English
As before, following the past, the later ones act before. Thus, nature changes due to conditions. If there is feeling, then thinking of the faults of beginning and end, Generate renunciation and remember to abandon. Where it dissolves, then bathe, destroy, and cleanse, Enter with joy and give praise. Thus, thus, diligently transforming, At that time, it is the yoga of wisdom itself. Growth also comes from movement, attainment, habituation, And the nature of going to the end of stability. Though absent, it is spoken of as a blurry adornment. Pouring, changing, dissolving, like fierce wind and water. A little, there is in one-third of a 'tuna' (unit of time), One-fourth, one-fifth, then there is no attainment. If the 'tuna' is only with reeds and wood, and clear, Then water and wind flow slowly, like that. Like a door, support, substance, with the wind of thought, It abides in the four immovable ones. Whatever the senses have manifestly done, There is no need to generate it, therefore it is the end. The yogi of great compassion, Knows the three realms to be like illusion. Sharing knowledge for the sake of beings, Thus, beings have known it from before. Purity in wrong discrimination and examination, Because it is not different from the realm of wisdom, Connected by great compassion, All six realms appear in all times and places. Following is also known like that. Thus, the realm of suchness, many diverse appearances as means. The means itself is like illusion, cataracts, moon in water, and reflections. That itself is self-aware wisdom, unattached, appearing in various ways. Endowed with means and wisdom, transforming the place with excellence, No matter how practiced, the two inexhaustible ones do not obscure or change. Wisdom, great means, inherently delights in excellence. In the mind of enlightenment, with one cause, Great compassion of love arises. If one realizes Buddha and sentient beings as one, Then it is said to generate great compassion. The vast mind appears everywhere. Great means, all-creating, luminous love. All are pleased, the realm is without suffering. To all sentient beings without exception, The rope of compassion is never cut, Liberating on the path of afflictions, And pleasing them with love. Thus, in the prison of samsara, Extending the rope of compassion, Pulling them out from the mud of afflictions. Do not be weary of great compassion. Thus, for ordinary people, Not stained by the obscurations of karma, May all manifestly attain Buddhahood, Do not regret joy. For sentient beings, self, and no-self, Do not make dualistic compassion.
Chinese
诶！视如独子般安住于心，一切皆清净无染。先前圆满，因缘和合如初，瑜伽士自身成就利他。对所化众生，七二之目标，本体、作用与利益，无有偏颇，乃共同之大者所愿。为我之故，一切行境，皆为智慧幻化，自显现故。内外无碍，于明朗之中，智慧坚定，极其安乐。于具足五妙欲之一切，莫执着净与不净之念。一切本为一味，无二而极其安乐。因此，行持与不舍取，五欲等皆为智慧之享用。大雄导师之行境，如所缘般成就。诸法皆无所缘，本即幻化，任运成就。以无漏甚深故，通达实义，无有不净。无造作之智慧，普皆明朗，自性清净。是故一切行境，莫离幻化之智慧。根本支分一切，如前一般，其能力增长。如是获得幻化之熟练，轮回之法，以无量之菩提心而夺取。不迷乱与迷乱，生起稀有。无义而住亦如是，于三五之中显现增长。修验次第增长之先兆，如木棉般轻盈，身体之堪忍微细而持久，界之乐与不乐平等，大抵皆有且八法平等。因此，多与关联皆平等，一切皆从五而数量增长，本体明朗且长久。一同于上师处安住，他人之神通增长且稍稳固，于他人亦稍生觉知。因此当稳固瑜伽。此时一切行境，于梦中亦见为幻化。见充满慈悲，见加持灌顶增多，见魔之行境为征相。如是显现亦不贪执。串习大悲之后，以瑜伽大义之证悟，无有边际之时亦如是修持。功德与虚空之边际相等。行境与佛陀无别。身行具足广大福德资粮。其名不着，智慧广大。后世瑜伽殊胜。
English
E! Settle the mind as if it were your only child, make everything immaculate. The previous completion, the coincidence of circumstances is as before, in the yogi himself, the benefit of others is accomplished. For the trainees, the seven twos of objectives, the essence, action and benefit, without bias, are desired by the great common ones. For my sake, all activities are the illusion of wisdom, because of self-manifestation. In the clear state without inner and outer obscurations, wisdom is firm and extremely happy. In all that possesses the five enjoyments, do not hold the thought of clean and unclean. Since everything is originally of one taste, it is extremely happy without duality. Therefore, practice and do not abandon taking, the five desires and so on are the enjoyment of wisdom. The realm of activity of the Great Sage Teacher is accomplished as intended. All dharmas are without object, originally illusory, and accomplished in any way. By the profoundness of the uncontaminated, having realized the meaning, there is nothing that has not become pure. Unfabricated wisdom is always clear, its nature is completely pure. Therefore, all activities should not transcend the illusory wisdom. All the roots and branches, as before, increase its power. Thus, by gaining familiarity with illusion, the limitless Dharma of Samsara is seized by the Bodhicitta. Non-confusion and confusion give rise to wonder. Sitting without purpose is also the same, appearing to increase from three to five. The early signs of the increasing stages of experience are lightness like cotton, subtle and long-lasting endurance of the body, the elements of comfort and discomfort are equal, mostly present and the eight worldly concerns are equal. Therefore, many and related are equal, all increase in number from five, the essence is clear and lasting. Sitting together near the guru, the clairvoyance of others increases and is slightly stable, and others also have some knowledge. Therefore, the yoga should be stable. At this time, all activities are seen as illusions even in dreams. Seeing it filled with compassion, seeing many blessings and empowerments, and seeing the activities of demons as signs. Even if these appear, do not be attached. After becoming accustomed to great compassion, with the realization of the great meaning of yoga, meditate in this way without end. Qualities are equal to the limit of space. The realm of activity is one with the Buddha himself. The body practice is endowed with a great collection of merit. Its name is unattached, great wisdom. The later yoga is excellent.
Chinese
没有污垢。 如自身光芒种子字的咒音。 如无有迁变般显现变化时， 于幻化中稳固，断绝业之延续。 以缘起，道与轮回不会改变。 于未来无数的其他之中， 必定成为不可逆转的掌控之族。 于此道中圆满成办顺缘， 具足名称与形相的一切， 于大自在的境界之中， 显现无疑。 若不领悟，懈怠懒惰， 则于未成办义利前堕入恶趣。 大悲瑜伽的开示品如是。 于无二自性中顶礼， 宣说唯一手印之瑜伽。 何者修持金刚三者， 以前者已逝之身而知晓。 以总持之前圆满者， 此即幻化之究竟先前已作， 仪轨等表相之其他手印， 于彼八支如前。 果位完全圆满， 增益是因的获得， 因空，使分别执着自在。 分别的蕴等转变处所， 为了使何者成熟之故， 手印瑜伽极为重要。 于彼进入之方便有两种， 即调伏自心与生起为本尊。 前者以窍诀智慧， 如此进入即是。 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 从极稳固的白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中， 散发出极其微细的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等。 十方所有皆变得明亮， 所摄之义无有增减而稳固。 于彼，或者也是心之字。 如是再三地串习， 内外器情融入吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。 为了支分之识转为智慧， 字吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）极度收摄。 如以尼（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：尼）之眼观看般存在， 熟悉之后，为了自他之利益而开展。 供养之义圆满后再次收摄， 吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）本身从不可得之自性中， 串习极为重要。 后者，梵天罗刹之相， 圆满之事转为双运。 梵天之装束圆满之事， 所修何字各自不同， 总的来说，与所修一切相同。 融入金刚萨埵本身。 如此这般串习彼， 先前从不可得之自性中， 白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）放光语之手印， 观想极为闪耀明亮， 观想一切都变成阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 如是这般熟悉之后， 从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中开展母之坛城。 阿妈（藏文：ཨ་མ，梵文天城体：अम，梵文罗马拟音：ama，汉语字面意思：阿妈）清晰显现，
English
Without stain. Like the sound of the seed syllable of one's own light. When changes appear as if without migration, Stabilize in illusion, cut off the continuation of karma. With dependent arising, the path and samsara will not change. In the countless others of the future, It will surely become an irreversible lineage of control. In this path, accomplishing the complete conditions, Possessing all names and forms, In the state of the Great Lord, There is no doubt that it will manifest. If one does not realize, is lazy and indolent, One will go to the lower realms before accomplishing the meaning. The chapter on the teaching of the yoga of great compassion is thus. Having prostrated to the nature of non-duality, The yoga of the single mudra is explained. Those who meditate on the three vajras, Know it by the body of the former deceased. By the complete one before the general handle, This itself has been done before the ultimate illusion, Other symbolic mudras such as rituals, For that, the eight branches are as before. May the fruit be completely perfected, May the proliferation be the attainment of the cause, May the empty cause be under the power of conceptual clinging. May the aggregates of conception and so on change their place, For the sake of making whatever ripen, The mudra yoga is extremely precious. There are two ways to enter into it, Namely, taming the mind and generating as a deity. The former is by means of instruction and wisdom, This very entry is like that. Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah). From the extremely stable white Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah), Emanate extremely subtle Ahs (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah). All the ten directions become clear, The meaning gathered is stable without increase or decrease. To that, or also the letter of the heart. Likewise, by repeatedly familiarizing, The outer and inner world and beings are gathered into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). For the sake of the branch consciousness turning into wisdom, The letter Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) is extremely gathered. Existing as if seen with the eye of Nṛ (Tibetan: ནྲྀ, Devanagari: नृ, Romanized Sanskrit: nṛ, Literal meaning: Nṛ), Having become familiar, it is expanded for the benefit of self and others. Having completed the meaning of offering, it is gathered again, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) itself, from the nature of the imperceptible, Familiarizing is extremely important. The latter, the form of Brahma and Rakshasa, The matter of completion turns into union. The matter of completing the attire of Brahma, The letters to be practiced are each different, In general, it is the same as everything that is meditated upon. It merges into Vajrasattva himself. Like this, practice that, Previously, from the nature of the imperceptible, The white Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah) radiates the mudra of speech, Having meditated on it being extremely radiant and clear, Meditate that everything has become Ar (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah). Likewise, having become familiar with that, From Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: Ah) expand the mandala of the mother. Amma (Tibetan: ཨ་མ, Devanagari: अम, Romanized Sanskrit: ama, Literal meaning: Amma) becomes clearly manifest,