Chinese
非顺同语之类。开示大空性瑜伽品第三。 顶礼法身。 宣说大悲瑜伽。 随顺之身。 从支分之门了知。 先前串习空性之瑜伽士。 为以慈悲摄持三界之故。 如前作八支。 修习智慧幻化之慈悲。 清净二取垢染与。 解开空性之结与。 将所化置于地与。 作为一印之因。 勤修此瑜伽与。 不舍二谛之故。 安住于此瑜伽。 以时作入之座间。 何者之超越三界之法。 于大悲之智慧中。 见闻觉触感受或。 个别观察之因或从后得。 彼之所有诸法。 非有实义。 如幻术眼翳化现与。 如阳焰彩虹水中月之相。 我与有情本体一。 以遣除与观察而各异故。 一与各异无二故。 无作无为无安置。 唯作不失见。 以随念或分别观察为前行。 因此二串习因串习故。 忆念总摄智慧明。 先前所放无有任何。 如虚空之如虚空。 身语心与一切法。 于何亦不住不缘故。 以眼翳之理作结合。 于虚空上修虚空。 一切为方便之自性。 于方便上种种结合方便。 大方便从方便所生之。 彼乃菩提金刚胜。 于一切中智慧明。 非智慧无有法。 未以怖畏度化时，一时度化。 大杀为慈悲之自性。 不分别利圆满大慈。 不后悔胜喜无离平等。 梵住四因一时圆满。 彼无有现前怖畏。 是故因缘果与。 时与自性迷乱与。 以理毁坏与本体与。 如牢狱观八者。 以彼生起一异四者。 与度彼岸非相同。 彼等本体性开示亦。 如本体般而计数。 义
English
Not of the kind of concordant speech. This is the third chapter, which teaches the yoga of great emptiness. Homage to the Dharmakaya. Explaining the yoga of great compassion. Understand through the limbs of the conforming body itself. The yogi who is accustomed to emptiness from before. In order to hold the three realms with compassion. Having done the eight limbs as before. Meditate on the compassion of illusory wisdom. Purifying the stains of the two graspers, And undoing the knots of emptiness, And placing the trainable on the ground, And acting as the cause of one seal. Diligently practicing this yoga, And for the sake of not abandoning the two truths. Having settled in this yoga, Do the intervals of entering by time. Whatever dharma transcends the three realms. In the wisdom of great compassion. Seeing, hearing, feeling, touching, or. The cause of individual examination or obtained from the aftermath. All those dharmas. Are not of any essence. Like illusion, eye disease, emanation, and. Like mirage, rainbow, reflection of the moon in water. Self and beings are one in essence. Because of being different by elimination and examination. Because one and different are non-dual. Without action, without doing, without placement. Just do not lose sight. Do the subsequent or analytical observation as a preliminary. Therefore, by practicing the two, the cause is practiced. Memory encompasses all, wisdom is clear. There is nothing that has been sent before. Just as space is like space. Body, speech, mind, and all dharmas. Because they do not abide or focus on anything. By combining in the manner of eye disease. Meditate on space in space. Everything is the nature of means. Combine means with means in various ways. Great means arising from means. That is the supreme Vajra of Enlightenment. Wisdom is clear in everything. There is no dharma that is not wisdom. When not liberated with dread, liberate at once. Great killing is the nature of compassion. Non-discriminating benefit, complete great love. Unregretful, supreme joy, inseparable equanimity. The four causes of Brahma are perfected at once. There is no manifest dread in that. Therefore, cause, condition, and result, And time and nature, delusion, and. Ruin by method and essence, and. Focus on eight like a prison. By that, one another, four arising. Is not the same as going to the other shore. Also, showing those essential natures. Count as the essence itself. Meaning
Chinese
并且以瑜伽的自性， 分开而成为双合，我的语言产生。 对于那个错误的念头，如幻化一般， 法与我和事物等， 考察自性是否存在等， 念头转变为幻化的虚空。 由生起和不真实、欺骗而成就， 如缘起之木车。 世间分别念是影像的缘故， 如幻化般由因缘而生。 暂时显现之事全部都做， 对于有念者来说，成为一致的衡量。 因为与影像相似，考察后是空性的。 因此，一切都只是虚假的。 并非想要从名称中获得实有， 一切都显现为真实。 在二取显现中，因为没有对境， 心因此显现为何物，无因而生。 显现而无有确定的自性， 并且如所见般显现， 如显现般，恒常而无断灭。 胜者的身体也未曾生起， 觉性的智慧如幻化般显现。 三界也同样如此， 大方便幻化是万法的自性。 智慧之中是智慧的嬉戏， 智慧的嬉戏本身也是空性的。 胜者显现成佛和救护者， 以及加持显现也同样如此， 因为不依赖因缘， 幻化金刚是殊胜的。 无为自性显现为有为， 有为显现也是金刚自性。 因为如此，自性上没有差别， 仅仅是习惯于显现低劣。 对于众生来说，不会生起二种心续， 一个心续不生不灭， 离能取所取的自明觉性， 在智慧幻化中不动摇地显现。 如水和月亮一般， 说成是平等显现的自性。 因为除了心之外没有法， 智慧幻化不在他处。 从幻化本身中离贪， 说是仅在名言中修习。 不相顺的遮蔽对境， 因和自性的过患是， 不习惯和能成办， 如火和烟的状况一般， 以执着为我的两种方式， 会产生修习禅定。 先前已经如实地宣说了， 结合慈悲的柔和者， 所说的一切是中等和简略的。 断绝因缘，习惯是罕见的。 然而，这本身有舒卷， 以及见到不确定的地方和有城堡。 见到穷尽和不确定的颜色， 因为火水风地的部分错乱， 见到不清晰的颜色，是错乱地看待界。 见到地震也是部分分离， 云。
English
And with the nature of yoga, Divided and becoming dual, my words arise. For that wrong thought, like an illusion, Things like Dharma, self, and objects, Examining whether nature exists or not, Thoughts transform into the emptiness of illusion. Accomplished by arising, untruth, and deception, Like a dependent origination wooden cart. Worldly conceptualization is the reason for images, Like an illusion, arising from causes. All temporary appearances are done, For those with thoughts, it becomes a consistent measure. Because it resembles an image, it is empty upon examination. Therefore, everything is just false. It is not desired to obtain reality from names, Everything appears as true. In dualistic appearance, because there is no object, Therefore, the mind appears as anything, arising without cause. Appearing without a definite nature, And appearing as seen, Like appearance, constant and without cessation. The body of the Victorious One is also unborn, The wisdom of awareness appears like an illusion. The three realms are also the same, The great skillful means of illusion is the nature of all things. In wisdom, there is the play of wisdom, The play of wisdom itself is also empty. The Victorious One appearing as Buddha and protector, And the blessing appearing is also the same, Because it does not depend on causes and conditions, The illusion vajra is supreme. Unconditioned nature appears as conditioned, Conditioned appearance is also the nature of vajra. Because it is so, there is no difference in nature, It is just accustomed to appearing inferior. For beings, two mindstreams do not arise, One mindstream is unborn and unceasing, The self-awareness free from grasping and being grasped, In the wisdom illusion, it appears unwavering. Like water and the moon, It is said to be the nature of equal clarity. Because there is no Dharma other than mind, The wisdom illusion is not elsewhere. Detached from attachment to illusion itself, It is said to be practiced only in name. The object of obscuration that is not in harmony, The faults of cause and nature are, Unfamiliarity and being able to accomplish, Like the situation of fire and smoke, With the two ways of clinging to self, The accomplishment of practicing samadhi will arise. Previously, it has been truly proclaimed, Combining compassionate gentleness, Everything said is moderate and concise. Cutting off causes and conditions, habit is rare. However, this itself has expansion and contraction, And seeing uncertain places and castles. Seeing exhaustion and uncertain colors, Because the parts of fire, water, wind, and earth are confused, Seeing unclear colors is mistakenly viewing the realms. Seeing earthquakes is also a partial separation, Clouds.
Chinese
我如迟钝的黑暗一般， 那从经典中所说的过失， 以微细粗大之分使幻化的意义， 不明显而变得非常迟钝。 如前一样治疗分别念的疾病， 以正知如利刃般斩断。 如果那样做，就像盗贼一样， 不消除就会成为自性和障碍。 无论生起什么分别念的相状， 因为是智慧幻化的自显现， 贪嗔希望恐惧不会产生， 智慧幻化不是其他。 对于那些没有这样具备的人， 如果感觉到，就用历史考证来平息。 或者观察分别念的处所， 看到那处所，黑暗就会完全消散。 当看到不想要的颜色时， 用四大元素的对治来压制。 如前一样，先前跟随，后来领先， 现在自性被因缘所改变。 如果感觉到，就思考最初的过失， 生起厌恶，抛弃并系念。 如果沉溺于何处，就沐浴、清洗、熏香， 以欢喜进入并赞颂。 如果像那样那样地努力， 在那个时候，智慧瑜伽士， 也会增长，获得动摇和习惯， 到达稳固的终点，对于实相， 即使没有，也说成是模糊的净化。 倾泻、改变、沉溺是猛烈的风和水， 稍微有一点，占一天的三分之一。 四分之一、五分之一，没有获得。 单独的一天有能力且具有光明， 就像河流缓慢流动一样。 像门、支撑物、物品一样，分别念的风， 不摇动地安住在基础上。 感官的显现无论做什么， 都无法创造，因此是终点。 大悲心的瑜伽士， 将三有视为如幻， 精通者了知圆满菩提。 为了众生而分配理解， 众生如是早就知道。 颠倒的思索考察完全清净， 因为不异于智慧法界， 以大悲心相连， 六道一切时处显现。 随之进入也如是了知。 如是性法界显现为多种多样的方便。 方便本身如幻如眼翳、水月、影像。 那本身是自明智慧，无染的多种显现。 具备方便和智慧，成为殊胜的处所， 无论如何行持，不尽的二利成就，遮障不会改变。 智慧大方便本来就在殊胜中嬉戏。 在菩提心中，原因是相同的， 根本是大悲心生起。 如果证悟佛和众生为一， 就会生起大悲心了知。
English
I am like a dull darkness, That flaw spoken of in the scriptures, With subtle and coarse divisions, makes the meaning of illusion, Unclear and becomes very dull. As before, cure the disease of conceptual thought, With awareness, cut it off like a sharp blade. If that happens, like a thief, If not eliminated, it will become the nature and an obstacle. Whatever appearance of conceptual thought arises, Because it is the self-manifestation of wisdom's illusion, Attachment, hatred, hope, and fear will not arise, The illusion of wisdom is not something else. For those who do not possess it in that way, If they feel it, pacify it with historical investigation. Or look at the place of conceptual thought, Seeing that place, the darkness will completely dissipate. When seeing an unwanted color, Suppress it with the antidotes of the four elements. As before, follow before, and lead later, Now the nature is changed by conditions. If you feel it, think of the initial fault, Generate aversion, abandon and bind mindfulness. If you are immersed in any place, bathe, wash, and fumigate, Enter with joy and praise. If you strive in that way, At that time, the wisdom yogi, Will also increase, gain movement and habit, Reaching the stable end, for the essence, Even if it is not there, it is said to be a vague purification. Pouring, changing, immersing are violent wind and water, There is a little, one-third of the day. One-fourth, one-fifth, not obtained. A single day is powerful and has light, Just like a river flowing slowly. Like a door, support, object, the wind of conceptual thought, Unmoved, it abides on the basis. Whatever sensory manifestation is done, Cannot be created, therefore it is the end. The yogi of great compassion, Sees the three realms as illusory, The accomplished one knows perfect enlightenment. For the sake of beings, understanding is distributed, Beings have known it that way for a long time. Inverted thinking and examination are completely pure, Because it is not different from the wisdom realm, Connected by great compassion, The six realms, all times and places, appear. Following also knows it that way. Suchness, the realm of phenomena, appears as a means of many kinds. The means itself is like illusion, cataracts, water moon, and reflections. That itself is self-aware wisdom, unattached, and various appearances. Possessing means and wisdom, becoming a supreme place, No matter how you practice, the inexhaustible two benefits are accomplished, obscurations will not change. Wisdom, great means, is inherently playing in the supreme. In the mind of enlightenment, the cause is the same, The root is great compassion arising. If one realizes Buddha and sentient beings as one, Great compassion will arise and know.