English
At the time of reaching completion, one should draw out the self-nature from the object, make sure to have stability and other qualities, and offer substances and samadhi in sequence. Practice with praise and aspiration, and in the meantime, fill the remaining places, be firm in vows, and be happy in activities. All the collection and protection of the wheel, and all conduct, should be done according to the instructions and scriptures of wrathful and peaceful deities. The aggregates and other mandalas appear as deities, just like reflections in the ocean. All phenomena, self-awareness, clearly appear as deities. They are neither one nor many, and do not exist at all. Clear and without object, unmoving, the Victorious Ones say that this is the nature of yoga. By elaborating on self-nature, yoga is elaborated. That is also the elaboration of taming the violent, wrathful, and peaceful deities. The elaboration of the wheel and the elaboration of mudras, the elaboration of assemblies and the elaboration of faces and hands, because of all elaborations, the result is also elaborated. By elaboration, experience becomes clear, that is the sound of yoga. At this time, there are two kinds of laziness, five extreme views, seeing and clinging to real objects, and seeing the realm of yogic demons, also seeing countless emanations appearing. See desire in the holy, speak in the holy. The Victorious Ones say that everything is clearly seen, seeing the clear knowledge of the three times, seeing all the six causes and the path positions, from this, compassion naturally arises, everything is clearly seen, walking without obstruction in anything, walking and abiding as if on the ground in the sky, the Victorious Ones extend their hands and show the prophecy, speaking the Dharma in all languages, seeing the dwelling place of the vessel and essence world, the three thousand worlds are equally arranged, that itself is the clear appearance of self-nature, because it can be done, there is no obstruction, admonishing the meaning of the holy ones, the lords of the world generate offerings, if one realizes self-nature, that is the sign of the holy ones. Not knowing and doing liking and disliking is a demon, being arrogant about profit and fame, being distracted by characteristics because of receiving praise, having a little hope and doubt, being proud of oneself or the great self, ordinary people also rarely encounter this. Knowing the difference between the grasping and the grasped of walking, knowing how to enter and gain wealth, reaching completion through union, the knowledge of the result path is firm. Taking up effortless diligence, the miraculous transformations of characteristics and self-awareness, if seen for the sake of the mind, there will be no hope and doubt. For example, in the nature of the sky, the sun, moon, planets, stars, lightning, rainbows, many clouds appear and rain falls, but the expanse of the sky does not change. The Dharma of
Chinese
法界是无边无际的， 身语奇妙不可思议， 种种相状显现变化， 然于真如体性无损减。 瑜伽力量功德圆满时， 无我二执亦无我慢心， 无论何种对境与相状， 皆与智慧自显相融合。 显现生起次第渐增时， 如所宣说修学之次第， 虽已 पहले बताया गया，然于此处修学者， 因未熟练之故分五种。 三五本尊略微有明观， 障碍生起是为第一种， 彼明观于四座之三分， 明观不动摇是第二种， 延长一座是为第三种， 彼于缘起不转变之故， 第四殊胜安住于何处， 极难夺取是为第五种， 若以数量衡量终成过， 因此把握体验至关要。 大瑜伽士之见修行， 无论如何行持皆无自性， 如大鹏鸟翱翔于天空， 如大鱼游弋于水中般， 瑜伽之见当如是观之。 大瑜伽士之行持是， 于一切众生无分别行持， 若已 अनुभव आनंद का सार， 谁又会对此生起贪执？ आनंद का सार ही है पुण्य का समूह， 于如是之状态中行持， 此乃 महान कर्म है。 见行若未成一体时， 持咒者当恒常修持。 五四当舍弃，一切低劣行， 为自他故而混乱不清， 无论做何皆无有阻碍， 聚变莲生四种行持法， 肢体感官与诸 तरह की चेतना， 皆知悉为异熟 嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：Om，汉语字面意思：嗡）。 观想于圆满之坛城中， 亦或观想忿怒之坛城， 色声香味触等诸 तरह की चीजें， 皆知悉为异熟 吽（藏文：མཱུྂ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：吽）。 观想于佛母之坛城中， 亦或观想忿怒母坛城， 对境游戏于本尊与佛母， 一切五种妙欲之享受， 种种显现之所有一切， 皆为如来之坛城， 观想为 सुंदर देवता और देवी。 一切普贤王如来， 对于五种妙欲之享受， 当无有阻碍地行持之， 观想为 महान पुण्य का समूह， 亦观想为五如来。 此外于一切虚空界中， 智慧法界与诸 तरह की चीजें， 上中下品一切皆行持。
English
The expanse of Dharmadhatu is boundless, The body and speech are wondrous and amazing, Though various signs and appearances arise and change, Suchness itself remains without diminution. Even when the power and qualities of yoga are perfected, There is no ego or pride in the knowledge of non-duality, Whatever objects of experience or signs are seen, Integrate them into the self-arising of wisdom. The process of the arising and expansion of phenomena, Is just like the stages of learning as taught, Although previously explained, here for the learner, Due to unfamiliarity, there are five aspects. Slight clarity of the deity in the three or five, The arising of obstacles is the first. That clarity in three parts of four sessions, Immovable clarity is the second. Extending the session is the third. Since it does not change due to conditions, The fourth is where the distinction remains, Extremely difficult to steal is the fifth. If applied to numbers, it ultimately becomes excessive, Therefore, it is crucial to grasp the experience. The view and conduct of the great yogi, However practiced, are without inherent existence, Like a great bird soaring in the sky, Like a great fish swimming in the water, View the yogic view in that way. The conduct of the great yogi is, To practice without differentiation towards all beings, Having experienced the supreme taste of bliss, Who would become attached to it? The supreme bliss itself is a collection of merit, Practice in such a state, This is great conduct. Since view and conduct have not become one, Mantra holders should always practice. The five and four to be abandoned, all inferior practices, Are confusing and messy for oneself and others, Whatever is done is without obstruction, The method of practicing the fourfold lotus-born transformation of aggregates. All limbs, senses, and consciousnesses, Know them to be the Vipaka Om (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: Om, Literal Chinese Meaning: Om). Meditate in the mandala of completion itself, Or meditate on the mandala of wrathful deities. Forms, sounds, smells, tastes, etc., Know them to be the Vipaka Hum (Tibetan: མཱུྂ, Sanskrit Devanagari: हुं, Sanskrit Romanization: Hūṃ, Literal Chinese Meaning: Hum). Meditate in the mandala of the Mother, Or meditate on the mandala of wrathful Mothers. Enjoy deities and goddesses in the field of experience, All five objects of desire, And all kinds of appearances, Are the mandala of the Tathagatas, Regard them as beautiful gods and goddesses. All Samantabhadra, Towards the five qualities of desire, Should practice without obstruction, Regard them as a great collection of merit, Also regard them as the five Tathagatas. Furthermore, in all empty realms, The wisdom sphere and objects of desire, Practice all superior, intermediate, and inferior.
Chinese
接受和不放弃，瑜伽士应恒常修习。当变得无执着时，对于伟大的神奇成就，出自誓言经部的教说。所有行境，所见所闻的一切，行走、安住和睡眠时，从二轮坛城的瑜伽中，不退失，安住于彼之法界。以殊胜智慧恒常修习。或者像这样的誓言，无论如何修习，都不会违越律仪。所有一切无余的诸佛，既不需要成办也不需要守护。没有善与非善，对其守护，微尘许也不存在。为了他者而宣说的守护，无论如何适应，都不会违越。金刚萨埵所说的教令，所有律仪的根本，如若不如是守护，夜叉忿怒者的火焰，将从心中取出，饮血后，将转生于三恶趣。彼之痛苦无法忍受。因此，四道有退转和遗漏。像木棉一样非常轻，呼吸的运行长久分离。瑜伽士如虚空中的星辰，清晰而不动摇，没有行境。由于顺便产生的全部圆满，此等超越数量之分。可成办的常相，也增长为先前产生的力量，并且五蕴调和，自身安乐增长。当四大分离，获得堪忍时，六神通和五脉圆满。以上中下之分，乃至国土世界，都能清晰并调伏。从六聚清净的力量中产生，获得二十种神通和分动。所有一切声音和谐，随之宣说佛法，大地摇动，显现佛法之光，文字发声，全部陈述。这些是十八种所见，以及八种暗示的显现，其他是希望和疑惑。梦境本身与佛法相符，以显现和稳固来区分。如美好的预言，所有这些都将圆满实现此道。此乃成就持明之道，是究竟种姓之因，是征兆出现的处所，也是无间断会供之时。五蕴即是如来，根、识是菩提心，境、时乃大菩提。四种我执是四忿怒尊，常断等四边是忿怒母。彼心即是自明。
English
Accepting and not abandoning, the yogi should always practice. When one becomes without attachment, for the great and wondrous accomplishments, it comes from the teachings of the Samaya Sutra. All realms of activity, everything seen and heard, when walking, staying, and sleeping, from the yoga of the two mandalas, without degenerating, one abides in that realm of reality. Always practice with supreme wisdom. Or like this kind of samaya, however one practices, one will not transgress the vows. All the Buddhas without exception, there is no need to accomplish or protect. There is neither virtue nor non-virtue, and not even a particle exists to be guarded. All the protections proclaimed for the sake of others, however appropriate, will not be transgressed. The command spoken by Vajrasattva, all the roots of the vows, if one does not protect them in that way, the flames of the wrathful Yaksha, will be drawn from the heart, and after drinking blood, one will be reborn in the three lower realms. The suffering of that is unbearable. Therefore, there are regressions and leakages in the four paths. Like cotton, it is very light, the movement of breath is separated for a long time. The yogi is like the stars in the sky, clear and unmoving, without a realm of activity. Because all that arises incidentally is complete, these are beyond the division of numbers. The constant nature of what can be done, also increases into the power that arose previously, and the elements are harmonized, one's own body increases with bliss. When the four gatherings are separated and tolerance is obtained, the six clairvoyances and five channels are perfected. With the divisions of superior, middling, and inferior, up to the lands and realms, one clarifies and tames. From the power of the six pure gatherings, one obtains twenty kinds of magical powers and partial movements. All sounds are harmonious, following the teaching of the Dharma, the earth shakes, the light of the Dharma appears, the letters make sounds, all are stated. These are eighteen kinds of visions, and eight kinds of suggestive appearances, others are hope and doubt. The dream itself is in accordance with the Dharma, distinguished by clarity and stability. Like good prophecies, all of these will completely manifest this path. This is the path of the Knowledge Holder of Accomplishment, it is the cause of the ultimate lineage, it is the place where signs appear, and it is also the time of uninterrupted gatherings. The five aggregates themselves are the Thus-Gone-One, the faculties and consciousness are the Bodhicitta, the objects and times are the Great Bodhi. The four kinds of self-grasping are the four wrathful ones, the four extremes of permanence and annihilation are the wrathful mothers. That mind is called self-awareness.