English
The situation of possessing three reasons without contradiction. The nature of meditation is threefold: the meaning of suchness, the union of calm abiding and insight; the indivisibility of space and wisdom, all bindus being great; and meditating without clinging to that, nor abiding in each separately, is without arrogance. There are two definitions: meditation is defined as the immovability of samadhi; and meditation is defined as the inseparability of awareness. Fifth, pointing out faults has two aspects: Briefly, and thus extensively. There are three types: faults in abiding in the nature of samadhi; faults in the realm of action; and six faults of great interruption in the practice of conduct. The first has five: twenty-five faults of distraction and obscuration; six faults of wandering; eleven faults of memory transformation that interrupt; ten faults of the obscuration of conceptualization; and being led astray by the power of faults. Sixth, there are three methods of correction: methods for correcting faults in abiding in the nature of samadhi; faults in the realm; and faults in conduct. Thus, the first has two: Correcting by combining with the stages of fluctuating and attained mind; and methods of correction without affirmation or negation, how. Seventh, there are three experiences: briefly, and thus extensively,
Chinese
那，作为方法开始等。第九，誓言分二：彼时略说，广说。其中分二： 特殊的见解的誓言和道的誓言。第一分二：自己的见解的誓言，因为是誓言所以要习惯于此见解，以及从见解的誓言中不退失的守护方法，以及不超越其如是性的誓言。道的总誓言分二：道的前后誓言依次向上提升的方式，以及因此各个道上下誓言和行为有差别的譬喻的教导。第十，暖相，第十一，恒常的教导分二：五肉之必要的略说，暖相之自性广说。第一分二：暖相和征兆。暖相分二：略说，如是行。广说。其中分三：三种暖相忍位，内外的暖相广大地在其他地方，以及三种暖热程度依次地也是摇动之教导。征兆分二：略说和之后广说。其中分三：征兆，神通和神变。征兆分二：靠近于彼和广说。其中分二：外在征兆和内在的征兆。 神通分三：略说和神通，广说和因果之故。彼之因。广说分二：有漏道的神通和之后无漏道的。 第一分二：道的显现之前所缘的认识和认识的确定，以及神通所缘的差别。第十二，梦兆分四：遮障清净，瑜伽士见到真实的梦兆，灌顶和授记由此殊胜等的梦兆，彼与魔的区分，以及为了遣除其障碍而向喇嘛请教。第十三，利益分六：天界无价，不沾染善恶业的利益，苦乐二者无有而于安乐中解脱，清净垢染二者无有，受用，轮回未识而舍弃智慧于自性中解脱，于彼证悟法性，以及不经行而镇压大地的利益。十二难越母分二：无相的和具有秘密相的诀窍。
English
Na, starting as a method, etc. Ninth, vows are of two types: at that time, brief and extensive. Among them, there are two types: vows of special views and vows of the path. The first is of two types: one's own vows of view, because they are vows, one should become accustomed to this view, and the method of guarding against losing it from the vows of view, and the vow of not transgressing its suchness. The general vows of the path are of two types: the way the vows of the previous and subsequent paths gradually rise upwards, and therefore the teaching of the metaphor that the vows and practices of each upper and lower path are different. Tenth, heat, and eleventh, the constant teaching is of two types: the brief explanation of the necessity of the five meats, and the extensive explanation of the nature of the signs of heat. The first is of two types: heat and signs. Heat is of two types: brief and, thus, to act. Extensive. Among them, there are three: the three heats of patience, and the extensive internal and external heats elsewhere, and the three degrees of heat gradually, which is also the teaching of movement. Signs are of two types: brief and later extensive. Among them, there are three: signs, clairvoyance, and miracles. Signs are of two types: close to it and extensive. Among them, there are two: external signs and internal signs. Clairvoyance is of three types: brief and clairvoyance, extensive and for the sake of cause and effect. Its cause. Extensive is of two types: clairvoyance of the contaminated path and later of the uncontaminated. The first is of two types: the recognition of the object aimed at before the manifestation of the path and the determination of recognition, and the difference between the object of clairvoyance. Twelfth, dreams are of four types: obscurations purified, the yogi sees true dreams, empowerment and prophecy, such as the supreme dreams, and the distinction between it and demons, and asking the lama to remove its obstacles. Thirteenth, benefits are of six types: the heavenly realm is priceless, the benefit of not being stained by good and evil karma, the absence of both happiness and suffering and liberation in happiness, the absence of both purity and impurity, enjoyment, liberation in one's own nature by abandoning wisdom without knowing samsara, realizing the nature of reality in it, and the benefit of suppressing the earth without going. Twelve Difficult-to-Cross Mothers are of two types: the unconditioned and the secret-conditioned instructions.
Chinese
果。第十五，关于结果有二：获得结果，以及遣除对它的辩驳之过失。第四品，普现三摩地智慧幻化瑜伽有三：顶礼并誓言宣说， 正文之义，品的标题，慈悲。正文有二：显示前身与后身相符，以及以支分广说。广说有十五项。其中，先与前行没有差别。我二者对于必要也没有差别。第三，安立之方便有三：修习之方便，以及慈悲之差别。第一有二，即三：总说，以及它的广说。其中有二：观或以各自的分别念来修习，以及在先前熟悉之后修习。其中有三：以智慧如倾注般修习，以及身语无所缘如虚空般修习，以及无碍一切以方便修习具功德。差别有二。于一切无量中，有四种差别，以及慈悲对境之差别。第四，本体有二：总说以及它们的广说。其中有二：本体和，词义。心之本体有二：所修之义的本体，以及修习者之三摩地的本体。第一有二：幻化之本体六种所缘的广说，以及因缘幻化二无别自显必要和合。第一有六：颠倒彼之颠倒分别幻化，以及如是缘起之，以及如是真实，以及胜者之方便，以及智慧，以及法，手印幻化。胜者。第五，不顺品之过失有二：总说，以及不顺广说。其中有三：未生过失之因，本体，以及过失之过患。本体有二：三摩地之本体的住处过失，以及火水界之。第一有二：总的先前过失中等， 少许，以及特别然而之过失。第六，对治之方便有二：本体之过失对治之方便三，以及欲界之。第一有三： 将体验与智慧结合来对治之方便，以及掉举之，以及先前修习。以及昏沉之，以及何
English
Fruit. Fifteenth, regarding the result, there are two: obtaining the result, and refuting the faults of arguing about it. Fourth chapter, the yoga of illusion of the wisdom of the Samadhi of Universal Appearance has three: prostration and vowing to explain, The meaning of the text, the title of the chapter, compassion. The text has two: showing that the previous body is in accordance with the subsequent body, and explaining in detail the branches of the limbs. There are fifteen items in the detailed explanation. Among them, there is no difference between first and preliminary. There is also no difference between the two selves for necessity. Third, there are three ways of establishing: the way of meditation, and the difference of compassion. The first has two, namely three: general, and its detailed explanation. There are two of these: contemplation or meditation through individual discriminations, and meditation after previous familiarity. There are three of these: meditating with wisdom as if pouring it out, and meditating on body, speech, and mind as aimless like space, and meditating on all unobstructed means with qualities. There are two differences. In all immeasurable things, there are four differences, and the difference of the object of compassion. Fourth, the essence has two: general and their detailed explanation. There are two of these: essence and, definition. The essence of mind has two: the essence of the object of meditation, and the essence of the Samadhi of the meditator. The first has two: a detailed explanation of the six objects of the essence of illusion, and the cause and condition of illusion, the two non-dualities, self-appearance, necessity, and combination. The first has six: the illusion of inverted discrimination of that inversion, and thus the dependent origination, and thus the truth, and the means of the Victorious One, and wisdom, and Dharma, and the illusion of Mudra. Victorious One. Fifth, there are two faults of the non-compliant product: general, and non-compliant detailed explanation. There are three of these: the cause of the fault of non-arising, essence, and the fault of the defect. The essence has two: the fault of the dwelling place of the essence of Samadhi, and the fire and water elements. The first has two: the general previous fault is medium, Few, and especially however the fault. Sixth, there are two ways to remedy: the way to remedy the fault of the essence three, and the desire realm. The first has three: The way to remedy by combining experience and wisdom, and agitation, and previous meditation. And dullness, and what
Chinese
于此获得。第一有三：对于上等根器者，如前一样自生自寂；对于中等根器者，或者观察思维的基础和处所；对于下等根器者，如是这般地作历史叙述。降伏魔障的体验有二：略说和广说。其中有五： 摇动的簸箕，获得的四分之一，习惯的共同行为，以及，依靠空性，最终圆满的体验。第八自在的资具有二：略说和慈悲。其中有二：在宣说智慧幻化的基础上宣说，以及，这也是为了利益众生的方便。第一有三：为了了知先前发生的错误而获得胜利， 如是之性。了知智慧幻化之实相，以及，于此之方便，和安住之功德。为了利益众生而行持的有二：利他和利己。第一有三：四无量心的利他，以及，如前圆满一样，为了利己而圆满利他，以及，从下者之中，如何显现出特殊的差别。第一有四： 菩提诸法皆融入菩提心中，故为根本之慈悲；以慈悲施予巨大助益并救护，故为慈爱；为了众生之利益，人，如是轮回，厌倦而欢喜故为喜；无有偏颇，于一切众生皆平等。利己有二：自身不离智慧幻化之状态，以及，宣说受用之行持。第九，誓言有二：特殊的行持是不离智慧幻化之大方便，以及，共同的根本誓言是与先前的誓言相符而增长。第十，暖相，于此无有差别。第十一，征相，有三种征相：真实的征相和体验，因此，上层道增长且显现，以及，俱生之现量。第十二，梦兆，于此道上无有差别。第十三，利益功德有二：宣说利益功德之量是无有慈悲，以及，二资粮之因结合圆满。木制手印同时转变。第十四，内外明点与日光无有差别。第十五，果有三：暂时之果是获得持明者，以及后世的，如经论般修持此道是究竟之果，以及了知母亲后懈怠之过患。第五章
English
Hereby obtained. The first has three: For those of superior intellect, as before, self-born and self-pacified; for those of intermediate intellect, either observing the basis and place of thought; for those of inferior intellect, narrating history in this way. The experience of subduing demons has two: brief and extensive. There are five: The shaking sieve, the obtained quarter, the habitual common behavior, and, relying on emptiness, the ultimate complete experience. The eighth free resource has two: brief and compassion. There are two: speaking on the basis of explaining the illusion of wisdom, and this is also a means for the benefit of beings. The first has three: to know the past and to win the victory, Suchness itself. Knowing the reality of the illusion of wisdom, and, the means to this, and the qualities of abiding. There are two ways to benefit beings: benefiting others and benefiting oneself. The first has three: the benefit of the four immeasurables, and, as before, completing the benefit of others for the benefit of oneself, and, how to show special differences from the lower ones. The first has four: All the dharmas of enlightenment are integrated into the mind of enlightenment, hence the root of compassion; compassion gives great help and protection, hence love; for the benefit of beings, people, thus samsara, weary and joyful, hence joy; without partiality, all beings are equal. There are two benefits for oneself: one does not depart from the state of the illusion of wisdom, and, the practice of enjoyment is taught. Ninth, there are two vows: the special practice is not to depart from the great means of the illusion of wisdom, and the common root vow is to grow in accordance with the previous vow. Tenth, heat, there is no difference here. Eleventh, there are three signs: the real sign and experience, therefore, the upper path grows and appears, and, the co-emergent manifestation. Twelfth, dreams, there is no difference on this path. Thirteenth, there are two benefits: the amount of benefit is said to be without compassion, and, the combination of the two accumulations is complete. Wooden handprints are transformed at the same time. Fourteenth, the inner and outer bindus are no different from sunlight. Fifteenth, there are three fruits: the temporary fruit is to obtain the vidyadhara, and the future, as the scriptures practice this path is the ultimate fruit, and the fault of laziness after knowing the mother. Chapter Five