English
The Om (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) syllable, contracting from the outside inward, dissolves into the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, which then dissolves into the moon. The moon dissolves into a mass of light. Finally, that mass of light itself expands to pervade all the empty space of the ten directions, and all places of use are visualized as masses of light, remaining in a state of emptiness. From its own place: In the secret place, the afflicted mind. From the clear mandala of the moon. The essence of the wisdom of the all-ground. Light gathers the essence into the realm. In whatever color light appears. The white Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable abides in consciousness. These are the self-nature of body, speech, and mind. They should be thoroughly mixed. From the accumulation of wind, the nourishment of essence, after signs appear. From the abiding of the long Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable itself. Straighten like smoke and gather into light. Likewise, the moon should also be known. Light melts and enters the secret path. Appearing outward, pervading the ten directions, signaling. Purifying the three realms, inside and outside, and center. The meaning of separating inner and outer realms and mind. Cutting off the stream of karmic memory. One will come to see one's own place. Thus it is said. Fifteenth, showing the fruit. Straight. The end of familiarizing oneself with the yoga of great emptiness, where meaning, appearance, and emptiness are inseparable. The fruit manifested by that samadhi is joined to the Dharmakaya that surpasses the Madhyamaka. So, will all the previous paths, up to and including samadhi, become meaningless? It is not so, because the fruit Dharmakaya, clear emptiness inseparable, itself is the path. Likewise, the Dharmata and Dharmakaya, the two, are in accord in the great emptiness possessing excellent aspects. Therefore, it is said to attain the fruit Dharmakaya, but this is not the kind of truly attaining the fruit. It is only intended to illustrate the union of cause and effect being very similar. That is: Things are unborn, there is no inner and outer realm and mind. With equal Dharmadhatu, the meaning of no object. With the effort of wisdom and self-illumination. This is the samadhi of Suchness. Coming together with the Dharmakaya. Because there is no difference in essence. Thus it is said. With the three samadhis. The three Kayas and the three grounds are explained in a harmonious way, so it is clear. The temporary, approximate fruit is joined to the samadhi of all appearances. Third, showing the name of the chapter. Straight. For the great meaning of emptiness possessing all aspects, the samadhi of entering the wisdom of self-awareness, cutting and dividing the words and meanings of the texts that teach it, and connecting them.
Chinese
因为“造作”之义，故名为“品”，意为次第的第三位。第四品，一切显现之三摩地、智慧幻化的瑜伽有三：次第。第一，礼敬并承诺宣说；端正。以观察了义光明空性法身的体性而证悟，并以三摩地串习而礼敬。如是串习法性空性，也必须清除空执的垢染，并且为了将所化众生安置于佛地。此悲心中有缘众生之悲、缘法之悲、无缘之悲三种。此处将宣说离境无缘大悲智慧幻化瑜伽。又，若分悲心有四种：偏一方之悲、具造作之悲、具所缘之悲、具相之悲。第一种是世间之悲，即使是乌鸦、豺狼、恶人等，见到自己子女的痛苦，也会因悲心而舍弃自己的生命。第二种是声闻、缘觉之悲，为趣入各自的四谛和缘起道的同类所化众生宣说佛法，并以神通稍微显现一些神通而引导。如果说没有悲心就不做利他之事，这与之前的说法相违，那么，并非完全没有悲心，而是指悲心较小。第三种是具有所缘之悲，即菩提，安住于地的菩萨们行持一切有情之利，此乃缘悲心生起之境有情，以及生起悲心之作者自己，和悲心之体性具有痛苦三者作为所缘而执着。第四种是具有相之悲，即大悲，仅仅具有悲心之相，却无执着。因此，以“大”之缘故，称为大悲，因为悲心所缘之境有情并非自性存在，而是明现为觉性智慧幻化，故无他者。行悲心之作者也明现为智慧幻化，故无自者。悲心之体性也于觉性智慧幻化中明现，故无其他，即显现痛苦之
English
Because of the meaning of "making," it is called "chapter," meaning the third in order. The fourth chapter, the yoga of samadhi and wisdom-illusion of all appearances, has three parts: order. First, paying homage and promising to explain; rectitude. By observing the nature of the ultimate clear and empty Dharmakaya, one realizes and pays homage by familiarizing oneself with samadhi. Even though one is familiar with the emptiness of Dharmata, one must also remove the stain of clinging to emptiness, and in order to place sentient beings on the Buddha's ground. This compassion has three types: compassion focused on sentient beings, compassion focused on Dharma, and compassion without focus. Here, the great compassion of wisdom-illusion yoga, which is free from objects and without focus, will be explained. Furthermore, if compassion is divided, there are four types: one-sided compassion, compassion with creation, compassion with object, and compassion with aspect. The first is worldly compassion, even crows, jackals, and evil people, when they see the suffering of their own children, can give up their lives out of compassion. The second is the compassion of Shravakas and Pratyekabuddhas, teaching the Dharma to similar beings who enter their respective Four Noble Truths and the path of dependent origination, and guiding them by slightly manifesting some supernormal powers. If it is said that one does not act for the benefit of others without compassion, this contradicts the previous statement. It is not that there is no compassion at all, but that it refers to having less compassion. The third is compassion with an object, which is Bodhi, the Bodhisattvas who abide on the ground perform the benefit of all sentient beings, which is the object of the arising of compassion, sentient beings, and the agent who generates compassion, oneself, and the nature of compassion with suffering are taken as the three objects and clung to. The fourth is compassion with aspect, which is Maha compassion, which only has the aspect of compassion, but without clinging. Therefore, because of the cause of "Maha," it is called great compassion, because the object of compassion, sentient beings, does not exist inherently, but appears as the illusion of awareness-wisdom, so there is no other. The agent of compassion also appears as the illusion of wisdom, so there is no self. The nature of compassion also appears in the illusion of awareness-wisdom, so there is no other, that is, the manifestation of suffering
Chinese
没有的缘故。因此在《广大》中说：如果证悟佛与有情无二无别，就称为生起大悲。经中说：楞伽的主人，一切法在自性中安住于空性，因为没有见到二，所以没有悲悯的对境，这就是一切都是大悲。为了在那里完全度脱，所以是大悲。慈爱的悲悯用语言说，断绝三千大千世界有情众生的性命，以及使之解脱，这应被认为是小悲。如此等等。第二、正文意义分二：计数。第一、与前文一致地作简略指示。正直。那与大空性定，以及随顺的显现，就是那十五个简略指示的身体，要通过支分广说的门径来了解。第二、广说分十五个意义：计数。第一、对于先行的没有分别。正直。在悲悯如幻之前，已经习惯于大空性的瑜伽士，为了以大悲摄受三界的一切有情，为了积聚资粮的意义，像先前那样做八支分，之后修习本体是自明智慧，以如幻的方式遍布的大悲禅定。第二、必要分二：计数。第一、遣除他者。正直。为了遣除将补特伽罗和法的我，或者生起悲悯的堪布我与所生之境的他者执为二的，有差别的垢染的必要，以及为了断开以空性执着束缚的那个结的必要。第二、追求意义。正直。为了通过大悲，将所化有情安置于四无量心的清净解脱之地，以及为了使那成为获得究竟果位手印相同的因，并且为了那个方法，这个大悲瑜伽就是所追求的意义，以及为了不将心性光明空性胜义谛的自性中，显现为世俗无碍智慧如幻的二者，分作两边和派别的必要。因此，对于大悲智慧如幻的瑜伽的这条道路，要一心一意。
English
Because there is no [object of compassion]. Therefore, in the "Extensive" it is said: If one realizes that Buddha and sentient beings are non-dual and one, it is called the arising of great compassion. And in the Sutra it says: The lord of Lanka, all dharmas abide by nature in emptiness, and because he does not see duality, there is no object of compassion, and all of this is great compassion. In order to completely liberate there, it is great compassion. Compassion of loving-kindness, verbally, is like taking the lives of sentient beings in the great three-thousandfold world, and liberating them, which should be regarded as small compassion. And so on. Second, the meaning of the text is divided into two: Counting. First, a brief indication that is consistent with the previous body. Straight. That which is the great emptiness meditation, and the subsequent appearance, is the fifteen-fold brief indication of the body itself, which should be understood through the door of detailed explanation of the limbs. Second, the detailed explanation is divided into fifteen meanings: Counting. First, there is no distinction for what precedes. Straight. Before compassion, which is like an illusion, the yogi who is accustomed to great emptiness, in order to take all sentient beings of the three realms with compassion, for the purpose of accumulating merit, performs the eight branches as before, and then meditates on the samadhi of great compassion, whose essence is self-luminous wisdom, pervading in an illusory manner. Second, the purpose is divided into two: Counting. First, to eliminate others. Straight. In order to eliminate the impurity of differentiating between the self of the person and the dharma, or the self of the teacher who generates compassion and the other who is the object of generation, and the need to break the knot of being bound by attachment to emptiness in that samadhi. Second, the pursuit of meaning. Straight. In order to place the beings to be tamed in the pure liberation ground of the four immeasurables through great compassion, and to make that the cause for obtaining the ultimate result, the same mudra, and for that method, this yoga of great compassion is the meaning to be pursued, and in the nature of the mind itself, clear and empty, the ultimate truth, there is a need not to divide the two, the conventional, unobstructed wisdom appearing as illusion, into two sides and factions. Therefore, on this path of the yoga of great compassion and wisdom illusion, one should be single-minded.
Chinese
应当安住于此。进入大悲禅定的时机，就是那个禅定达到圆满的时候。第三，安住的方法有两种：修习大悲禅定的方法，以及如何衡量其与下等悲心的差别。第一种方法有两种：念诵。第一，简要地说明；第二，详细地说明。任何修习大悲心的瑜伽士，以无缘大悲，在明观如幻智慧的境界中，眼睛看到色，耳朵听到声音，舌头尝到味道，身体感受到触觉，鼻子嗅到气味，对于这些自显现的觉受，毫不间断地进行修习的方法也有两种：或者通过分别念的智慧来考察，获得因的地位；或者从先前对禅定的串习中，因智慧显现如幻而获得。第二，详细地解释，这又分为两种：念诵。第一，小智慧者的见解，或者说是分别念的因的修习；第二，修习大悲心的行者，对于轮回、涅槃、过去、现在、未来所包含的一切法，没有丝毫遗漏，全部都不是恒常、坚固的，其心髓不是自性成立的，而是在了悟智慧自显如幻的境界中，不让心动摇地安住。那么，如何了悟如幻呢？如幻的六种譬喻事物的道理是这样的：显现却远离自性，是幻术，即颠倒分别的幻象；显现而无自性，是眼花，即缘起幻象；对任何事物都不确定，是化现，即真实幻象；显现却有成立，是阳焰，即方便幻象；显现却无自性，是彩虹，即智慧幻象；明亮却本体空性，是水月，即手印幻象。因此，就像这六个譬喻所象征的那样，生起慈悲的瑜伽士，自身和所生的对境一切众生，在智慧幻象中本体是一体的。那么，是不是一切众生都安住在同一个体性中呢？不是的。因为不认识那个智慧幻象的本体，由于颠倒分别的业力显现，感受苦乐的差别，所以排除了唯一的边见。而且，由于自己的心总是分别，所以我和众生是不同的，因此是二元。