English
Bhya. The great wisdom is always manifest everywhere. The great method accomplishes all, radiant love. Making all rejoice, the mother of the realm does not grieve. To all sentient beings without exception, the thread of compassion is never cut. Liberating from the karma of afflictions, please them with love. Likewise, in the prison of samsara, greatly extend the lasso of compassion, rescuing from the swamp of afflictions. Great compassion, never be weary. Likewise, for ordinary beings, not being stained by the obscurations of karma, may all manifestly attain Buddhahood, never regretting joy. For sentient beings, self and non-self, with compassion, do not make dualistic distinctions. Settle the mind like treating an only child. Make everything without impurity. Previous completion, coincidental encounters are as before. For the yogi himself, the benefit of others is accomplished. The seven twos, the objects of focus, are the ones to be tamed, with essence, action, and benefit. There is no fixed direction, it is the common great one, from which one becomes superior. For my sake, all objects of enjoyment, are all because of the self-manifestation of illusory wisdom. In the state of clarity, without inner and outer obscurations, wisdom is firm and extremely blissful. For all that is complete with the five enjoyments, do not think of clean and unclean. All is the same taste of wisdom, non-dual, therefore extremely blissful. Therefore, enjoy and do not abandon taking. The five desirable qualities and so on are the play of wisdom. The realm of enjoyment of the Great Mighty Teacher, is accomplished as intended. All phenomena are without object of focus. Illusory wisdom accomplishes anything. If one understands the meaning through the profoundness of the uncontaminated, then there is nothing that has not become pure. Unfabricated wisdom, is clear in every way, the nature is completely pure. Therefore, in all activities, do not stray from the illusory wisdom. All roots and branches, as before, the power increases. Thus, by understanding and becoming accustomed to illusion, then the phenomena of samsara, will be seized by immeasurable bodhicitta. The non-mistaken give rise to wonder at the mistaken. Likewise, for meaningless dwelling, the three aspects appear to increase more than before. The ultimate signs of the increasing stages of experience are, being as light as cotton, obtaining subtle endurance of the body, the elements being balanced whether comfortable or uncomfortable, mostly existing and the eight worldly concerns being balanced. Therefore, equal for many and few, all increase in number compared to before, the essence is clear and the duration is long. Together dwelling near the guru
Chinese
嬉戏啊！现量智慧增长且稍微稳固，此外，少许知识也会生起，因此要稳固瑜伽。此生一切所用境，即使在梦中也视如幻象。见到充满慈悲，以及见到加持灌顶众多，并获得魔的所用境之征兆。虽然显现那些，也不要贪执。如果串习大悲心，以瑜伽为目的而证悟，无有边际地那样修习。功德与虚空边际相等，所用境与佛陀无别，因行具有广大福德资粮，否则就是无执著的大智慧，无需寻找来世的瑜伽。如阳光、种子、酸味和声音一般，在无有迁变之中显现变化时，稳固幻象，断绝业的相续。以关联不会改变道路和使用。对于来世或其他次数，确定无疑地具有不退转的自在权。在此道上圆满成办顺缘，由于具备一切相好，无疑会显现于大自在的境界中。如果不了悟而懒惰懈怠，在没有成就意义之前会堕入恶趣。这是大悲瑜伽的开示，第四品。顶礼！在无二的状态中顶礼之后，宣说唯一手印的瑜伽。要知道，那些修习三金刚者，是以前逝去的身体。以共同道的前行圆满，将此显现于幻化之究竟，安立仪轨等表相的手印。对此，如宣说八支一般，应当圆满果，以及以增广之因获得，以及自在幻空分别执着。转变分别的蕴等处所，为了使其他成熟，手印瑜伽极为重要。对此，有两种进入的方法：调伏自心和生起本尊。前者是依靠窍诀智慧，进入的基础就是这个。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从极其稳固的白色阿字中，散发出极其微细的阿字。在充满十方而变得明亮之后，即使收摄也稳固而不增不减。或者，观想心间字。像那样反复串习，将内外器情收摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。为了使支分转为智慧，将有为的识蕴收摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。用智慧之眼观视，熟悉之后，自他
English
Playfully! Manifest wisdom increases and becomes slightly stable. Furthermore, a little knowledge arises. Therefore, stabilize the yoga. All the objects of enjoyment in this life, even in dreams, are seen as illusions. Seeing it filled with compassion, and seeing many blessings and empowerments, and obtaining the signs of the objects of enjoyment of demons. Although those appear, do not be attached. If you become accustomed to great compassion, you will realize the purpose of yoga, and meditate in that way without end. Qualities are equal to the limit of space. Objects of enjoyment are one with the Buddha himself. The cause and conduct are endowed with a great collection of merit. Otherwise, it is great wisdom without attachment. There is no need to seek the next yoga. Like sunlight, seeds, sourness, and sound, when changes appear without change, stabilize the illusion and cut off the continuation of karma. The path and use will not change due to connection. For the next life or other times, it is certain to have irreversible dominion. By completely accomplishing the favorable conditions on this path, because it possesses all the signs and examples, there is no doubt that it will manifest in the state of great power. If you do not understand and are lazy and idle, you will go to the lower realms before achieving the meaning. This is the teaching of the yoga of great compassion, the fourth chapter. Homage! After paying homage in the state of non-duality, I will explain the yoga of the single mudra. Know that those who meditate on the three vajras are the bodies that have passed away before. By perfecting the preliminary practices of the common path, this should be manifested at the end of illusion, and the symbolic mudras such as rituals should be established. For this, as the eight branches are taught, the fruit should be completely perfected, and obtained by the cause of proliferation, and the illusion of emptiness and conceptual attachment should be controlled. Transforming the aggregates of concepts and other places, in order to ripen others, the mudra yoga is extremely important. There are two ways to enter this: taming the mind and generating the deity. The former is based on the wisdom of the pith instructions, and the basis for entering is this. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A). From the extremely stable white A, emanate extremely subtle A's. After becoming clear and filling the ten directions, even if gathered, it remains stable without increasing or decreasing. Or, visualize the heart syllable. By practicing like that again and again, gather the outer and inner contents into the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ). In order to transform the limbs into wisdom, gather the conditioned consciousness into the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ). Look with the eye of wisdom, and after becoming familiar, self and other.
Chinese
为了意义而开展。 供养事宜圆满后再次收摄， 吽字本身在不可思议的法界中显现。 习惯非常重要。 之后是梵天和罗刹的形象， 通过圆满来成为一对。 梵天的仪轨也应圆满， 所修的各个字， 总的来说，所观修的一切都相同， 汇集为金刚萨埵。 像这样习惯于此， 首先从不可思议的自性中， 阿字白色，语的印玺燃烧， 观想非常闪耀地显现， 观想一切都变成阿字。 像那样熟悉之后， 从阿字开展玛字的坛城， 阿玛清晰地显现之后， 观想日月重叠。 啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字清晰，观想莲花无染， 观想珍宝燃烧的宫殿。 日月坐垫和宫殿， 观想一切都收摄并变小。 其中心有吽字存在， 观想蓝色闪耀而清晰， 光芒四射。 光芒四射后再次收摄于法界， 观想非常微细的金刚。 金刚光芒四射，清晰燃烧， 再次融入法界。 其本身变成心识勇士的身相， 观想非常微细而聚集。 像那样无二显现之后， 观想一个身体，金刚铃燃烧。 像那样变成之后， 观想三面六臂。 金刚轮、宝剑燃烧， 珍宝莲花、铃铛燃烧， 具有微细的宫殿和坐垫， 观想一个处所，智慧心识勇士。 在头顶、喉咙、心间的三个位置， 观想加持金刚三。 在头顶的五个位置有五个字， 以五种智慧圆满五种权能来庄严， 通过智慧的大小， 或者是大手印， 就像鱼从水中跃起一样， 自性就是大手印， 恒常观想三面六臂。 宫殿坐垫等如前， 九个肢分也像那样。 对此要非常习惯。 执持罗刹的仪轨也， 次第或同时如前， 转变金刚的仪轨、颜色和， 宫殿等来观想。 从心间的部族之外，其他的意乐也， 用四个字净化后，坐垫处所唯一， 金刚三转变为部族， 身体和肢分也像那样。 次第获得或者同时获得， 在第八个尽头降下加持为天神。
English
For the sake of meaning, expand. After the offering is complete, gather it back, The syllable Hūṃ itself is clear in the realm of the non-conceptual. It is very important to become accustomed. Afterward, the form of Brahma and a Rakshasa, Become a pair through completion. The ritual of Brahma should also be completed, The individual syllables that are practiced, In general, all that is meditated upon is the same, Gathering into Vajrasattva. In this way, become accustomed to this, First, from the nature of non-conceptuality, The white syllable A, the mudra of speech blazes, Meditate that it is very radiant and clear, Meditate that everything becomes the syllable A. Having become familiar in that way, From the syllable A, expand the mandala of the syllable Mā, After the syllable Āmā clearly appears, Meditate on the sun and moon intertwined. The syllable Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) is clear, meditate on the lotus without attachment, Meditate on the jeweled, blazing palace. The sun and moon seat and the palace, Meditate that everything is gathered and made small. In its center, the syllable Hūṃ resides, Meditate that it is blue, radiant, and clear, Rays of light emanate. After the rays of light emanate, gather them back into the realm, Meditate that it is a very subtle vajra. The vajra radiates light, clear and blazing, Again, dissolve it into the realm. That itself becomes the form of a mind-hero, Meditate that it is very subtle and gathered. Having become clear in that way, non-dual, Meditate on one body, a blazing vajra bell. Having become in that way, Meditate on three faces and six arms. The vajra wheel, the blazing sword, The jeweled lotus, the blazing bell, Possessing a subtle palace and seat, Meditate on one place, the wisdom mind-hero. In the three places of the crown, throat, and heart, Meditate on the three blessing vajras. In the five places of the head, five syllables, Adorned with the five wisdoms, complete with five powers, Through the greatness or smallness of intelligence, Or the great mudra, Just as a fish leaps from the water, Self-nature is the great mudra, Always meditate on three faces and six arms. The palace, seat, etc., as before, The nine limbs are also the same. Become very accustomed to that. Also holding the form of a Rakshasa, Gradually or simultaneously, as before, Transform the ritual, color, and The palace, etc., of the vajra and meditate. Other aspirations besides the family of the heart, Having purified with four syllables, the seat is one place, Transform the three vajras into the family, The body and limbs are also the same. Obtained gradually or simultaneously, At the eighth end, bestow the blessing as a deity.
Chinese
生起后，观想供养加持灌顶，行圆满具支供赞。 念诵真言不缺支分，断除十过以三种方式，如数圆满念诵。 舒缩自他义利圆满，外内秘密随乐，念诵达到量。 疲倦时观看智慧明点，睡眠时于内相中，将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等转变圆满灌顶，如前精进修习。 坛城本尊亦是，心之幻化自显故，本尊亦是无缘觉性，于基圆满身中自显现。 诸佛之佛之身，犹如一切珍宝，圆满无分别满足希望，无有损益来去远近。 手印有无解脱未解脱，无有自利偏袒取舍。 沉掉平等安住。 此生不顺执著所缘，从文字起至圆满间，共同皆生粗细，最后以此断边际。 特别是模糊昏暗阴影，任何程度所缘皆有量与方式，数量仪态颜色形状，唯独颜色次第隐没。 如是感觉后，莫为行蕴风所动。 如是摄持彼等一切，于三种差别亦有幻空，从后所得不退失。 于六如山般广大，于七焚烧形状，于八非共别处住。 舍弃非为之事一切业，舍弃行为诸过失。 入于二然于一广大，习气增长如前四。 如阳焰烟雾鬼火轮，与灯日光之方式结合。 舍弃次第与精进，随顺因缘取舍从经验中知。 以四句偈恒时断界限，作大自在之会供。 取内之火供，色等明点亦是六天女，根境时结合。 寂怒任何随顺因缘转变，以大自在之供养，令诸佛坛城无余欢喜。 三界一切有情，以大喜充满。 行卧坐住受用及，烦恼痛苦有生时，亦不舍大乘手印