English
Four, ritual and five, faults and six, self-nature delusion and seven, focusing on these seven, the place where compassion arises is small. Here, on top of that, adding the four vehicles of renunciation, the three categories of outer tantras, adding two, these seven plus two, fourteen in total, are the objects to be tamed of Secret Mantra Mahayoga. Therefore, there is a difference in the vastness of the object of focus, like a king and his subjects competing for wealth. Furthermore, here, the six realms of beings, the two extremes of eternalism and nihilism of non-Buddhists, the three vehicles of cause, the three categories of outer tantras, and the seven plus two, fourteen in total, are said to arise as objects of focus. The difference in essence is that the vehicle of cause has compassion for the seven types of sentient beings who are the objects to be tamed. If it is done with hostility as the object, then the way it arises is different. Here, wisdom realizes that the object and the subject are inseparable in the state of illusion, which is the difference in essence. The difference in action is that when the vehicle of cause does the benefit of the beings to be tamed, it does the benefit after sending forth realization first. Here, without sending forth the thoughts of calculation and imputation first, it does the benefit without thought, which is the difference in action. Moreover, the compassion of the vehicle of cause can only do the work of compassion, but here, compassion alone can do all the work of the four immeasurables, therefore it is superior. The benefit is that there is a difference in the result of what is done. When the vehicle of cause guides the beings to be tamed, it cannot obtain the eleven-faced Avalokiteśvara, the embodiment of the three bodies and four wisdoms of the Buddha. Here, the beings to be tamed are guided to the ground of the spontaneously accomplished five bodies, which is the difference in benefit. Whether there is partiality or not is that the vehicle of cause has partiality towards arising for this and not arising for that, while the great compassion of Maha does not have partiality towards arising for this and not arising for that. Therefore, from the common Great Vehicle, its compassion is supreme and superior. So, if the four immeasurables appear twice in this chapter, is it a repetition? It is not a repetition. The first is that in the actual state of equipoise, the intention is one moment, and from the aspect of qualities, it is the four immeasurables. The second is that from the aspect of subsequent wisdom and compassion, it is the four immeasurables. Or, the former is the time of thinking and determining the method, and the latter is the time of practice. ༈. There are two types of actions for one's own benefit. Counting, the action that does not move from the state of wisdom illusion, and straightening, doing for one's own benefit.
Chinese
所有内外的行为，为了智慧幻化的自显现。没有执着于内外二元的障碍，在觉性自明朗的状态中，对智慧幻化的禅定生起坚定不移的信心，并且非常安乐。༈。显示受用的行为。说：对于所有具有五种欲望功德的受用，持有清净和不净的观念。其原因是：一切都与智慧幻化的本质为一体，没有清净和不净的分别，因此非常安乐。因此，对于五种应享用的、五种不应舍弃的、五种应接受的，以及五种欲望等所有行境，都是智慧对智慧的享用。༈。第九，关于誓言有二。数：不违越特殊誓言的智慧幻化，以及。说：第一，先前诸佛的行持是，大雄能仁释迦牟尼佛的行境是：因为对一切法获得自在，所以如所观想般成就。同样，一切法都没有能取所取。在智慧幻化的禅定中，显现任何事物，也成就任何事物。如果证悟了法性无漏的甚深之义，就没有什么不是清净的。智慧幻化的禅定，无造作，无偏颇，普遍明朗。自性本然清净。因此，所有行境，都应在如幻的智慧中自明朗，不应违越。༈。共同的誓言，显示与先前相同而增长。说：根本誓言和支分誓言，总的来说与先前大空性禅定时相同，但特别要守护力量和能力的增长。第十，暖相没有差别。说：如此获得并习惯了智慧幻化的禅定，由于对轮回之法，痛苦之蕴生起四无量心，菩萨会不由自主地被厌离之心所夺。心是自显现，没有其他，不迷惑，不认识真相而迷惑，对迷惑感到惊奇和稀有。对于无意义地懒惰，同样生起悲悯之心。内外秘密的三种暖相，与先前一样，显得更加稳固和增长。༈。第十四，关于征相有三。数：真实的征相，以及
English
All outer and inner behaviors, for the sake of the self-manifestation of wisdom's illusion. Without the obscuration of clinging to duality of outer and inner, in the state of awareness's self-clarity, generate unwavering faith in the samadhi of wisdom's illusion, and it is extremely blissful. ༈. Showing the behavior of enjoyment. Say: Hold the concept of pure and impure towards all enjoyments possessing the five qualities of desire. The reason for this is: everything is of one taste in the essence of wisdom's illusion, there is no distinction between pure and impure, therefore it is extremely blissful. Therefore, for all objects of action such as the five to be enjoyed, the five not to be abandoned, the five to be accepted, and the five desirable qualities, it is wisdom enjoying wisdom. ༈. Ninth, regarding vows, there are two. Number: Not transgressing the wisdom illusion of the special vow, and. Say: First, the conduct of the Buddhas of the past is, the realm of activity of the Great Sage, the Buddha Shakyamuni is: because of obtaining mastery over all dharmas, it is accomplished as intended. Likewise, all dharmas are without subject and object. In the samadhi of wisdom's illusion, anything appears and anything is accomplished. If one realizes the profound meaning of the stainless nature of reality, there is nothing that is not purified. The samadhi of wisdom's illusion is un fabricated, impartial, and universally clear. The nature is inherently pure. Therefore, all objects of action should be self-clear in the wisdom of illusion, and should not be transgressed. ༈. The common vows, showing that they increase in accordance with the previous ones. Say: The root vows and the branch vows, in general, are the same as the previous great emptiness samadhi, but especially protect the increase of strength and power. Tenth, there is no distinction in heat. Say: Thus, having obtained and become accustomed to the samadhi of wisdom's illusion, because the four immeasurables arise towards the aggregates of suffering of cyclic existence, the Bodhisattva will involuntarily be robbed of their mind by a feeling of weariness. The mind is self-manifesting, there is no other, not being mistaken, being amazed and astonished at the mistake of not knowing the true nature. Likewise, compassion arises towards being lazy without purpose. The three types of outer, inner, and secret heat appear to be more stable and increasing than before. ༈. Fourteenth, regarding signs, there are three. Number: The actual signs, and
Chinese
正直地说，修验增长的早期征兆是：身体像棉花一样非常轻盈，身体的疾病等获得轻微的忍耐，禅定持久，四大身体的元素，身体健康与否达到平衡。此时，大多具有这些征兆，并且对世间八法（利、衰、毁、誉、称、讥、苦、乐）达到平等对待。 ༈ 道路比以前更高更清晰的征兆。正直地说，因此在见道时最为殊胜，次第增多，禅定处于中等，此处一切禅定对世间八法平等，大多达到平等对待，所有征兆也比以前一样数量增多，体性清晰，时间持久。༈ 神通。正直地说，自己和一起同处的人，专注在那位他人的心续上，仅仅是安住于禅定，就能知晓那位他人的心续的神通，也比之前的禅定数量增多，体性稍微清晰且稳固，除此之外，回忆前世等神通的眼睛也能看到事物，听到声音等稍微显现。习惯后具有功德，因此要信赖并熟悉智慧幻化的瑜伽。༈ 第十二，与梦境无别。正直地说，安住于智慧幻化的禅定，六种觉知的对境显现的一切，更不用说全部真实地显现为幻化。其次，在梦境中，一切对境也显现而无自性，如同幻化般见到，并且相续充满慈悲，在梦中只见到慈悲，在梦中得到上师和佛的加持和灌顶等，行持五种入道，障碍好坏的预兆和授记比以前更多地见到，见到十八种魔的对境和五种征兆，以及其他八种力量显现，无论显现好坏征兆，都以智慧幻化的状态来证悟，不要贪执和迷恋。༈ 第十三，利益分为两种，宣说功德无量，正直地说，习惯于大悲瑜伽后，瑜伽士
English
Rightly said, the early signs of increasing experience are: the body is very light like cotton, one gains slight endurance for bodily ailments and the like, meditation is prolonged, and the elements of the body, whether the body is healthy or not, are balanced. At this time, most have these signs, and they are equally treated with the eight worldly dharmas (gain, loss, destruction, fame, praise, ridicule, suffering, and happiness). ༈ Signs that the path is higher and clearer than before. Rightly said, therefore it is most excellent at the time of seeing the path, the order increases, meditation is moderate, here all meditation is equal to the eight worldly dharmas, mostly reaching equal treatment, and all signs also increase in number from before, the nature is clear, and the time is long. ༈ Clairvoyance. Rightly said, oneself and the person who is with you, focusing on the mindstream of that other person, just by abiding in meditation, one can know the clairvoyance of that other person's mindstream, which also increases in number compared to the previous meditation, the nature is slightly clearer and more stable, and other than that, the eyes of clairvoyance such as remembering past lives can also see things, hear sounds, etc. a little. Having become accustomed to having qualities, therefore, one should rely on and become familiar with the yoga of wisdom illusion. ༈ Twelfth, no difference from dreams. Rightly said, abiding in the meditation of wisdom illusion, not to mention that all the appearances of the objects of the six senses appear as illusions in reality. Secondly, in dreams, all objects also appear without self-nature, seen as illusions, and the continuum is filled with compassion, seeing only compassion in dreams, and receiving blessings and empowerments from gurus and Buddhas in dreams, etc., practicing the five ways of entering the path, and seeing more omens and prophecies of obstacles, good and bad, than before, seeing the eighteen realms of demons and the five signs, and other eight kinds of power manifestations, no matter what good or bad signs appear, one should realize them in the state of wisdom illusion, and not be attached or infatuated. ༈ Thirteenth, benefits are divided into two, proclaiming immeasurable merits, Rightly said, having become accustomed to the yoga of great compassion, the yogi
Chinese
以如实证悟轮涅无别之大义，自显现二取不成立之觉性。如是修持无有边际之智慧幻化三摩地，其功德无量与虚空边际等同。行境即是佛陀本身，与智慧幻化之体性为一。愿二资粮圆满，并与大手印结合。真实而言，智慧幻化的行持是福德之大资粮，虽名义显明却不执著，因此具足智慧之大资粮。此智慧幻化之瑜伽，于意念流动之际，心便能轻易驾驭，无需寻找其他的瑜伽大手印，自然而然显现。第十四，法界与智慧无二无别。真实而言，心识转移之譬如，如太阳未移动而光芒显现于世间；身体转移之譬如，如种子未移动而生出苗芽；语言转移之譬如，如磨石未移动而水涌上石面；如岩石未移动而发出洪亮之声音。一切法性皆是自生智慧，于三时中无有来去。虽无有其他转移，然如上述之譬如，于错觉之面上显现转移变化之相，故于临终之际，于智慧幻化之三摩地中，若能安住于稳固之状态而逝去，则能断除一切业力之流，并如譬如般获得天人之果位。以昔日善业之关联，再次与真实之道密咒乘相遇，且不被迷惑，相遇后便能解脱。此转移乃是智慧幻化自宗之规矩，若依理智之乘，则于修持胜义菩提心与世俗菩提心之余暇而转移，则应如是。大乘转移之口诀是五力以及行持。如是说。若修习此法之人，被必死之疾病缠身时，首先是白色种子之修法，将一切财物供养上师三宝等，尽力行持广大之福德，且不贪执彼等。彼亦云，于自心中认为此乃最大之福德，如是行持。其后是愿力之力量，向上师三宝献上七支供，祈愿自于中阴以及一切来世，皆能生起二种菩提心而加持