Chinese
是所有见解的至高和根本。其余的应该修习。一切无所缘且无执着的，自明智慧即是真如。显现蕴等各种方便。如是说，为了体验所说之义，在真如三摩地之时，一切所行境皆明现为心性，而境并不成立，并且修习对任何事物都不执着，这种远离境的自明智慧，不思任何事物，也不是任何事物，是真如三摩地。那它显现为什么呢？对于未遮止而显现的五种观察等，心想这是什么原因呢？因为是智慧幻化自显现，显现与空性无二，安住于方便与智慧之中。如是说。所说之义是智慧，因为事物不成立，所以如幻，其中没有因缘，唯有自明自显。断绝其他因缘，显示远离二边，心的自性游戏不灭，所以超越空性。显现是心性，并非生起，所以超越事物。在见证三真谛之义的智慧中，方便与智慧无二而住。然而，通达如所说般安住之义，舍弃片面的行为，不会变成如何和执着，三门自然安住是因，远离执着是果。那么，这是立刻完成的吗？一切观察和显现，一切体验，都是不作而成，所以才这么说。因此，习惯性的思维不需要分析什么，需要什么，积累会变得无所缘。自性本来就是如此。如是说。现在显示自性，这也是显示自性的特征，往昔习惯的自明显现之法，不是有碍之法，通过智慧自在的转变，界等如其所是显现。如是显示。首先，能够胜任真如三摩地的智慧自显现之事物，因为心是自显现，所以没有执着，一切名言唯是了知，因此远离有碍之特征。因此，在如幻中显现的智慧，不会被境所夺，并且刹那间自在转变，三者和合，五者是二者的和合
English
It is the supreme and root of all views. The rest should be practiced. All un-objectified and unattached, self-aware wisdom is Suchness. Manifesting various means such as aggregates. As it is said, in order to experience the meaning of what is said, at the time of Suchness Samadhi, all objects of experience are clearly manifested as mind-essence, but the object is not established, and the practice of not clinging to anything, this self-aware wisdom that is free from objects, does not think of anything, nor is it anything, it is Suchness Samadhi. What does it appear as? For the five observations, etc., that are not blocked and appear clearly, thinking what is the reason for this? Because it is the self-manifestation of wisdom illusion, appearance and emptiness are non-dual, abiding in the union of skillful means and wisdom. As it is said. The meaning of what is said is wisdom, because things are not established, so it is like an illusion, in which there is no cause and condition, only self-aware self-manifestation. Cutting off other causes and conditions, it shows being free from the two extremes, the self-nature play of the mind is not interrupted, so it transcends emptiness. Appearance is mind-essence, not arising, so it transcends things. In the wisdom that sees the meaning of the three truths, skillful means and wisdom abide without duality. However, understanding the meaning of abiding as it is said, abandoning one-sided behavior, it will not become how and clinging, the natural abiding of the three doors is the cause, and being free from clinging is the result. So, is this done immediately? All observations and appearances, all experiences, are completed without doing, so it is said. Therefore, habitual thinking does not need to analyze what, what is needed, accumulation will become un-objectified. The nature is originally like that. As it is said. Now showing the nature, this is also showing the characteristics of the nature, the Dharma of self-aware manifestation that was habitual in the past, is not an obstructive Dharma, through the transformation of wisdom freely, the elements etc. appear as they are. As it is shown. First, the things of self-aware manifestation of wisdom that are able to be competent in Suchness Samadhi, because the mind is self-manifestation, so there is no clinging, all expressions are only knowing, so it is free from the characteristics of being obstructive. Therefore, the wisdom that appears in illusion, will not be taken away by the object, and in an instant, it freely transforms, the three are combined, the five are the combination of the two
Chinese
一切皆未生，语，意，身等，如自己所见一般，是为所需。那么，从本体方面所安立的功德是什么呢？因果无别无先后，彼即为道而平等结合。如是说，心性显现为未生的智慧，所要成就的一切本已圆满，故也是果的本体。仅仅是习惯它，就认为是因，不可分离，因为远离先后，比其他更甚。从因中增长为果，在果中也增长因。如是说。刚刚过去就习惯而成就，是为道。因此，以等持与无子结合而安立。一切皆为生起之处，一切皆应从语境中了解。如是说，心性显现为任何事物，自然成就，依靠显现而产生果。如是说。然而，三种事物首先如基础般随之了解，就安立为因。那也是习惯和显现，也只是暂时的，没有过失。不仅如此，还圆满显示了其他功德，彼即是聚集之处，远离二取而平等的法界，以自生转变之方便，无尽展现一切坛城，一切皆为自证幻化，以无所缘之方式显现。如是说，对此，一切如来皆为觉性，十方一切善逝皆为法身无别，然而，法身也是它。远离二边执着，那才是平等性之法界。对此，因无二取，一切自在的种姓无碍显现，五蕴等一切分别念本就是本尊坛城，从一切到一切，仅仅是为所化众生而显现。对此，一切名言皆显现为心性，以显现而非实有的明智，境不成立，心自显现。现在宣说行持，将要讲述第三支。如是说，如字面所示。那么，所需的是什么呢？三有如幻，如是等等所说。眼是幻
English
All are unborn, speech, mind, body, etc., as one sees them, that is what is needed. So, what are the qualities established from the aspect of the essence? Cause and effect are inseparable, without before or after, that itself is equally joined as the path. Thus it is said, the nature of mind is clear as unborn wisdom, all that is to be accomplished is complete from the beginning, so it is also the essence of the fruit. Merely becoming accustomed to it is considered the cause, inseparable because it is free from before and after, even more than others. From the cause, it grows into the fruit, and in the fruit, the cause also grows. Thus it is said. Immediately after, becoming accustomed and accomplished is the path. Therefore, it is established by joining with samadhi and without offspring. All are the place of arising, all should be understood from the context. Thus it is said, the nature of mind appears as anything, naturally accomplished, relying on appearance, the fruit arises. Thus it is said. However, the three things are first understood like the foundation, and then established as the cause. That is also habituation and manifestation, which are only temporary, without fault. Not only that, but other qualities are also completely shown, that is the place of gathering, the equal dharmadhatu free from dualistic grasping, with the means of self-arising transformation, endlessly displaying all mandalas, all are self-aware illusions, appearing in a non-objective way. Thus it is said, for this, all tathagatas are awareness, all sugatas of the ten directions are the indivisible dharmakaya, however, the dharmakaya is also it. Free from clinging to two extremes, that is the dharmadhatu of equality. For this, because there is no dualistic appearance, the lineage of all self-mastery appears unhindered, all discriminations such as the five skandhas are originally the mandala of the deity, from all to all, it is merely appearing to the beings to be tamed. For this, all terms appear as the nature of mind, with the clear intellect that appears but is not established, the object is not established, the mind itself appears. Now, the conduct is explained, the third branch will be explained. Thus it is said, as the words are. So, what is needed? The three realms are like illusions, as it is said and so on. The eye is an illusion.
Chinese
如是观想之三摩地。不为粗言所欺。行持自性者，如云了悟根本菩提心性等。即一切法与心二者。义为心与有情。断除业及烦恼与痛苦，是为地之行持，是与方便相应的行持。吉祥秘密藏中所摄，如幻三摩地之次第，为第三。如是语如其义。如幻三摩地略示之释。圆满。༈。今说微细三摩地，顶礼方便与智慧无二之圆满佛。如是，如幻三摩地与真如三摩地无二者是佛，亲近彼者是为寻觅。此后承诺宣说微细，故云：当说微细三摩地。如是说。此微细三摩地，若于内中作口诀之科判，则以五义宣说：一、宣说三摩地之自性。二、宣说唯一之行持。三、宣说若修三摩地则二资粮同时圆满。四、宣说三摩地之加持于他显现。五、无谬宣说共同之功德。其中，宣说三摩地自性者，亦有三：语之仪轨，意之仪轨，身之仪轨。其中，语之仪轨亦以七义宣说：一、首先宣说当修何字。二、宣说字不决定。三、又宣说彼恐成有依。四、宣说堪能为道之量。五、宣说生起收摄。六、宣说彼即是基之理。七、宣说观想生起因位本尊之字为何。意之仪轨亦有二：宣说自性，宣说生起收摄。身之仪轨所作亦有二：宫殿与本尊。宫殿有二：宫殿自性与座。座有二：自性与基之理。自性亦有三：日、月、莲花。又，本尊亦有二：增上
English
Such is the samadhi of contemplation. Not deceived by coarse words. The nature of conduct is said to be the realization of the fundamental Bodhicitta nature, etc. That is, all dharmas and mind are two. The meaning is mind and sentient beings. Cutting off karma, afflictions, and suffering is the conduct of the ground, which is conduct in accordance with skillful means. Condensed from the glorious Secret Essence, the stages of the illusory-like samadhi are the third. Thus, the words are as they mean. A brief explanation of the illusory-like samadhi. Complete. ༈. Now, the subtle samadhi will be explained. Having prostrated to the perfect Buddha who is inseparable from skillful means and wisdom. Thus, the Buddha is inseparable from the illusory-like samadhi and the Suchness samadhi, and approaching him is to seek. After that, having promised to explain the subtle, it is said: The subtle samadhi should be explained. Thus it is said. This subtle samadhi, if internally divided into instructions, is explained in five meanings: 1. Explaining the nature of samadhi. 2. Explaining the single conduct. 3. Explaining that if samadhi is practiced, the two accumulations are perfected simultaneously. 4. Explaining that the blessings of samadhi appear to others. 5. Explaining the common qualities without error. Among them, explaining the nature of samadhi also has three: the ritual of speech, the ritual of mind, and the ritual of body. Among them, the ritual of speech is also explained in seven meanings: 1. First, explaining which letter to meditate on. 2. Explaining that the letter is not fixed. 3. Also, explaining that there is concern that it may become dependent. 4. Explaining the measure of being able to be the path. 5. Explaining arising and absorption. 6. Explaining that it is the principle of the basis. 7. Explaining what letter to meditate on to generate the deity of the cause. The ritual of mind also has two: explaining the nature and explaining arising and absorption. The activity of the ritual of body also has two: the palace and the deity. The palace has two: the nature of the palace and the seat. The seat has two: the nature and the principle of the basis. The nature also has three: sun, moon, and lotus. Also, the deity also has two: superior
Chinese
是三摩地之神和自性任运成就之神。殊胜三摩地之神也有两种：粗的和细的。细的也有两种：本体和支分。本体也有两种：父和母。支分有三种：智慧勇识、顶严和身语意之神。粗的也随顺于此。其中自性之坛城也有四种：迎请、融入、供养和念诵供养。是行持的本体和所作的功德。这是善妙的章节，字句没有错乱。从吉祥秘密藏中汇集，是细微三摩地的次第，即第四品。如是说，如其语声。细微三摩地的次第，字句没有阐述的，在断经中开显。圆满。༈ 现在宣说分别显现瑜伽的三摩地。之后宣说有戏论瑜伽。彼具威力故。等等是细微三摩地之后所宣说的。诸神不间断的行持是有戏论。从四种瑜伽中修习的瑜伽士。又是手印即是瑜伽。承诺是即将宣说的。亲近是舍弃了宣说而宣说。又是行境完全清净的加持三摩地。是摧毁分别念和堪能获得名称。为了显示见行引导。彼即是身语意的自性等等是，行境全部显现为本尊，对于任何欲妙都不遮止，不违背，为了必须如此显示，所以显示此身。刚刚过去就享用饮食，歌舞乐词，对于那一切不执著，是身语意任运成就。又是舍弃其他，应当与父和母二者无别地相应，为了将五欲的受用显现为众多本尊和本母，为了圆满结合的大乐，菩提心二者无别是殊胜的，就在那当中显现二滴。二滴融合是显空无二的大乐。
English
Are the deities of samadhi and the deities of self-existing perfection. There are also two kinds of deities of higher samadhi: gross and subtle. There are also two kinds of subtle ones: essence and limbs. There are also two kinds of essence: father and mother. There are three kinds of limbs: wisdom being, crown ornament, and the three deities of body, speech, and mind. The gross also conforms to this. There are also four kinds of self-existing mandala: invitation, absorption, offering, and recitation offering. It is the essence of conduct and the merit of action. This is a well-divided chapter, the words are not confused. Collected from the glorious secret essence, it is the fourth stage of subtle samadhi. It is said that the sound is as it is. The order of subtle samadhi, the words that have not been explained, are revealed in the cutting scripture. Complete. ༈ Now I will explain the samadhi that distinguishes the appearance of yoga. Then explain the yoga with elaboration. Because it has power. And so on, it will be explained after the subtle samadhi. The practice of many gods without interruption is elaborate. A yogi who practices from the four yogas. Again, the mudra is yoga. The promise will be explained. Closeness is explaining without explaining. It is also the blessed samadhi of completely pure practice. It is named as destroying discrimination and being able to work. In order to show the guidance of view and practice. That is, the nature of body, speech, and mind, etc., is that all the realms of practice are manifested as deities, and no desires are blocked, and there is no violation. In order to show this, this body is shown. Immediately after enjoying food and drink, dancing, singing, and lyrics, not clinging to all of that is the spontaneous accomplishment of body, speech, and mind. Also, abandoning others, one should be inseparable from the father and mother, in order to manifest the enjoyment of the five desires as many deities and consorts, in order to perfect the great bliss of union, the two inseparable bodhicitta are supreme, and in that very moment two drops appear. The fusion of the two drops is the great bliss of the inseparability of appearance and emptiness.