Chinese
初有三，中有因缘果二者，无间瑜伽智慧次第，终有三，普行无动与，究竟智慧次第需知晓。未见自性识流未成熟，于他处寻觅，愚昧众生者，示现亦未闻，指示亦未见，于自他寻觅不得成佛。无动布置守护而享用，事业住力次第求义谛，系缚轮转三摩地坛城与，誓言事业行持和，供养灌顶修持与，手印真言之见解等，需知晓决定非仅是言词。因此得见此道之差别，于大明点之自性中，禅修三种一时圆满。彼性无作无动故，彼乃如是性之界。彼性普明智慧故，彼乃普现之体性。果之诸法皆实有故，彼乃具足因之次第。自明菩提坛城者，乃一切周遍回旋之性。离能取所取之智慧者，乃如来众之所住。宫殿与坛城和，忿怒众集散众多亦，乃心之大幻化。誓言誓言名为，非于他处有，自明之见即誓言。律仪十三种与，共同誓言无边际，于大明点之体性中明现。以无作之方式，于一切无碍而行持。四种业与唯一者亦，于大明点之体性中明现。执著事物摧伏我执已摄集，魔盛痛苦二寂见。行持二种亦，于大明点之体性中确定故，不住于一而行于一切。无有能行与所行。供养之庄严与受用皆，能作所作二者与彼业亦，觉性菩提大心者，汇集于大幻化之体性中。于大自性之智慧中，五灌顶不需寻觅一时圆满。所获得能获得已获得亦，为觉性故非从他处获得。无修无舍于法性中，无去无来如是性。于一切无二之中，修与能修岂有耶？譬如幻化之幻变。
English
The beginning has three, the middle has two: cause and condition, fruit. The uninterrupted union is the sequence of wisdom. The end has three: all-pervading, unmoving, and the ultimate sequence of wisdom must be known. Because the self-nature is not seen and the stream of consciousness is not mature, beings search elsewhere in their ignorance. Though shown, they do not hear; though indicated, they do not see. Searching in self and other, they do not attain enlightenment. The unmoving arrangement is enjoyed by guarding it. The deeds, abiding strength, and sequence seek the meaning. Binding repetition, samadhi, mandala, vows, activities, conduct, offerings, empowerments, practices, mudras, and the views of mantras, must be known and decided, not just words. Therefore, see the distinctions of this path. In the nature of the great bindu, the three meditations are perfected at once. Because that nature is uncreated and unmoving, it is the realm of suchness. Because that nature is all-illuminating wisdom, it is the state of all-appearing. Because all the qualities of the fruit are real, it possesses the sequence of causes. Self-awareness is the mandala of enlightenment, the nature of all-encompassing circling. The wisdom free from grasping and being grasped is the abode of all the Tathagatas. Palaces, mandalas, and many gatherings and dispersals of wrathful deities are the great magical displays of the mind. Vows, vows, so-called, are not found elsewhere; self-aware view is the vow. The thirteen kinds of vows and the infinite common vows are clear in the nature of the great bindu. Through the way of non-action, act without obstruction in all things. The four actions and the single one are also clear in the nature of the great bindu. Attachment to things is destroyed, self-possession is gathered, demons increase, and the two pains are seen to be pacified. Because the two kinds of conduct are certain in the nature of the great bindu, one does not abide in one but acts in all. There is no acting or being acted upon. All the ornaments and enjoyments of offerings, the two actions of doing and being done, and that action, are gathered into the nature of the great mind of awareness and enlightenment, the great magical display. In the wisdom of the great self-nature, the five empowerments are perfected at once without seeking. What is to be obtained, the obtainer, and what has been obtained are not obtained from elsewhere because of awareness. There is no practice, no abandonment, in the nature of reality. There is no going, no coming, it is suchness. In all that is non-dual, where is practice and the practitioner? Like the magical display of illusion.
English
Efforts to pursue also come to naught. Like the echo of a cliff and the moon in water. Realize that sound and form are without limit. The characteristic of the Great Seal is that the Buddhas who have gone to the ten directions and four times, with their body, speech, mind, and five wisdoms, are inseparable from me, which is the Great Seal. Like the Great Seal, the twelve links of dependent origination are also inseparable from the nature of bindu. The utterance of mantra is also the indivisibility of ultimate truth and conventional truth. In the great mandala of equality, the seed syllable of body, speech, and mind is Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡), and the other forty-two deities are always in equipoise, which is the mudra. Mantra is recited to purify the three times. All these distinctions come from hearing, thinking, and meditating, or from attachment to the right and left paths, or from the yoga of lineage. Differentiated by the part of the earth, divided by whether or not one has obtained power, the path of seeing becomes two. There are also two kinds of defiled cessation: by power, one can revert from or not revert from the lower realms. The previous eight consciousnesses have a gradual entry, but where does the final consciousness enter? The two situations ultimately have two different results. Because they exist, one also possesses three. Therefore, one must know the common and uncommon. Like the meaning above, if one does not understand, a foolish mind will create a gap, and one will not understand and become lazy and negligent, not accomplishing the meaning and falling into the lower realms. If one does not understand the equality of mind, one cannot fill it with the equality of words. Therefore, one must strive to make meaning and words correspond, but it is accomplished without doubt. Enter the conditions for accomplishment, practice yoga. There are also five conditions for yoga: the seven treasures, reality itself, and self-awareness. Because it is the cause of all ultimate truth, one should first meditate on the superior cause. What should be thought should not be thought, and what should not be thought should not be thought. Do not think about what should not be thought. The supreme samadhi is the separation from all concepts. Therefore, one should realize one's own mind, completely abandon laziness and distraction, and equally guard self and non-self. Do not break the vow of equality. By focusing the mind-consciousness on suchness, what need is there to mention the objects of the eight aggregates? They are clarified at once by non-discrimination. Therefore, everything is the meditation of omniscience. In this way, relying on the cause, because it is two, one should meditate on the combined samadhi. There are also two kinds: the actual mudra. Although one knows the mudra, because the time is not right, one does not meditate. The other is self-awareness, where suffering and affliction naturally disappear. Universal
Chinese
我于明智，以无二之义而敬奉至上者，以彻底解脱之业力而献上救护。见彼，执着于彼。如是见且习惯，于二生三。依此故，为成就目的，次第修习果之禅定。心性、字、手印，以及身之自性显现之故，果之大手印亦修习。先前之后习惯于一，瑜伽智慧无形。无色之五色，任何一者或主尊吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）修习。于彼无色之门形，无有之心中字自明。稳固后，二印次第稳固。完全变化广大一面，双手肢体完整，自性降临至上念诵。彼习惯于六亦如是。或者以虔诚修习忿怒尊，彼亦如彼之方式行。六境自身束缚为手印。稳固则于开展之瑜伽，寂忿何者先前所作之，面手之数与手印之数，三与五与九二十一，九百等面手，三五与四十二，如部族或 समूह 之数加持。习惯后如鱼出水，刹那说为光中燃。空之坛城以下，自明清晰显现至究竟。空千何须说， समूह 亦，极善展示后，住所与，五种资具等具备，修法结合于时之会众。六月十二十四六，界与精进智慧与，禅定上下至究竟，彼时异熟身即，转为金刚身结合于寿命。不退转至地 निश्चित 往。智慧禅定具不具之，药咒等胜于寿命。具转四与加行道中，未成金刚身故，因缘之业持身则，境变时自识之，瑜伽明晰故力大，断恶业相续以关联，善逝咒与不转变。善知识引入见道。总之于识入六亦，以时机具足因缘果三者。彼彼于彼亦有需要目的二者，以二种进入方式而结合。
English
I, with clear wisdom, offer homage to the supreme one who is afflicted by the meaning of non-duality, and offer refuge with the karma of complete liberation. See that, be attached to that. Having seen and become accustomed to it in that way, from two, three are born. Therefore, in order to accomplish the purpose, meditate successively on the samadhi of the fruit. Because the nature of mind, letters, mudras, and the essence of the body appear as self-manifestations, also meditate on the great mudra of the fruit. Having become accustomed to one before and after, the yoga of wisdom is formless. Of the five colors without color, meditate on any one or the chief Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). In that formless door shape, the heart letter of non-existence dawns as self-awareness. Having become stable, the two seals become stable in succession. Completely transformed, with a vast single face, having complete hands and limbs, recite the supreme natural state. That is also the same for the six habits. Or, with devotion, meditate on the wrathful deity. That too should be done in the same way. The six objects of experience themselves are bound as mudras. If stable, then in the yoga of elaboration, whichever of peaceful or wrathful was done first, the number of faces and hands and the number of mudras, three and five and nine and twenty-one, nine hundred and so on, faces and hands, three, five, and forty-two, bless according to the number of lineages or *samūha*. Having become accustomed, like a fish rising from the water, in an instant it is said to blaze into light. Below the mandala of emptiness, self-awareness clearly dawns to the end. What need to mention a thousand emptinesses, even the *samūha*, having shown it very well, and having the dwelling place and, the five implements and so on, combine the practice with the assembly of the time. Six months, twelve, fourteen, six, realms and diligence, wisdom and, samadhi, excellent, middling, and ultimate, having distinguished, at that time, the fully ripened body itself, transformed into a vajra body, combine with life. Go irreversibly to the ground, definitely going. Whether or not possessing wisdom and samadhi, medicine, mantras, and so on are superior to life. In the four with reversion and in the path of joining, because the vajra body has not been accomplished, if the karma of conditions holds the body, when the object of experience changes, the yoga of self-awareness, because it is clear and powerful, cuts off the continuum of bad karma through connection, the Sugata's mantra and does not change. The virtuous friend introduces the path of seeing. In short, also in the six ways of entering knowledge, with the occasion, it possesses the three causes, conditions, and results. There, there, and there also, there are two needs and purposes, it is combined by two ways of entering.
Chinese
为了行为持续积累资粮，自身和他人的利益都要成办，为了断绝有漏、证悟见道而修学，这十种行为能达到究竟。为了第一瑜伽，修行时不执着能作和所作。第二是安住于四无量心。第三是努力于瑜伽方面。第四是修行瑜伽的戏论。第五是安住于时间的积聚。为了他人，通过各自的瑜伽，成办利益，何须多说最初的十种，向他人展示并引导。五种行为是信解、修学、真实禅定。二者都修行于非界限的解脱。虽然掌握权势的方法相似，但瑜伽的力量却有差别。同样，四种事业和四无量心，以及适当地在时间中修行，也通过智慧和禅定的力量来区分。为了自己和他人，在行为中，瑜伽依次约束行为。六种受用是瑜伽的次第，一致的行为是自解脱，他人信受而安住。受用安乐的福德资粮，是远离执着的智慧，但那也与地的有漏相结合，通过四道而修学无漏。听闻、思维、见道的福德，以及灌顶和瑜伽的修持，供养和事业、坛城，一切行为和二资粮，通过行为和不执着的部分来区分。以具有根本和究竟的因资粮来修行。为了自己，修行瑜伽伴侣，在一切行为中都不应违犯。那为了他人，因为有心，所以成办两种目的。那那那具有那样的能力，从异熟果的寿命身体中分离出来，对剩余的有无进行授记，最终与真实道相结合。手印一稳固和变化，就像鹏和狮子一样。戏论积聚的场合何须多说。心中稳固本尊的身，如果手印的本尊显现，在剩余的善妙中阴里，没有那就在大手印中成熟。以业成熟身体脉络瑜伽，在无明的部分上命名，成为成熟的智慧身。如网眼和网底的时候，修行等同于意、行、变三个地方。如前一样，通过积聚来依次掌握权势，执持修行那样的成就，为了他人可以安住于劫，但为了自己则在十六世之间圆满。