Chinese
对于所设想的错觉显现，没有执着为真实的成分。没有放弃对错觉的执着，这个人以各种不同的生存在错觉的轮回中行事。如是揭示了成为共同原因的过失。现在，为了通过确定的语言来指示，对于体验了显明智慧之意义的身语意，那些征兆必然会显现，即：谁拥有身语？等等所揭示的。即，对于哪个瑜伽士拥有身语意之征兆的幸运者，对于身语意的征兆一个也不缺少而圆满的补特伽罗来说，平等是指不间断地与佛和有情平等。不偏袒任何一方，因为没有执着于有无、常断，所以轮回涅槃是平等的。因为没有行为和努力，法性本自解脱，所以一切方向都显现，证悟与未证悟是平等的。这本身没有分别，因为本体没有好坏，所以高界和恶趣是平等的。因为不是由他而生，自生的智慧在自身显现，所以修与不修是平等的。因此，证悟是游戏的自生，未证悟是处所的自解脱。证悟与未证悟二者没有，那是本体自清净。同样，轮回中显现的是游戏的自生，显现的是涅槃，在实相中是自解脱。轮回涅槃二者没有，那是本体自清净。如是应当了知。如是，因为没有不平等，平等性是边解脱，圆满大圆满之地，不是声闻和独觉，不是持明者的地。对于法性没有变异之地，对于没有造作和努力的真实之地，也如是，圆满征兆的幸运者都去往那里，空行母。如是对收集者以确定的教诲和合的语言呼唤。那么，圆满征兆的最初从何处产生呢？因为是从不颠倒的上师口诀的串习中产生的。因为那个理由，所以要珍重反复串习清净虚空的明灯和智慧金刚链的身。因为无间断地修持是首要的，虚空是法性的处所，智慧是法性自身的本体，所以瑜伽士谁
English
There is no element of clinging to the illusory appearances as being real. The clinging to illusion has not been abandoned. This person acts in the cycle of illusion with various births. Thus, the fault of becoming a common cause is shown. Now, to indicate by certain words that those signs will definitely appear in the body, speech, and mind of someone who has experienced the meaning of manifest awareness, it is indicated by: Who possesses body and speech? etc. That is, for that fortunate one who possesses the signs of body, speech, and mind of whatever yogi, for the individual who is complete without lacking a single sign of body, speech, and mind: Equality means being equal to the Buddhas and sentient beings without interruption. Not falling to one side, because there is no clinging to existence or non-existence, permanence or annihilation, samsara and nirvana are equal. Because there is no action or effort, the nature of reality is liberated from the beginning, so all directions appear, and realization and non-realization are equal. This itself is without division, because there is no good or bad in the essence, so higher realms and lower realms are equal. Because it is not born from another, self-born wisdom dawns in itself, so meditation and non-meditation are equal. Therefore, realization is the self-arising play, and non-realization is the self-liberation in its place. The absence of both realization and non-realization is the self-purification of essence. Similarly, what appears in samsara is the self-arising play. What arises is nirvana, self-liberated in its natural state. The absence of both samsara and nirvana is the self-purification of essence. Thus, it should be known. Thus, because there is no inequality, equality is the liberation from extremes, the ground of perfect great completion, which is not the ground of hearers and solitary realizers, nor the ground of knowledge holders. For the ground where there is no change in the nature of reality, for the authentic ground without fabrication or effort, likewise, all these fortunate ones who have perfected the signs go there, O Dakini. Thus, calling out to the compiler with words of definite advice, from what cause did that perfection of signs first arise? Because it arises from the practice of the guru's instructions without inversion. For that reason, it is precious to repeatedly practice the lamp of the completely pure sphere and the body of the Vajra Garland of Awareness. Because continuous practice is of utmost importance, the sphere is the realm of the nature of reality, and awareness is the very essence of the nature of reality, so whoever, the yogi,
Chinese
通过练习，前面在章节的教义中已经说过，通过教义的约束，将词语约束在不散乱到其他词语、不繁琐、不拖延、不分散、不增加的状态中。通过解脱，解开不理解的词语。通过衡量，将续部上下部的词语一个接一个地填满，讲述身语意的征兆。即使没有欲望，这些征兆也不会不出现，对于那个人来说是不可能的。例如，从天气变暖的时候开始，一切都自然变暖，冰块等自然融化，这不是人想要才发生的，而是自然而然的，谁也无法阻止，就像自然发生一样。又如，怀孕的妇女满了月，谁也无法阻止，孩子自然出生一样。又如，播下种子，用水和肥料，到了秋收时节，庄稼成熟，果实自然成熟，谁也无法阻止，就像谷物成熟一样。依赖于自明显现的意义，通过修习所获得的征兆，即使没有欲望，也必定会自然而然地出现。因此，对于修习自明显现意义的瑜伽士来说，这些征兆必定会出现，这是通过重复来强调的。总而言之，如果缺乏这些征兆，就表明口诀已经颠倒，出现了错误。这些解释了章节的教义，接下来解释章节的名称。将经文的词语和字母分开，解释了身先于行三种修习的征兆。证悟是本体无漏智慧的意义，解释了从修习中产生的征兆。燃烧，如果未出现这样的征兆，则表明见修行已经颠倒。伟大，这些是对某些内容的重复。续部中说：从身、语、意中，有缘分的众生，对于修行圆满和证悟圆满的人来说，身体是解脱为一切佛身之征兆，语言是解脱为一切佛语之征兆，心是解脱为一切佛意之征兆，以及如何显现在当下的身语意中。章节，是对法类进行区分。第二，是从一变为其他的数字形式。
English
Through practice, as stated earlier in the chapter's teachings, the words are bound by the constraints of the teachings, preventing them from scattering to other words, becoming verbose, prolonged, dispersed, or augmented. Through liberation, unclear words are unraveled. Through measurement, the words of the upper and lower tantras are filled in one after another, describing the signs of body, speech, and mind. Even without desire, these signs will inevitably appear; it is impossible for that person. For example, from the time the weather warms, everything naturally warms up, and ice, etc., naturally melts. This is not something that happens because someone desires it; it is natural, and no one can stop it, just as it occurs spontaneously. Similarly, when a pregnant woman reaches full term, no one can prevent the child from being born naturally. Likewise, when seeds are sown, and with water and fertilizer, the crops mature in the autumn harvest, and the fruits ripen naturally, no one can prevent it, just as the grain ripens. Relying on the meaning of self-awareness manifest, the signs obtained through practice will inevitably appear naturally, even without desire. Therefore, for a yogi who practices the meaning of self-awareness manifest, these signs will certainly appear, which is emphasized through repetition. In summary, if these signs are lacking, it indicates that the instructions have been reversed, and errors have occurred. These explain the chapter's teachings, and next, the chapter's name is explained. Separating the words and letters of the text, it explains the signs of the three practices that precede the body. Realization is the meaning of the fundamental, undefiled wisdom, explaining the signs arising from practice. Burning, if such signs do not appear, it indicates that the view, meditation, and conduct have been reversed. Great, these are repetitions of certain contents. The tantra says: From body, speech, and mind, for fortunate beings, for those who have perfected practice and perfected realization, the body is the sign of liberation into the body of all Buddhas, the speech is the sign of liberation into the speech of all Buddhas, and the mind is the sign of liberation into the mind of all Buddhas, and how they manifest in the present body, speech, and mind. Chapter, is the differentiation of the categories of Dharma. Second, is the numerical form of becoming other than one.
Chinese
现在开始排列第三品（章）的词义。这一品（章）概括起来有两种含义：简要地说明提问和回答，以及详细地解释回答。简要说明分为两部分：首先，说明以普遍形式提出的问题，即在正文中提出的问题，如“此后金刚部”等。这表明，在第二品（章）讲述之后，世尊刚说完的“此后”，指的是金刚空性，即无生无灭的金刚部。这个“部”本身就产生于此，因此是空性的类别或名称。唉！这是一个关联的称谓，即从如此空性、无生无灭的部类或种姓中产生的空行母，名为“明晰意者”，她是果密咒的汇集者。上面已经显示了第三品（章）的征兆，其含义是从续部中产生的。因此，她获得了对轮回的四种无畏的坚定信念：通过认识到显现中没有细微和粗大的污垢，从而对有无事物的显现不感到恐惧；通过认识到自身相续中的三种障碍本来清净，从而对烦恼不感到恐惧；如此一来，通过对显现和烦恼不感到恐惧，从而认识到自身相续本来成佛，因此对轮回的毁灭没有恐惧；如此一来，通过认识到轮回本身就是本来成佛，从而认识到终极解脱、圆满的见地。因此，空行母具有自性大圆满的征兆，空行母因此转变，空行母自身的法性，即无垢的眼睛，完全清净，远离尘垢。然而，以前没有认识和获得，就像盲人一样，因为不了解自己的显现。正如医生打开盲人的眼睛一样，导师宣说，因此，最初空行母的眼睛在这个时候睁开，通过智慧之眼看到法性完全清净的显现。后来，学生虽然以前在轮回中长期存在，但无明的眼睛没有睁开。在这个时候，上师没有颠倒，口诀没有颠倒，自己的相续没有颠倒，这三者同时具备，智慧之眼得以睁开，从而看到法性显现的景象。如此一来，通过睁开智慧之眼，最初的汇集者对导师怀有清净的信心，并且感到高兴。
English
Now, arranging the words and meanings of the third chapter. This chapter has two summarized meanings: briefly stating the questions and answers, and explaining the answers in detail. The brief statement has two parts: first, indicating the question asked in the general form, as it is asked in the text, such as, "Then, the Vajra family." This indicates that after the second chapter was taught, the "then" that the Blessed One had just spoken of refers to the Vajra emptiness, the Vajra family that is free from arising and ceasing. This "family" itself arises from this, therefore it is a category or name of emptiness. Alas! This is a related designation, that is, the ḍākiṇī who arises from such emptiness, the category or lineage that is free from arising and ceasing, named "Mindful One of Clarity," who is the compiler of the resultant secret mantra. Above, the signs of the third chapter have been shown, its meaning arising from the tantra. Therefore, she has gained the firm conviction of the four fearlessnesses towards saṃsāra: by realizing that there is no subtle or coarse defilement in appearance, she is not afraid of the appearance of existence and non-existence; by realizing that the three obscurations in her own continuum are primordially pure, she is not afraid of afflictions; thus, by not being afraid of appearance and afflictions, she realizes that her own continuum is primordially enlightened, therefore there is no fear of the destruction of saṃsāra; thus, by realizing that saṃsāra itself is primordially enlightened, she realizes the view of ultimate liberation and complete perfection. Therefore, the ḍākiṇī possesses the signs of the Great Perfection of intrinsic nature, the ḍākiṇī thus transformed, the ḍākiṇī's own dharmatā, the stainless eye, completely pure, free from dust. However, previously not realized and not found, it is like being blind, because one does not understand one's own appearance. Just as a doctor opens the eyes of a blind person, the teacher speaks, therefore, initially, the ḍākiṇī's eye is opened at this time, and with the eye of wisdom, she sees the appearance of the completely pure dharmatā. Later, the student, although previously dwelling in saṃsāra for a long time, the eye of ignorance has not been opened. At this very time, the lama is not mistaken, the instructions are not mistaken, and one's own continuum is not mistaken, these three coincide, and the eye of wisdom is opened, thus seeing the appearance of the manifest dharmatā. Thus, by opening the eye of wisdom, the initial compiler has pure faith in the teacher and is delighted.
Chinese
生起欢喜心后，向续部的导师金刚持，如此说道。随后，弟子获得了智慧之眼，生起了清净的信心，对上师生起了欢喜心，对上师生起了无与伦比的敬仰。 唉！唉！导师金刚持，为了彻底实现自他二利而呼唤。之前，在第二品中出现的那些征兆，现在，对于修行和实证的，具有善缘的瑜伽士的身语意，征兆就像第二品中所说的那样显现。 还有，具有善缘的瑜伽士，获得了这个精华的决定性意义后，因为被世间的琐事所迷惑，所以无法在此生完全熟悉。只有一些熟悉的把握，因为对智慧、法界和明觉的熟悉没有成为内在的体验，所以如果对这个显现本身没有净化，那么，任何瑜伽士现在都没有完全通达明觉显现的征兆。 然而，具有善缘者在熟悉这个显现本身的时候，会有一些体验。在没有完全通达的时候，瑜伽士的身体是由四大元素组成的。 也就是说，四大元素中的水聚集在一起，聚集了蕴的诸法。 这样，水聚集在一起，使土地坚硬而稳定，具有微尘和微细微尘的特征。 火使之成熟并从各个方面显现出来。 这样，成熟和显现出来的事物，被风分开而不混合，并从中各自产生。 现在，成熟的身体不同，各不相同，是因为水的元素占主导地位，所以接近于取水二十五，火二十五，土二十五，风二十五，总共一百。 水的水二十五，水的火二十五，水的土二十五，水的风二十五，总共一百。 同样，分开后，土也有一百，火有一百，风有一百，总共四百成熟。 最初也是由元素产生，中间也是由元素安住于成熟，最后也是由元素的作用变化而毁灭。 因此，瑜伽士在这个修习的时候，元素的作用是分散、刺痛和平衡这三种作用不一致。 也就是说，水、土、火、风哪一个产生