English
To obtain. If that is the case, it will not become an approachable object. Covered by the darkness of the haze, one will be able to obtain light through grace. This is to say that the true prostration is like that, but that refers to the state before attaining omniscience, that is, the state of perfect Buddhahood. That which has the characteristic of all dualistic appearances disappearing, the indivisible wisdom that becomes one taste, if it does not become an approachable object through the means of experiencing and actually realizing it, then your words are just beautiful decorations and have not truly been experienced. If you say that, we ordinary people are covered by the darkness of ignorance, which is true. However, through the grace of the instructions of the supreme guru, even in the stage of ordinary beings, one can obtain a little light of wisdom in the way of self-awareness, realizing the state of union, the non-duality of wisdom. Therefore, such prostration is not contradictory. Therefore, it is also admitted that it is accomplished through experience. This treatise mainly explains the solitude of the mind, and taking that as the main point, even if the nature of reality is not directly realized and one has the haze of ignorance, one can gain certainty about the non-duality of bliss and emptiness and the path of union by using one's own experience as an example. Moreover, during meditation, relying on the wisdom of the solitude of the mind, one can also symbolically represent the state of the nature of reality, just as touching an object wrapped in a thin veil with one's hand can approximately represent it. If the wisdom of meaning arises, wouldn't one obtain the wisdom of the non-duality of object and subject? Why only mention the perfect Buddha? That is true, but in the stage of learning, although there is no dualistic appearance in meditation, the habitual tendencies of dualistic appearance have not been abandoned, and dualistic appearance will also manifest in the post-meditation state. Therefore, only the perfect Buddha can constantly attain the nature of non-duality, so it is mainly said of that one alone, and there is no fault. Second, in the middle, the actual text is explained, which has two parts: a summary and a detailed explanation. The first is: emptiness is extremely empty, the third is great emptiness, and the fourth is all emptiness, which is the difference between cause and effect. Wisdom is combined with skillful means.
Chinese
之后，将近获得圆满。近获得圆满之后，一切皆空光明，因的次第完全清净，三识获得自在，三空平等结合，将获得无上果位。也就是空性，即是显现第一地，甚深空性，即是显现增上的地，第三大空性，即是获得显现的地，第四一切皆空之地，这些都是因为必须依靠前前才能成就后后，所以前前地是因，后后地具有各自果的差别的特点。也就是显现第一地是因，增上的地是果。同样，增上的地是因，获得的地是果。此处虽然有一个相应的一切皆空之地，但它被归入幻身之地，所以不单独计算。也就是智慧显现和方便增上二者无二结合，从结合显现获得的地圆满之后，身语意平等性的本尊身相，作为道的究竟瑜伽幻身之身将近获得，获得圆满的幻身之后，像那样对具有粗大所依的要害进行击打，一切皆空光明是因的次第，观修缘于从轮回之时起就具有完全清净自性的那个，当对三识显现获得自在，即获得能够随心所欲抛弃的定解时，以现证菩提的次第，将三空平等结合为意义的光明，将获得一切皆空之地，获得它之后，紧接着将获得无上双运的果位。意义的光明最初获得和双运最初获得的两个阶段虽然有时间上的先后，但此处将地的次第归为一个，即一切皆空之地。在这样进行四地的分类时，自我加持的地也归入获得显现的地中，这样就成了相对于四空的四地聚合。第二，在广说中，详细阐述了包含心远离的旁述，二谛。
English
After that, one will nearly attain completion. Having nearly attained completion, all is empty and clear light. The order of causes is completely pure. The three consciousnesses are attained with mastery. The three emptinesses are equally joined. One will attain the unsurpassed state. That is, emptiness itself is the ground of the first appearance; very emptiness is the ground of increasing appearance; the third, great emptiness, is the ground of attaining appearance; and the fourth, the ground of all emptinesses. Because one must rely on the former to accomplish the latter, the former grounds are causes, and the latter have the distinction of being the specific results of those causes. That is, the ground of the first appearance is the cause, and the ground of increasing appearance is the result. Similarly, the ground of increasing appearance is the cause, and the ground of attainment is the result. Although there is a corresponding ground of all emptinesses here, it is included within the ground of the illusory body, so it is not counted separately. That is, when wisdom appearance and skillful means increase are joined inseparably, from the completion of joining appearance attainment ground, the deity form of the equality of body, speech, and mind, as the path, the illusory body of the completion yoga will be nearly attained. Having nearly attained that complete illusory body, striking the vital point of such a coarse support, all emptiness clear light is the order of causes. By focusing and meditating on that which has the nature of complete purity from the time of samsara, when the three consciousness appearances are attained with mastery, that is, when one gains the certainty of being able to abandon them as desired, by the order of manifest enlightenment, the three emptinesses will be equally joined into the light of meaning, and one will attain the ground of all emptinesses. Having attained that, immediately one will attain the unsurpassed state of union. Although the two stages of initially attaining the light of meaning and initially attaining union have a temporal order, here the order of grounds is combined into one, which is the ground of all emptinesses. When making this classification of the four grounds, the ground of self-blessing is also included within the ground of attaining appearance, so that it becomes an aggregation of four grounds relative to the four emptinesses. Second, in the extensive explanation, the mind of detachment and its related topics are extensively explained. The two truths.
Chinese
略述双运。略述道之界限总说与利益生起，共有四点。第一，真实宣说心之寂静；以及剩余的区分事业之边际。第一，宣说具有自性的显现之名相；以及确定三显现之体性；以及指示成办道之三显现之方便，共有三点。第一：显现空性智慧，心与他者之自在，彼之自性光明显耀，如今将善加宣说。离贪与中间，如是还有大者，心中闪现而来，以及悲伤等三者亦如是。寂静与分别念恐惧，恐惧中间与极度恐惧。贪欲与贪欲的中间，极度贪欲与执取。不善饥饿与口渴，感受与感受中间，极度感受之刹那，觉悟者与持明之基。个别分别与知惭，慈悲与爱恋三者。疑惑与吝啬以及，嫉妒名为所作。何为三十三种自性？乃有身者之自证，以世俗明亮之色，确定为夜晚之名。如是称为女子之名，柔和等亦是如此。左边之名亦是彼，具有莲花之月轮。成为应当指示之因，第一个字母伴随明点。显现如月光，显现之智慧真实生起。极度空性具方便，名为显现增长。如是还有遍计，如是宣说为心所生。贪著与执着以及喜悦，喜悦中间极度喜悦。满足与极度欢喜，惊奇如是傲慢，满足如是拥抱，亲吻如是恐惧，坚定与精进我慢，作与夺取力量，喜悦与俱生，如是俱生中间，极度俱生与强烈。娇媚与嫉妒，善与言辞清晰真实，不真实以及确定。不近取布施者，劝请如是勇士，无惭愧与虚伪恶毒。
English
Briefly describe the union. Briefly describe the general explanation of the boundaries of the path and the arising of benefits, there are four points. First, truly explain the tranquility of the mind; and the remaining distinction of the limits of activities. First, explain the names of appearances with self-nature; and determine the nature of the three appearances; and indicate the means of accomplishing the three appearances of the path, there are three points. First: Appearance emptiness wisdom, the mind and the freedom of others, its nature is bright and clear, now it will be well explained. Detachment and the middle, so also the great, flashing in the mind and coming, and sorrow and other three are also like this. Tranquility and discrimination fear, fear middle and extreme fear. Desire and the middle of desire, extreme desire and clinging. Non-virtue hunger and thirst, feeling and feeling middle, the moment of extreme feeling, the enlightened one and the basis of vidyadhara. Individual discrimination and knowing shame, compassion and love are three. Doubt and stinginess and, jealousy is called action. What are the thirty-three natures? It is the self-awareness of embodied beings, with the clear form of conventional truth, it is determined as the name of night. Likewise, it is called the name of a woman, gentleness and so on are also like this. The name of the left is also that, with the lotus moon wheel. Becoming the cause to be indicated, the first letter accompanied by bindu. Appearing like moonlight, the wisdom of appearance truly arises. Extremely empty with skillful means, it is called the increase of appearance. Likewise, there is also imputation, likewise it is said to be born from the mind. Attachment and clinging and joy, joy middle extreme joy. Satisfaction and extreme joy, surprise as well as arrogance, satisfaction as well as embrace, kissing as well as fear, firmness and diligence pride, doing and seizing power, joy and co-born, as well as co-born middle, extreme co-born and strong. Coquetry and jealousy, good and clear words are true, untrue and certain. Not close to taking the giver, exhortation as well as the brave, shameless and false evil.
Chinese
不驯服和狡诈，四十种特征是什么？是极度空性的瞬间，也是白天出生的名字，粗糙的右手被指示。太阳的坛城是名字，同样也是金刚的名字，以两个明点装饰，要知道那就是“嚓茹”。像太阳的光芒一样，从显现增长的结合中产生，获得显现者以及接近获得者也是如此，完全成就者以及无明本身就是。以大空性的词语，胜者宣说了这些名相。中间贪恋的瞬间，以及健忘、迷惑，不能言说、悲伤，懒惰以及犹豫，这七种无明瞬间，微细瑜伽士应当知晓。种子并非具有明点，也不是从风的门中产生。任何获得显现者，都是完全圆满的特征。如是说。对此，首先以少许总义来作决断，应当如此理解。根本是自明和变现显现三者，也就是说，并非本体各异。例如，如果说是用黄金制成的三个形象，根本或自性是黄金，变现是三个形象，像这样，黄金的三个形象的黄金和形象没有差别一样，此时的自明和显现三者也没有差别。也就是说，如果不区分真实和假立而作区分，就是胜义谛的如是三显现，和世俗谛的缘起三显现。其中第一个是，根本是法界自心大乐恒常不变，那是胜义谛的大自明，对此，如果说觉知就需要能知和所知二者，自己单独一个不应理有觉知的作用，以及仅仅成立就不能生起为明亮的体性，因为没有遮蔽就不应理有明亮。等等，这些责难是仅仅在思辨上劳累的人们的幼稚争论。这些虽然会成为遮止世俗自明的因素，却不能遮止胜义谛，因为是无有矛盾过失的缘故。对于世俗的自明等等，也遮止真实
English
Untamed and deceitful, what are the forty characteristics? It is the instant of utter emptiness, and also the name of the one born in the daytime, the rough right hand is indicated. The mandala of the sun is the name, and likewise the name of the vajra, adorned with two bindus, know that to be "Tsa Ru". Like the rays of the sun, arising from the union of the spreading appearance, those who have attained appearance, as well as those who have nearly attained, the completely accomplished one, and ignorance itself is. With the words of great emptiness, the Victorious One has spoken these terms. The instant of intermediate attachment, as well as forgetfulness, confusion, being unable to speak, sadness, laziness, and hesitation, these seven instants of ignorance, the subtle yogi should know. The seed is not endowed with bindu, nor does it arise from the door of wind. Whoever has attained appearance, is the characteristic of complete perfection. Thus it is said. Regarding this, first, a general meaning should be decided with a little, it should be understood in this way. The root is self-awareness and the three manifestations of appearance, that is to say, they are not different entities. For example, if it is said that there are three forms made of gold, the root or nature is gold, and the manifestations are the three forms, like this, just as there is no difference between the gold and the forms of the three golden forms, there is also no difference between self-awareness and the three appearances in this case. That is to say, if we distinguish without distinguishing between reality and imputation, there are three appearances of the ultimate truth, and three appearances of the relative truth of dependent origination. The first of these is: the root is the Dharmadhatu, one's own mind, great bliss, constant and unchanging. That is the great self-awareness of the ultimate truth. Regarding this, if awareness is needed, then there is the fault that two things are needed, the object of awareness and the subject of awareness. It is said that it is unreasonable for oneself alone to have the function of awareness, and it is not permissible to be born with the nature of clarity from the moment of establishment, because it is unreasonable to have clarity without obscuration. And so on, these accusations are childish arguments made by those who only labor on speculation. Although these may become factors that prevent relative self-awareness, they cannot prevent ultimate truth, because they are free from contradictory faults. For those relative self-awareness and so on, also preventing truth