English
Dependent arising is like an illusion. Third, genuine or awareness is like an illusion: All these appearances are the appearance of self-aware wisdom. Merely appearing, there is no established essence; it is free from the extremes of permanence and annihilation, therefore it is like an illusion. Fourth, the mudra is like an illusion: The body of the Victorious Ones appears clearly as the great mudra, without obstruction, but the deity is not established as self-existent, therefore it is like an illusion. Fifth, the means is like an illusion: This appearance arises unceasingly in various ways, therefore it is a means. Because there is no self-existence in it, it is like an illusion. Sixth, wisdom is like an illusion: Everything is the appearance of self-aware wisdom, like an illusion, merely appearing as self-aware, without self-existence. Seventh, the truth is inseparable in meaning: No matter how many names of illusion are spoken, in meaning, the truth is non-dual. If those qualities are applied to one thing, like a rainbow, the appearance of the rainbow's shape and color is a false perception. Because there is no self-existence, it is like an illusion. This arises from causes and conditions, dependent arising, and because there is no self-existence, it is dependent arising like an illusion. That is the appearance of mind itself, appearing without essence, being free from the extremes of permanence and annihilation, therefore it is genuine or awareness like an illusion. This is because those who meditate on the deity's body in the generation stage, the deity's body appears as the great mudra, and the appearance has no self-existence, therefore it is the mudra like an illusion. Self-aware wisdom itself appears unceasingly as shape and color, therefore it is the means like an illusion. This self-aware wisdom is like an illusion, clear and unobscured, unwavering, and without self-existence, therefore it is wisdom like an illusion. Regarding this, the Kagyu Zurpa tradition of Tsojinpo considers the essence of the object of meditation to be six illusory things. Thus, are these six illusions generally meditated upon together, or is one meditated upon separately? In "The Small Path" it says, "That is also the actual non-dual great mudra. Although the mudra is known, it is not the right time, do not meditate on the self-aware wisdom." Therefore, here, the objects of outer and inner realms and the objects of mind, appearing without inherent existence, are meditated upon in the manner of wisdom like an illusion. The speech of the secret lord Dro Phukpa, who possesses the eye of Dharma, says: The six illusions are divisions of the aspects of illusion, and the essence of what is to be meditated upon is only wisdom like an illusion. This is in accordance with the secret intention of the Buddhas. Nyeton Chokyi Senge Na
Chinese
诶！在普遍显现的这个时候，修习幻化手印还是不修习？如果修习，就和唯一手印没有差别；如果不修习，那宣说幻化手印就没有必要。如果这样说，那么这里修习幻化手印，而且像玛吉（女名）那样修习无分别手印，就有差别了，这样说的。喇嘛藏巴说，错乱分别的幻化修习还是不修习？如果修习，三界的一切众生都会解脱而获得解脱吗？说是修习错乱分别的幻化。还有，在杰尊的注释中，认为通过习惯前三个，轮回的实执就会摧毁；通过修习后三个，涅槃的实执就会摧毁。这是作者的想法，即断除轮回恶念的幻化三者，以及断除涅槃善念的幻身三者。因为在正文中很清楚，所以依次领会。第二，修习的等持的体性是：正直。对于有情众生，具有觉知的相续，在一刹那间，烦恼和智慧二者不会同时存在。像这样，唯一的觉知相续，在胜义谛中不生，但在世俗幻化中，显现为任何都不会阻碍。因为这二者无别，所以，远离所取境和能取心的自明觉性本身，作为智慧幻化的体性，不动的即是止，一切显现的即是观。比如，在清澈的水中，显现月亮的影像一样，止和观无二无别，同样显现，这就是修习智慧幻化的等持的体性。第二，是词义的解释。正直。因为除了自己的心性之外，没有轮回涅槃的其他法，所以，所修的智慧幻化也不在心之外。显现为智慧幻化的心性，也安住在甚至对幻化本身都没有执著的状态，这仅仅是作为名言词语的修习的词义解释。第五，不相顺的过失有二：计数。第一是简略指示，正直。与普遍显现的等持不相顺的，被障碍的过失所执取，有三种，是什么呢？即产生过失的因，过失本身的体性，以及显示被过失所控制的罪过，这三种。
English
E! At this time of universal manifestation, should one meditate on the illusory mudra or not? If one meditates, there is no difference from the single mudra; if one does not meditate, then there is no need to explain the illusory mudra. If one says so, then here one meditates on the illusory mudra, and like Machik (a woman's name), one meditates on the non-dual mudra, then there is a difference, so it is said. Lama Tsangpa said, should one meditate on the illusory wrong thoughts or not? If one meditates, will all sentient beings of the three realms be liberated and attain liberation? It is said to meditate on the illusory wrong thoughts. Also, in Jetsun's commentary, it is believed that by becoming accustomed to the first three, the clinging to truth in samsara will be destroyed; by meditating on the latter three, the clinging to truth in nirvana will be destroyed. This is the author's intention, namely, the three illusions that cut off the evil thoughts of samsara, and the three illusory bodies that cut off the good thoughts of nirvana. Because it is clear in the text, understand them in order. Second, the nature of the samadhi of meditation is: Straightforward. For sentient beings, the mindstream of consciousness, in a single moment, afflictions and wisdom do not exist simultaneously. Like this, the single mindstream of consciousness, does not arise in ultimate truth, but in relative illusion, it manifests without any obstruction. Because these two are inseparable, therefore, the self-awareness itself, free from the object to be grasped and the mind that grasps, as the nature of the wisdom illusion, unmoving is quiescence, and all manifesting is insight. For example, just as the reflection of the moon appears in clear water, quiescence and insight are non-dual and inseparable, and manifest equally, this is said to be the nature of the samadhi of meditating on the wisdom illusion. Second, is the explanation of the etymology. Straightforward. Because there are no other dharmas of samsara and nirvana apart from one's own mind, therefore, the wisdom illusion to be meditated on is also not apart from the mind. The mind itself, which appears as the wisdom illusion, also abides in a state free from attachment and clinging even to the illusion itself, this is merely the etymological explanation of the word meditation as a nominal term. Fifth, the faults of incompatibility are two: Enumeration. First is a brief indication, Straightforward. What are the three faults of obscuration that are incompatible with the samadhi of universal manifestation, which are grasped by obstacles? Namely, the cause that produces faults, the nature of the faults themselves, and the fault of showing the wrongdoing controlled by the faults, these three.
Chinese
关于广泛解释的部分有两点：一是列举，首先是过患的因由；二是阐述，之前由于不习惯于慈悲幻化的等持，因此产生动摇的时期之过患，以及不需要却特意精进，产生习惯稳固之过患。例如，就像有火的因，果必然产生烟一样。执著于我的因，所修和能修，人我和法我的两种，使得幻化等持不能清晰显现的障碍之过患，会在相续中产生。二是本体方面有两点：等持的住时之过患和界之过患。第一点又分为两点：一是列举，首先是总的过患显示为中等和少量；二是阐述，在慈悲智慧幻化之前，虽然已经获得了对空性大等持的如实稳固，但是，由于那个等持的因和果，即手印一味和有寂二边的连接的慈悲幻化之际，并非完全不会产生轻微的过患。然而，那个等持时所说的过患的差别，从那个等持来说，在这里本体是中等的，数量上稍微少一些。为什么呢？因为已经通过八种对治来避免粗大和众多的庸常分别念的过患之因，并且之前已经习惯了如实性的等持，所以庸常的粗大之因比以前少了。二是特殊的过患。阐述：然而，在修持这个大慈悲的时候，掉举的过患是心向外散乱，沉没是向内收缩，看到不确定的地方，包括房屋等，心就跑到那个方向去了，看到地水火风等耗尽的生处，心就跟随它，看到颜色不确定的各种颜色。二是界之过患。阐述：火是胆汁，水是血液，风是气体，地是痰，四大的界混淆，导致等持的意义不清晰，或者颜色，胆汁是绿色或黄色，血液是红色，风是青蓝色或灰色，痰是紫色等等。
English
Regarding the extensive explanation, there are two aspects: first, enumeration, initially the causes of faults; second, exposition, previously due to not being accustomed to the samadhi of compassion and illusion, faults arise during the period of instability, and the fault of becoming accustomed to and solidifying unnecessary diligence. For example, just as having the cause of fire inevitably results in the effect of smoke, the cause of clinging to self, the object of meditation and the meditator, the two types of self of person and phenomena, cause the faults of obscuration that prevent the clear manifestation of illusory samadhi to arise in the continuum. Secondly, regarding the essence, there are two aspects: the faults of the duration of the samadhi and the faults of the elements. The first is divided into two: first, enumeration, initially the general faults are shown to be moderate and few; second, exposition, before the compassion-wisdom illusion, although stability has been attained in the great samadhi of emptiness as it is, the cause of that samadhi and the result, the union of the one mudra and the two extremes of samsara and nirvana, in this context of compassion and illusion, it is not that slight faults do not arise at all. However, all the distinctions of the faults mentioned during that samadhi, from that samadhi, here the essence is moderate, and the number is slightly less. Why is that? Because the causes of the faults of coarse and numerous ordinary thoughts have been avoided by the eight antidotes, and because one has previously become accustomed to the samadhi of suchness, the coarse causes of ordinariness are fewer than before. Secondly, the specific faults. Exposition: However, when cultivating this great compassion itself, the fault of excitement is that the mind scatters outward to objects, sinking is contracting inward, seeing uncertain places, including houses, the mind goes in that direction, seeing the exhausted sources of earth, water, fire, and wind, the mind follows after them, seeing various colors that are not fixed to one color. Secondly, the faults of the elements. Exposition: Fire is bile, water is blood, wind is gas, earth is phlegm, the elements of the four great elements are confused, causing the meaning of the samadhi to be unclear, or the color, bile is green or yellow, blood is red, wind is bluish-gray or gray, phlegm is purple, and so on.
Chinese
观察疾病的颜色后，应当观察是哪种错乱，或者是什么样的分别念的过患。见到地震也应当区分是哪种情况，是由于地大，还是魔，还是菩萨，还是验相，还是错乱。第三是过患的罪过。譬如晴朗的虚空被云遮蔽了太阳，或者眼翳遮蔽了眼睛，或者黑暗遮蔽了事物使其不清晰一样，过患的相状是，从续部经典中广为人知的共同的和特殊的过患的细微差别，以及由于理性的缘故，智慧幻化的意义在心中不清晰，以及使生起体验变得非常缓慢的过患。第六是补救过患的方法有两种。念诵。第一是简略指示，譬如之前在禅定的时候所指示的那样，补救分别念疾病的过患是这样的。第二是详细解说，有两种，是补救安住于禅定时的过患的方法，以及补救界（梵文：dhātu）的过患的方法。第一种有三种，是结合体验或智慧来补救的方法，以及掉举，以及昏沉。第一种有三种。念诵。第一是对上等根器者，自生自显而解脱，譬如之前首先要断除自己的正念行为，彻底消除分别念的过患，从而认识到过患，像这样认识到过患后，就像感觉到有小偷出现而逃跑一样，即使不特意消除过患，过患也会自然而然地在法性智慧幻化的状态中清净，这是因为无论生起什么样的分别念的过患的相，好坏粗细，心性本身都会显现为智慧幻化。不要贪执意义法性或者禅定的安乐，也不要嗔恨分别念的过患，不要生起希望出现暖相或者担心出错的想法，这是因为所有过患的差别都不是在智慧幻化之外成立的，所以会自生自灭。第二是对中等根器者，观察分别念的处所，生起悲心后用于空性和双运，或者观察中等根器者的分别念从哪里生起，从什么境生起。分别念