English
Therefore, it is like the walls of a prison. Since the fruit and essence are united as one, the four immeasurables arise by focusing on sentient beings who possess eight characteristics. Through the great compassion of mantra, knowing that what is produced and what produces are one, the four immeasurables are fully contained within one great compassion. In the Paramita Vehicle, the four immeasurables arise separately in the object and the object-possessor. However, the four immeasurables of mantra are of one essence, and since they desire objectlessness and non-duality, the two are not the same or similar. Fourth, the essence is divided into two: Enumeration. First, the Sutra. Straight. Great compassion, wisdom illusion, etc., what is it that shows its own essence? Just as the nominal terms of the meaning essence are identified, the nominal terms of the name also apply. What is to be meditated upon is the essence of meaning, and what is to be meditated upon is the essence of yoga samadhi, which is the union of calm abiding and insight. Since what is to be meditated upon and what is to be meditated upon are divided into two, the union becomes one divided into two. By the way, there are three definitions of meditation. Second, the detailed explanation is divided into two: commonly showing the essence and nominal terms, and the definition. The first is divided into two: what is to be meditated upon is the essence of meaning, which is the nominal term; meditation is the essence of samadhi. The first is divided into two: explaining in detail the six objects of the essence of illusion, and the necessity and purpose of the self-appearance of the illusion without objects. The first is divided into six: Enumeration. First, inverted conceptual illusion. Straight. First, there are three brief explanations, which is the essence. Among them, there are six, the first is: By grasping what is not it as it, the inverted conceptual appearance is not established at the time of appearance, so the essence of that illusion is: the self of phenomena, the subtle grasping of the eight consciousness aggregates; and the self of person, the coarse grasping of the five aggregates; and the objects of the inner and outer environment, from the absence of essence, the essence exists inherently, and the conceptualizations such as permanence and truth are strongly superimposed, so it is inverted. The appearance of dualistic conceptualization is empty of truth, so like an illusion, it becomes the only field of habituation, so it is called inverted conceptualization. Born from causes and conditions, although it appears, it changes and is not true and is deceptive, so the definition of illusion is established. Second, the illusion of dependent origination. Straight. Conventional cause
Chinese
依赖于因缘并与果报相联而生起，就像车轮一样旋转。它不是独立存在的，而是以世间的形式显现为缘起，因为这种显现具有欺骗性，所以像影像一样。例如，就像幻术的因缘产生马、牛、车一样。从业和烦恼的因缘聚合而生起，并且暂时看起来像是真实的。虽然看起来像是地能稳固、水能聚集等一切作用都具有作用，但对于具有颠倒妄想的众生来说，仅仅是显现为与他们各自相符的样子。实际上，显现的事物没有自性，所以像影像一样。用智慧进行观察，事物没有独立存在的自性，因为它是空性的。因为这个理由，所以一切内外之法都不是真实的，而是虚假的，仅仅是幻象。在世俗谛中，仅仅是显现为名称，但在胜义谛中，事物没有独立存在的自性。因此，我们并不认为它是真实存在的。第三，真实幻象，以及正直。一切被称为真实存在的事物，无论是轮回还是涅槃，或者显现为能境和所境二者，在显现之时，任何单一的方面都无法成立。因为心性是自显现，所以无论轮回和涅槃的事物如何显现，都是没有因缘而自生的觉性显现。因此，在轮回和涅槃等显现为不同之时，没有任何单一的体性能够被确定。虽然没有确定，但由于自己的心识进行区分，所以会显现为所看到的样子。虽然显现，但并非是固定不变的单一方面，所以远离常边。由于显现的部分没有停止，所以远离断边。第四，方便幻象，以及正直。诸佛的身像显现为手印，也不是由因缘所生。而是自己的觉性智慧本身显现为本尊的身像手印。同样，三界轮回的一切法显现，也不是由因缘所生，而是觉性智慧的幻象显现。如果确定是这样，那么一切法都没有作用停止，伟大的方便觉性智慧本身就是轮回和涅槃一切法的体性。第五，智慧幻象，以及正直。从原始以来，一切法都安住于智慧幻象之中，而分别念的智慧显现为幻象，并在此嬉戏。像这样，智慧的嬉戏本身也不是独立存在的，请清楚理解。
English
Arising in dependence on conditions and connected with results, it revolves like the wheel of a chariot. It is not established as self-existent, but appears as interdependent in the form of the world, and because this appearance is deceptive, it is like a reflection. For example, just as horses, cattle, and carts arise from the conditions of illusion. Arising from the accumulation of the causes and conditions of karma and affliction, and appearing to be true for the moment. Although it seems that all actions, such as earth solidifying and water gathering, are capable of functioning, to beings with distorted thoughts, it merely appears in accordance with their own perceptions. In reality, phenomena lack inherent existence, so they are like reflections. When examined with intelligence and wisdom, things are not established as self-existent because they are empty. For that reason, all inner and outer phenomena are untrue, false, and merely illusory. In conventional truth, they appear only as names, but in ultimate truth, things do not have self-existent nature. Therefore, we do not assert that they are truly established. Third, the true illusion, and straight. All that is known as truly existent, whether samsara or nirvana, or the appearance of subject and object, at the very moment of appearance, no single aspect is established. Because mind itself is self-illuminating, however the objects of samsara and nirvana appear, they are the self-arising awareness without cause or condition. Therefore, at the time when samsara and nirvana appear as distinct, no single entity is certain, and although there is no certainty, it appears as it is seen because it is distinguished by one's own mind. Although it appears, it is not a fixed single aspect, so it is free from the extreme of permanence. Because the appearance does not cease, it is free from the extreme of annihilation. Fourth, the illusion of means, and straight. The forms of the victorious ones appearing as mudras are also not produced by causes and conditions. Rather, the wisdom of one's own awareness itself arises as the illusory form and mudra of the deity. Similarly, all the phenomena of the three realms of samsara that appear are also not produced by causes and conditions, but are the appearance of the illusion of awareness and wisdom. If it is certain that this is the case, then all phenomena have no cessation of activity, and the great means, the illusion of awareness and wisdom itself, is the essence of all the phenomena of samsara and nirvana. Fifth, the illusion of wisdom, and straight. From the very beginning, all phenomena abide in the illusion of wisdom, and the mind of conceptualization arises as the illusion of wisdom and plays within it. In this way, even the play of wisdom itself is not established as self-existent, please understand clearly.
Chinese
因为是空洞而无实义的。如果说因为无实义就不能成办众生的利益，能成办，是这样的：第六是手印幻化。真实而言，诸佛化身显现于六道众生之前，救护轮回的痛苦，并且那些化身是显现的根本，以加持力示现的报身佛的一切，也如前面所说的例子一样，不是自性成立的。意思是说，法性自生的智慧是自显现。第二，幻化二无自显现具有必要和目的。真实而言，因为它们不依赖于其他因缘，所以智慧幻化的体性是无二的，并且远离生灭，因此以金刚的体性不会改变，所以称为坚固。因为与有为法不同，所以是唯一殊胜的。《总集经》中说：‘因即金刚离诸缘，无生故亦无有灭。’是这样的。真实义是无为的心性，在名言中，显现为有为的，像这样显现的一切法，都从它那里显现。在显现为有为的时候，与无为无别，因此是金刚的自性，所以在二谛的体性显现为二的时候，没有差别，是无别的。如果说，交替修习显空有什么用呢？对于显现为根器低劣的所化众生，这仅仅是作为使他们习惯于显空、二谛交替的一种方便而宣说的，实际上是要了解所知自性无别。像这样，对于所修的意义的体性和类别共同宣说，幻化的六种事物在意义上是无别地显示真谛，共有七种。第一，幻化的六种事物是：秘密主（金刚手）根据索普巴的观点：虚妄分别幻化，缘起幻化，真实或觉性幻化，手印幻化，方便幻化，以及智慧幻化。对于这些，涅顿·曲吉僧格说：虚妄分别幻化是：显现为自他、敌友的虚妄分别是不真实的，并且是欺骗性的，所以是幻化。第二，缘起幻化是：这些显现是从因缘缘起产生的，即从因缘而生，显现为能成办意义，并且显现为空性
English
Because it is empty and without essence. If it is said that because it is without essence, it cannot accomplish the benefit of beings, it can accomplish it, it is like this: the sixth is the mudra illusion. Truly, the manifestations of the victorious ones appear manifestly to the six types of beings, saving them from the suffering of samsara, and those manifestations are the source of appearance, and all the sambhogakaya buddhas who show blessings, are also like the example mentioned above, not established by their own nature. The meaning is that the self-appearing wisdom of the dharmata is self-manifest. Second, illusion and non-duality, self-appearance with necessity and purpose. Truly, because they do not depend on other causes and conditions, the essence of wisdom illusion is non-dual, and it is free from arising and ceasing, therefore, with the essence of vajra, it does not change, so it is called strong. Because it is different from conditioned phenomena, it is the only supreme. The Kunje Gyalpo says: 'The cause itself is vajra, free from conditions, because it is unborn, it is also without destruction.' It is like this. The way it is, is that the ultimate truth is the unconditioned mind itself, in the relative truth, it appears as conditioned, like this, all the phenomena that appear, appear from it. When it appears as conditioned, it is inseparable from the unconditioned, therefore it is the nature of vajra, so when the nature of the two truths appears as two, there is no difference, it is inseparable. If it is said, what is the use of alternatingly meditating on appearance and emptiness? For those who appear to be disciples of inferior capacity, this is merely shown as a means to make them accustomed to alternating appearance and emptiness, and the two truths, but in reality, it is to understand that the nature of the knowable is inseparable. Like this, for the object of meditation, the essence and categories are commonly shown, the six objects of illusion are inseparably shown as the truth in meaning, there are seven. First, the six objects of illusion are: the Lord of Secrets (Vajrapani) according to the view of Sogphukpa: false conceptualization illusion, dependent origination illusion, true or awareness illusion, mudra illusion, means illusion, and wisdom illusion. For these, Nyeton Chokyi Senge says: False conceptualization illusion is: the false conceptualization that appears as self and other, enemy and friend is not true, and is deceptive, so it is illusion. Second, dependent origination illusion is: these appearances arise from causes and conditions, that is, they arise from causes and conditions, appear as being able to accomplish meaning, and appear as emptiness
Chinese
缘起如幻。第三，真实或觉性如幻：如此显现的这一切，皆是自明智慧的显现。仅是显现，实无自性，已脱离常断之边，故为如幻。第四，手印如幻：诸佛之身显现为大手印，未曾间断，然诸佛非由自身而立，故为如幻。第五，方便如幻：此显现无碍地显现为多种多样，故为方便。然其中并无自性，故为如幻。第六，智慧如幻：一切皆为自明智慧如幻之显现，仅显现为自明，实无自性。第七，于义无别之真谛：无论说多少如幻之名相，就意义而言，真谛无二。若将彼等法性，如彩虹般，应用于一，则彩虹之形状颜色显现为错觉，无有自性，故为如幻。此乃由因缘缘起而生，无有自性，故为缘起如幻。彼乃心性之显现，虽无自性而显现，已脱离常断之边，故为真实或觉性如幻。此乃于生起次第中观修本尊之身者，本尊之身显现大手印，显现亦无自性，故为手印如幻。自明智慧本身，未曾间断地显现为形状颜色，故为方便如幻。此乃自明智慧如幻，无论如何亦不被遮蔽而显明，未曾动摇，且无有自性，故为智慧如幻。对此，噶举派祖普传承的诸位认为，所修之义的本体是六种如幻之事物。如是，此六种如幻，是普遍修习，还是分别修习一种呢？《小道》中说：“彼亦无二大手印，手印虽知时非宜，不修一者自明智。”故于此处，外观内观之境与心之事物，显现而无自性，以智慧如幻之方式修习。具法眼之秘密主索普巴之语云：六种如幻，是如幻之名相的分类，而所修之本体，唯是智慧如幻。此乃与诸佛秘密之意相合。涅顿·曲吉僧格那