English
Since there is no separation and the taste is one, and also because there is no suffering from clinging to the two of acceptance and rejection, it is extremely blissful. Fourth, liberation in one's own place without abandoning samsara: With great wisdom, enlightenment is sudden, and with small wisdom, it is gradual. Through the clarity or unclearness of samadhi, if one practices all aspects of view, meditation, and conduct, etc., without error, according to the methods described in the scriptures, transmissions, and instructions, without abandoning samsara, one is purified in the nature of reality. Therefore, there is no clinging to suffering, and one realizes the meaning of the inseparability of samsara and nirvana. Because of this, the mind feels satisfied, so it is said to be blissful in A-rapa. Fifth, seeing the nature of reality directly: In that state of realizing all phenomena of samsara and nirvana without exception as one in the nature of mind, there is neither a teacher who sees nor an object to be seen. The lamp of self-aware wisdom shines continuously, so all the Buddha-fields of the ten directions are seen as the non-dual self-appearance. Sixth, the benefit of subduing the earth without traveling: This life and the next, the other shore and suchness, are non-dual, so going from here and coming to the other shore are not established. The four limbs of the body proceed with great strength, and without jumping, all the thoughts of the ten directions of space appear in the great emptiness. Since thoughts cannot arise independently, it is said to be subdued in name. Fourteenth, the two practices at the time of death. First, the practice of abiding in the samadhi of no characteristics: When this practitioner sees the realm of activity of the six senses changing and dying, eliminate all signs of external and internal distractions such as crying sounds, and abide single-pointedly in the state of emptiness endowed with all perfections. Such samadhi, with mindfulness, cuts off the continuity of past negative karmic imprints, so that in the future, one will be born into a special class of gods and humans in the desire realm and will be connected to the secret Great Vehicle. Second, the instructions on having characteristics are: Separating from the transference of consciousness without characteristics is like choosing. Transference of consciousness with characteristics: Visualize the heart as if covered with a precious tent, in the secret golden box in the center of the heart, the light mass of co-emergent wisdom, the nature of five colors, full of light. Above that, visualize the afflicted mind in the mandala of the moon. Above that, visualize the consciousness as a long HUM, these three stacked
Chinese
获得专注一境的禅定稳固后，呼吸或气息的向外散发和向内收拢融入吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。它融入月亮。它融入光团。最终，光团本身扩展到遍布十方所有的虚空界，将所有体验之处都观想为光团，安住于空性之中。 第十五，展示果：通达意义、显现和空性无别的空性大瑜伽的究竟，将此禅定显现的果与胜于中观的法身相结合。之所以将果法身作为道，是因为真如和法身二者都与具备殊胜相的空性大为一致。因此，说获得果法身，并非是真正获得果，而是意在说明因果在法性上的一致结合。 第三，揭示章节名称：为了以自证智力领悟具备一切相的空性大之真实意义，本论典的词句将禅定的教义进行分段和归类，因此称为“章节”，意为第三品。 第四章，一切显现之禅定，智慧幻化的瑜伽有三部分。第一，顶礼并承诺宣说：通过观察证悟胜义光明空性的法身之体性，并通过修习禅定而顶礼。虽然如此修习法性空性，但为了消除对空性的执着之垢染，以及为了将所化众生安置于佛位，有缘众生之慈悲，对法之慈悲，无缘之慈悲这三种慈悲。此处将宣说远离所缘的无缘大悲，即智慧幻化的瑜伽。 第二，正文内容分二：第一，略说。为了与大空性禅定相符，应当通过对一切显现之身的十五个要点的分支进行广说来了解。 第二，广说有十五个要点：前行、必要、方法、体性、不相符的过患、补救方法、体验、行为、誓言、暖相、征相、梦兆、利益、临终、果，此十五者。第一，前行没有分别
English
Having gained stable one-pointed concentration in meditation, the outward flow and inward gathering of breath or air dissolves into the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ). It dissolves into the moon. It dissolves into a mass of light. Finally, the mass of light itself expands to pervade all the empty realms of the ten directions, contemplating all places of experience as masses of light, and remaining in the state of emptiness. Fifteenth, showing the fruit: The ultimate of familiarizing oneself with the great yoga of emptiness, where meaning, appearance, and emptiness are inseparable, is to combine the fruit of manifesting that meditation with the Dharmakāya that is superior to the Middle Way. The reason for taking the fruit Dharmakāya as the path is that Suchness and Dharmakāya are both in harmony with the great emptiness that possesses excellent aspects. Therefore, saying that one obtains the fruit Dharmakāya does not mean that one actually obtains the fruit, but rather it is intended to illustrate the harmonious union of cause and effect in Dharma nature. Third, revealing the chapter title: In order to comprehend the true meaning of the great emptiness that possesses all aspects through self-aware intelligence, the words and meanings of the teachings on meditation in this treatise are divided and categorized, therefore it is called "chapter," meaning the third section. Chapter Four, the meditation of all appearances, the yoga of wisdom illusion, has three parts. First, prostrating and vowing to explain: By observing, one realizes the essence of the Dharmakāya, which is the ultimate clear and empty nature, and by practicing meditation, one prostrates. Although one practices the emptiness of suchness in this way, in order to eliminate the defilement of clinging to emptiness, and in order to establish sentient beings in Buddhahood, there are three kinds of compassion: compassion focused on sentient beings, compassion focused on Dharma, and compassion without focus. Here, the great compassion that is free from objects, the compassion without focus, that is, the yoga of wisdom illusion, will be explained. Second, the main text has two parts: First, the summary. In order to be in accordance with the great emptiness meditation, one should understand through the detailed explanation of the fifteen points of the body of all appearances. Second, the detailed explanation has fifteen points: preliminaries, necessity, method, essence, incompatible faults, remedies, experiences, conduct, vows, warmth, signs, dream omens, benefits, passing away, and fruit, these fifteen. First, the preliminaries have no distinctions.
Chinese
彼。在慈悲幻化的前提下，习惯于大空性的瑜伽士，为了以慈悲心摄受三界一切众生，像之前那样进行积累资粮八支行，之后观修本体是自明智慧、相是幻化周遍的大慈悲禅定。第二，必要分二。第一，遣除他者。遣除将补特伽罗和我法执，或生起慈悲的堪布执为我和生起处为他者的二取垢染，以及破除以空性执着束缚该禅定的结。第二，追求意义。有通过大慈悲之门，将所化众生安置于解脱之地的必要，最终成为获得究竟果位大手印的因，并且为了那个方法而追求大慈悲瑜伽的必要，以及为了使心性胜义谛的本性中，不分彼此地显现世俗无灭智慧之显现的必要。因此，要一心专注于慈悲智慧幻化瑜伽的道路上，进入大慈悲禅定的时间是该禅定达到究竟之时。第三，安住之方法有二，即观修大慈悲禅定的方法，以及比下等慈悲更殊胜的道理。第一分二。第一，简略指示。修慈悲的瑜伽士，以无缘大悲如幻的智慧，清楚地看到三界轮回和涅槃的一切法，眼睛看到色，耳朵听到声音，舌头尝到味道，身体感受到触觉，鼻子闻到气味等，将自显无灭修习的方法也有两种，即通过分别念智慧观察的因获得，或者从先前习惯于该禅定的基础上，显现智慧幻化而获得。第二，广说分二。第一，小智慧者的见解或以分别念之因修习。修习大慈悲的行者，将轮回涅槃三时所摄的一切法，都视为常恒不变的自性
English
That. A yogi who is accustomed to great emptiness before the illusion of compassion, in order to take all sentient beings of the three realms with compassion, performs the eight-limbed accumulation of merit as before. After that, one should meditate on the samadhi of great compassion, whose essence is self-illuminating wisdom and whose appearance is pervaded by illusion. Second, the necessity is twofold. First, to eliminate others. To eliminate the impurities of grasping at the individual and the self of phenomena, or grasping at the Khenpo who generates compassion as self and the place of arising as other, and to break the knot of being bound by attachment to emptiness in that samadhi. Second, the pursuit of meaning. There is a need to place those to be tamed on the ground of liberation through the door of great compassion, and ultimately to make it the cause of obtaining the ultimate fruit, the single mudra, and for that method, the need to pursue this yoga of great compassion, and also for the need to manifest the unimpeded wisdom appearance of conventional truth in the nature of the ultimate truth of mind without division. Therefore, one should focus one's mind on the path of the yoga of compassion, wisdom, and illusion. The time to enter the samadhi of great compassion is when that samadhi reaches its culmination. Third, there are two ways to abide: the method of meditating on the samadhi of great compassion, and the way to make it more superior than lower compassion. The first has two parts. First, a brief indication. A yogi who cultivates compassion clearly sees all the dharmas of the three realms, samsara and nirvana, with the wisdom of great compassion, which is like an illusion, without any object of focus. Seeing forms with the eyes, hearing sounds with the ears, tasting flavors with the tongue, feeling touch with the body, and smelling odors with the nose, etc. There are also two methods for training self-appearance without cessation: either obtained through the cause of investigation by discriminating wisdom, or obtained from the basis of previously being accustomed to that samadhi, the manifestation of wisdom illusion. Second, the detailed explanation has two parts. First, the view of the less intelligent or meditating through the cause of discriminating mind. The practitioner who cultivates great compassion views all phenomena encompassed by the three times of samsara and nirvana as having a permanent and unchanging essence.
Chinese
并非本来就存在。那么，如何像幻觉一样证悟呢？六个比喻的方式是：显现而远离自性，是颠倒妄想的幻觉；显现而无自性，如眼花，是缘起幻觉；显现为任何都不可确定，是化身真实幻觉；显现而无成，如海市蜃楼，是方便幻觉；显现之路已成，如海市蜃楼，是方便幻觉；显现而无自性，如彩虹，是智慧幻觉；明澈而本体空性，如水中月，是手印幻觉。这是用六个比喻来象征的方式。生起慈悲的瑜伽士，自身和出生的处所一切众生，在智慧幻觉中本体是一体的。遣除不了知此理的边见，而且也是因为自己的分别念而执着，所以自他才显现为二。实际上，在智慧幻觉的本体中，自他是一体的，没有自他和差别。因此，也没有慈悲的对象。在证悟能悲、所悲的显现之阻碍也不存在之后，在见解的见道之后，修习不要散失。像这样，在见解忆念之后修习慈悲，或者以缘众生的分别思维修先行。第二种，对于有大智慧者，以比喻并结合而修习那禅定，在那之后有三种。第一，以前面的两个因，或者在那禅定稳固的基础上，忆念总摄或者在智慧幻觉中明晰，结合比喻。因此，在见解见道之后和分别思维修先行两者纯熟之后，忆念总摄，或者因为因那禅定纯熟之后，在忆念未作改变时，觉性也明晰为智慧幻觉。心中没有先行忆念见解或者放下分别思维修，就像东方的天空不把西方的天空作为对境一样。第二，在明晰时，像虚空一样无所缘地修习。瑜伽士自己的身语意，以及不仅如此，轮回涅槃内外的一切法，究竟而言都是自心。无论在哪里都不住，不对境执着自性。例如，虽然在眼睛的对境中执着于幻人，但以人没有成立的方式来结合的方式是，以自心如虚空的方式，以修习的分别念修习自明如虚空。第三，那不间断的方便。