English
Just as one sees with the eyes, through the senses, all phenomena that appear, both external and internal, appear without inherent existence, transforming awareness into self-luminous wisdom illusion, because there is no need to generate, extract, or diminish. This is the last of the five experiences, called the experience of reaching the ultimate. Eighth, regarding conduct, there are two types: first, showing the actions of past Buddhas as the basis of conduct; and second, the conduct of later yogis. The first is divided into two: counting. First, understanding the practice of the union of the two paths as the intention of the Buddha; and second, being upright. Through the yogi who practices great compassion and wisdom illusion, all phenomena of the three realms of samsara are the same as ultimate bodhicitta or wisdom illusion. Just as the perfectly enlightened Buddha who has attained unsurpassed enlightenment knows all knowable things skillfully. Having understood in this way, with conventional bodhicitta, in order to liberate beings from samsara, one puts on the armor of altruism, knowing that all sentient beings in the three realms are like wisdom illusion from the beginning. Second, the teaching of knowing as the omniscient one observes those to be tamed. Being upright. Because at all times, all phenomena of samsara and nirvana are only self-awareness, there is no grasping at the duality of grasper and grasped. Grasping at duality is wrong conceptualization, taking what is not as what is. Thus, because one does not recognize the self-nature of non-dual wisdom, there is co-emergent ignorance, and the appearance of grasper and grasped that is habitual to it, which is imputational ignorance, because it is not established by nature, so it is temporary. Liberation from whatever appears as two and is clung to is the Thus-Gone One who is completely pure and of pure lineage. Thus, because wrong conceptualizations are purified, the six types of beings clearly appear as not different from the sphere of equality of self-aware wisdom, therefore all beings are seized by that wisdom, pervaded by the realm of dharma, and because the Victorious One is not regarded as two different things, it is said to be established by these three reasons. Therefore, according to the system of Secret Mantra Mahayoga, because there is no grasper and grasped, great compassion is the wisdom of the Buddha, and the nature of the mind of sentient beings.
Chinese
因此，轮回与涅槃的一切都与本质自性相同有关联。如《广大》中所说：若证悟佛与有情无二别，则称其为大悲之生。因为无二，所以六道众生的显现并非自性成立。如其不成立般了知，是如所有性智。虽然体性如此，但在所化众生的错觉中，一切显现为时间先后和处所高低等等，无余全部，以胜者的智慧无分别地明晰了知，是如所有性智。总之，了知轮回与涅槃的一切法显现而无自性，名言上称为无别了知之智慧。如《名号赞》中所说：大慧于一刹那间，一切法皆能领会。如是。应当如实了知追随胜者的大悲瑜伽士之行持于何处宣说。第二，追随者的瑜伽士之行持有二：知晓之方式和行持之方式。第一者有二：计数。第一，了知智慧如幻术之真实；正直。胜义法性，如是性，无生之界性，在世俗中不间断地显现为各种各样众多法之差别，称为显现之方便而显现。方便不间断地显现，此显现不间断，故如幻术；显现而无自性，故如眼翳；显现而不可执取，故如水中月；明亮而空性，故如影像般，显现为各种方便，此显现显现为自之觉性智慧如幻术之体性，故对任何事物皆无执着，且在各种事物中皆为自显现。第二，安住于此之利益。正直。如是如幻术般显现之方便，以及不执着自性的智慧，以及具足证悟二者无别之定解，安住于殊胜乘之等持的瑜伽士，无论如何行持利他之行，亦不会转为习气，功德不会穷尽，且能成办自他二利之二资粮，不会成为道之障碍，或者不会成为义之障碍。不执着自性的智慧，以及不间断之大方便，证悟二者无别之殊胜
English
Therefore, all of samsara and nirvana are related to the same essence of self-nature. As it is said in the Extensive [text]: 'If one realizes that the Buddha and sentient beings are not different, it is called the birth of great compassion.' Because of non-duality, the appearances of the six realms of beings are not established as self-existent. Knowing them as not established is the wisdom of knowing things as they are. Although the nature is such, in the delusion of those to be tamed, all appearances such as earlier and later times, higher and lower places, etc., are completely and without exception known clearly and without conceptualization by the wisdom of the Victorious One, which is the wisdom of knowing things as they are. In short, knowing that all phenomena of samsara and nirvana appear but are without inherent existence is nominally called the wisdom of knowing without distinction. As it is said in the Praise of Names: 'With great wisdom, in an instant, all phenomena are comprehended.' Thus it is. One should know as it is explained where the conduct of the great compassionate yogi who follows the Victorious One is taught. Secondly, the conduct of the yogi who follows has two aspects: the way of knowing and the way of acting. The first has two aspects: enumeration. First, the reality of knowing wisdom as illusion; directly. The ultimate nature of reality, suchness, the very essence of unbornness, which in conventional truth manifests without interruption as various and numerous distinctions of phenomena, is called appearing as a means of appearance. That which appears without interruption of means, that very appearance is uninterrupted, hence like an illusion; appearing but without essence, hence like an eye disease; appearing but not graspable, hence like a moon in water; clear but empty, hence like a reflection, appearing in various ways, that very appearance appears as the essence of one's own awareness, the wisdom of illusion, hence there is no attachment to anything, and in all things it is self-appearing. Second, the benefit of abiding in that. Directly. Thus, the means of appearing like an illusion, and the wisdom of not clinging to self-existence, and being endowed with the confidence of realizing the non-duality of the two, the yogi abiding in the samadhi of the supreme vehicle, no matter how he engages in activities for the benefit of others, it will not turn into habitual tendencies, the qualities will not be exhausted, and the two accumulations for the benefit of oneself and others will be accomplished, and it will not become an obstacle on the path, or it will not become an obstacle to the meaning. The wisdom of not clinging to self-existence, and the great means that is uninterrupted, the supreme realization of the non-duality of the two.
Chinese
据说是像安住于本然状态那样，无执地行持而享用。第二，行持的方式有两种：利他之行持和自利之行持。第一种有三种：以四无量心行利他之事；如前，若与因缘相合，则行事业等，自利方面，利他即是圆满；以及行事之对境等，与下文相比，衡量其差别的理法。第一种有四种：计数。第一，一切法皆归一于菩提心的力量，慈悲遍及一切的方式；正直。在圆满的意义上，于菩提心中，佛与有情本质的因是相同的，因此，四无量心的根本是从无二的大悲心中产生的。如果说是无二，那么，对于它来说，就没有慈悲的定义了，从心想佛与有情无二，于智慧幻化中证悟为一，就说由此生起证悟无二的大悲。对于通达周遍一切的大手印，由于它不局限于一个方面，所以显现一切法，因此称为显现。第二，以慈悲饶益和救护的慈爱；正直。所有世俗幻化大方便的所化之义利，其自性是智慧幻化，对于它来说，没有障碍，所以是光明，所化与能化不分，所以是无量慈爱。如是，以慈爱大方便使一切所化欢喜，那本身就成了生源，即法界大悲智慧幻化，在修习它的时候，就像母亲疼爱孩子一样，对于六道有情无余的一切，以慈爱和大悲的绳索，恒常不断地，从被烦恼束缚的轮回道中，以慈爱使之解脱；由于不分所化与能化而饶益，所以请以无量慈爱使所化柔顺。第三，对于利益有情不厌倦，并欢喜的欢喜；正直。慈爱的意义是从慈悲中产生的，同样，对于难以从轮回中解脱，如同陷入勤奋之牢笼的有情，大大伸展如同大悲的绳索，从轮回烦恼如同泥潭的...
English
It is said to be enjoyed by acting without clinging, just as it abides in its natural state. Secondly, there are two ways of acting: acting for the benefit of others and acting for one's own benefit. The first has three aspects: doing good to others with the four immeasurables; as before, when encountering circumstances, performing activities and so on, and in terms of self-benefit, benefiting others is complete; and the way to measure the difference between the object of action and so on from the following. The first has four aspects: counting. First, the power of all dharmas being one in bodhicitta, and the way compassion pervades all; being upright. In the sense of complete perfection, in bodhicitta, the cause of the essence of Buddha and sentient beings is the same, therefore, the root of the four immeasurables arises from great compassion that is non-dual. If it is said to be non-dual, then there is no definition of compassion for it, from the thought that Buddha and sentient beings are non-dual, and realizing them as one in the illusion of wisdom, it is said that great compassion arises from realizing non-duality. Because the mind that realizes the great seal that pervades all is not limited to one aspect, it arises in all dharmas, therefore it is called appearance. Second, loving-kindness that benefits and protects with compassion; being upright. The benefit of all the objects to be tamed by the great skillful means of conventional illusion, its nature is the illusion of wisdom, and because there is no obscuration for it, it is luminous, and because the object to be tamed and the tamer are not separated, it is immeasurable loving-kindness. Thus, the great skillful means of loving-kindness makes all those to be tamed rejoice, and that itself becomes the source, that is, the wisdom illusion of the great compassion of the sphere of reality, and when practicing it, just as a mother cherishes her child, for all the remaining sentient beings of the six realms, with the rope of loving-kindness and great compassion, constantly and without interruption, from the path of samsara bound by afflictions, liberate them with loving-kindness; because there is no separation between the object to be tamed and the tamer, benefiting them, please soften those to be tamed with immeasurable loving-kindness. Third, joy that does not tire of benefiting beings and rejoices; being upright. The meaning of loving-kindness arises from compassion, similarly, for sentient beings who are difficult to liberate from samsara, like being trapped in a prison of diligence, greatly extending the rope like great compassion, from the samsaric afflictions like a swamp...
Chinese
从其中引导至解脱的旱地。不要厌倦以大悲智慧幻化的方式利益众生。如同不以慈悲厌倦利益众生一样，对于应利益的众多有情，不要让恶业的障碍沾染自相续，通达一切众生皆为智慧幻化，圆满成佛后，不要对无量欢喜感到后悔。第四是无有偏颇的平等舍。正直。对于三界的一切有情，以证悟人我与法我二者无自性的无二大悲心，不以分别自他或亲疏的分别心来区分。应当像母亲疼爱独子一样，对一切众生怀有慈爱之心。并且，应当在一切时分，对众生无有偏颇之染污，保持平等舍。第二，如前，当与因缘相遇时，进行事业等，并在自利中圆满他利。正直。在空性大之前圆满，当应利益的因缘，即所化众生相遇时，进行利他之行，先前以定，根据情况圆满他利。这也是因为修习大悲瑜伽，从自利之心生起为调伏众生的发心，因此自然而然地成办他利。第三，应利益的对境等，与下者相比，衡量其差别的理。正直。此处有五点，用于说明因之乘与果之乘的四无量心的差别：所缘对境的差别、体性的差别、作用的差别、利益的差别，以及有无定向的差别。第一，所缘对境的差别是：成为四无量心所应利益的对境是，因之乘如前所述的。因此，如云：‘因此缘起因果及时与自性，以理作意过患与体性，如监狱般对八者缘。’因此，轮回的因缘二者为一，体性果二者为一，如是对七者进行缘念，生起悲心的对境范围较小。而果之乘