English
If one divides a day into sixteen parts, making each part a session, and is able to meditate without conceptualization in just that session, and possesses clarity of the Dharma nature, then, if one is controlled by conceptual thoughts and wanders everywhere, it is like blowing air into a pool of water. This has the fault of being disturbed by conceptual thoughts. The stable experience is that, uprightly, if one puts in a single substance to rely on, just as the wind cannot move it, if one divides a day into eight parts, in each session, the samadhi of the wind of conceptual thoughts will not move, but will abide relying on the fundamental ignorance of illusion. The fifth is the ultimate experience, uprightly, just as the eyes look at objects, the degree of clarity in the Dharma nature, just as in the manifestation of the senses, whatever appears of external objects appears clearly. Therefore, there is no need to generate, extract, and elevate in the meaning-wisdom illusion, therefore, the last of the five experiences is called the ultimate experience. Or, whatever is done in the sensory manifestation of wisdom cannot be increased. If done, it is okay. Eighth, conduct is divided into a brief indication and a detailed explanation. First is the brief indication: the yogi of great compassion and wisdom illusion, the ultimate Bodhicitta is similar to the mind-nature of the three realms of samsara or the wisdom illusion, just as the wise knower of perfect and complete enlightenment, the unsurpassed Bodhi, knows, and having known, in order to liberate all sentient beings from samsara, having donned the armor of altruism, the six realms of beings are also as above, known from the beginning, known in the mandala of wisdom illusion. The detailed explanation is divided into two aspects: practicing on the basis of knowing in the wisdom illusion, and the means of practicing for the sake of beings. The first aspect has three: counting, knowing the traces of the Buddhas of the past, uprightly, wrongly discriminating the two graspers of subject and object, and observing there, and purely discriminating and knowing all discriminations. All dharmas are not different from the wisdom realm, and because the karma of sentient beings and the great compassion of the Buddhas are connected, all times and places of the six realms appear and are known. The traces of the Buddhas of the past, one should know in the same way how to enter the practice of wisdom illusion yoga. Wisdom
Chinese
了知如幻，真实，正直。如实之法界，以无碍之方式显现为多种多样。以无碍之方式显现之自性，无有任何自性，如幻术、眼花、水中月、影像之方式显现，而无有自性。彼即以自明智慧如幻之体性显现，故无有任何执着，且于一切皆为自显现。༈。此乃安住于彼之功德。正直。具有显现之方便与无自性之智慧，彼即成为殊胜功德之处。如是证悟之人，无论如何行持，功德皆无尽涌现，且以二资粮成办自他二利，亦不为二障所染。以智慧与大方便之殊胜乘之义，本即于智慧如幻之状态中嬉戏。༈。为利有情而行持分为二：利他与自利。初者三：计数。诸法皆于菩提心中为一，故根本为悲悯。正直。诸法皆于菩提心中为一因，故自与有情皆无二，以总持所摄持之根本大悲生起。若谓无二，则于彼无有悲悯之定义，然若了知诸佛与一切有情皆于智慧如幻之体性中为一，则称彼为生起根本大悲。彼时，觉性无有边际，故广大之心念乃周遍显现。༈。以悲悯饶益与救护，故为慈爱。正直。以调伏所化之无碍大方便，成办一切有情之利益之觉性光明，即为无量慈爱。令一切有情欢喜且无有偏颇，故名为法界智慧。又，彼大慈于法性中未动摇，如母对子之悲悯般，持有广大的慈爱。对于六道有情无余一切众生，如慈爱之悲悯绳索般，不间断地引领有情从烦恼轮回之道走向寂灭之道，且以慈爱饶益并以救护一切有情之方式，令其欢喜。༈。于利有情之事不厌倦且欢喜，故为欢喜。正直。如是。
English
Knowing as illusion, truth, and uprightness. The suchness of the Dharmadhatu appears in various ways as an unobstructed method. The very appearance as an unobstructed method has no inherent existence whatsoever; it appears like illusion, optical illusions, reflections of the moon in water, and images, but without inherent nature. That itself appears as the essence of self-aware wisdom illusion, so there is no attachment to anything, and everything is self-appearing. ༈. These are the qualities of abiding in that. Upright. That which possesses the method of appearance and the wisdom of no inherent existence becomes the place of supreme qualities. The person who realizes it in this way, no matter how they act, qualities arise inexhaustibly, and the two purposes of self and others are accomplished by the two accumulations, and they will not be stained by the two obscurations. The meaning of the supreme vehicle of wisdom and great method is originally playing in the state of wisdom illusion. ༈. Acting for the sake of beings is twofold: benefiting others and benefiting oneself. The first is threefold: Counting. Since all dharmas are one in bodhicitta, the root is compassion. Upright. Since all dharmas have one cause in bodhicitta, self and all beings are non-dual, and the root of great compassion arises, held by the dharani. If it is non-dual, then there is no definition of compassion in it, but if one realizes that all Buddhas and sentient beings are one in the essence of wisdom illusion, then it is called the arising of the root of great compassion. At that time, since awareness has no beginning or end, the vast mind appears everywhere. ༈. Love is helping and protecting with compassion. Upright. The unobstructed great method of taming those to be tamed is the radiant awareness that accomplishes the benefit of all beings, which is immeasurable love. Making all beings happy and without partiality is called the wisdom of the sphere. Moreover, that great love, without wavering in the nature of reality, holds great affection like a mother's compassion for her child. For all the remaining sentient beings of the six realms, like an unbroken rope of compassionate love, it leads beings from the path of afflicted samsara to the path of nirvana, and by benefiting with love and protecting all beings, please them. ༈. Not being weary and rejoicing in the benefit of beings is joy. Upright. Likewise.
Chinese
对于像在轮回的竞技场中一样的众生，虽然没有脱离法性，但要大大伸出慈爱的绳索，将众生从像烦恼泥潭中一样的地方引导到解脱的旱地上。对于像绳索一样大大伸展的大慈悲，从轮回烦恼之处引导出来，以那无量的慈悲，不要厌倦做众生的利益。像生起慈悲一样，对于所有普通人，不被业的障碍所染污，从恶趣中解脱，以及为了使一切众生现前成佛的利益而欢喜的喜悦，不要后悔。不再有偏颇，以平等而舍弃。正直。三界的一切众生，在根本法性上，瑜伽士以无我之悲，不以我和自我的二元分别来区分，像慈爱独子一样安住。对于一切众生，无有偏颇地安住在舍弃中。如上所示，在自利中圆满了利他，正直。在道的开端圆满了四无量，或者说，在大空性之前圆满了，当做事的因缘与所化众生相遇时，做利他的行为，像之前在禅定的时候一样去做。也就是说，修持大慈悲瑜伽的自利本身，就自然而然地圆满了所化众生的利益。下面与上面的差别衡量之法。正直。那也是显现了因的乘和果的乘的差别。目标七二所化者，本体业和利益，没有偏袒，是共同的，对于伟大的那些成为了必要。这四句偈，是区分了名相乘的慈悲和这本身的慈悲。从这之中如果细分，有五种，目标境的差别，本体和，业和，利益的，以及有无偏袒的差别。第一是因的乘。因此，对于因缘果，时间和自性迷惑和，方式的过失和本体和，像竞技场一样对八个目标。这样出现，轮回的众生的因一个，缘两个，果和本体算作一个，所以三个，时间
English
For sentient beings who are like those in the arena of samsara, although not straying from the nature of reality, greatly extend the lasso of loving-kindness and lead beings from within the mud-like mire of afflictions to the dry land of liberation. For the great compassion that is like a lasso, greatly extended to lead them from the place of samsaric afflictions, with that immeasurable compassion, do not be weary of doing the benefit of beings. Just as compassion arises, for all ordinary people, may they not be stained by the obscurations of karma, may they be liberated from the lower realms, and for the sake of all sentient beings attaining manifest enlightenment, do not regret the joy of rejoicing. Without bias, with equanimity, abandon. Straightforward. All sentient beings of the three realms, on the basis of the fundamental nature of reality, yogis, with compassion devoid of self, do not differentiate with the dualistic concept of self and other, but place their minds as if cherishing an only child. For all sentient beings, without any bias, may they abide in equanimity. As above, in one's own benefit, the benefit of others is perfected, straightforward. At the beginning of the path, the four immeasurables are perfected, or rather, before the great emptiness is perfected, when the circumstances for action meet with those to be tamed, one engages in the conduct of benefiting others, doing so as before, during the time of meditation. That is to say, the very self-benefit of meditating on the yoga of great compassion spontaneously perfects the benefit of other beings to be tamed. The method of measuring the difference between the lower and the upper. Straightforward. That is also showing the difference between the vehicle of cause and the vehicle of effect. The seven two objects are for those to be tamed, by essence, action, and benefit, without bias, they are common, for the great ones, they have become essential. These four lines of verse distinguish between the compassion of the characteristic vehicle and the compassion of this very one. If divided into inner sections from this, there are five: the difference of the object of focus, the essence, the action, the benefit, and the difference of having or not having bias. The first is the vehicle of cause. Therefore, for cause, condition, and effect, time and nature, delusion and, the faults of manner and essence, like an arena, focus on eight. Thus it appears, the cause of sentient beings in samsara is one, the conditions are two, the effect and essence are counted as one, so three, time
Chinese
四种，仪轨和五种，过患和六种，自性颠倒和七种，以这七种为对境生起慈悲的处所狭小。这里在那之上加上出离的四种乘，外续三部，加上二，这七加二共十四种，是密咒玛哈瑜伽的所化，因此，对境处所广大的差别是有的，譬如国王和百姓二人争夺财富一样。又，这里六道众生，外道常断二者，因的三个乘，外续三部和七加二共十四种作为对境而生起。本体的差别是，因的乘，对所化境的七种有情生起悲悯，如果怀着敌意作为对境，则生起的方式不同。这里明智在幻化的状态中，境和有境无二地证悟，是本体的差别。事业的差别是，因的乘做所化众生的利益时，先遣发证悟后做利益，这里不先遣发计度和假立的分别念，没有分别念而做利益，是事业的差别。又，因的乘的悲悯，只能做悲悯的事情，而这里仅仅悲悯就能做四无量的一切事情，因此是殊胜的。利益是，在所做的事情的果上存在差别，因的乘引导所化众生，不能获得十一面观音具足三身四智的自性，这里所化众生被引导到五身任运成就的地上，是利益的差别。有无偏袒是，因的乘对这个生起，对那个不生起的偏袒是有的，而玛哈的慈悲对这个生起对那个不生起的偏袒是没有的。因此，从共同的大乘来说，它的慈悲是至上且殊胜的。那么，这一品中四无量出现两次，是否重复呢？不是重复，第一个是，在等持的实际中，意念是同一时间，从功德的方面来说是四无量，第二个是，后得智慧从悲悯的方面来说是四无量。或者，前面是思维确定的方法的时候，后面是行持的时候。༈。为自利的行为有两种。数，从智慧幻化的状态中不动的行为，和正，为了自己的利益而做。