English
One should abide in this. The time to enter the samadhi of great compassion is when that samadhi reaches perfection. Third, there are two methods of abiding: the method of meditating on the samadhi of great compassion, and how to measure its difference from lower compassion. The first method has two parts: recitation. First, a brief explanation; second, a detailed explanation. Any yogi who cultivates great compassion, with objectless great compassion, in the state of clearly seeing illusory wisdom, the eyes see form, the ears hear sound, the tongue tastes flavor, the body feels touch, and the nose smells odors, the method of practicing these self-appearing perceptions without interruption also has two aspects: either through the wisdom of discriminating awareness to examine and obtain the ground of cause; or from the previous habituation to samadhi, it is obtained because wisdom appears as illusion. Second, a detailed explanation, which is divided into two parts: recitation. First, the view of the small-minded, or the cultivation of the cause of discriminating awareness; second, the practitioner of cultivating great compassion, all phenomena included in samsara, nirvana, past, present, and future, without any remainder, are not permanent, solid, and their essence is not self-established, but in the state of realizing wisdom self-appearing as illusion, abiding without letting the mind waver. So, how to realize as illusion? The principle of the six examples of illusion is like this: appearing but devoid of self-nature is illusion, that is, the illusion of inverted discrimination; appearing without essence is an optical illusion, that is, the illusion of dependent origination; not certain about anything is emanation, that is, the true illusion; appearing but established is a mirage, that is, the illusion of means; appearing but without self-nature is a rainbow, that is, the illusion of wisdom; bright but the essence is emptiness is a water moon, that is, the illusion of mudra. Therefore, just as the six examples symbolize, the yogi who generates compassion, himself and all sentient beings, the object of birth, are one in essence in the illusion of wisdom. So, are all sentient beings abiding in the same essence? No. Because not recognizing the essence of that illusion of wisdom, due to the manifestation of the karma of inverted discrimination, experiencing the difference between happiness and suffering, therefore eliminating the extreme of oneness. Moreover, because one's own mind always discriminates, therefore I and sentient beings are different, therefore it is duality.
Chinese
显现。 意义是，在智慧幻化的自性中，没有自他一体和彼此各异的区分。因此，在第十七种显现中说： “分别心是众生的心， 若一，善恶的异熟果， 未经行持，一切皆能体验。 若非如此，则不应有真实的意义， 因为不会有共同的异熟果。 若非一，则彼未生， 因此也不是各异。” 因此，没有悲悯的对象，也没有施予悲悯的主体。虽然没有，但也要在不阻碍悲悯对象和施予悲悯的主体显现的情况下，证悟这种见解之后进行禅修，不要偏离。像这样，在见解忆念之后，生起缘于法的悲悯，并禅修空性与双运。或者，先对有情生起分别念，然后普遍施予。也就是说，由于有情从无始以来无明而迷惑，并依赖痛苦和困境，从而生起悲悯，并习惯于明空双运。 第二，以大智慧伴随，在习惯于此定的基础上进行禅修，这又分为两种：计算。第一，在前两个原因或此定稳固的基础上，忆念普遍施予，在智慧幻化中显现，并带有比喻。正直。因此，在习惯于见解见后和分别念先行之后，忆念普遍施予。或者，由于习惯于此定，因此在之后，忆念任何未加改造的智慧幻化显现。心中没有任何见解忆念或分别念先行。例如，正如东方的天空不将西方的天空作为对象一样。 第二，在明朗时，像虚空一样禅修。正直。瑜伽士自己的身语意，不仅如此，轮回涅槃内外的一切法，在胜义谛中都是心性，因此不住于任何处，不将境视为自性。例如，虽然将眼前的托尔视为人，但就像人没有成立一样进行修持的方式是，从像虚空一样的心性中产生的一切内外之法，也以禅修者的心识不成立自性，而是禅修成自明的虚空。 第三，不间断地以方便禅修的功德和果报。正直。通达轮回涅槃一切法的实相
English
Appearances. The meaning is that in the nature of wisdom illusion, there is no distinction between self and other as one, nor as different. Therefore, in the seventeenth appearance, it is said: "The discriminating mind is the mind of individual beings, If one, the ripening results of virtue and vice, Without practice, all can experience. If not so, there should be no true meaning, Because there will be no common ripening. If not one, then it is unborn, Therefore, it is not different either." Therefore, there is no object of compassion, nor is there a subject who bestows compassion. Although there is not, one should meditate after realizing this view without obstructing the appearance of the object of compassion and the subject who bestows compassion, without deviating. In this way, after the remembrance of the view, compassion arises based on the Dharma, and one meditates on emptiness and union. Or, first generate discriminating thoughts towards sentient beings, and then universally bestow. That is, because sentient beings are deluded by ignorance from beginningless time and rely on suffering and hardship, compassion arises, and one becomes accustomed to the union of clarity and emptiness. Second, accompanied by great wisdom, meditating on the basis of being accustomed to this samadhi is divided into two: counting. First, on the basis of the previous two causes or the stability of this samadhi, remembrance is universally bestowed, appearing in the wisdom illusion, with metaphors. Straightforward. Therefore, after being accustomed to the view seen after and the discriminating thought preceding, remembrance is universally bestowed. Or, because of being accustomed to this samadhi, afterwards, the wisdom illusion appears without any untransformed remembrance. There is no remembrance of view or discriminating thought preceding in the mind. For example, just as the eastern sky does not take the western sky as an object. Second, in clarity, meditate like the sky without object. Straightforward. Not only the yogi's own body, speech, and mind, but all phenomena of samsara and nirvana, internal and external, are mind-essence in ultimate truth, therefore they do not abide anywhere, and do not regard the object as self-nature. For example, although the Thor in front of the eyes is regarded as a person, the way to practice as if the person is not established is that all internal and external phenomena arising from the mind-essence like the sky are also not established as self-nature by the meditator's mind, but are meditated as self-luminous sky. Third, the merits and fruits of meditating with skillful means without interruption. Straightforward. Understanding the reality of all phenomena of samsara and nirvana.
Chinese
由于智慧如幻般显现阻碍，这是方便的特征。以无碍地证悟基础方便的方便，将二者无二地结合起来。因此，修习此法的伟大方便，从习惯的方便中产生的果，或者功德的伟大之处在于，证悟圆满，智慧如幻般觉醒，无生无灭，故为金刚。由于从能所二取中解脱出来，所以是殊胜的。如是说。第二，差别有二。宣说。第一，慈悲的自性圆满了四无量心，有无显现痛苦的差别。正直。因为在所有内外所知法中，觉性智慧如幻般自明。因为没有丝毫不是智慧如幻的法。因此，因乘的慈悲如同母亲对孩子的痛苦一样，在能所二取中，众生未得解脱，而在此处，能所分离，无二取，同时解脱。不是像杀戮一样，不是杀敌，所以伟大是无二的慈悲，无量心的自性。因为不分自他，所以从利益自然圆满的角度来说，是大慈。在无二的境界中，没有后悔的对象，所以从不后悔的角度来说，是喜的殊胜，即无量喜。自他不分离，对一切众生平等，从这个角度来说，是无量舍。这被认为是智慧自明本身圆满了四无量心的方式。如是，生于梵天之因的四无量心，在修习大慈悲时圆满，本体相同，同时圆满。因此，如同因乘一样，对能所二取的显现执着而产生的痛苦，在修习密宗大慈悲智慧如幻时是没有的。第二，慈悲的对象需要不需要观想的差别。正直。因为没有像因乘一样的能所二取的痛苦。因此，因乘认为轮回的因是无明，缘是烦恼，果是痛苦，时间是无始，自性是将非彼执为彼的错觉，错觉的方式是十二缘起不断地轮回，过患是偏离了正确的意义，本体是六道众生显现为各种器情，因此难以解脱。
English
Because wisdom appears to obstruct like an illusion, this is the characteristic of skillful means. By the skillful means of realizing the basis of skillful means without obstruction, the two are combined in a non-dual manner. Therefore, the great skillful means of meditating on this, the fruit or greatness of merit arising from the habit of skillful means, is that realization is perfected, wisdom awakens like an illusion, without birth or death, hence it is Vajra. Because it is liberated from the duality of subject and object, it is supreme. Thus it is said. Secondly, there are two differences. Enumeration. First, the nature of compassion is complete with the four immeasurables, and there is a difference between the presence or absence of manifest suffering. Straightforward. Because in all inner and outer knowable phenomena, awareness wisdom is self-illuminating like an illusion. Because there is not even a single phenomenon that is not wisdom like an illusion. Therefore, the compassion of the causal vehicle is like a mother's suffering for her child, in the duality of subject and object, beings are not liberated, but here, subject and object are separated, non-dual, and liberated simultaneously. It is not like killing, not killing enemies, so greatness is non-dual compassion, the nature of immeasurable mind. Because there is no separation between self and others, from the perspective of naturally perfecting benefit, it is great love. In the state of non-duality, there is no object of regret, so from the perspective of no regret, it is the supreme joy, that is, immeasurable joy. Self and others are inseparable, equal to all beings, from this perspective, it is immeasurable equanimity. This is considered to be the way in which wisdom itself is self-illuminating and complete with the four immeasurables. Thus, the four immeasurables, which are the cause of being born in the Brahma heavens, are complete in the practice of great compassion, the essence is the same, and they are perfected simultaneously. Therefore, just as in the causal vehicle, the suffering arising from attachment to the manifestation of subject and object is absent in the practice of Secret Mantra great compassion wisdom like an illusion. Second, the difference between whether or not the object of compassion needs to be visualized. Straightforward. Because there is no suffering of subject and object like in the causal vehicle. Therefore, the causal vehicle considers the cause of samsara to be ignorance, the condition to be afflictions, the result to be suffering, the time to be without beginning, the nature to be the delusion of grasping what is not it as it, the way of delusion is the twelve links of dependent origination constantly revolving, the fault is deviating from the correct meaning, the essence is the six realms of beings appearing as various containers and contents, therefore it is difficult to liberate.
Chinese
因此，它就像监狱的围墙。由于果和本体合为一体，因此，以具有八种特征的众生为对境，生起四无量心。通过咒语的大悲心，了知所生和能生为一体，四无量心都圆满包含在一个大悲心中。以波罗蜜多乘，在对境和有对境者中，四无量心各自产生。而咒语的四无量心，本体为一，由于希望无境离二，因此二者并不相同或相似。第四，本体分为两种：宣说。第一，经部。正直。大悲心、智慧幻化等，什么是显示其自身本体的呢？意义本体被认定的名相一样，名称的名相也适用。所修是意义的本体，能修是瑜伽三摩地的本体，即止观双运。由于所修和能修分为二，因此双运一分为二，顺便说一下，修行的词义有三种。第二，广说分为两种：共同显示本体和名相，以及词义。第一种分为两种：所修是意义的本体，即名相；修行是三摩地的本体。第一种分为两种：详细解释幻化本体的六种所缘，以及幻化无所缘的自显必要和所为。第一种分为六种：宣说。第一，颠倒分别幻化。正直。第一，简略说明有三种，即本体。其中有六种，第一种是：以执著非彼为彼的颠倒分别，显现之时未成立，因此该幻化的本体是：法之我，八识聚的细微执著；以及人我，五蕴的粗大执著；以及内外情器的事物，从无本体中，本体以自性存在，以及常和真等分别念，强烈地妄加增益，因此是颠倒的。二取分别的显现，由于空性而无有真实，因此如幻化般，成为串习的唯一领域，因此称为颠倒分别。从因缘而生，虽然显现，但会变化而不真实且具有欺骗性，因此幻化的词义成立。第二，缘起的幻化。正直。世俗因