Chinese
证悟无有边际的修习是唯一的实相大手印。进入禅定的时间长度取决于体验的时间。例如，在体验到动摇时，将一昼夜分为四个时段，在三十二次呼吸之间进行修习。如果因鬼附身而获得三十二种体验，则可将修习调整为十六次呼吸等等。至于“以何者”等等，所有轮回和涅槃的法，皆为不离智慧自明的状态，以大悲为因，通过智慧的六种力量来了解，将此意义铭记于心的方便有两种：一是分别觉知的智慧之因的修习，二是习惯了先前道路之后的证悟。第一种又分为两种：一是将见解置于见道之后，二是将思辨置于先前。第一种是将一切法都觉悟为如智慧自明幻化之状态，心不为所动地安住其中。这从那时起直到之后，可以与六个比喻和六种幻化的事物相结合。或者，六者皆为如智慧幻化的比喻。因此，以六个比喻的方式来清净。在任何一种情况下，我和众生的自性都清净为智慧自明。通过“一”，可以结合“没有不同的事物”。如果问，那么显现为不同又是什么呢？那是因为显现方式的清晰而不同，以及通过觉知的心的不同显现，所以没有相同的特征。因此，由于没有一和多，由于没有不同，所以也没有利益众生。由于没有一，所以见到利益众生的行为没有被阻止，在不失去这种见解的情况下，在其之后进行修习。第二种是，思辨这种显现是否具有真实的、自生的本质，如果知道没有，就将心安住于那种状态。获得习惯了先前道路之后的证悟是，先前习惯了见解的证悟和伟大的空性两者，仅仅忆念想要修习智慧幻化，所有法立刻都显现为智慧幻化。这不依赖于思辨的前行，不需要前行。因为知道一切都是智慧自明，所以除了它之外没有成立的法，将二取执着于自身而解脱，是伟大的杀戮，即是大悲。如果问，这里已经说了无量，下面又成熟，岂不是重复的过失？
English
Meditating on the absence of extremes is the sole practice of Mahamudra. The duration of entering samadhi is determined by the time of experience. For example, when experiencing agitation, divide a day and night into four sessions and meditate between thirty-two breaths. If one gains thirty-two experiences due to demonic possession, adjust the practice to sixteen breaths, and so on. As for "by what," all phenomena of samsara and nirvana are the inseparable great compassion in the state of self-luminous wisdom, understood through the six powers of wisdom. There are two methods for keeping this meaning in mind: the cultivation of the cause of discriminating wisdom and the realization following familiarity with the previous path. The first has two aspects: placing the view after seeing the path, and placing it after preliminary investigation. The first is to rest the mind without wavering in the state of realizing all phenomena as self-luminous wisdom, like an illusion. This can be combined with six examples and six illusory objects from then until later. Alternatively, all six are examples like the illusion of wisdom. Therefore, purify in the manner of six examples. In any case, the essence of both self and beings is purified into self-luminous wisdom. By "one," combine that there are no different objects. If asked, then what is it that appears as different? It is different because of the clarity of the mode of appearance and because of the mind of perception appearing differently, so there is no single characteristic. Therefore, since there is no one and many, since there is no difference, there is also no benefiting beings. Since there is no one, seeing that the activity of benefiting beings is not prevented, meditate after that, without losing that view. The second is to investigate whether this appearance has a true, inherent essence or not, and if you know that it does not, then rest the mind in that state. Obtaining what follows familiarity with the previous path is: having previously become familiar with the realization of the view and the great emptiness, just by remembering that you want to meditate on the illusion of wisdom, all phenomena immediately appear as the illusion of wisdom. This does not depend on the preliminary of investigation; there is no need for a preliminary. Because knowing that everything is self-luminous wisdom, there is no established dharma other than that. Liberating the clinging to duality in its own place is the great killing, which is great compassion. If asked, here it has been said immeasurable and below it also matures, isn't it a fault of repetition?
Chinese
索！如果这样，这里是把智慧自明视为圆满的方式。下面是由于串习幻化智慧而显现为其他四种无量，所以没有重复的过失。不同之处在于，像波罗蜜多一样，观察所缘世间的因缘等而修慈悲，而这里是观察法性世间的自性而修无二的慈悲。幻化的六种事物是因为把无我执著为我而产生的邪分别。因为从因缘所生等三种原因，所以是幻化。与分别念相符的知识，在没有错乱的本体上，因缘聚合而显现果，所以是缘起。自续派自性空，所以是幻化，即鬼。觉性本身是自显现，所以觉性是幻化的鬼。胜者的身没有停留在手印上，所以在手印上，觉性幻化，没有停留在轮回和涅槃的本体上而显现，没有遮蔽的方便而自明，所以是智慧。所谓一座单独修，如果一座单独修，根据上中下的差别，修八、十六、三十二等座。如果一座单独修，能够昼夜各修半天，这是鸟语。随行有三种：随行声闻阿罗汉，随行安住于地的菩萨，以及为了随行密咒成佛，像佛一样行事。因此，所谓多和中等是相同的，用大空性，细微的悦耳和不悦耳是相同的。昆廷比那更多，即有名和无名相同。那两个也只是中等相同。像日光等例子一样，是按照次第，就像现在的心身三者没有移动一样，显现为后世那三者的例子。所谓后世，是指显示幻化般的瑜伽的后世，从手印相同开始，不退转轮回，稳固地获得自在的持明，如果不能结合后世，其他次数也是后世，即后世的扩展或积聚，必定不退转轮回，成为自在的种姓。稳固地获得果报身，是将与因相同的法结合于果，就像第三品所说的那样。第四品完。如此，智慧自明如幻
English
So! If so, here, the self-manifestation of wisdom is regarded as the way of completeness. The following is that due to familiarizing oneself with the illusory wisdom, it appears as the other four immeasurables, so there is no fault of repetition. The difference is that, like the Paramitas, one meditates on compassion by focusing on the causes and conditions of samsara, etc., while here, one meditates on non-dual compassion by focusing on the nature of dharmata samsara. The six objects of illusion are false conceptions because they grasp onto self where there is no self. Because of the three reasons, such as arising from conditions, it is illusion. Knowledge that accords with conceptual thought, in the face of non-erroneous reality, causes and conditions gather and the result appears, so it is dependent origination. The Svatantrika's own system is empty by nature, so it is illusion, i.e., a ghost. Awareness itself is self-appearing, so awareness is an illusory ghost. Since the Victorious One's body is not obstructed in the mudra, in the mudra, awareness is illusion, appearing without being obstructed in the basis of samsara and nirvana, self-luminous without obscuring means, so it is wisdom. The so-called single session means that if one goes into a single session, one meditates on eight, sixteen, thirty-two, etc., sessions according to the distinctions of superior, middling, and inferior. If one goes into a single session, one can meditate for half a day and half a night, which is bird language. There are three ways of following: following the Shravaka Arhats, following the Bodhisattvas who abide on the bhumis, and in order to follow the secret mantra Buddhas, acting like a Buddha. Therefore, the so-called equal for many and middling means that with great emptiness, subtle pleasant and unpleasant sounds are equal. Kuntings are more numerous than that, i.e., fame and no fame are equal. Those two are also just middlingly equal. Like the examples of sunlight, etc., it is an example of how the three of this life appear as the three of the future life, in sequence, just as the mind, body, and speech of the present do not move. The so-called future life refers to the future life in which the yoga of illusion is shown, from the same mudra onwards, without turning back to samsara, one firmly obtains the vidyadhara who has power over life; if one cannot combine with the future life, the other times are also the future, i.e., the expansion or accumulation of the future life, one is certain to not turn back to samsara and become a lineage of power. Being firm in obtaining the result, the Sambhogakaya, is to combine the dharma that is similar to the cause with the result, as explained in the third chapter. End of the fourth chapter. Thus, wisdom is self-manifest, like illusion.
Chinese
即使通过修习慈悲来消除对空性的执着，但如果不依赖于双运，那么对显空轮换的执着也无法解脱。此外，如前所述，智慧自明。从任何显现中，果都会显现为天神的形象，因此，应该修习一印。修心有两种方式：虽然没有说明通过口诀进入修习本尊的方法，但对于初学者来说，在修习意念本尊时，要用心于文字。通过智慧进入，是从证悟见地到昆丁之间，道路稳固后，在修习一印之前，要用心于字母。据说，这两者进入的基础都是修习字母。有些人说，修习阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是口诀和智慧的进入方式，这是不合理的。然而，这两个字母是无生之因，本质是自证的智慧，所以是阿和吽。或者，这只是根据所化众生不同的意乐而设定的。本尊生起的方法和道路的次第，可以像大手印禅定一样结合起来，这样就容易了。将金刚三处转化为三智，可以像将布达黑鲁嘎的嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）从深蓝色转化为黑鲁嘎等一样结合起来，这样就容易了。舍有三种：有勤奋的舍，舍弃勤奋的舍，以及半时舍。将这三种舍的次第结合起来。努力的大小也根据修行的阶段分为三种：在获得动摇时，采取有勤奋的舍，舍弃其余两种。在步伐稳固时，采取舍弃勤奋的舍。在最终完成时，采取半时舍，舍弃其余两种。要知道，对于色等六境，明点是无戏论的，不作分别地受用，这是无相的行持。或者，要知道受用是六种欲妙天女，并加以享用，这是有相的行持。将根、境、时的结合与寂静和忿怒的情况结合起来。如果像寂静一样，依靠根而生起的是方便父，即勇识。区分时间的界限，境的显现是智慧母，即明妃。这样，眼睛看到境，也是方便和智慧的结合，从而遣除能取和所取的自性的执着。如果像忿怒一样，根识忿
English
Even if you cultivate compassion to eliminate attachment to emptiness, if you do not rely on union, then the attachment to alternating appearance and emptiness cannot be liberated. Furthermore, as mentioned above, wisdom is self-luminous. From any appearance, the result will appear as the form of a deity, therefore, one should meditate on the single seal. There are two ways to train the mind: Although there is no explanation of entering the practice of deity meditation through instructions, for beginners, when practicing the deity of mind, one should focus on the letters. Entering through wisdom is from the realization of the view to Kunting, after the path is stable, before meditating on the single seal, one should focus on the letters. It is said that the basis for entering both of these is meditating on the letters. Some say that meditating on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) are the ways to enter through instructions and wisdom, which is unreasonable. However, these two letters are the cause of non-origination, and their essence is self-aware wisdom, so they are A and Hūṃ. Alternatively, this is simply set according to the different inclinations of the beings to be tamed. The method of generating the deity and the order of the path can be combined like Mahāmudrā meditation, which makes it easy. Transforming the three vajras into the three wisdoms can be combined like transforming the Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ) of Buddha Heruka from dark blue into Heruka, etc., which makes it easy. There are three types of equanimity: equanimity with effort, equanimity of abandoning effort, and half-time equanimity. Combine the order of these three types of equanimity. The magnitude of effort is also divided into three types according to the stage of practice: When gaining movement, take equanimity with effort and abandon the other two. When the pace is stable, take equanimity of abandoning effort. When finally completed, take half-time equanimity and abandon the other two. Know that for the six objects such as form, bindus are free from elaboration, and enjoying them without discrimination is action without characteristics. Alternatively, know that enjoyment is the six desire goddesses and enjoy them, which is action with characteristics. Combine the combination of the senses, objects, and time with the situation of whether it is peaceful or wrathful. If it is like peaceful, what arises relying on the senses is the skillful father, the hero. Distinguishing the boundaries of time, the appearance of the object is the wise mother, the consort. In this way, seeing the object with the eyes is also the combination of skill and wisdom, thereby reversing the attachment to the self-nature of the grasper and the grasped. If it is like wrathful, the sense consciousness wrath