English
Also, a blue Hum. Meditate on obtaining the target of long breaths and overlapping moon Hums. When flowing, look at the time. When the heart's breath flows upward, visualize the Hum gradually extending upward from the Hum, emanating light from the crown of the head. When the breath gathers downward, visualize gathering together from the crown of the head to the heart. Also, if the power is weak and unclear, when the breath flows outward, visualize the Hum also rising from the heart, exiting from the left nostril, fixing the target at a distance of about an elbow's length and meditating. Again, when the breath flows inward, visualize the Hum also appearing together with the heart, meditating without distraction, relying on the target and becoming familiar with it. Then, when the breath is playful, it quickly leaves, and when the breath leaves, throw it into the heart of the guru-deity, or the fruit of the lower is the upper, so it itself becomes the path. Control the gathering and dispersing of the breath to the extent that it can be endured. Therefore, when it cannot be endured, throw the Hum outward with the power of the breath. This is also the way that was previously familiar, if the power is strong, throw it from the crown of the head, if the power is weak, throw it from the left nostril, the awareness abiding in the Hum becomes a path in the form of light, remember that all appearances and existences are pervaded by the nature of light, this is the introduction of the oral instruction. From this, temporary and ultimate fruits arise. End. The temporary fruit is the end of the yoga of indivisibility of appearance and emptiness. The ultimate fruit is transforming appearances into the supreme Dharmakaya. Why is that? Because cause and effect are non-dual, because the fruit itself is made into the path. Therefore, Suchness and the two bodies are not fruits that are consistent with the great emptiness that possesses supreme forms and are excluded from the category of expression. This is the third chapter, which explains the yoga of great emptiness. I prostrate to that Samadhi which measures the Dharmakaya with realization and familiarity. After that, the yoga of great compassion, the Samadhi of wisdom illusion, is explained. In general, all appearances are in accordance with Suchness, and are briefly explained with the fifteen body meanings. Understand through the method of detailed explanation of the branches. On the ground of great emptiness, first by a yogi familiar with emptiness, In order to grasp all sentient beings of the three realms with compassion, First perform the eightfold Samadhi like that, After that is wisdom.
Chinese
因此，通过如幻三摩地修习慈悲。去除对法与补特伽罗二者的执著之垢，同样破除对空性之执著的束缚，将所化众生的无量识安置于清净之地，作为获得唯一手印之因，应首先修习智慧幻化的瑜伽，并守护正念。为了不偏袒二谛，应安住于此智慧幻化瑜伽，通过进入智慧幻化的方便，以六个昼夜之一，获得六十四分之一的共同部分，通过三十二的熟悉，十六的稳固，八的圆满，最好是四分之一或白天或夜晚的单独一座。一座之间的间隙应按时进行。瑜伽士通过何种方式将三界轮回与涅槃之法，一切显现，以大悲智慧幻化的状态，以眼见色，以耳闻声，以舌尝味，以身感触，也以各自的分别智慧进行观察，作为修习之因，或于修后获得并修习。通过智慧幻化，一切所有之法，粗大的、坚实的、有实体的精华并非存在，由于虚妄分别的显现而心满意足，幻化显现无自性，如真实的眼翳、幻化，显现而无有，如阳焰，显现而无自性，如彩虹般清晰而无自性，如水中之月。瑜伽士自身与一切众生，在智慧幻化中，本体为一。也不安住于唯一的因，为了消除苦乐等差别，以及由分别念所产生的显现之差别。因此，一与异，二者皆非实有，且从差别中解脱。无有二取，且二取之显现亦无有阻碍。观见的意义在于不失去见解的状态。应熟悉见解的证悟之后，或分别念的先导。因此，应首先熟悉这二者，即见与定，通过熟悉智慧幻化的三摩地之因，由于理智无有边际，因此忆念普照，智慧幻化的三摩地在各方面都清晰。没有任何先入为主的观念。例如，虚空与虚空之间没有区域的区分，自性如其本然。身语意等
English
Therefore, cultivate compassion through the illusory Samadhi. Remove the defilement of clinging to both phenomena and individuals, and likewise break the bonds of clinging to emptiness. Place the immeasurable consciousness of sentient beings to be tamed on the pure ground, and as a cause for obtaining the one mudra, one should first practice the yoga of wisdom illusion and guard mindfulness itself. In order not to be biased towards the two truths, one should abide in this yoga of wisdom illusion. Through the means of entering the wisdom illusion, with one of six days and nights, one obtains one sixty-fourth of the common part, through thirty-two of familiarity, sixteen of stability, eight of completion, preferably a quarter or a single session of day or night. The interval between sessions should be done on time. By what means does the yogi view the three realms of samsara and the laws of nirvana, all appearances, in the state of great compassion and wisdom illusion, with the eye seeing form, with the ear hearing sound, with the tongue tasting flavor, with the body feeling touch, also with their respective discriminating wisdom, as a cause for meditation, or after meditation, obtain and meditate. Through the wisdom illusion, all phenomena without exception, the coarse, solid, and substantial essence does not exist, because of the appearance of false discrimination, the mind is satisfied, the illusory appearance is without self-nature, like a true cataract, illusion, appearing but not existing, like a mirage, appearing but without self-nature, like a rainbow, clear but without self-nature, like the moon in water. The yogi himself and all beings are one in essence in the wisdom illusion. It does not abide in a single cause, in order to eliminate the differences such as pleasure and pain, and the differences in appearances produced by conceptual thought. Therefore, one and different, both are not real, and are liberated from difference. There is no duality, and the appearance of duality is also unobstructed. The meaning of viewing is to not lose the state of seeing. One should be familiar with the realization of the view, or the precursor of conceptual thought. Therefore, one should first be familiar with these two, namely view and meditation, through familiarity with the cause of the Samadhi of wisdom illusion, because reason has no limit, therefore memory pervades, the Samadhi of wisdom illusion is clear in all aspects. There is no preconceived notion. For example, there is no distinction of region between space and space, nature as it is. Body, speech, and mind, etc.
Chinese
所有内外之法，无论在何处，事物之境与有境不住，于境不执著。 以智慧幻化的自性显现而无自性，如眼花之方式结合。 于虚空修习如虚空之念，无有能修所修。 诸法皆不灭，自显现即是方便之体性。方便不灭，以方便之智慧幻化三摩地无二而分别。 于智慧幻化中修习大方便，由方便而智慧幻化得以显现。 此乃无上菩提，智慧幻化之体性无别，金刚乘之殊胜义。 内外一切处，智慧皆明晰。 无有非智慧之法，如母子般之悲悯，未度化之一切于智慧幻化之境中，以一且无二之方式了悟，一时度化。 如是行。 以无二之方式度化，乃大杀大悲之自性。 不分自他，利他圆满之大慈。 于利众之事不后悔，生起殊胜喜悦，不离喜悦且于一切众生平等之舍。如是梵住四无量于一时圆满。 如小乘行者般，无有对境与有境之显现执著。 以悲悯者故，轮回之因缘乃业与烦恼，果乃痛苦且可怜。 无始无终，时间与自性无常，生灭幻化。 以理之过患乃圣道与体验痛苦之体性，显现为内外器情。 如共同监狱般，如境与有境之类，缘于八苦而生起悲心。以此知晓境与有境不存，一切皆一，由此生起。度母于世俗谛中与生于境中者无别。 亦示现彼等智慧幻化三摩地之体性。 于此体性之类别中，亦如名称之类别般，亦可计数。 以所修习之义体性与瑜伽三摩地之体性。 分离则成双，亦可成立定义。 于非彼者执着为邪念，幻化乃： 细微之法我与补特伽罗我与粗大之
English
All inner and outer dharmas, wherever they may be, the realm of objects and subjects does not abide, and one does not fixate on the realm. With the nature of wisdom-illusion appearing but without inherent existence, one combines it in the manner of an optical illusion. In the sky, one meditates on the thought of the sky itself, without a meditator or an object of meditation. All dharmas are unceasing, their own appearance is the characteristic of skillful means. When skillful means are unceasing, one distinctly combines the samadhi of wisdom-illusion of skillful means as non-dual. By meditating on great skillful means in wisdom-illusion, wisdom-illusion arises manifestly from skillful means. That is the unsurpassed enlightenment, the nature of wisdom-illusion being indivisible, the meaning of the supreme Vajrayana. In all inner and outer aspects, wisdom is clear. Since there is no dharma that is not wisdom, like the compassion of a mother for her child, all who have not been liberated are realized as one and non-dual in the realm of wisdom-illusion, liberating them all at once. Thus, it is done. Liberating in a non-dual way is the nature of great killing and great compassion. Not distinguishing self from others, the great love that perfects benefit for others. Without regret for the sake of beings, supreme joy arises, inseparable from joy, and equanimity is attained by being impartial to all beings. Thus, the four immeasurables of Brahma are perfected at once. Like those of the lower vehicles, there is no manifest clinging to objects and subjects. Because of compassion, the causes of samsara are karma and afflictions, and the result is suffering and misery. Without beginning or end, time and nature are impermanent, with arising, ceasing, and illusion. The fault of reasoning is the nature of the noble path and the experience of suffering, appearing as the outer and inner vessel and essence. Like a common prison, like objects and subjects, compassion arises by focusing on the eight sufferings. By this, knowing that objects and subjects do not exist, and that all is one, it arises. The Tara is not the same as those born in the realm in conventional truth. Also showing the very nature of those samadhis of wisdom-illusion. In this category of nature, just as in the category of names, numbers can also be included. By the nature of the object of meditation and the nature of the yoga samadhi. Separation becomes dual, and definitions can also be established. Clinging to what is not that as a wrong thought, illusion is: The subtle self of phenomena and the self of the person and the coarse
Chinese
所有被分别的事物，通过考察诸如我、生命、作者等，二取执着之念如幻觉般化为虚空。错误的念头在心中产生，似是而非，以欺骗的方式成立。例如，依赖和关联也像木车一样，世俗的分别念是不真实的，因为是影像。如同幻化的牛等，由错觉的因缘而生。火烧煮等暂时显现的行为都能够做到，这些具有作用的能力，对于有分别念的人来说，业和念头一致而已。因为像是影像，所以远离理智的考察，没有自性成立。因此，一切都是因缘和合的虚假之物，只是名称而已，并非真实存在。一切都以真实存在而著称。在显现为二元对立之时，没有任何一方是真实的。心性是自显现的，无论如何显现，都是无因无缘的自然显现。觉性显现为多种多样，但自觉的体性在任何一方都没有确定。无论如何看待，都只是如是显现。显现且无任何实体，自显现远离常断二边。诸佛之身也非由其他因缘所生，而是觉性的智慧如幻显现。三界也是如此。伟大的方便无有止息，一切幻化皆是其体性。一切法在智慧幻化中，都是智慧的嬉戏。智慧的嬉戏也没有任何实体可以积累。诸佛之身显现于世，救护利益众生，加持和说法也如上述一般。这些也都是自生智慧的自显现，不依赖于其他因缘。幻化自显现的体性无有恐惧和破裂，显现是金刚之最胜。因此，其意义在于，无为法在世俗中显现为有为法。在显现为有为法之时，就是无别的金刚。因此，以自性而言，二谛没有差别。那么，是否应该交替修持二谛呢？对于智慧低下者，次第显现只是为了习惯真如的方便而已。众生没有两种心续，刹那