English
The wise know. For the sake of benefiting beings, it is allocated, thus knowing that the six realms of beings have existed in this way since the beginning. All that is conceived by the mind of distorted clinging is purified by its own nature. Because it is inseparable from the wisdom dharmadhatu. Because the karma of sentient beings and the great compassion of the Buddha are connected, all times and places of the six realms appear. One should know to follow the footsteps of the previous kings in the same way. The reality of suchness, the dharmadhatu, appears in various ways as an inexhaustible means. The inexhaustible means itself has no inherent existence, just like an illusion, an optical illusion, or the reflection of the moon in water, it is without self-nature. That appearance is the very nature of self-aware wisdom, the yoga of illusion, so there is no attachment to anything, and it appears in various ways. The combination of skillful means and no self-nature, the union of wisdom, becomes the supreme abode of the qualities of the dharmadhatu. No matter how one acts, stainlessness arises, and by the two accumulations, both one's own and others' benefit are accomplished, and one is not stained by the two obscurations. The meaning of the supreme great vehicle of wisdom and great skillful means is inherently dwelling in the state of wisdom illusion. With the mind of enlightenment as the sole cause. Since oneself and all beings are non-dual, great compassion arises as the root of grasping. If one realizes that all Buddhas and sentient beings are one in the nature of wisdom illusion, then it is called the arising of fundamental great compassion. The nature of reality is without beginning or end, and the vast mind manifests everywhere in the nature of wisdom illusion. With the great, inexhaustible means of taming the tamable, the lineage of clear light love benefits all beings. Making all beings happy, without partiality, the great love like a loving mother yearning for her child, for all sentient beings of the six realms, the compassion of love is like an unbroken rope. From the path of samsara of sentient beings' afflictions, they are liberated to the path of peace and nirvana, benefiting with love, and pleasing them through the gate of protecting all beings. Likewise, for sentient beings who are like a prison of samsara, stretching out the rope of loving compassion, liberating beings from the mud of afflictions.
Chinese
引向解脱之地的干地上，不要因大悲而感到沮丧！如同不生起慈悲一样，对于所有普通人，不被恶道业力的障碍所染污，因喜悦一切众生成就圆满正觉，不要对喜悦感到后悔！三界众生的根本，法性，我与无我，瑜伽士不要将心识和主宰执着为二，如同不疼爱独子一样，要对一切众生怀有如母般的慈爱。要对一切众生怀有无偏袒、无染污的慈悲。之前在那个定中的状态，在这里使其圆满，即因缘聚合后如之前的定一样。在智慧幻化的瑜伽中，利他之事得以圆满。所缘境是将上述迷惑的因、缘、果三者合一为七，加上四种出离的乘，再加上克里亚瑜伽三部，共七，七二为十四，是所调伏的对象。此处自性本然智慧，从一开始就在觉悟的状态中，没有能境和所境，因此是无所缘的慈悲，事业是四种事业，不舍弃任何所调伏的对象，以随应所化的方式行事，利益是自生智慧之事业，圆满自他之利益。无有偏袒，是共同的大乘菩萨和克里亚瑜伽之上的更高境界。为了成办自利，所有内外所行之处，皆因智慧幻化是自显现之故，没有内外二取之障碍，在觉性自明之状态中，对智慧幻化之禅定生起极大的稳固。对于所有五种感官享受的欲妙，不要执着于清净和不净之念。因为所有这些原因，在智慧幻化的自性中都是一味一体的，无有二元对立，因此非常安乐。因此，应行五事，不舍五事，接受五事，以及五种欲妙等一切，都是以智慧在智慧中嬉戏的方式来享受。大能仁导师的普陀行境，如所观想般成就。同样，所有诸法在能境和所境上都是无所缘的，在智慧幻化的禅定中。
English
On the dry ground that leads to liberation, do not be discouraged by great compassion! Just as compassion does not arise, for all ordinary people, not being stained by the obscurations of negative karma, because of rejoicing in all sentient beings attaining perfect enlightenment, do not regret joy! The basis of all sentient beings in the three realms, the nature of reality, self and non-self, yogis should not grasp mind and mastery as two. Just as one does not cherish an only child, one should have the mind of a mother towards all sentient beings. One should have impartial, unblemished compassion for all sentient beings. That state that was previously in that Samadhi, here it is made complete, that is, when conditions meet, it is like the previous Samadhi. In the yoga of wisdom illusion, the benefit of others is perfected. The object of focus is to combine the above-mentioned cause, condition, and result of delusion into one, making seven, plus the four vehicles of renunciation, plus the three sections of Kriya Yoga, making seven, two sevens are fourteen, which are the objects to be tamed. Here, the essence is self-arisen wisdom, from the beginning in a state of enlightenment, without object and subject, therefore it is compassion without an object of focus, and the activity is the four kinds of activities, without abandoning any of the objects to be tamed, acting in accordance with what needs to be tamed, and the benefit is the activity of self-arisen wisdom, completely fulfilling the benefit of oneself and others. Without partiality, it is a higher state than the common Mahayana Bodhisattva and Kriya Yoga. For the sake of accomplishing self-benefit, all outer and inner activities, because the illusion of wisdom is self-appearing, without the obscuration of grasping at inner and outer as two, in the state of self-luminous awareness, great stability arises in the Samadhi of wisdom illusion. For all the five desirable qualities of sensual pleasure, do not cling to thoughts of purity and impurity. Because all these reasons, in the essence of wisdom illusion, are of one taste, without duality, therefore it is very blissful. Therefore, all things such as the five things to be practiced, the five things not to be abandoned, the five things to be accepted, and the five desirable qualities, are enjoyed in the manner of wisdom playing in wisdom. The field of activity of the great sage, the teacher's Puta, is accomplished as envisioned. Likewise, all phenomena are without focus on object and subject, in the Samadhi of wisdom illusion.
Chinese
显现任何事物，成就任何事物。若能领悟无漏甚深法性的意义，则无任何事物未被清净。智慧幻化的禅定，不作修饰，无偏颇地普遍明晰，自性本然清净。因此，行住坐卧等一切时处，不应超越幻化禅定的智慧。根本誓言和支分誓言，一切皆是。总的来说，前者如大空性禅定之时一样，特别要守护力量和能力增长。如是，通过领悟和习惯心如幻化，对于轮回之法，痛苦之蕴，生起无量慈悲。不由自主地生起菩提心，夺取心意。心性本无他，唯是自显现，不迷乱，若未识自性而迷乱，则对此感到惊奇和诧异。对于无意义地处于歧途，也同样生起慈悲。外内密三种，显得比以前更加稳固和增长。如是，修行次第增长的最终征象是：身体轻盈如棉花，获得对身体疾病等的微小忍耐，禅定持久，脉象安乐与不安乐平等，八法几乎存在，且八法达到平衡。因此，在见解之时，瑞相多者与禅定相应，中等者则在此处，一切显现都达到平衡。一切征象也比以前数量增多，本体清晰且持久。与一同居住者，知晓他人之心等，神通的数量增多，且本体稍微稳固。因此，对于他人，也会稍微生起对某些对境的神通。因此，要稳固智慧幻化的瑜伽。在普遍显现之时，此生内外一切所用之处，在梦中也见到处于智慧幻化的状态，且因相续充满慈悲，在梦中也唯见慈悲，在梦中也多见上师和佛陀的加持和灌顶等，以及见到十八种魔境的征象。无论出现何种好的梦境等显现，都要通过领悟处于智慧幻化的状态，而不产生贪执。
English
Whatever appears, whatever is accomplished. If the meaning of the profound, immaculate nature of reality is realized, then there is nothing that has not become pure. The wisdom-illusion samadhi, without artifice, is universally clear without bias, naturally and inherently pure. Therefore, at all times, such as the four modes of conduct, one should not transcend the wisdom of the illusion-like samadhi. All of the root vows and branch vows, in general, are like the time of the great emptiness samadhi, but especially guarding the increase of strength and power. Thus, by realizing and becoming accustomed to the mind as illusion, immeasurable compassion arises for the suffering aggregates of samsaric phenomena. Bodhicitta, which arises involuntarily, seizes the mind. Since the nature of mind is nothing other than its own appearance, not being confused, if one does not recognize the true nature and is confused, then one is amazed and astonished by that. Likewise, compassion arises for those who meaninglessly dwell on the wrong path. The three aspects of outer, inner, and secret appear to be more stable and increasing than before. Thus, the ultimate signs of the gradual increase of practice are: the body becomes very light like a cotton flower, one obtains subtle endurance for physical illnesses and so on, samadhi is prolonged, the elements of comfort and discomfort are balanced, the eight worldly concerns are mostly present, and the eight worldly concerns are balanced. Therefore, at the time of view, many auspicious signs correspond to samadhi, and the intermediate ones here, all appearances are equally balanced. All signs also increase in number compared to before, and the essence is clear and lasting. Knowing the minds of others who are sitting nearby, and so on, the number of psychic powers increases, and the essence is somewhat stable. Therefore, for others as well, some psychic powers arise towards certain objects. Therefore, one should stabilize the yoga of wisdom-illusion. At the time of universal appearance, all uses of outer and inner in this life, even in dreams, are seen to be in the state of wisdom-illusion, and because the continuum is filled with compassion, only compassion is seen in dreams, and in dreams, one often sees the blessings and empowerments of gurus and buddhas, and the signs of the eighteen realms of demons appear. Whatever good dreams and other appearances arise, by realizing that they are in the state of wisdom-illusion, one does not develop attachment or clinging.
Chinese
这样做。 通过修习大悲的瑜伽， 瑜伽士以证悟大义，自显现二取不二。 于迁识之时，无有穷尽地修习如是智慧幻化的三摩地。 其功德无量，与虚空边际等同。 行境与佛陀本身及智慧幻化的体性为一。 智慧幻化的行为具有广大的福德资粮。 由于对其名义和意义不执着，故具有广大的智慧资粮。不需寻找其他的唯一手印瑜伽。 如阳光不移动而照耀大地等，种子不移动而生出苗芽，酸味不与蜂蜜和水混合而自然产生，猴子和孩童自然喜欢酸涩的巴拉喀一样。 法性自生的智慧，于三时中无有来去，虽然不向他处转移，但如上述比喻一样，在迷惑的显现上似乎会变化，即死亡之时。 如果在智慧幻化的三摩地中稳固地安住而逝去，则能断绝业力之流，如果不能如此获得。 通过关联，不会改变正确的道路和密咒的使用，如果相遇则会解脱。 在来世或其他次数中， 必定不会再堕入轮回，而能获得自在掌控寿命的种姓。 如果在此道上聚集顺缘并加以修持， 则具足三十二相和八十随好。 无疑将在大自在的报身所居的色究竟天显现。 如果不这样认识，而是由于无知而懒惰懈怠， 则在没有成就无上义果菩提之前，将再次堕入三恶道。 大悲瑜伽开示品第四。 顶礼大悲与空性不二的智慧幻化。 将宣说寂怒唯一手印的瑜伽。 瑜伽士通过修习金刚身三。 以彼定大空性和前定已逝之身，了知十五义。 所有共同的一般道次第，如前一样圆满。 修习此唯一手印之时，现证圆满的智慧幻化三摩地。 之后，将身像等表相本尊手印置于前方。
English
Do this. By practicing the yoga of great compassion, The yogi realizes the great meaning, the non-duality of self-appearance. At the time of transference, meditate on such wisdom-illusory samadhi without end. Its merits are immeasurable, equal to the edge of the sky. The realm of activity is one with the Buddha himself and the nature of wisdom illusion. The practice of wisdom illusion has great accumulations of merit. Because of non-attachment to its name and meaning, it has great accumulations of wisdom. There is no need to seek other unique mudra yogas. Just as the sunlight shines on the earth without moving, and the sprout emerges from the seed without moving, and the sour taste naturally arises without mixing with honey and water, and monkeys and children naturally like sour balakha. The self-born wisdom of Dharma nature has no coming or going in the three times, although it does not transfer elsewhere, but like the above analogy, it seems to change in the appearance of delusion, that is, at the time of death. If one passes away while firmly abiding in the samadhi of wisdom illusion, one can cut off the stream of karma, but if one cannot obtain it in this way. Through connection, the correct path and the use of mantra will not change, and if they meet, they will be liberated. In future lives or other times, One will surely not fall back into samsara, but will obtain the lineage of freely controlling life. If favorable conditions gather and practice on this path, Then one will be fully endowed with the thirty-two marks and eighty minor marks. There is no doubt that one will manifest in the Akanishta heaven, the abode of the great and powerful Sambhogakaya. If one does not recognize it in this way, but is lazy and negligent due to ignorance, Then before accomplishing the supreme meaning, the fruit of enlightenment, one will fall into the three lower realms again. The Fourth Chapter, Explanation of the Yoga of Great Compassion. H homage to the wisdom illusion that is non-dual with great compassion and emptiness. I will explain the yoga of peaceful and wrathful one mudra. Yogis, by meditating on the three vajra bodies, With that samadhi, the great emptiness and the body of the previous samadhi that has passed away, one knows the fifteen meanings. All the common general path stages are completed as before. When practicing this one mudra, one directly realizes the perfect wisdom-illusory samadhi. Then, place the symbolic deity mudras such as body images in front.