Chinese
是虚假的。究竟上，无自性如同虚空。所说的是唯有自性觉知等等。完全没有遗漏是指逐渐或同时。中阴等时候所显现的，是心，不会恒常不变。动摇是指呼吸的出入，由我所致。《灯明》中，从显现的分类来说，从这些之中，有界限、夜晚、白天等，在世间被称作名称，是三种智慧的例子，即生、住、灭。处于中阴的存有状态，世间称作存活多久，是心和风的变动。如是说。这是否会成为所依赖的呢？当以相和好为特征而燃烧的双运显现等具有特征的四喜的自性，从串习中生起时，就会显现。然而，因为最初串习的缘故，应当以欢喜等的分类来了解，如是说，即幻化等等。由于一切分别念都止息，因此第四光明俱生将会被象征。如此在《二观察》中说：除了无相的三者之外，贪着和无贪着完全断除。如是说。因此，先前和此处都显示了第四者，之后也会讲解。在其他续部中也说：俱生四者被引向中间。等等。贪欲如同欢喜的月光，因为生起喜悦和特别的缘故，拥抱和亲吻等进入安乐的自性中，并且因为信仰的缘故，痛苦和舍弃以及嗔恨等的烦恼和产生被虚构，一些不进入的缘故，通过知晓拥抱等的安乐自性，显现为智慧的自性。中间是胜妙的欢喜，显现增长如同太阳的光芒，因为清晰显现和拥抱等遍布的缘故，清晰且殊胜的安乐自性被了悟的缘故，完全没有能取的虚构，以及一些所取的虚构不进入的缘故，是方便，从方便产生俱生的欢喜。智慧和方便二者平等进入，以成为一体的方式，成为无贪着
English
It is false. Ultimately, the absence of inherent existence is like the sky. What is said is only self-awareness and so on. Completely without omission means gradually or simultaneously. What appears in the intermediate state, etc., is the mind, which is not constant. Agitation refers to the exhalation and inhalation of breath, caused by me. In the 'Lamp Illuminating,' from the classification of appearances, among these, there are boundaries, night, day, etc., which are called names in the world, and are examples of the three wisdoms, namely birth, dwelling, and destruction. Remaining in the state of existence in the intermediate state, the world calls it how long it lasts, which is the change of mind and wind. Thus it is said. Will this become what is relied upon? When the nature of the four joys, characterized by the blazing union appearance, etc., characterized by signs and examples, arises from habituation, it will appear. However, because of the initial habituation, it should be understood by the classification of joy, etc., as it is said, namely illusion, etc. Because all conceptualizations cease, the fourth co-emergent luminosity will be symbolized. Thus, in the 'Two Examinations,' it is said: Apart from the three that are without characteristics, attachment and non-attachment are completely abandoned. Thus it is said. Therefore, the fourth is shown both previously and here, and will be explained later as well. In other tantras, it is also said: The four co-emergent ones are led to the middle. And so on. Desire is like the moonlight of joy, because it generates joy and is special, embracing and kissing, etc., enter into the nature of bliss, and because of faith, suffering and equanimity and anger, etc., are fabricated as troubles and arising, and because some do not enter, by knowing the nature of bliss such as embracing, etc., it appears as the nature of wisdom. The middle is supreme joy, the appearance increasing like the rays of the sun, because of the clear appearance and the pervasiveness of embracing, etc., the clear and supreme nature of bliss is realized, and because there is no fabrication of the object to be grasped at all, and some fabrication of the grasper does not enter, it is skillful means, and the co-emergent joy arises from skillful means. Wisdom and skillful means both enter equally, becoming one taste, becoming non-attachment.
Chinese
获得喜悦显现，体验殊胜的安乐，如同特征的黑暗。虽然没有留下对所取和能取的执着，但因为“我享受安乐”这种体验安乐的分别念，是阻碍证悟真如的障碍。俱生智的胜义谛是诸法无自性。与俱生智相似的俱生世俗谛是大乐。二者都有俱生喜。光明与远离执着的双运，胜义谛中唯有安乐的自性心，因为远离了所有执着分别念的黑暗，所以自己了知体验大乐，因为转变为那自性的光明之故。喜悦等 这些如何产生呢？ 说道：二根。是外部智慧和方便的莲花与金刚结合。如果没有梵行，那么就贪恋以前灌顶等时体验的安乐，并通过智慧手印的结合。例如喜悦等这些，要了悟之前所说的空性、极空性、大空性和一切空性的自性。并根据情况，也要如是了悟那些自性，如智慧等。进入后即是了悟后。此处光明被安立为心的自性轻安和信心，将刹那融入其中，并称之为相似的相续逆转。了知那即是生起自性显现之理和具有圆满自性后。如何了知呢？ 说道，所谓智慧等，即是智慧和心显现。金刚和方便及从心中产生，即是显现增长。智慧作为方便，即是从月亮和金刚成为一体所生的本尊身，空性成为一体。因此说道：以四手印，即是以四空性。以安立的次第，龙智称薄伽梵为大手印，佛母为誓言手印，咒语的智慧为法手印，以及以各种形象利益有情。
English
Obtaining the appearance of joy, experiencing the supreme bliss, is like the darkness of characteristics. Although there is no attachment left to what is grasped and what grasps, the conceptual thought of experiencing bliss, such as "I enjoy bliss," is an obstacle to realizing Suchness. The ultimate truth of co-emergent wisdom is that all phenomena are without inherent existence. The conventional truth of co-emergence, which is similar to co-emergent wisdom, is great bliss. Both have co-emergent joy. The union of luminosity and freedom from attachment, in the ultimate truth, only has the bliss of the nature of mind, because it is free from the darkness of all clinging conceptual thoughts, so one knows and experiences great bliss oneself, because it transforms into the nature of that luminosity. How do these, such as joy, arise? It is said: Two roots. It is the union of the lotus and vajra of external wisdom and means. If there is no celibacy, then one craves the bliss experienced during previous empowerments, etc., and through the union of the wisdom mudra. For example, these such as joy, one must realize the nature of emptiness, great emptiness, great emptiness, and all emptiness, as previously explained. And according to the circumstances, one must also realize those natures in the same way, such as wisdom, etc. Entering means after realization. Here, luminosity is established as the nature of the mind, lightness, and faith, and the moment is absorbed into it, and it is called the reversal of a similar continuum. Knowing that is the way to generate the appearance of nature and after having the nature of completion. How to know? It is said, so-called wisdom, etc., is wisdom and mind appearance. Vajra and means and arising from the mind, that is, the appearance increases. Wisdom as means, that is, the deity body born from the moon and vajra becoming one, emptiness becomes one. Therefore it is said: With four mudras, that is, with four emptinesses. In the order of establishment, Nagarjuna calls Bhagavan the Great Seal, the Mother the Samaya Seal, the wisdom of mantra the Dharma Seal, and benefiting sentient beings with various forms.
Chinese
圆满具足即是事业手印。如是修习生起次第的瑜伽士。三空性是幻身，遣除与分别念习气相关的障碍。彼即是三智无自性的法身。一切智者是如何作意的呢？不变是不轮回的缘故。无显现是无自性，因为显现和自性的声音是一个意思。无二是异端穷尽的缘故。远离有等是因为什么也不是的缘故。所谓将要发生是在世俗谛中。由此显示了幻身和光明以及圆满双运身。不动的等持是阻断风息，是处所的自性，获得显现清净，因为没有证悟真如。彼即是明，因为没有戏论。极大奇妙是因为自性也各自显现的缘故。智慧是大乐。于菩提树下安住，半夜时分于诸佛之语中，诸佛所宣说的智慧母中，黎明出现之时，缘于诸佛之语，具有俱生喜的自性，真如光明，自证光明，将证得如金刚般的双运等持。彼将摧灭烦恼和蕴以及死亡等的魔。傍晚则调伏天子魔。此处是密咒乘。彼即是光明无自性，因为彼以一种方式显示了一个自性。智慧四喜的自性双运是果。于因位时，体验四喜为一味，无自性是唯一不同。贪着和贪着之间以及离贪之喜，以及极喜和离喜的自性，与如是之智合一，不观察为不同。彼四种智慧也不是空性，因为在世俗谛中是以大乐的方式存在的缘故。非空性是因为胜义谛中无自性的缘故。
English
Perfect completeness is the কর্ম mudra. Thus is the yogi who meditates on the generation stage. The three emptinesses are the illusory body, which dispels the obscurations associated with the habitual tendencies of conceptualization. That itself is the dharmakāya of the three wisdoms, devoid of inherent existence. How do the all-knowing ones contemplate? Immutability is because there is no cycle of existence. Non-appearance is non-inherent existence, because the sound of appearance and inherent existence have the same meaning. Non-duality is because opposing sides are exhausted. Being apart from existence and so on is because it is nothing at all. What is called 'about to happen' is in conventional truth. By this, the illusory body, luminosity, and the complete union body are fully shown. The unwavering samādhi is the nature of stopping the winds, the nature of the place, obtaining appearance and purity, because the suchness has not been realized. That itself is clarity, because there is no elaboration. Great wonder is because even by nature, each appears separately. Wisdom is great bliss. Abiding under the Bodhi tree, at midnight, from the words of the Victorious Ones, from the wisdom mother proclaimed by those Victorious Ones, at the time when dawn arises, focusing on the words of the Victorious Ones, possessing the nature of co-emergent joy, the luminosity of suchness, the self-aware luminosity, one will see the vajra-like union samādhi. That will destroy the demons of afflictions, aggregates, and death. In the evening, the son of the gods was subdued. Here is the secret mantra vehicle. That itself is luminosity, devoid of inherent existence, because it shows the manner of that one self. The union of the nature of the four wisdom joys is the result. In the causal state, experiencing the four joys as one taste, non-inherent existence is only different. Attachment and between attachment and joy without attachment, and the nature of supreme joy and joy without joy, united with the wisdom of suchness, one does not observe as different. Those four wisdoms are also not empty, because in conventional truth they exist in the manner of great bliss. Non-emptiness is because in ultimate truth there is no inherent existence.
Chinese
空性和非空性之外安住于中观，也没有相违。三种智慧是与俱生喜乐味一体的三种智慧的次第是何，就与那次第相结合。因此，唯独从那智慧中解脱。那也是通过串习生起次第和圆满次第这二者，以最初行者的加行，以有勤作的无相瑜伽，证悟第八地不动地之后。从那之后开始，无勤作地运行，三现分与无二，见到大乐自性幻身，并特别证悟光明。双运的圆满报身安住于色究竟天。在此生或某些生中成为一切智智。那串习也说是以三种行持中的任何一种来做。与“法生等法生恒常稳固故，学习现前生起”相关联。法界是法生，如是依靠多少时间，唯有现前菩提才是行持，不是以外部的法生。如是按照顺序，以有戏论和无戏论和无戏论的行持，如塔拉树和棉花燃烧一样，以长久和短和极短，以成就悉地之物来串习。那的差别是现相等智慧的差别是特殊的。论典之唇只是在论典上劳累而已。六处是六边。远离了所有障碍，也是圣者，也是金刚，所以金刚持是吉祥的龙树。这个次第大体上以三种智慧的自性差别，使心的寂静得以明晰。如此在《行集》中说：仅仅了知自性的显现，是心寂静的究竟。那也是与所有显现一起，具有相的本尊之身不可得，因为心只是显现的缘故。此处因为是宣说无上密意，所以称为无上密意。那的密意解释完毕。 自我加持的密意解释。 自我加持
English
Dwelling in the Middle Way other than emptiness and non-emptiness is also not contradictory. The three wisdoms are combined with the order of the three wisdoms that are united with the joy of co-emergence and the same taste. Therefore, liberation comes only from that very wisdom. That is also through familiarizing oneself with the two stages of generation and completion, with the effort of the first practitioner, with the yoga of no characteristics with effort, after realizing the eighth ground, the immovable ground. From then on, running without effort, the three appearances are non-dual, seeing the illusory body of the nature of great bliss, and especially realizing the clear light. The perfect enjoyment body of union dwells in Akanishta. In this life or in some lives, one will become omniscient. It is also said that that habituation should be done by any of the three conducts. It is related to "Because the arising of Dharma and so on is always stable, one should learn to manifest." The Dharma Realm is the arising of Dharma, and in this way, depending on how much time, only the manifestation of enlightenment is the practice, not the external arising of Dharma. In this way, in order, with elaboration, without elaboration, and with the practice of non-elaboration, like the burning of the Tala tree and cotton, with long, short, and very short periods, one becomes familiar with the means of accomplishing siddhis. The difference is that the difference between the wisdoms of appearance and so on is special. The lips of the treatise are just tired of the treatise. The six places are the six extremes. Having gone far away from all obscurations, one is also a noble being, and also a vajra, so the Vajra Holder is the glorious Nagarjuna. This order mostly clarifies the solitude of the mind with the distinction of the nature of the three wisdoms. Thus, it is said in the Compendium of Conduct: Just knowing the appearance of one's own nature is the ultimate solitude of the mind. That is also because the body of the deity, which is with all appearances and has characteristics, is unattainable, because the mind is only appearance. Here, because the unsurpassed intention is taught, it is called the unsurpassed intention. The explanation of that intention is complete. Explanation of the intention of self-blessing. Self-blessing