Chinese
趋入的方式是：内空性由执持圆满的瑜伽现前；大空性和外空性由随破之加行修习；内外空性由随破正行修习。在这些时候，所有众生的身语意金刚，或者知晓三怙主之清净，由此趋入光明，这是超越边际空性。轮回之因是风和分别念，修习执持圆满随破之瑜伽，八十风分别念融入之智慧是无始无终空性。三现分恒常具善之自性，即使专注于有为法，但却远离所缘，这是有为空性。一切皆空光明，唯一专注于无为法界，这是无为法空性。光明正行之时，能取所取之分别念止息，因为调伏自性住种姓之故，是自性空性。从光明中起现的三现分与逆转次第一起，成办众多功德之差别，因为成办诸佛之法之故，是诸法皆空性。趋入具足相好的坛城是相空性。身和功德之因的法，善的自性大乐无尽，这是无舍空性之修习方式。四空性是趋入彼等总相，彼等一切是无有士夫和法之戏论的行相，这是无实物空性。在其之后，自明恒常不变而住之体验是无实物自性空性。那些戏论在任何处也不成立啊，以如是之心的执持之境，也仅仅是心的假立，了知不成立，这是空性空性。如是，以空性为境者，能证悟之智慧也不可得，这是胜义空性。不分别之觉性，与能取相离，而使彼等四种体性圆满。
English
The way to enter is: inner emptiness is manifested by the yoga of holding completeness; great emptiness and outer emptiness are meditated upon by the practice of subsequent destruction; inner and outer emptiness are meditated upon by the actual practice of subsequent destruction. At these times, all sentient beings' body, speech, and mind vajras, or knowing the purity of the three protectors, thereby entering into luminosity, this is emptiness beyond limits. The cause of samsara is wind and conceptualization, by meditating on the yoga of holding completeness and subsequent destruction, the wisdom of the eighty winds and conceptualizations dissolving is emptiness without beginning or end. The three appearances are always of virtuous nature, even if focusing on conditioned dharmas, but being free from focus, this is conditioned emptiness. All is empty luminosity, solely focusing on the unconditioned dharmadhatu, this is unconditioned emptiness. At the time of actual luminosity, the conceptualizations of grasping and being grasped cease, because of taming the inherent nature lineage, it is inherent emptiness. The three appearances arising from luminosity, together with the reversed order, accomplish many differences of qualities, because of accomplishing all the dharmas of the Buddhas, it is the emptiness of all dharmas. Entering into the mandala complete with marks and signs is sign emptiness. The dharma that is the cause of body and qualities, the nature of goodness, great bliss without end, this is the way to practice emptiness without abandonment. The four emptinesses are entering into their general characteristics, all of them are the aspect of being without the elaboration of person and dharma, this is emptiness without substance. After that, the experience of self-awareness constantly abiding without change is the emptiness of self-nature without substance. Those elaborations are not established anywhere, the object of such mental grasping is also merely a mental construct, knowing that it is not established, this is emptiness of emptiness. Thus, the wisdom that cognizes emptiness as its object is also unobtainable, this is ultimate emptiness. The non-discriminating awareness, being separated from the object of grasping, makes those four characteristics complete.