English
One does only what accords with the vows, and cuts off samsara with the noose of discord. This is what is said in the conduct of the earth. The glorious secret essence is condensed from that very certainty. The stages of the illusion-like samadhi are the third. Having prostrated to the complete Buddha, inseparable from skillful means and wisdom, I will explain the subtle samadhi. Since everything is self-aware and illusory, the outer and inner worlds and beings are gathered into Hūṃ. The syllables to be accomplished are distinct, but in general, what is meditated upon is the same as everything. It merges into Vajrasattva himself. The five aggregates and consciousnesses are extremely gathered into the syllable Hūṃ. Since it is visible with the eye of Nṛ, it is thoroughly mixed and expanded. From wherever in the ten directions, it is again gathered and dissolved. Hūṃ itself is clear in the invisible space. It is said to enter the womb of consciousness. Hūṃ itself is both A and Ma, extremely clear and radiant, and everything is made into a lineage of syllables. Having gathered, meditate on the sun and moon entwined. By the nature of the two seeds, the nature is the nature of Hūṃ. Because of mixing, two names are obtained. The sign of attachment appears as a lotus from Hrīḥ. Since everything is self-aware and self-appearing, the blessed light is a palace. The two suns and moons are in the manner of purity and impurity. Here, it is said to be in an indivisible manner. Hūṃ arises from the union of wisdom and skillful means. Dark blue, radiant, the rays of light gather the Hūṃ of the ten directions. It should be known as the sign of wind. The form of a vajra like a spark, possessing conforming radiation and gathering. That itself is the body of the deity, father and mother. Meditate on it being extremely radiant and gathered. Possessing all the signs and marks, one face and two or six hands. Vajra, wheel, sword blazing, jewel, lotus, bell blazing. The subtle palace possesses sun and moon. It should be firmly established in the heart. That is the essence of wisdom. Thus, it should be meditated upon in one place, three places, and five places. Seal with the mudras of body, speech, and mind, and with the five wisdoms. That itself is extremely abiding, and likewise is the great mudra. The palace, hand symbols, seat, and so on, are in the manner of light, like the previous four. Whatever is symbolized is the wisdom vajra body. It should always abide in the heart. The round sesame seed is filled with sun and moon, and the burning Hūṃ abides. Having invited the self-nature deity, offer vast offerings with the mind.
Chinese
智慧誓言安住而融入，行持大自在的供养，恒常进行内在的火供，以自身咒语之鬘的轮，于极明且乐中安住。行住坐卧受用时，不离大乘禅修之行。断除一切不如法的行为，安住于唯一正法之行，此即是唯一禅定之义。供养等非为自身之目的，不缺支分念诵真言，受用一切所欲之事物。身语意若能坚固，则能获得无量菩提。具意义且不缺损地清净，若能精进修持，则能迅速成就。禅修真言不缺损，于手印中明晰显现，未曾开示仪轨供品为主要。观想诸佛之身，则能圆满积聚广大的福德资粮。彼等如水中月般显现，则能圆满积聚广大的智慧资粮。以任何所见之物而生信供养，则能从共同的罪业中解脱。如是修习禅定，纵然果报未现前，然于一切轮回转世中，能具足天人的福报，消除痛苦，不堕于恶趣，亦不退转于小乘，必能入于金刚部族。殊胜秘密藏，彼性决定摄，微细三摩地，次第四竟。此后宣说有相瑜伽，彼具威力之故，为示见行相关联，彼即身语意之主，彼具方便与智慧，为圆满受用化身之故，于殊胜菩提中，如日月般升起。彼即是安住之处，如是宣说。色等自性具有所缘之相，放射光芒，三字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），或者光芒五手印。五者之义为四十二所缘。此外，不可思议之坛城最为殊胜，放射与收摄，种种皆是如此，于无为自然安住之中，修习胜智之坛城。具有四十二支分，彼等即是支分所缘之主，四十二者，三者散发变化。如是作已，则能具足殊胜之主尊，如是修习四部族之胜王。十二与二亦于彼处知晓，六手印放射光芒，智慧之识
English
Wisdom abides and merges into the samaya, performing the offering of the great self, constantly performing the inner fire puja, with the wheel of one's own mantra garland, abiding in extreme clarity and bliss. Walking, sleeping, sitting, dwelling, and enjoying, one is never separated from the practice of the Great Vehicle. Having completely abandoned all improper conduct, abiding in the practice of the one true Dharma, this is said to be the meaning of single-pointed concentration. Offerings and the like are not for one's own purpose, without lacking the limbs, reciting mantras, enjoying all desired things. If body, speech, and mind become stable, then one will attain boundless enlightenment. Cleansing with meaning and without deficiency, if one cultivates diligence, one will quickly accomplish. Meditating on mantras without deficiency, clearly appearing in the mudras, it was not taught that rituals and offerings are primary. By clearly meditating on the forms of the deities, one will perfect the accumulation of great merit. They appear like the moon in water, thus one will perfect the accumulation of great wisdom. By seeing anything and generating faith and offering, one will be liberated from common sins. If one meditates and practices in this way, even if the result does not manifest, in all lifetimes and rebirths, one will have the complete fortune of gods and humans, eliminating suffering, not falling into lower realms, and not regressing to the Lesser Vehicle, one will certainly enter the Vajra family. The glorious secret essence, the determination of suchness, condensed from it, the subtle samadhi, the fourth stage is complete. Then, the yoga with elaboration is explained. Because it possesses power, to show the connection between view and conduct, it is the master of body, speech, and mind, it possesses skillful means and wisdom, for the sake of perfecting the enjoyment of the emanation body, in supreme enlightenment, like the sun and moon rising. It is said that it is the place of dwelling. Forms and other natures have elaborated aspects, radiating light, three syllables, or the light of five mudras. The meaning of the five is forty-two elaborations. Furthermore, the inconceivable mandala is most excellent, radiating and gathering, all kinds are like that, in the unconditioned natural abiding, meditate on the mandala of superior wisdom. Possessing forty-two limbs, they are the masters of the elaborated aspects of the limbs, the forty-two, the three emanate and transform. Having done so, one will possess the supreme chief, thus meditate on the supreme kings of the four families. Knowing the twelve and two also there, the six mudras radiate light, the wisdom of the mind.
Chinese
以大小，次第修习。十方所有皆为宫殿，日月星辰为座垫与庄严。所有善逝之坛城皆修习。日月星辰于同一时间，如于海中及中间显现。如是习惯证悟此殊胜种姓者，如是如所缘般成就。于空中漂浮与持明者之住处，水流逆转与风不动摇，山岩等无碍进入，毒与武器，五大种不能令其动摇。能自在驾驭五大种，且能支配天神与罗刹。能治病、享用、清净恶趣，能勾招、遣送、束缚、解脱、医治、杀害，芥子充满三千世界，能聚集与收摄，魔与野兽等，不能令其动摇，如奴仆般役使。不舍肉身而住持明地，以福德、智慧、受用，获得文字轮、大集会。以大悲化身的加持力，亦能示现别解脱之道路。寂静唯一，行持所知，能平等修持十地，且能清净善逝及其眷属。所有事业皆已成办，获得不生不死的永恒。以妙相与好相庄严，不需勤作而能究竟成办。如是圆满仪轨，圆满咒之五支，以瑜伽众之坛城，定能成就殊胜之所需。秘密等五种物品，应聚集于寂静处，以珍宝装饰之宫殿，应具备内外回廊。为生起大乐之故，应安放具备安乐之乐器。诸根、肢体、识，以及色、声、香、味、触等，皆应如坛城所说般清晰显现。对于衣服等四种物品，应以心性观待不生之智慧。以无贪执之方式嬉戏，能获得生起稀有之坛城。以饰品与衣服庄严身体后，以肢体坛城清晰圆满，舞蹈、歌唱、词句等，一切皆应如经文般圆满。所有上妙之饮食，皆应以无贪执之方式融入。自供令一切欢喜，一切皆饱足，是利益一切之妙药，瑜伽大士，应享用一切且庄严。天女
English
By small and large, meditate in sequence. All ten directions are palaces, the sun, moon, and stars are seats and ornaments. Meditate on all the mandalas of the Sugatas. The sun, moon, and stars at the same time, like appearing in the middle of the ocean. Thus, those of the supreme lineage who are accustomed to realization, thus accomplish as intended. Floating in the sky and the abode of vidyadharas, reversing the flow of water and the wind not moving, entering mountains and rocks without obstruction, poison and weapons, the five elements cannot shake them. Able to control the five elements, and able to dominate gods and rakshasas. Able to cure diseases, enjoy, purify bad destinies, able to attract, send away, bind, liberate, heal, kill, mustard seeds filling three thousand worlds, able to gather and collect, demons and wild beasts, etc., cannot shake them, they become like servants. Without abandoning the body, abiding in the vidyadhara realm, with merit, wisdom, and enjoyment, attain the wheel of letters, the great assembly. By the blessings of the compassionate emanation, also show the path of individual liberation. Peaceful and solitary, practicing knowable things, able to equally train the ten bhumis, and able to purify the Sugata and their retinue. Having accomplished all actions, attain the eternal that is without birth or death. Adorned with signs and marks, accomplish ultimate goals without effort. Thus, having completed the ritual, completing the five branches of mantra, with the mandala of the assembly of yogis, definitely accomplish the desired benefit. Five items such as secrets, should be gathered in a solitary place, a palace adorned with jewels, should have inner and outer corridors. For the sake of generating great bliss, instruments of enjoyment and bliss should be placed. Limbs, faculties, consciousness, and forms, sounds, smells, tastes, touches, all should be clearly manifested as described in the mandala. For the four items such as clothes, one should contemplate unborn wisdom with the mind. Playing without attachment, one attains the mandala where wonders arise. After adorning the body with ornaments and clothes, with the limb mandala clear and complete, dances, songs, lyrics, etc., all should be completed according to the scriptures. All the supreme foods and drinks, should be mixed in without attachment. Self-offering pleases all, all are satisfied, it is a medicine that benefits all, the great yogi, should enjoy all and adorn. Goddess
Chinese
劣种歌女，分别或不分别，皆于安乐处受用。近修与近近修，修持与大修持，于莲花根处之坛城中，散布安乐心之坛城。以大自在之供养，令诸佛云海无余欢喜。三有众生皆，为大喜所遍布。自性安住之坛城，亦于一刹那间令其明晰。为圆满道与三地故，大方便乘乃诸乘之胜。胜与胜分等，不以无染慈悲而舍弃。以幻化网而现圆满，具有坛城稳固之定。以舞蹈嬉戏之手印，入道而于虚空中行。以歌词音声之手印，获得佛法之成就。以严饰装扮之手印，成就无能胜之炽燃王。以饮食之手印，成就如意身与甘露。以元音辅音之手印，一切一切皆得成就。以具足金刚莲花，红白菩提于一刹那间燃。若成无二双运，则生诸佛坛城无余。众生之义利任运成就。大瑜伽士之行持，于一切皆无分别而行持。将体验安乐之胜味，然不为自故而贪执。行持而不贪执乃是智慧。安乐之胜乃是福德聚。是故此道说为积聚。以见行不相违故，持咒者恒常行持。于无上乘之中，于胜义谛中无分别，于世俗谛中于一切，执持清净与不清净二者。于方便大乘中，清净与痛苦，于世俗谛中亦无分别故，见地高低仅此而已。方便大乘，胜于无上乘。于胜义谛中为七财，于世俗谛中为平等圆满。是故二谛无有分别。所谓一切清净，非是遣除事物之清净，乃是于显现调伏中而清净。从本以来如是串习者，乃是圆满其他道之瑜伽士，聚之