Chinese
应当修习寂止。在那之后，具有二支，即从显现二相中解脱而成为一体，如见彩虹般显现的近得显现，是转为阿赖耶识之体性的智慧瑜伽士所生的，这被称为寂灭次第，是隐秘的。如是宣说了密咒的次第后，手印的次第是： 幻化之中一切里， 女幻手印尤殊胜， 三智差别此之中， 明晰由此能证得。 如是说，幻化之中一切里，即从幻术师、药物、珍宝以及密咒等生出的种种幻化中，女幻手印，即以手印所作的幻化尤为殊胜，是成为特殊境地者。为何如此？因为如此依靠手印，能明晰显现等体性的喜乐与离系之自性的三智差别，从而能证得并体验。同样，在各种各样的刹那中，是显现明亮自性的殊胜。在异熟的刹那中，是远离近得显现之自性，是隐秘的。现在来广说它： 贪欲自性与离贪， 彼等之间所住者， 二根和合之作用， 金刚莲花交合生。 贪欲是显现，即喜乐。离贪是近得显现，即离系。彼等之间，即位于中间的第三者，是显现明亮，即殊胜。那么这些又如何体验呢？从金刚莲花交合而生。二根，即方便与智慧相互结合并平等进入，是这个意思。之后，入定的阿赖耶识等三者将会止息，这是总结性的说法，是隐秘的。内在自性者的方便与智慧平等进入是： 二智和合之作用， 善说平等之进入， 二智和合与如是， 所说之事业依靠， 精勤所得之智慧， 彼即获得之显现。 如是说。
English
One should practice cessation. After that, having two branches, that is, being separated from seeing the two appearances and becoming one, like seeing a rainbow-like appearance, the near attainment of appearance, which is the nature of the transformed Alaya-consciousness, is born from the wisdom yogi, which is called the order of cessation, which is hidden. Thus, after explaining the order of mantras, the order of mudras is: Among all illusions, The female illusion is especially superior, The distinction of the three wisdoms, Will be clearly demonstrated from it. It is said that among all illusions, that is, among those arising from illusionists, medicines, jewels, and mantras, the female illusion, that is, the illusion made with mudras, is especially superior, being a special state. Why is that? Because by relying on that mudra, the distinction of the three wisdoms of the nature of joy and detachment, such as appearance, is clearly made, and thus it can be attained and experienced. Similarly, in various moments, it is the supreme nature of clear appearance. In the moment of fruition, it is separated from the nature of near attainment of appearance, which is hidden. Now, let's elaborate on it: Desire itself and detachment, That which dwells between them, The union of the two faculties, Is born from the union of Vajra and Padma. Desire is appearance, that is, joy. Detachment is near attainment of appearance, that is, detachment. That which is between them, that is, the third one located in the middle, is clear appearance, that is, supreme. Then how are these experienced? They are born from the union of Vajra and Padma. The two faculties, that is, method and wisdom, are united and equally entered, that is the meaning. After that, the three, such as the entering Alaya-consciousness, will cease, this is the concluding statement, which is hidden. The equal entry of method and wisdom of the inner self is: The union of the two wisdoms, Is well explained as equal entry, The union of the two wisdoms and as such, By relying on the actions that have been said, The wisdom attained through diligence, That is the attainment of appearance. It is said.
Chinese
首先，以外在手印的次第，获得显现和光明这二种智慧的自性，将这些结合在一起，就是入定，对此已经极好地讲述和开示了。如此，显现的智慧是智慧的自性，而显现光明的智慧是方便的自性。将这些结合在一起，就是方便和智慧的入定。在那之后，二种智慧是结合，将它们靠近并聚集，如前所说的行为，以真言的次第，舍弃种子等等，以手印的次第，舍弃二种喜乐的瞬间所获得的智慧，称为近得显现，这是隐义。如果没有手印，哪里来的方便？谁会将莲花和金刚结合？如果在世俗中也不存在，即使只体验一刹那，也能以瑜伽的力量成就。如此说道，对于瑜伽士来说，如果与种姓和随顺的特殊手印一起，金刚和莲花结合在世俗中，即没有名声且不存在，那么他有什么方便呢？以瑜伽的力量，瑜伽即由禅定产生的智慧手印，应当与之一起入定，并以其力量，即威力，象征显现等等三种智慧。 如果像随意的分别念一样，被成为非量（ प्रमाण，pramāṇa，量）的自己的分别念所衡量，那么怎么会成为真如呢？不是吗？不是这样的。如何一次，即一道光芒，在智慧智慧的自在时体验，并且以比喻的方式象征的大乐，瑜伽士通过与智慧手印一起入定，也应当象征从比喻中产生的自性。不要怀疑体验青色是仅仅回忆无意义的境，因此不是量，因为自然而然进入的真如，是以真如的方式见到的，就像水流的持续流动一样。或者，比喻和从比喻中产生的，因为与我没有差别，这是隐义。现在是自己
English
Firstly, by the order of the external mudras, having obtained the nature of the two wisdoms, namely appearance and clarity, combining these together is said to be entering into samadhi. Thus, the wisdom of appearance is the nature of wisdom, and the wisdom of clear appearance is the nature of means. Combining these is the samadhi of means and wisdom. After that, the two wisdoms are combined, bringing them close and gathering them together, as the aforementioned action, by the order of mantras, abandoning the seeds and so on, by the order of mudras, the wisdom obtained in the moment of abandoning the two joys is called obtaining near appearance, this is the hidden meaning. If there is no mudra, where does the means come from? Who will combine the lotus and the vajra? If it does not exist even in the conventional, even if only experiencing it for a moment, it can be accomplished by the power of yoga. Thus it is said, for the yogi, if the vajra and lotus are combined in the conventional, that is, without fame and not existing, together with a special mudra that is in accordance with the lineage, then what means does he have? By the power of yoga, yoga, that is, the wisdom mudra generated by samadhi, should be entered into samadhi together with it, and by its power, that is, power, symbolize the three wisdoms such as appearance. If, like arbitrary conceptualization, it is measured by one's own conceptualization that has become non- ಪ್ರಮಾಣ (pramāṇa, measure), how can it become Suchness? Isn't it? It is not like that. How once, that is, one ray of light, experienced at the time of the power of wisdom wisdom, and the great bliss symbolized by way of example, the yogi, by entering into samadhi together with the wisdom mudra, should also symbolize the nature arising from the example. Do not doubt that experiencing blue is merely recalling a meaningless object, therefore it is not a measure, because the Suchness that is entered into naturally is seen in the manner of Suchness, just like the continuous flow of a stream of water. Or, the example and that which arises from the example, because there is no difference from myself, this is the hidden meaning. Now it is self
Tibetan
བཞིན་རྣམས་ཀྱི་རང་གི་ངོ་བོ་ཡོངས་སུ་ཤེས་པར་བྱ་བའི་དོན་དུ། ཡེ་ཤེས་འཇུག་པའི་ངོ་བོ་ཡིས། །དབྱེ་བ་ཇི་བཞིན་ཤེས་བྱས་ལ། །རང་བཞིན་ཉིད་ནི་སླར་ཡང་ནི། །རྟག་ཏུ་རྣལ་འབྱོར་པས་མཚོན་བྱ། །ཞེས་བྱ་བ་གསུངས་ཏེ། ཡེ་ཤེས་འཇུག་པའི་ངོ་བོ་ཞེས་བྱ་བ་ནི་ཤེས་པ་རྣམས་དང་འཇུག་པ་སྟེ། རང་བཞིན་རྣམས་ཀྱི་རང་གི་ངོ་བོ་དབྱེ་བ་ཇི་བཞིན་ཏེ་དབྱེ་བའི་རིམ་པ་ཤེས་པར་བྱ་ཞིང་རྟོགས་པར་བྱས་ལ་ཐབས་དང་ཤེས་རབ་དང་མ་རིག་པའི་བདག་ཉིད་དུ་གནས་པའི་རང་བཞིན་དེ་དག་ཉིད་མཚོན་པར་བྱ་ཞིང་བསྒོམ་པར་བྱ་བ་སྟེ་སྦས་པའོ། །དེ་ལྟར་རང་བཞིན་རྣམས་ཀྱི་རྣམ་པར་དབྱེ་བ་ཤེས་པར་བྱས་ནས། འོད་གསལ་བའི་རང་གི་ངོ་བོ་ཉིད་ཡིན་པར་ཡང་མཚོན་པར་བྱ་བའི་ཕྱིར། ཇི་ལྟར་སྤྲིན་ནི་སྣ་ཚོགས་ཤིང༌། །མདོག་དང་དབྱིབས་ནི་ཐ་དད་པ། །ནམ་མཁའི་དབྱིངས་ནས་བྱུང་ནས་ནི། །དེ་ཉིད་དུ་ནི་ཐིམ་པར་འགྱུར། །དེ་བཞིན་རང་བཞིན་ཐམས་ཅད་ནི། །སྣང་བ་གསུམ་གྱི་རྒྱུ་ཅན་ཏེ། །མ་ལུས་ཡུལ་རྣམས་སྤངས་ནས་ནི། །འོད་གསལ་བར་ནི་འཇུག་པར་འགྱུར། །ཞེས་བྱ་བ་གསུངས་ཏེ། ཇི་ལྟར་སྔོན་པོ་དང་སེར་པོ་ལ་སོགས་པའི་མདོག་དང་ཕྲ་བ་དང་རགས་པ་ལ་སོགས་པའི་དབྱིབས་ཀྱི་རྣམ་པ་དང་ལྡན་པའི་ སྤྲིན་ཏེ། ཆར་འཛིན་པ་རྣམས་ནམ་མཁའི་དབྱིངས་ནས་ཏེ། ནམ་མཁའི་དཀྱིལ་ནས་འབྱུང་ཞིང་ལངས་ནས་སླར་ནམ་མཁའ་དེ་ཉིད་དུ་ཐིམ་ཞིང་ཞི་བར་འགྱུར་ཏེ། དེ་རྣམས་གང་ནས་འོངས་པའམ་གང་དུ་སོང་བ་མི་ཤེས་པ་དེ་ལྟར་འཇིག་རྟེན་གྱིས་རྟོགས་པར་འགྱུར་རོ། །དེ་བཞིན་དུ་རང་བཞིན་ཐམས་ཅད་རྣམ་པར་ཤེས་པ་གསུམ་ལས་བྱུང་ནས་རང་རང་གི་འདོད་པའི་ཡུལ་དཔྱད་ནས་ཆོས་ཀྱི་སྐུའི་རང་བཞིན་གྱི་དེ་ཁོ་ན་ཉིད་བཞི་པ་འོད་གསལ་བར་འཇུག་པར་འགྱུར་རོ། །འདི་ལྟར་གང་ཞིག་གི་རང་བཞིན་གང་ཡིན་པ་དེ་ནི་ཕྱིས་དེའི་ངོ་བོ་ཉིད་དུ་འགྱུར་ཏེ། བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་འགྲེལ་པ་ལས། །བུ་རམ་གྱི་ནི་མངར་དང་མེའི། །ཚ་བ་རང་བཞིན་ཡིན་པ་ལྟར། །དེ་བཞིན་ཁོ་ནར་ཆོས་རྣམས་ཀྱི། །སྟོང་པ་རང་བཞིན་ཡིན་པར་འདོད། །ཅེས་བྱ་བ་གསུངས་པ་དང༌། དེ་བཞིན་དུ་གཞན་ལས་ཀྱང༌། ཨེ་མ་ཧོ། །རི་མོ་སྣ་ཚོགས་ཡང་དག་དོན་གྱི་རྣམ་པར་ཤེས་པ་བཞིན་དུ་ཡང༌། །མཉམ་དང་མི་མཉམ་མཐོ་དམན་རྟོག་པའི་བློ་ཡིས་འཁྲུལ་པ་སྐྱེད་པར་བྱེད། །འཁོར་བ་ཐོག་མ་མེད་ནས་སེམས་ཀྱི་ནམ་མཁའི་དབྱིངས་ལ་བྲིས་པ་ཡི། །བརྫུན་མའི་ཀུན་དུ་རྟོག་པ་དག་གིས་སྲིད་གསུམ་འདི་ནི་བསླུས་པ་ཡིན། །ཞེས་གསུངས་ཏེ་
Chinese
为了完全了解诸法的自性，以智慧进入的自性。如其差别而知，自性再次，瑜伽士应恒常观想。如是说，智慧进入的自性，是指诸识与进入。诸法自性的差别，如其差别之次第应知应解，并观想安住于方便、智慧与无明自性的那些自性，即应观想与隐藏。如是知晓诸法的种种差别后，为了也观想是光明的自性，犹如云彩是多种多样的，颜色和形状是各不相同的，从虚空的界限中产生，又消融于那虚空之中。同样，一切自性都是三显现之因，无余舍弃诸境后，将进入光明之中。如是说，犹如蓝色和黄色等颜色，以及细微和粗大等形状的形态所具有的云彩，即持雨者们从虚空的界限，即从虚空的中央产生而升起，又再次消融平息于那虚空之中，如同不知它们从何而来，又往何处而去一样，世间也将如此了悟。同样，一切自性从三种识中产生，审视各自所欲之境后，将进入法身自性的第四种光明真如之中。如此，任何事物的自性是什么，那之后就会变成它的自性。如菩提心释中说，如蔗糖的甜和火的热是自性一样，同样，诸法的空性也被认为是自性。如是，从其他经典中也说，唉玛吙！如同各种各样的图画，是真实意义的识一样，平等与不平等，高与低，以分别的智慧产生错乱。从无始轮回以来，书写在心之虚空界限上的虚假分别念，欺骗了这三有。
English
In order to fully understand the self-nature of all phenomena, with the nature of entering wisdom. Knowing the distinctions as they are, the yogi should always contemplate the nature again. Thus it is said, the nature of entering wisdom refers to the consciousnesses and entering. The distinctions of the self-nature of all phenomena, the order of distinctions should be known and understood, and those natures abiding in the self-nature of skillful means, wisdom, and ignorance should be contemplated and concealed. Having thus known the various distinctions of all phenomena, in order to also contemplate that it is the self-nature of luminosity, just as clouds are diverse, colors and shapes are different, arising from the expanse of the sky, and dissolving into that very sky. Similarly, all natures are the cause of the three appearances, and having abandoned all objects without exception, they will enter into luminosity. Thus it is said, just as clouds possessing the forms of colors such as blue and yellow, and shapes such as subtle and coarse, that is, those holding rain, arise and rise from the expanse of the sky, that is, from the center of the sky, and again dissolve and pacify into that very sky, just as it is not known from where they came or where they went, so too will the world realize. Similarly, all natures arise from the three consciousnesses, and having examined their respective desired objects, they will enter into the fourth luminosity, the suchness of the self-nature of the Dharmakaya. Thus, whatever the self-nature of anything is, it will later become its self-nature. As it is said in the Bodhicitta commentary, just as the sweetness of sugar cane and the heat of fire are self-nature, similarly, the emptiness of all phenomena is also considered to be self-nature. Similarly, it is also said in other scriptures, Emaho! Just like various drawings, which are the consciousness of true meaning, equality and inequality, high and low, generate confusion with the wisdom of discrimination. From beginningless samsara, the false conceptualizations written on the expanse of the sky of the mind have deceived these three realms of existence.