Chinese
白天瑜伽。以意乐显示夜晚瑜伽。之后，关于将一切法显示为如阳焰的第四品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如阳焰，以及了解之后要修持。第一部分分为两部分：从基础中生起错觉显现的方式，以及显现时如何安住的方式。其中分为四点：显示本体是空性，相状是无实，自性是无边，以及实相是无执大。第二部分，修持的方式分为三点：白天瑜伽，夜晚瑜伽，以及通过暂时和究竟的禅修所成就的果。之后，关于将一切法显示为如水中月亮的第五品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如水中月亮，以及了解之后要修持。第一部分分为两部分：从法界中众生的错觉方式，以及错觉时如何安住的方式。第一部分分为三点：从法界任运自成的大中，无明的能取所取分别念动摇的方式，突发烦恼的自显错觉，六道轮回的显现成就的方式，以及无有显现的错觉，众生轮回中自性了知的悲心生起的方式。第二部分分为十点：显现为何如影像，境心无实空性，觉性空性法身唯一，离念平等大，思言戏论离执，不住轮涅平等圆满，原始本空无偏，无执任运本初，能取所取境心无关联，以及善缘基础道果圆满时显示。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。之后，关于将一切法显示为如回音的第六品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如回音，以及了解之后要修持。第一部分分为两部分：以自性了知总的确定，以及以证悟意义的确定来分别确定。第一部分分为五点：本体无实，自性空性，相状无灭，实相无执，以及究竟无生来确定。第二部分分为六点：声响影像无执，空性的自光，无分别的智慧，无灭的妙力，本解脱的自性，以及无生的胜义来确定。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。之后，关于将一切法显示为如虚空的第七品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如虚空，以及了解之后要修持。第一部分分为两部分：总的来说，将显有世间的一切法确定为如虚空般本体空性，以及分别来说，将众生的痛苦确定为如虚空般本体空性。第一部分分为四点：虚空法界的本体空性，虚空法界的自性空性，虚空法界的相状空性，以及虚空法界的究竟空性来确定。第二部分，将众生的痛苦确定为如虚空般本体空性分为四点：痛苦的本体空性，痛苦的自性空性，痛苦的相状空性，以及痛苦的究竟空性来确定。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。之后，关于将一切法显示为如芝麻荚的第八品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如芝麻荚，以及了解之后要修持。第一部分分为两部分：总的来说，将显有世间的一切法确定为如芝麻荚般本体无实，以及分别来说，将众生的痛苦确定为如芝麻荚般本体无实。第一部分分为四点：芝麻荚的本体无实，芝麻荚的自性无实，芝麻荚的相状无实，以及芝麻荚的究竟无实来确定。第二部分，将众生的痛苦确定为如芝麻荚般本体无实分为四点：痛苦的本体无实，痛苦的自性无实，痛苦的相状无实，以及痛苦的究竟无实来确定。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。之后，关于将一切法显示为如幻术的第九品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如幻术，以及了解之后要修持。第一部分分为两部分：总的来说，将显有世间的一切法确定为如幻术般本体无实，以及分别来说，将众生的痛苦确定为如幻术般本体无实。第一部分分为四点：幻术的本体无实，幻术的自性无实，幻术的相状无实，以及幻术的究竟无实来确定。第二部分，将众生的痛苦确定为如幻术般本体无实分为四点：痛苦的本体无实，痛苦的自性无实，痛苦的相状无实，以及痛苦的究竟无实来确定。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。之后，关于将一切法显示为如乾闼婆城的第十品，分为两部分：进入品的方式和品本身的意义。其中分为两部分：要了解一切法如乾闼婆城，以及了解之后要修持。第一部分分为两部分：总的来说，将显有世间的一切法确定为如乾闼婆城般本体无实，以及分别来说，将众生的痛苦确定为如乾闼婆城般本体无实。第一部分分为四点：乾闼婆城的本体无实，乾闼婆城的自性无实，乾闼婆城的相状无实，以及乾闼婆城的究竟无实来确定。第二部分，将众生的痛苦确定为如乾闼婆城般本体无实分为四点：痛苦的本体无实，痛苦的自性无实，痛苦的相状无实，以及痛苦的究竟无实来确定。第二部分，了解之后修持的方式分为四点：恒常瑜伽，白天瑜伽，夜晚瑜伽，以及禅修清净的果。
English
Daytime Yoga. Showing the nighttime yoga with intention. Then, the fourth chapter on showing all dharmas as like a mirage, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like a mirage, and having known, to practice them. The first has two parts: how illusion arises from the ground, and how it abides when it arises. Therein are four points: showing that the essence is emptiness, the appearance is unreal, the nature is without limit, and the reality is great non-grasping. The second, how to practice, has three points: daytime yoga, nighttime yoga, and showing the result achieved through temporary and ultimate meditation. Then, the fifth chapter on showing all dharmas as like a reflection of the moon in water, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like a reflection of the moon in water, and having known, to practice them. The first has two parts: how sentient beings are deluded from the realm of reality, and how they abide when deluded. The first has three points: how, from the great spontaneously accomplished realm of reality, the conceptual thought of ignorance and grasping arises; how the self-appearance of sudden afflictions, the illusion of the six realms of samsara, is accomplished; and how, in the illusion of non-existent appearances, compassion arises from the knowledge of the nature of sentient beings in samsara. The second has ten points: appearing as like an image; objects and mind are unreal and empty; awareness-emptiness, the sole dharmakaya; beyond mind, the great equality; beyond thought and expression, without grasping; non-abiding, samsara and nirvana are equally perfected; primordially abiding, originally empty, without bias; without grasping, naturally present, innate; grasping and what is grasped, objects and mind are unrelated; and showing the time when fortunate ones reach the completion of the ground, path, and result. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation. Then, the sixth chapter on showing all dharmas as like an echo, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like an echo, and having known, to practice them. The first has two parts: generally establishing it through knowing the nature, and specifically establishing it through certainty of the meaning of realization. The first has five points: establishing that the essence is unreal, the nature is empty, the appearance is unceasing, the reality is without grasping, and the ultimate is unborn. The second has six points: sound and image without grasping, the self-radiance of emptiness, the wisdom of non-conceptuality, the manifestation of unceasing power, the state of original liberation, and establishing the ultimate truth of unbornness. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation. Then, the seventh chapter on showing all dharmas as like space, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like space, and having known, to practice them. The first has two parts: generally establishing all the dharmas of appearance and existence as like space, empty in essence, and specifically establishing the suffering of sentient beings as like space, empty in essence. The first has four points: establishing the essence of the space realm as empty, the nature of the space realm as empty, the appearance of the space realm as empty, and the ultimate of the space realm as empty. The second, establishing the suffering of sentient beings as like space, empty in essence, has four points: the essence of suffering as empty, the nature of suffering as empty, the appearance of suffering as empty, and establishing the ultimate of suffering as empty. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation. Then, the eighth chapter on showing all dharmas as like a sesame pod, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like a sesame pod, and having known, to practice them. The first has two parts: generally establishing all the dharmas of appearance and existence as like a sesame pod, unreal in essence, and specifically establishing the suffering of sentient beings as like a sesame pod, unreal in essence. The first has four points: establishing the essence of the sesame pod as unreal, the nature of the sesame pod as unreal, the appearance of the sesame pod as unreal, and the ultimate of the sesame pod as unreal. The second, establishing the suffering of sentient beings as like a sesame pod, unreal in essence, has four points: the essence of suffering as unreal, the nature of suffering as unreal, the appearance of suffering as unreal, and establishing the ultimate of suffering as unreal. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation. Then, the ninth chapter on showing all dharmas as like an illusion, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like an illusion, and having known, to practice them. The first has two parts: generally establishing all the dharmas of appearance and existence as like an illusion, unreal in essence, and specifically establishing the suffering of sentient beings as like an illusion, unreal in essence. The first has four points: establishing the essence of the illusion as unreal, the nature of the illusion as unreal, the appearance of the illusion as unreal, and the ultimate of the illusion as unreal. The second, establishing the suffering of sentient beings as like an illusion, unreal in essence, has four points: the essence of suffering as unreal, the nature of suffering as unreal, the appearance of suffering as unreal, and establishing the ultimate of suffering as unreal. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation. Then, the tenth chapter on showing all dharmas as like a city of gandharvas, has two parts: the way to enter the chapter, and the actual meaning of the chapter. Therein are two parts: to know all dharmas as like a city of gandharvas, and having known, to practice them. The first has two parts: generally establishing all the dharmas of appearance and existence as like a city of gandharvas, unreal in essence, and specifically establishing the suffering of sentient beings as like a city of gandharvas, unreal in essence. The first has four points: establishing the essence of the city of gandharvas as unreal, the nature of the city of gandharvas as unreal, the appearance of the city of gandharvas as unreal, and the ultimate of the city of gandharvas as unreal. The second, establishing the suffering of sentient beings as like a city of gandharvas, unreal in essence, has four points: the essence of suffering as unreal, the nature of suffering as unreal, the appearance of suffering as unreal, and establishing the ultimate of suffering as unreal. The second, how to practice having known, has four points: constant yoga, daytime yoga, nighttime yoga, and the result of pure meditation.
Chinese
空性。实相离于心识。从法界显现的方式。实相如磐石般被揭示。第二部分也有四个方面：证悟无执的遍在；证悟无依的完全解脱；证悟模糊不清、摇摆不定；以及对超越界限、远离偏颇的定解的确信，揭示了如磐石般的意义。第二部分，在了解之后进行修持，有三个方面：像看待空旷的磐石一样，恒常瑜伽；总体上思考自性；分别地分析原因；以及观察空性。通过展示其结果，白天的瑜伽；通过梦境及其结果，展示夜晚的瑜伽。然后，将一切法都展示为如乾闼婆城，第七品分为两部分：进入品的方式，以及品本身的意义。其中有两个方面：应当了解一切法如乾闼婆城，以及了解之后应当修持。第一部分有两个方面：从法界显现的方式，以及揭示自性的状态。第一部分有三个方面：法界原始的状态，从其状态中显现的方式，以及将显现的幻象展示为空性法界的自显现。第二部分有九个方面：三有本初空性，完全清净；无有境与心的明相；离于心识，无执的空性；本初自性无生；烦恼和分别念无有基础；轮回与涅槃无二的本初状态；显现方式不间断的游舞；取舍深奥的缘起；以及被揭示的解脱、幸运和智慧。第二部分，在了解之后进行修持，有四个方面：观修无实空性，恒常瑜伽；观修境与心无分别，白天的瑜伽；从习惯的状态中生起，体验和证悟的显现之门；以及通过证悟确定解脱的程度，这是它的结果。然后，将一切法都展示为如幻化，第八品分为两部分：进入品的方式，以及揭示第一品。其中有两个方面：应当了解一切法如幻化，以及了解之后应当修持。第一部分有两个方面：从本初法界显现的方式，以及揭示无根空性的自性。第一部分有五个方面：从法界显现的实际情况；将轮回与涅槃展示为智慧的自显现；区分法界本身为一切的显现之基础；比较例子和意义；确立合理性；以及如实安住于法界中。