English
from within, leading to the dry land of liberation. Do not be weary of benefiting beings through the gate of great compassion and wisdom's illusion. Just as one is not weary of benefiting beings with compassion, so too, for the sake of the many beings who are to be benefited, do not let the obscurations of negative karma stain your own mindstream, and having realized that all beings are the illusion of wisdom, and having become perfectly enlightened, do not regret the immeasurable joy. The fourth is equanimity, free from partiality. Straightforward. For all sentient beings of the three realms, with great compassion that realizes the absence of inherent existence in both the self of the person and the self of phenomena, one does not differentiate with a mind that distinguishes between self and other, or near and far. One should cherish all sentient beings with a mind of love and compassion, like a mother cherishing her only child. And also, at all times, one should be equanimous towards sentient beings, without the stain of partiality. Secondly, as before, when encountering circumstances, one engages in activities and so forth, and accomplishes the benefit of others within the benefit of oneself. Straightforward. Having perfected the great emptiness beforehand, when the circumstance of those to be benefited, the disciples, is encountered, one engages in the conduct of benefiting others, previously with samadhi, according to the occasion, one should accomplish the benefit of others. This is because by meditating on the yoga of great compassion, from the mind of self-interest, the mind of generating bodhicitta for the sake of taming beings has arisen, therefore, the benefit of others is naturally accomplished. Thirdly, the way to measure the difference between the object to be benefited and so forth, compared to the lower ones. Straightforward. Here, there are five points to show the difference between the four immeasurables of the vehicle of cause and the vehicle of effect: the difference of the object of focus, the difference of essence, the difference of function, the difference of benefit, and the difference of having or not having direction. First, the difference of the object of focus is: that which becomes the object of focus for the benefit of the four immeasurables is, the vehicle of cause as explained above. Therefore, as it says: 'Therefore, cause, condition, result, time, and nature are confused, faults and essence are intentionally committed, like a prison, focus on eight.' Therefore, the two causes and conditions of samsara are one, and the two essences and results are one, thus, by focusing on these seven, the scope of the object from which compassion arises is small. While the vehicle of effect
Chinese
在那些支分之上，四种出离的乘，加上外续的三部和七部，因为十四种所化有情所缘的境广大，所以显得超胜，如君臣二人运送财物一般。此外，拉杰尊说，针对六道众生、外道的常断二见、因的乘三种、外续的三部，总共十四种而生是合理的。第二，本体的差别是：下乘的慈悲，从所生和能生的角度来说，认为四无量心的本体是各不相同的。而果乘则认为，远离对境、二取的慈悲智慧幻化之中，四无量心任运成就，所以是不可思议的。第三，作用的差别是：因的乘以有勤作的慈悲来利益众生，或者说，大慈悲以无我他的方式利益众生。又或者说，因的乘的四无量心不能单独成办每一件事，而这里果乘的慈悲智慧幻化唯一就能以四无量心圆满的方式成办事情。第四，利益的差别是：因的乘的四无量心行利他之后，能成就十一光明遍照之地的三身。而果乘的四无量心行利他之后，能成就莲花眼等五身，因此功德不可思议。第五，有无对境的差别是：因的乘的四无量心对自以下的所化有情有明显的调伏对境。而这里的大乘是，远离对境二取的四无量心对所化有情没有分别和偏颇，普遍地利益一切。因为这五个差别，所以相对于共同的因的乘的四无量心，密咒乘的玛哈瑜伽的四大无量心是所有之中最殊胜的。第二，自利方面有二：计数。第一，一切行为中不离智慧幻化的状态。正直。为了慈悲智慧幻化的瑜伽士自身之利益，像这样，内外一切行境的显现都认知为智慧幻化的自显，因此不执著外境和内心二者。
English
Upon those limbs, the four vehicles of renunciation, plus the three and seven sections of the outer tantras, are distinguished by the vastness of their objects, aiming at the fourteen types of beings to be tamed, like two, a lord and a subject, transporting wealth. Furthermore, Lhaje Ston said that it is reasonable to arise in relation to the fourteen, namely the six realms of beings, the two extreme views of eternalism and nihilism of the non-Buddhists, the three vehicles of the cause, and the three sections of the outer tantras. Second, the difference in essence is that the compassion of the lower vehicles considers the four immeasurables to be different in essence from the aspect of what is produced and what produces. However, the vehicle of the result considers that in the compassion-wisdom illusion of non-duality, free from objects, the four immeasurables are spontaneously accomplished, so it is immeasurable. Third, the difference in function is that the vehicle of the cause performs the welfare of beings through compassion with effort, or the great compassion of the Mahā performs the welfare of beings through non-self and other. Alternatively, the four immeasurables of the vehicle of the cause cannot perform each function individually, but here the compassion-wisdom illusion of the vehicle of the result alone can perform functions through the completeness of the four immeasurables. Fourth, the difference in benefit is that the four immeasurables of the vehicle of the cause, as a result of benefiting oneself and others, accomplish the three bodies of the eleventh, all-illuminating ground. The four immeasurables of the vehicle of the result, as a result of benefiting, accomplish the five bodies, such as Lotus Eyes, so the qualities are immeasurable. Fifth, the difference in whether there is a focus or not is that the four immeasurables of the vehicle of the cause have a clear focus on taming beings to be tamed from oneself downwards. Here, the four immeasurables of the Mahā, free from objects and non-duality, benefit all without discrimination or partiality towards beings to be tamed. Because of these five differences, the four great immeasurables of the common vehicle of the cause are surpassed by the four great immeasurables of the Mahāyoga of the mantra vehicle, which are the best of all. Second, regarding self-benefit, there are two: Counting. First, not deviating from the state of wisdom illusion in all activities. Straightforward. For the sake of the yogi of compassion-wisdom illusion himself, in this way, all appearances of the objects of experience, both outer and inner, are recognized as self-appearances of wisdom illusion, therefore not grasping at outer objects and inner mind as two.
Chinese
由于没有昏昧的障碍，在智慧中显现的状态中了解，以对智慧幻化的禅定坚定的行持，非常安乐。 第二，宣说对五种欲妙等受用，即：对于具有色、声、香、味、触五种欲乐的一切，不像外道密咒师那样，执着于白三物、甜三物等是清净或美好的，也不执着于五肉等是不净且污秽或低劣的二元对立的念头，而是没有执着。为什么呢？因为一切受用在自性觉性的智慧幻化中都是一味且无有差别的，因此，对于任何事物都没有好坏、净秽的二元执着，所以非常安乐。由于这个原因，应该行持的“达那嘎那”和不予取、妄语、绮语等五种，以及不应舍弃的五种烦恼，和应当接受的五肉，以及色、声、香、味、触五种欲妙等轮回的二十种法，都在智慧中以智慧幻化的方式享受。 第九，关于誓言有二：叙述。第一，真实地受持过去诸佛的行持，即：通过征服轮回的战场和魔军，大雄（thub pa chen po）人天导师化身释迦牟尼的行境是，因为获得了对一切法的自在，所以如其心中所想和所观想的那样成就。那么，是否会认为成了所观和能观呢？实际上，胜义中轮回和涅槃的一切法都没有自性，因此在能观和所观上没有观想。但在世俗中，智慧幻化本身显现为任何事物，并且在任何事物中成就，从而显现为多种多样。第二，后续瑜伽士如何修持，有二：叙述。第一，不超越特殊誓言智慧幻化的状态，即：如果将分别念的法性，无漏甚深之义证悟为智慧幻化，那么，没有未被智慧幻化的自性所清净的法，因为智慧幻化本来就是，不由造作者所造作，在一切法中都自显为智慧幻化，因此，一切法的自性都完全清净为智慧幻化。因为一切都是智慧幻化，因此在所有四种行为的时刻，都如幻化一般。
English
Knowing that, without the obscuration of dullness, it is clear as wisdom, it is extremely blissful through the practice of steadfast mind in the samadhi of illusory wisdom. Second, it explains how to engage in the five objects of desire, etc. Namely: Regarding all that possesses the five desirable objects of form, sound, smell, taste, and touch, unlike the external mantra practitioners, one does not hold the dualistic view that the three white things and the three sweet things, etc., are pure or good, nor that the five meats, etc., are impure and defiled or bad, but rather there is no grasping. Why is that? Because all enjoyments are of one taste and undifferentiated in the illusory wisdom of self-awareness. Therefore, there is no dualistic grasping of good and bad, pure and impure, in anything, so it is extremely blissful. For that reason, the five things to be practiced—ta na ga na—and taking what is not given, lying, and idle talk, and the five afflictions that are not to be abandoned, and the five meats to be accepted, and the five desirable qualities of form, sound, smell, taste, and touch, etc., all twenty aspects of samsaric phenomena, are engaged in as a play of illusory wisdom within wisdom. Ninth, there are two aspects to the samaya: Enumeration. First, actually taking up the activities of the buddhas of the past. Namely: The sphere of activity of the great sage, the teacher of gods and humans, the emanation Shakyamuni, who conquered the battlefield of samsara and the armies of demons, is that, having obtained power over all phenomena, it is accomplished just as he thinks and visualizes in his mind. Then, one might wonder if it has become the object and subject of visualization. In reality, all phenomena of samsara and nirvana in the ultimate sense are without inherent existence, so there is no visualization in terms of object and subject. But in the relative sense, illusory wisdom itself appears as anything and is accomplished in anything, thus appearing in various ways. Second, there are two aspects to how subsequent yogis practice in this way: Enumeration. First, not transgressing from the state of the special samaya of illusory wisdom. Namely: If one realizes the nature of conceptual thought, the profound meaning of non-leaking, as illusory wisdom, then there is no phenomenon that has not been purified in the nature of illusory wisdom, because illusory wisdom is primordially so, and without being fabricated by a maker, it is self-clear as illusory wisdom in all phenomena. Therefore, the nature of all phenomena is completely pure as illusory wisdom. Since everything is illusory wisdom, therefore at all times during the four activities, it is like an illusion.
Chinese
不要超越自明的智慧。第二，共同的誓言要与之前的相符并增长。真实。所有的根本誓言和支分誓言都和之前一样，但此处的能量力量比之前增长了。第十，暖相没有区别。真实。如上所示，通过观察来领悟智慧幻化的意义，并通过习惯禅定的心来体验的暖相是：对于轮回的痛苦之蕴，以慈爱、慈悲、四无量心和菩提心，不由自主地生起慈悲，心被吸引。由于不认识心性自显的智慧幻化之真实面目，显现为迷惑，因此会生起“这是什么”的疑惑。实际上，因为没有可观察之物，所以修习禅定，或者懒惰地安住，同样会生起疑惑，从而生起慈悲。外、内、秘密三种暖相在身、语、意三门显现，也比之前的禅定更加增长。第十一，有三种征兆：计数。第一，真实的征兆。真实。如此，慈悲幻化五种体验的次第从上到上增长的意义，最终圆满的征兆是：能够运用禅定，身体像棉花一样非常轻盈，感觉好像能飞起来。身体的疾病等能够忍受微小的痛苦，这比禅定持续的时间更长，并且地水火风的蕴、界，舒服和不舒服二者没有，而是安乐地平衡。在此期间，大多数时候都有这些征兆，并且世间八法开始平衡。在这个时候，以前的拉杰·伦恰巴（Lha rje glan chab bar pa）很好地了解了道次第，并讲解了几次，但因为不了解此果，所以又去听闻，虽然努力听闻此义，但还是错过了。有一次，他向嘉托（rgya thob）询问了此果，嘉托呵斥道：“这么恶心的事情，难道是睡觉时做的梦吗？即使狗在巷子里追赶，也应该有羞耻心。现在还问我芝麻绿豆之类的事情干什么？”虽然如此，但此义是：如果说八法在禅定的时候也平衡，那有什么区别呢？有，因为在禅定的时候，八法只有小小的平衡，或者只是少量的平衡而已，而在这里，