Chinese
是修习对治，所修之法，道之见。次第说之，死时六聚于境显现之分别念灭故，外显现之觉受和内执着之分别念二者皆离故，修习胜义谛，如大空性，亦是所治。中有生时，与现在之粗身分离。如幻之身，具光。诸根皆明，无始行。修习世俗谛，如幻化。之后业之风所逐，于生处之初，于母胎中相续结合时，所依白红明点是日月之座。 识是语字种子字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。之后如杵木般变为凝结之时，是心手印金刚。之后口眼显现，如细微身。彼即喜金刚中，名为自性之比丘，无发和胡须，具足童女之法衣，念诵阿吽（藏文：ཨཱཿཧཱུྃ，梵文天城体：आः हुं，梵文罗马拟音：āḥ hūṃ，汉语字面意思：啊 吽）之咒。之后出生至十二岁之前是圆满身，即唯一手印细微身。之后二十五岁是粗大身。之后具有子嗣是戏论。彼有众多用具，受用是如积聚资粮，如生起次第之三者，以唯一手印戏论积聚资粮三者，于佛显现空性二无别中修习。如狮子般行者，说为独处，和受用触觉二者不相违乎？彼是如狮子般舍弃恶友，未舍弃道之善友故不相违。 另外，此是于共同之前行故，此时不需三昧耶，唯一手印戏论需要故，是对此作意。 八支是初田地幻化之支和其他七支，是为八。 以口诀之力进入是最初于寂止，于任何所缘境上系心而住和开示胜观之义，是为小心之境。 以智慧之力进入是自己闻思之智慧断除增益，如第二品般，若证见，则修习增
English
Is the antidote to be cultivated, the Dharma to be cultivated, the view of the path. In sequence, at the time of death, the conceptualizations of the six aggregates appearing to the objects cease, so both the perception of external appearance and the conceptualization of internal attachment are separated, so the practice of the ultimate truth is like great emptiness, and it is also what is to be purified. In the intermediate state of existence, it is separated from the coarse body of the present. The illusory body is with light. All the senses are clear, and there is beginningless going. The practice of the conventional truth is like an illusion. Then, driven by the wind of karma, at the beginning of the place of birth, when the continuum is connected in the mother's womb, the white and red bindus of the basis are the seats of the sun and moon. Consciousness is like the seed syllable of speech (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum). Then, when it becomes solidified like a pestle, it is the mind mudra vajra. Then, when the mouth and eyes appear, it is like the subtle body. That is, in Hevajra, it is called the Bhikshu of self-nature, without hair and beard, possessing the Dharma garment of a maiden, reciting the mantra Ah Hum (Tibetan: ཨཱཿཧཱུྃ, Devanagari: आः हुं, Romanized Sanskrit: āḥ hūṃ, literal Chinese meaning: Ah Hum). Then, from birth until the age of twelve, it is the complete body, that is, the subtle body of the single mudra. Then, at the age of twenty-five, it is the coarse body. Then, having children is proliferation. It has many implements, and enjoyment is like accumulating merit, like the three of the generation stage, with the single mudra, proliferation, and accumulation of merit, practicing in the non-duality of Buddha appearance and emptiness. The one who walks like a lion is said to be alone, and are enjoyment and tactile sensation not contradictory? That is, like a lion, he has abandoned bad friends, and he has not abandoned good friends of the path, so it is not contradictory. Furthermore, this is because it precedes the common, so at this time there is no need for samaya, and the single mudra and proliferation are needed, so that is what is intended. The eight branches are the first branch of the field of emanation and the other seven branches, which are eight. Entering by the power of oral instruction is to first hold the mind on any object of calm abiding and show the meaning of insight, which is the object of a small mind. Entering by the power of wisdom is to cut off the superimposition by one's own wisdom of hearing and thinking, like the second chapter, if one realizes the view, then practice increases.
Chinese
哦，伟大的地方啊！其中，仅仅忆念就能使法性显现为离戏的，是当下全然倾注。如果不能这样显现，那么先前对胜义离戏的证悟就应当忆念，修行是置于证悟见解之后的。这样，二者是就安立心之方法和本体二者而言的。六种沉掉中，三种沉没是：觉性自性昏沉是自性沉没。因饮酒、疲劳和在温暖处停留而昏沉是因缘所致。觉性收摄于内而昏沉是因特意造作而沉没。三种掉举中，自发地觉性外散是自性成就。参与诸多事务或因恶友喧闹之力的觉性向外境散逸是因缘所致。想要一个清晰明了的意义，而觉性昂扬向外境散逸是因特意造作而掉举，如是共有六种。五种觉受中，动摇的觉受是意义不住于心，而对外境分别念散逸，那么这会变成什么觉受呢？对于普通人来说，这不会发生，而是通过修行的力量，分别念散逸，感觉迟钝了。三种相续具足，如果将其与定相联系，那么为了使应当了解的理由显现，相续具足。为了使降伏大象的誓言显现，行持相续具足。为了使了知一切法如影像的誓言显现，修行相续具足。暖相稳固的密意是，为了使具有果之暖相的意乐者精进地趣入。在有相瑜伽的阶段，三种觉性，欲界、月垫，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字本身长形和三重叠，在所缘上获得稳固后，月轮和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融入二光。那光与风息相伴随向外散发，向内呼吸时则收摄回来，最终无法忍受而呼气时，光芒扩散遍布虚空界，于此状态中安住心。所示证得果位法身是，最初并非证得法身，如果是，那么就没有必要有其他的道了。然而，在地上所说的是将因的相似法与果相联系，例如，在酿酒时，将谷物背到山坳里，结果在酒成熟时会变得甘甜，这也是因。
English
Oh, the great place! Among these, merely remembering makes the Dharmata clear as free from elaboration, which is to place it as an immediate, all-encompassing infusion. If it doesn't appear that way, then the previous realization of ultimate reality as free from elaboration should be remembered, and meditation is placed after the realization of the view. Thus, these two refer to the method of placing the mind and its essence. Among the six types of sinking and excitement, the three types of sinking are: the obscuration of awareness by its own nature is natural sinking. Obscuration due to drinking alcohol, fatigue, and staying in a warm place is due to conditions. Obscuration due to gathering awareness inward is sinking due to intentional action. Among the three types of excitement, the spontaneous scattering of awareness is naturally accomplished. The scattering of awareness towards objects due to engaging in many activities or the power of rowdy, immoral friends is due to conditions. Wanting one clear and distinct meaning, and lifting awareness to scatter it towards objects is excitement due to intentional action; thus, there are six in total. Among the five experiences, the experience of wavering is when the meaning does not remain in the mind, and conceptual thoughts scatter towards objects. What kind of experience does this become? For ordinary people, this does not occur, but through the power of meditation, conceptual thoughts scatter, and sensation becomes dull. The three continuums that are possessed, if applied to something like samadhi, then in order to manifest the reason for what should be known, the continuum is possessed. In order to manifest the commitment of subduing the elephant, the continuum of conduct is possessed. In order to manifest the commitment of knowing all phenomena as reflections, the continuum of practice is possessed. The intention of stable signs of warmth is because the mind of the one with warmth in the result diligently enters into the Ru. In the context of yoga with signs, the three awarenesses, the desire realm, and the moon cushion, the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) itself, long and triple-stacked, after gaining stability on the object of focus, the center of the moon and the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) dissolve into the two lights. That light, accompanied by the wind-breath, goes outward, and when breathing inward, it gathers back. Finally, when unable to hold it and exhaling, the light spreads, pervading the empty space; the mind abides in that state. The teaching on attaining the result, the Dharmakaya, is that the Dharmakaya is not attained at the beginning. If it were, then there would be no need for other paths. However, what is explained on the ground is to connect the similar cause with the result. For example, when brewing alcohol, carrying the grain to the mountain pass causes the result, the alcohol, to become sweet when it matures; this is also a cause.
Chinese
这是由于与其他因素结合而产生的。正如粪便即使加入糖也无法变甜一样。在因地道时，通过修习大空性而获得果位法身，如普贤等也是与其他因结合而获得法身。如果仅凭自身就能获得，那又何必需要其他道呢？那么，通过因的结合而产生的法身会变成有为法吗？答：它只是显现的因，不依赖于生起之因，所以不一定。第三章完。如此，通过习惯于大空性的瑜伽，即使对于事物也执着为我，因此，通过执着于显现来修习证悟，通过执着和束缚来解脱它。此外，通过习惯于空性，了知业如幻术。由于不证悟空性而生起慈悲，因此，为了那个，之后将宣说修习智慧幻术，即大悲瑜伽。因为不显现为二谛，所以有些人说，所观修的显现是无二谛，而一个手印的开展是观修世俗的坛城。一般来说，是为了顶礼前一章所说的内容，而在一个手印的时候，因为顶礼无二，所以通过念诵来观修密咒的世俗坛城，因此，为了一个手印的开展而观修本尊。如果这样认为，那是不合理的，为什么呢？因为顺序颠倒且与经文相违背。第一，首先修习胜义谛，然后不提世俗谛而说无二，这是矛盾的，因为胜义谛是唯一的，不存在有无的说法。此外，习惯于无二之后再修习世俗谛，从道理上讲也是不合理的。第二，从这本身来说，中间的生起是世俗谛。等等，说了世俗幻化的六种事物。因为说了六种。因此，智者们说，所观修的普遍显现是世俗幻化。拉达瓦三丹说，这些三摩地越来越差，越来越差，到了一个手印开展的时候，观修有面有眼的显现也是不合理的。就像上部的三摩地是自性智慧一样，中观唯识宗也是符合经文和道理的。密宗的宗
English
It arises from combining with other factors. Just as manure cannot become sweet even if sugar is added. In the causal path, the attainment of the Dharmakaya as a result of meditating on great emptiness, such as Samantabhadra, is also achieved by combining with other causes. If it could be attained by itself, then why would other paths be necessary? So, does the Dharmakaya that arises from the combination of causes become conditioned? Answer: It is merely a manifesting cause, not dependent on a generating cause, so it is not certain. Chapter Three concludes. Thus, by becoming accustomed to the yoga of great emptiness, even attachment to things arises, so by clinging to appearances, one trains in realization, and by clinging and binding, one liberates from it. Furthermore, by becoming accustomed to emptiness, one knows karma as illusion. Because compassion arises from not realizing emptiness, therefore, for that reason, the yoga of great compassion, which is the practice of wisdom illusion, will be explained afterward. Because the two truths do not appear, some say that the object of meditation, which is universal appearance, is the non-duality of the two truths, and that the unfolding of a single mudra is the meditation on the mandala of worldly deities. Generally, it is to pay homage to the meaning of the previous chapter, and in the case of a single mudra, because homage is paid to non-duality, the worldly mandala of mantras is meditated upon by reciting, therefore, the deity is meditated upon for the unfolding of a single mudra. If one thinks this way, it is unreasonable, why? Because the order is reversed and it contradicts the scriptures. First, it is contradictory to first meditate on the ultimate truth and then speak of non-duality without mentioning the conventional truth, because the ultimate truth is unique, and the terms of existence and non-existence do not apply to it. Furthermore, it is also unreasonable to meditate on the conventional truth after becoming accustomed to non-duality. Second, from this very thing, the intermediate arising is the conventional truth. And so on, the six things of conventional illusion are mentioned. Because six are mentioned. Therefore, the wise say that the object of meditation, which is universal appearance, is conventional illusion. Ladawa Samten said that these samadhis are getting worse and worse, and it is also unreasonable to say that one meditates on an appearance with a face and eyes at the time of unfolding a single mudra. Just as the upper samadhi is self-awareness, the Madhyamaka-Cittamatra school also conforms to scripture and reason. The secret mantra's school