English
A single instant appears simultaneously. Whenever one sees and realizes, The four times operate equally without changing, That is also the time of equal nature. Compassion constantly and continuously descends, Ultimately appearing in the time of purity. At that time, the definite prophecy of self-nature appears, The five sounds appear as one in manner. To indicate the symbol, it is spoken, To symbolize those, there is the sound of self-character. Whatever sentient beings are the objects of images, Distinguishing similar kinds, delighting in dissimilar kinds, Like the transformation appearing as a fearful form, The mandala of the Victorious Ones is also like that. After that, the mandala is established by conditions, The Teacher grants permission, and the retinue asks. From the occasion, the Teacher and retinue initiate discussion, Whatever becomes a condition like permission, That does not depend on speech, The definite words are accomplished, and the essence is also that. What need is there to speak of the questions and answers of the occasion? Definite accomplishment comes from the abundance of questions and answers. Whenever skillful means and wisdom are employed, Because it does not depend on the arising of conditions, For the benefit of the retinue and others, Accumulating merit, compassion will increase. What is expressed is the secret tantra of self-nature, As it is, the speaker is me. The Teacher, the meaning of the tantra, the path, and the words, The connection, the order, and the confusion, Skillful means and what arises from skillful means are cause and effect, Definitely following after the mandala. The number of tantra chapters is summarized, Symbolically joined by ten mirrors, Guiding by ten, summarizing with wisdom, One can know the difference between self and others. Like the single dharma of the great lion's leap, Collecting the various names, words, and meanings into one. Like the leap of a tiger, The tantra's words and meanings are divided into sections. With the four dharmas of the Kalapingka, Cut off the clinging of the yogi. With the two dharmas of the turtle's gait, Not leaving a single seed, nailing it down with a peg. With the three dharmas of the dragon rain of time, The three measures of the teachings appear combined with the occasion. Like the two dharmas of the eagle's prey, Removing the obstacles to the object of meaning. Like the two dharmas of climbing earrings, Combining with the eight secrets of subtle intention. Like the two dharmas of the swan's gait, Connecting the beginning and end boundaries of altruistic activities. Like the example of symbolizing with the dharma of a mirror, Bringing it down to everything with that symbol. Like a fearless child practicing skills, Arranging the order of letters, words, and meanings. For the sake of explaining the meaning of words with delight, Clear and unmixed by separating. With the self-nature of skillful means and meaning, With words.
Chinese
以象征来显现。 导师以何者对何者， 交付了什么，为了什么？ 为了不灭教法增长，交付了如来子等未来。 所知境非为所修。 不需要知道它的后续。 因时而生，故不在此。 中间以信解，总摄道之趋入。 共同殊胜，即最后二者。 实际行持后随行， 及般若波罗蜜多之行。 彼亦可次第或同时修习， 如随顺之教言。 五者之实际行持后随行， 以业、器、根器而分， 以悦意之语而解脱， 从四者和自身之力而生。 从彼以界之行持， 而分，故最初任运存在。 于次第和圆满之成熟方式中， 次第和同时显现即： 自住度母向上行。 于此教法之次第是， 分别为生起之分。 后续二者，即根和秘密。 具有宝珠莲花。 十六和四圆满，以四手印， 合口摇动之二依处上， 见与依处相合之乐。 于三供养上，有六坛城。 以三智慧开眼。 为现见自清净而获得。 亦修习般若波罗蜜多， 即主和支分之十法。 亦为一切之义利而精勤， 即殊胜之行如前二者。 一者之殊胜智慧，具缘者们， 定能领会并安住于此。 无二之菩提心， 心之修习三相同时圆满。 从彼返回，即四缘起。 为五者之次第开示而精勤。 先前，总摄支分之次第， 以必要、目的、方便和体性， 过患和功德之次第， 殊胜根器即说为圆满。 遣除他者之邪见， 为现前殊胜之妙目。 以穿透邪见之盔甲， 而珍爱无犹豫之火镰。 四洲、小山、七山和， 须弥山之安住次第。 非理、自性、相待之见， 助伴、相违、阻碍等。 如不触及有分之毒药， 谁知晓后便不住于此。 若不知不可思议， 则无思之瑜伽二者皆无意义。 谁如是通达之后， 空性证悟瑜伽即圆满菩提。
English
Appearing through symbols. By what does the teacher aim at what? What is entrusted, and for what purpose? Entrusted for the flourishing of the undying doctrine, like the future Buddhas. The object of knowledge is not the object of meditation. There is no need to know its aftermath. It arises occasionally, so it is not here. In the middle, through faith, the summary of the path's approach. Common and supreme, the last two. Actually practicing following, And the practice of Prajñāpāramitā. That can also be practiced sequentially or simultaneously, Like the instructions that are in accordance. The actual practice of the five following, Divided by karma, vessel, and capacity, Liberating with pleasing speech, Arising from the four and one's own power. From that, through the conduct of the elements, Divided, so initially spontaneously existing. In the manner of gradual and complete maturation, The sequential and simultaneous appearances are: Self-abiding Tara ascends. Here, the order of the teachings is, A part of the generation of distinctions. The latter two, the senses and the secret. Possessing jewel and lotus. Sixteen and four complete, with four mudras, On the two supports of joined and moving mouths, Seeing the bliss that matches the support. On the three offerings, there are six mandalas. Opening the eyes with three wisdoms. Obtained for the sake of directly seeing self-purity. Also practicing Prajñāpāramitā, The ten aspects of the main and branches. Also striving for the benefit of all, That is, the supreme action, like the previous two. Those with the supreme wisdom of one, Will surely understand and abide there. The non-dual Bodhicitta, The three aspects of mind training are simultaneously complete. Returning from that, the four interdependent origination. Striving for the meaning of the fivefold sequential teachings. Previously, the summary of the sequential branches, With necessity, purpose, means, and nature, The order of faults and qualities, The supreme faculty is said to be complete. Eliminating the wrong views of others, For the sake of manifesting the supreme excellent eye. By piercing the armor of wrong views, Cherishing the doubt-free fire striker. The four continents, small mountains, seven mountains, and, The order of the abode of Mount Meru. Unreasonable, self-nature, relative views, Assistants, contradictions, obstacles, etc. Like not touching the poison that has a share, Whoever knows will not abide there. If the inconceivable is not known, Then the two yogas without thought are meaningless. Whoever has understood in this way, The yoga of emptiness realization is complete enlightenment.
Chinese
以何为始所依之方便，从三摩地之差别而行持，以众多支分之三种，是否为共同之理，由续部所说为缘，珍视为如须弥山。以何因缘而决定产生？疑惑、犹豫、犹豫不决。于无有而说之境，无有分别，从无有破立之续部中产生。六根之显现，于眼识最为殊胜，以智慧于境无有分别故，以现量证悟为证悟之最胜。自证智识为唯一之集合，胜于智慧之眼，以彼无有内外之故，见法性自身之体性。如是亦未穷尽邪分别，如转轮王之威力般，虽见自相亦如是，与自在之种姓有所差别。秘密续部中如是说，无有能见与所见，竖立智慧之明灯，则见十方一切刹土。因此于何者有何贪执？以何密咒之心境而获得？以金刚心之语而迷失，于非造作而专注。定为此也，以平等观之，之后瑜伽为无分别。欲从各方面生起一致，具有决定安立分别之能取所取。如遍行者与青年般，通达殊胜闻之差别，从八种姓十五之根本中，宣说见之差别。以名称圣者之语而迷失，如实了知彼之语，若非如是而一致遮止，唯是贫穷之见。第四如是出自经文，若不以方便善巧摄持，虽以道之善行作为阶梯，亦生于天界之天人，不得无有生灭之地。第五如何生起？殊胜成就之精华，最初不舍弃意义之分别，如摩羯罗之手印般，于一切行境无有衡量。之后串习主要殊胜者，亦如生风聚散之方式，自身之支分圆满，于何处无有觉知而明晰，何者具有十种，较之前者亦转变处所。如四种显现般无有迁变，以彼之支分亦如是，从因获得而安住自性，乃是周遍一切显现之
English
What is the method that initially relies upon? Acting from the distinctions of samadhi, with the three of many limbs, is it a common reason or not? Taking what is said in the tantras as a condition, cherish seeing it as Mount Sumeru. What causes and conditions determine its arising? Doubt, hesitation, indecision. In the absence of something, there is no conceptualization of what is being said. It arises from the tantras that have no affirmation or negation. Even the appearances of the six senses, the eye is said to be supreme, because wisdom is inseparable from the object, the best of realization is realization through direct perception. Self-awareness and wisdom are a single collection, superior to the eye of wisdom, because it has no inner or outer, one sees the nature of one's own nature. Even so, wrong thoughts are not exhausted, like the power of a Chakravartin king, even if one sees one's own characteristics, it is like that, it differs from the lineage of empowerment. In the secret tantras it is said, without seeing and being seen, when the lamp of wisdom is erected, all the realms of the ten directions are seen. Therefore, what is attached to what? By what secret mantra mind-realm is it obtained? Confused by the sound of the vajra mind, focus on the unconditioned. Surely this is it, with equal view, after that yoga is non-conceptual. Wanting to generate agreement from all sides, having the grasping and the grasped of definite establishment of conceptualization. Like a vagrant and a youth, the distinction of understanding the supreme hearing, from the root of the eight lineages and fifteen, the difference of views is explained. Confused by the sound of the holy name, understand its sound as it is. If it is not like that and consistently prevents, it is only the view of the poor. The fourth is said to come from the scriptures, if not grasped by skillful means, even if the virtuous conduct of the path is used as a ladder, one will be born as gods and humans in the heavens, one will not attain the ground without birth and death. Fifth, how does it arise? The essence of supreme accomplishment, initially does not abandon the conceptualization of meaning, like the Makara mudra, there is no measure in all objects of action. After that, practice the main supreme, also like the way the wind arises and gathers, one's own limbs are complete, where there is no awareness and it is clear, those who have ten, the place also changes from the previous one. Like the four appearances without change, because its limbs are also like that, obtained from the cause and abiding in its own nature, it is pervasive in all appearances.
Chinese
内心无有即能圆满神通，其力量所生者，是从第四缘起产生吗？如词句了知生起一般，二者随喜以二种方式，第四与九具足，以及自身条件圆满，对此贪执即能解脱，从四五具足而生起，任何成熟顺应的血统增长，其四者中梵天与阎摩的，有形之物显现于自处，如海洋与星宿关联一般，金刚行者吗？修学自身条件圆满，具足十支分而显现吗？或者从此享用受用，第五唯有瑜伽，也有获得二种超脱方式，与此不相应的五种受用，自身的四四与四种方便，具足则数量征兆出现，坛城和合是二种方便，支分圆满则无有遗漏，否则是其他的次数，如海洋中四种珍宝的光芒，照耀一般也能获得，以此次第修持解脱道，于佛陀之地不会被鬼神所害，在此了知第二支分，彼等作为自己的事业，所需目的种类与时间，过失与功德以总集圆满，为了自他之利益，珍视干净等不穿的习惯，秘密续部中所说的，食用不净物誓言物肉，二十五种贪欲烦恼，黑者调伏多少，非共同而是相反的白者，特别是与道和地相应者，于贪执道上即是如此，犹如以毒攻毒一般，对于自他二者，以寿命和善巧方便而行，知晓一者即是民众、君主，以及婆罗门、国王五者次第，了知应学之众多，没有抛弃囚犯，如第二比喻般习惯此，于三入者圆满意之方便，相符的口诀是根本，依赖谷物等次第和颠倒，如清净种姓的力量一般，修习见解、习惯四者合一的行境，第五是服侍、国王的法规，如第一般享用五种受用，应当极其详细地行持，第五五者是主要的，从那里脱离四者的遗漏，依次为铁、铜、金、银四者，自身、他者、处所的差别转变，前者具有血统的努力