of deliberately fabricating and exerting effort arises. For example, just as there is the cause of fire and the result of smoke, not being accustomed and the force of fabrication. Grasping the object of meditation and the meditator as self, these two cause the fault of obscuring Samadhi to arise.
Chinese
二、安住于三摩地自性之过患与界之过患二者。初者有二，一、略述共同之过患有小与中等；二、于智慧幻化之前，虽未获得稳固于彼空性大三摩地之如是性，然此连结因彼三摩地与果手印一如二者之大悲幻化，非为迟钝之过患，亦非庸俗，虽有过患生起，然于彼三摩地之时所说之过患差别，皆少于彼三摩地，故此处自性为中等，数量亦仅为少许。何以故？因过患之诸缘已先断除，且已串习如是性，故粗大之庸常过患较前为少。༈ 特别之过患。于此非无过患，然以诸显现自之过患仅生少分之故，故云“然”。此诸显现于修习之时，掉举之过患为心向外散乱，沉没之过患为向内收摄，以及于处所为何不定，见及处所房屋等而失心，以及见及火水等耗尽之生处而复惊恐，以及见及颜色不定之色等。༈ 界之过患。火为胆，水为血，风为实，地为痰，谓四大之界分错乱，以错乱故，义不明了，故为颜色或色。胆为黄色或绿色，血为红色，风为蓝或灰色，痰为褐色等，若见及多种颜色，当观为界分错乱，或为分别之过患。见及地动亦为四大之地动，或为帝释天所动，或为魔，或为菩萨，或为验相，或为界分错乱，当分别其分。༈ 过患之过失。如晴空中云遮蔽日光，如翳障遮蔽眼目，如黑暗遮蔽事物不显，如是过患之相，无论前者更甚，彼等于续部中所说之共同与特别之过患差别，细微与粗大之分，令智慧幻化之义自性不显，且令生起之体验极为迟缓之过