English
Practicing the five methods of introduction, showing obstacles, good and bad, diligence, and prophecies. That is also distinguishing between demons and parts. Blessings and prophecies appear as deities. Manifestation does good with the element of earth, for the sake of demons appearing. The examination of demons and parts must be cherished at all times. To clarify obstacles, all those are not other than the Lama himself. If one is accustomed to seeing it as it is, then there is no distinction between good and non-good. One does not grasp conceptual appearances at all. The nature is primordially clear light. Without good or evil, it is extremely blissful. Without the distinction of happiness and unhappiness, wisdom is unattached and completely pure. Everything is inseparable and is wisdom. The nature of mind is comfortable. Possessing five enjoyments in everything, do not hold the thought of purity and impurity. Since everything is the nature of Dharma, one taste, without duality, it is extremely blissful. With the meditation of great or small wisdom, everything is unerring like the four methods of the vessel. Without abandoning samsara, there is no suffering. Satisfied without duality, it is comfortable. The state of everything completely being one, there is neither seeing nor the seer. Kindling the lamp of wisdom, one sees all the ten directions' realms. Since this and the other shore are non-dual, there is no action of going and coming. Without scattering the great strength of the limbs, one suppresses all the empty realms of the ten directions. If one sees the transformation of the objects of enjoyment in this life, dispel distraction and abide in the state of emptiness. With mindfulness, cut off the continuum of karma, combining the gods and humans of the desire realm with the Great Vehicle. Or, in a secret golden box, fill it with color, light, and the moon's Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). After accumulating for a long time and gaining focus, the wind's scattering and gathering, light flashing, abides. The ultimate yoga of appearance and emptiness being inseparable, manifest and combine with the superior Dharmakāya. Since the result itself is the path, with harmonious words, it is not sectarian. This is the third chapter, which explains the yoga of great emptiness. Homage to the Dharmakāya, explaining the yoga of great compassion. The body that is in accordance, understand it through the doors of the limbs. First, practice the yoga of emptiness, in order to grasp the three realms with compassion. After performing the eight limbs as before, meditate on the great compassion of wisdom's illusion. Purifying the self's defilements, untying the knot of emptiness, establishing the disciples on the ground, acting as the cause of one seal, yoga itself is diligence, in order not to abandon the two truths.
Chinese
安住于此瑜伽，进入的间隔时间要把握好。谁能将超越三界的法，转化为大悲的智慧。见闻觉知感受，或各自的观察，或从后续获得。所有这些法，并非具有实义，如幻术、眼花、化身，如阳焰、彩虹、水月。自我和众生本体为一，因排除和观察而有差别。一和名言无二，故而行为和作用无碍。只要不失去所见即可，后续或思辨要事先熟悉。因此，通过熟悉二者，习惯于因，记忆普遍注入，智慧明晰。没有任何先于它的东西，如虚空之于虚空。身语意和一切法，不住于任何处，不执着任何事物。以眼花的姿态进行结合，于虚空中观修虚空。一切皆为方便的特征，方便与方便相结合。从大方便中产生的，即是菩提金刚胜。一切处皆是智慧明晰，没有不是智慧的法。如若未度化，则同时度化。大杀戮是慈悲的自性，不分别利益圆满大慈爱。不分别少胜离无等，如梵天之因同时圆满。对它没有明显的痛苦。因此，原因、条件、结果，时间和自性、错乱，以方式的衰败和本体，以及监狱般的八者进行观察。由此一知四生，与彼岸不同。那些本体的显现，也如名相般进入数量。通过意义和瑜伽的本体，区分则成双成对，确定词义。对此，错误的理解是幻象，法、自我和事物等，考察本体是否存在等，分别念变成幻象的领域，产生和不真实，欺骗得以成立。依赖和关联如车，世界分别念是影像。如幻术般从条件产生，虽然暂时显现能做一切，但只与有分别念者相符。影像相似故而缺乏观察。因此，一切皆是虚假的，并非认为名称没有实体。一切都显现为真实，在二取显现中无所不是。
English
Having settled in this yoga, the intervals for entering should be well managed. Whoever can transform the Dharma that transcends the three realms into the wisdom of great compassion. Seeing, hearing, feeling, and perceiving, or individual examination, or obtained from subsequent events. All these dharmas are not of any essence, like illusion, optical illusions, emanations, like mirages, rainbows, and moon in water. Self and beings are one in essence, different because of elimination and examination. One and name are non-dual, therefore actions and functions are unimpeded. Just don't lose sight of what is seen, subsequent or speculative thought should be familiar in advance. Therefore, by familiarizing oneself with both, becoming accustomed to the cause, memory is universally infused, and wisdom is clear. There is nothing prior to it, like space in space. Body, speech, mind, and all dharmas, do not abide anywhere, do not cling to anything. Combine in the manner of optical illusions, meditate on space in space. Everything is the characteristic of skillful means, skillful means are combined with skillful means. That which arises from great skillful means is the supreme Bodhi Vajra. Everywhere is clear wisdom, there is no Dharma that is not wisdom. If not liberated, then liberate simultaneously. Great killing is the nature of compassion, non-discriminating benefit, perfect great love. Non-discriminating, few, superior, separation, non-existence, equality, like the cause of Brahma, simultaneously perfected. There is no obvious suffering for it. Therefore, cause, condition, result, time and nature, delusion, decline by way, and essence, and the eight like a prison are observed. By this, one knowing gives rise to four, which is not the same as the other shore. The manifestation of those essences also enters the number like names. By distinguishing through the essence of meaning and yoga, pairs are formed, and the definition is established. To this, wrong understanding is illusion, Dharma, self, and things, etc., examining whether essence exists, etc., conceptualization becomes the realm of illusion, arising and untruth, deception is established. Dependence and connection are like a chariot, the world's conceptualization is an image. Like illusion, it arises from conditions, although temporary appearances can do everything, they only correspond to those with conceptualization. Images are similar, therefore lacking examination. Therefore, everything is just false, not that names are considered non-existent. Everything appears as reality, in dualistic appearance, there is nothing that is not.
Chinese
心之显现无因而生， 显现之体性不定。 如何观视即如何显现， 显现且恒常，断绝尽离。 未生诸佛之身时， 觉性智慧如幻显现。 三界亦复如是， 大方便幻化乃其体性。 智慧之中即是智慧之嬉戏， 智慧嬉戏本身亦是积聚。 诸佛现前，救护众生， 加持显现亦复如是。 因缘不依赖之故， 幻化金刚乃最胜。 无为自显为有为， 有为显现即金刚。 是故体性无有差别， 仅以低劣显现为习气。 刹那二者不具于行者， 一续未生亦未灭。 离能取所取，故为自明自知， 智慧幻化不动而明晰。 如水与月亮一般， 言说此为平等明晰之体性。 心外无法之故， 智慧幻化不在他处。 幻化本身离贪执， 仅于名言中修习。 于不顺之障碍执为实有， 因与体性皆为过患。 不串习与勤作， 如烟与火之相状。 执著于我之二相， 生起禅定之障碍。 先前如是之体性虽稳固， 然连接之慈悲不深厚。 所言皆为中等或少量， 离缘串习之常态稀有。 然此自身之收放， 以及不定之处所，连同城堡皆可见。 耗尽之相与不定之色， 火水风土之分错乱故。 不明晰之色显现，如界错乱。 见地动亦是分判。 如云与翳障黑暗般， 若有经中所说之过失。 以细微粗大之分，幻化之义， 令其不明，极为迟缓。 如前一般治疗分别念之病， 以正知如利刃般斩断。 如是行持则如盗贼般， 未除亦将自性清净。 无论生起何种分别念之相， 皆因智慧幻化为自显现。 贪嗔希惧皆不生起， 智慧幻化不在他处。 如是未具足者， 感受后以历史分析而止息。 或观分别念之所依处， 见此则黑暗彻底消散。 若见不喜之颜色时， 以四大之对治力压制。
English
Appearances arise from the mind without cause, The nature of appearances is uncertain. Appearances arise according to how they are viewed, Appearing, they are constant, free from cessation. Without generating the bodies of the Buddhas, Awareness-wisdom arises as illusion. The three realms are likewise, The nature of all great skillful means is illusion. Wisdom delights in wisdom, The very act of delighting in wisdom is also accumulation. The Buddhas appearing, protecting beings, And bestowing blessings are also like that. Because they do not depend on causes and conditions, Illusion is the supreme, powerful Vajra. Unconditioned itself appears as conditioned, The appearance of conditioned is itself Vajra. Therefore, there is no difference in nature, Only the inferior appearance is a habit. Two moments do not exist for the practitioner, Since a single continuum is neither born nor ceases. Free from grasping and being grasped, it is self-awareness itself, Wisdom-illusion is unwavering and clear. Like water and the moon, It is said that equality and clarity are its nature. Since there is no Dharma apart from the mind, Wisdom-illusion is not elsewhere. Being free from attachment to illusion itself, It is said to meditate only in name. Holding onto discordant obscurations as real, The faults of cause and nature are: Lack of familiarity and striving, Like the nature of smoke and fire. By the two aspects of clinging to self, Obstacles to samadhi arise. Although the nature is stable as before, Because the connecting compassion is not profound, All that is said is mediocre or little. The ordinary state of abandoning conditions and becoming familiar is rare. However, one sees this very gathering and scattering, And uncertain places, including cities. The appearance of exhaustion and uncertain colors, Because the elements of fire, water, wind, and earth are confused. Unclear colors appear, like the confusion of the elements. Seeing an earthquake is also a separation of parts. Like clouds, cataracts, and darkness, If there are faults mentioned in the texts, By the subtle and coarse parts, the meaning of illusion, Makes it unclear and very slow. Like before, cure the disease of conceptual thought, With mindfulness, cut it off like a sharp knife. If you act like that, like a thief, Even if not removed, its nature will become clear. Whatever signs of conceptual thought arise, Because wisdom-illusion is self-appearing, Attachment, aversion, hope, and fear do not arise, Wisdom-illusion is not elsewhere. Those who do not have it like that, Having felt it, stop it by analyzing history. Or look at the place where conceptual thought resides, Seeing that, the darkness is completely cleared. When seeing unwanted colors, Subdue them with the antidotes of the four elements.
Chinese
如前一般依循先前，后来者行于先前之路。 如是，自性因缘而变异。 若有所感，则思及初始与终结之过患， 生起厌离，忆念舍弃。 于何处消融，则沐浴、破坏、清扫， 以欢喜进入，并赞颂。 如是如是，精勤转变之， 于此之时，即是智慧瑜伽。 增长亦因动摇、获得、习惯， 以及趋向稳固之终点之自性。 虽无，然说为模糊之装扮者。 倾泻、变异、消融，如猛烈之风、水。 少许，有于一“顿”之三分之一中， 四分之一、五分之一，则无有获得。 若“顿”仅以苇草、木柴，且明亮， 则水风缓慢流动，如是。 如门、支撑、物质般，以分别之风， 安住于不动之四者中。 感官显现所作之任何事， 皆无须生起，故为终点。 大悲之瑜伽士， 知晓三有如幻。 为利有情而分享知识， 如是，有情早已知晓。 于错误之分别、考察中清净， 因非异于智慧之界， 以大悲相连结， 六道一切时处皆显现。 随行亦如是知晓。 如是，真如之界，众多不同显现为方便。 方便即如幻术、眼翳、水中月、影像。 彼即自明之智慧，无染，显现种种。 具足方便与智慧，以殊胜力转变处所， 无论如何行持，无尽之二者皆不隐没转变。 智慧大方便，本自于殊胜中嬉戏。 于菩提心中，以一因， 生起慈爱之大悲。 若证悟佛与有情为一， 则称彼为生起大悲者。 广大之心，无处不显现。 大方便，普作光明慈爱。 一切皆喜悦，界无有苦。 于一切无余有情， 慈悲之索永不断绝， 于烦恼道上解脱， 以慈爱令其欢喜。 如是，于轮回之牢狱中， 伸展慈悲之索， 从烦恼泥沼中牵引而出。 莫于大悲中厌倦。 如是，对于凡夫俗子， 不为业之障蔽所染污， 于一切皆现证成佛， 莫于喜乐中后悔。 于有情、我与无我， 莫作二取之慈悲。