English
The wisdom sequence of non-existence union. The three edges are all-pervasive, unmoving, One must know the wisdom sequence of ultimate completion. Not seeing oneself, being skilled in the stream of consciousness, Selling elsewhere, foolish sentient beings, Even if shown, they do not hear; even if pointed out, they do not see, Searching in oneself and others, one does not attain Buddhahood. Enjoy protecting the unwavering arrangement. Seek the deeds, the power of abiding, the sequential meaning. Binding repetition, samadhi, mandala, and Commitment, activity, application, and Offerings, empowerment, accomplishment, and Mudras, mantras, views, Are not just words of wisdom offering. Therefore, see the distinctions in this path. In the nature of the great bindu, Meditation, the three aspects, are perfected at once. Because that very nature is uncreated and unmoving, That is the realm of Suchness. Because that very nature is all-illuminating wisdom, That is the state of all-appearing. Because all the qualities of the result are real, That is endowed with the sequence of causes. Self-awareness, enlightenment, mandala, and Everything dwells pervading all. The wisdom free from grasping and being grasped Dwells in all the Thus-Gone Ones. The celestial mansion and the mandala, and The assembly of wrathful deities, many gatherings and dispersals, and Are the great magical display of the mind. Commitment, called commitment, Is not something separate, One's own view is the commitment. The thirteen kinds of vows, and The limitless general vows, Are clear in the nature of the great bindu. By the way of no action, Practice without obstruction in all. The four actions and the one also, Are clear in the nature of the great bindu. Destroy attachment to objects, gather self-power, See the seven increases, the two sufferings, the two pacifications. The two kinds of conduct also, Because they are certain in the nature of the great bindu, Do not abide in one, but practice in all. There is doing and not doing in practice. All the ornaments and enjoyments of offerings, From the two, doing and not doing, that also, Awareness, enlightenment, great mind, Gather in the nature of the great magical display. From the wisdom of the great self, The five empowerments are perfected at once without seeking. What is to be attained, the attainer, what has been attained, Because of lineage, it is not attained from another. In the nature of no accomplishment, no abandonment, the Dharma, No going, no coming, Suchness. In all that is non-dual, Where is accomplishment and the ability to accomplish? Like the magical display of illusion, Seeking for meaning is also in vain.
Chinese
如水中月及回音，了知音形离边际。 大手印之体性即，十方三时所逝诸， 身语意及五种智，与我无别大手印。 四十二种手印者，无有自明点之外。 所谓胜说之明咒，胜义世俗无别者， 彼等四十二字等，恒常等持之手印， 为三时定故是明咒，彼等种种之差别， 皆从听思所依生出，贪著左右道所生起， 由续部瑜伽所生者，以地之分而判别， 由得未得能力而分，成为二种见道也。 有漏之遮返亦有二，以力恶趣可遮不可遮， 前者识入于八地有，后者于末尾之乐有， 二者终尽有二种相，有故一者具三三， 因此了知总与差别，如上义理若未解， 则于恶慧平等中拔根，不解怠惰而懈怠。 不成就义则堕恶趣，若非心之平等性， 则语之平等不成佛，因此当令义词合。 然能无疑而成就者，修行之缘入瑜伽。 瑜伽之缘亦有五种，七轮实性自明智， 以是胜义一切之因，故当首先修增因。 当思当想不应思，不思亦复不应思， 离诸分别乃胜三摩地，因此当知自心性， 尽舍怠惰与散乱，于我与无我而平等守护。 平等之誓句不应离，意识如是莫缘真如， 何须说及八聚之行境，以不分别故一时明。 是故一切乃是智修，如是依于因者故， 以二故修会合三摩地，彼亦有二即真实印， 以印知欲非时故不修，余者于自明智中， 痛苦烦恼自然而无，于普贤自明智之中， 有无二义之调伏胜。
English
Like the moon in water and echoes, Realize that sound and form are free from boundaries. The nature of the Great Seal is: The five Kayas, speech, mind, and wisdom of those who have gone to the ten directions and three times, are the Great Seal inseparable from myself. These forty-two Mudras have nothing other than the Bindu itself. Even the mantra that is praised, the ultimate and conventional are inseparable, In the great mandala of equality, the letters of body, speech, and mind are Oṃ. (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: om) These forty-two letters and others, are the Mudra of constant Samadhi, because it is a mantra for the Samadhi of the three times. All those distinctions arise from reliance on hearing and thinking, and arise from the path of attachment to the left and right. Those born of Tantric Yoga are distinguished by the element of earth. It is divided by whether or not power has been obtained, and becomes two paths of seeing. There are also two ways to reverse the outflows: by power, evil destinies can be reversed or not. The former has consciousness entering the eight grounds, the latter has pleasure at the end. The two occasions have two kinds of consummation. Because they exist, one has three each. Therefore, know the general and the specific. If you do not understand the meaning above, Then uproot the source in the equality of evil wisdom, and be ignorant, lazy, and idle. If you do not accomplish the meaning, you will go to evil destinies. If it is not the equality of mind, then the equality of words will not lead to Buddhahood. Therefore, make the meaning and words consistent. However, it will be accomplished without doubt. Practice Yoga, which is the cause of accomplishment. The causes of Yoga are also five kinds: the seven chakras, reality itself, and self-awareness. Because it is the cause of all ultimate meanings, therefore, meditate on the superior cause first. What should be thought should not be thought, and what should not be thought should not be thought. The best Samadhi is free from all concepts. Therefore, having realized your own mind, completely abandon laziness and distraction, and equally guard against self and no-self. The Samaya of equality should not be broken. Do not focus on suchness with mind consciousness. What need is there to mention the objects of the eight aggregates? Because of non-discrimination, it is clear at once. Therefore, all is wisdom meditation. Thus, by relying on the cause, because of the two, meditate on the union Samadhi. That also has two: the actual Mudra. Because knowing the Mudra is not the time, do not meditate. In the other, self-awareness, Suffering and affliction are naturally absent. In the all-good, self-luminous wisdom, There is the supreme taming of the meaning of non-duality.
Chinese
啊！以彻底解脱之业的救护而献供。 见彼，则应执着于彼。 如是见且习惯之， 则亦生起二者胜于三者的厌离。 为于彼展示成办义利之故， 次第修习果之等持。 心性、字、手印， 及身之自性为自显现之故， 果广大而修习， 于前后一者串习故， 瑜伽觉性无形种子。 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。 于彼无色蓝色， 无有之意字自明现。 稳固后，二百次第稳固， 完全转变广大一面者， 二手支分圆满故， 自性降临供养念诵。 彼六步亦如是。 又或以信乐修习忿怒尊。 彼亦如彼之方式行。 六行境即具手印， 展示后，于广大之瑜伽， 寂怒何者先作之， 面手之数及手印之数， 三与五与九及二十一， 九百等面手与， 三族五与四十二， 如族或聚之数而学。 习惯后，如鱼跃于水， 刹那念诵化为光。 于千之坛城以下， 自明清晰显现至究竟。 莫说千百万，即是聚， 极善展示后，住处与， 五种受用等具足， 修行结合于时之会供。 六月十二十四六， 界与精进智慧与， 等持中等至究竟分， 彼时异熟之身即， 转为金刚身结合于寿命， 于不退地决定往。 非为智慧等持之， 药物咒语等胜于寿命， 具退转四与加行道， 未成金刚身之前， 若因缘之业而身坏， 于行境转变时，各各之， 瑜伽明晰作，以大威力， 断绝恶业相续，以关联， 善逝咒语不转变， 亲友誓言结合于见道。 总而言之，于识入六者亦， 以时机具足因缘果三者， 彼彼彼亦有必要与目的二者， 以二种入之方式而结合， 为积聚修行恒常之资粮， 自他利
English
Ah! Offered with the protection of the karma of complete liberation. Seeing that, one should be attached to that. Having seen and become accustomed to it in this way, A sense of weariness with the three arising from the two also arises. In order to show that and accomplish the meaning and purpose, Meditate on the resultant samadhi in stages. For the nature of mind, letters, mudras, And the essence of the body to be self-appearing, The result is vast, and even meditating on it elaborately, By becoming accustomed to one thing before and after, The yogic awareness is a formless seed. The five colors without color, Meditate on any one of them, or primarily on Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal meaning: Hūṃ). In that, the colorless blue, The mind letter without form dawns as self-awareness. Having stabilized, stabilize two hundred in sequence, Completely transformed, vast, with one face, Having made the two hands and limbs complete, Bring down the essence, make offerings, and recite. It is the same in those six steps as well. Or again, meditate on the wrathful one with devotion. Do that also in the same way as that. The six fields of experience are endowed with mudras, Having shown that, in the vast yoga, 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 and, The three families, five and forty-two, Learn according to the number of families or groups. Having become accustomed, like a fish leaping in water, In an instant, by uttering, it blazes into light. Below the mandala of a thousand, Self-awareness dawns clearly, reaching the end. Not to mention a hundred thousand, even a group, Having shown it very well, the dwelling place and, Having made it complete with the five objects of enjoyment and so on, Combine the practice with the gathering of the times. Six months, twelve, fourteen, six, The elements and diligence, wisdom and, Having divided the samadhi into intermediate and ultimate, At that time, that very body of fully ripened karma, Having transformed into a vajra body, combine it with life, Definitely going to the irreversible ground. Other than wisdom and samadhi, Medicines, mantras, and so on, are superior to life, With the four that have reversal and on the path of joining, Before the vajra body is accomplished, If the body is destroyed by the karma of conditions, When the field of experience is transformed, each of their own, Make the yoga clear, with great power, Cut off the continuum of bad karma, with connection, The Sugata's mantras do not change, Combine the vows of relatives and friends with the path of seeing. In short, even in the six entrances of consciousness, With the occasion, it possesses the three causes, conditions, and results, That, that, that also has two necessities and purposes, Combine with the two ways of entering, In order to accumulate the constant accumulation of practice, Self and other's benefit.
Chinese
行持之法。 断除有漏，修习见道之，十种行持令究竟。 初瑜伽，于自身之外，行持不执著能所之方式。 第二，享受四种特征。 第三，勤奋于瑜伽方面。 第四，于瑜伽戏论中行持。 第五，享受时节之聚会。 为利他，以各自之瑜伽，成办利益，何须多言最初十种。 向他人展示并引导。 五种行持，欲乐学习并真实执持，于二者，行持于散乱中解脱。 控制之方便行持相似，然以瑜伽威力而有差别。 如是四业、四无量，亦于适当时节行持，以智慧禅定之力而区分。 为自或为他，于行持中，瑜伽次第守护身语意三门。 六种受用瑜伽次第，顺行自解脱，他人信受而入。 受用安乐之福德，虽是无执著之智慧，然彼彼已逝之有漏相合。 以四道转为无漏之学习。 听闻见之福德，与灌顶和瑜伽之修持，以及供养之事业坛城，和布施等一切，皆为二资粮，以清净和无执著之分而区分，于具足初始和终结之常聚中行持。 为自而行持瑜伽友伴，于一切行持中不令衰损，彼即为利他而修心，二种目的皆圆满。 彼彼彼之具力者，从异熟寿命之身分离后，授记剩余有无，最终与真实道结合。 手印一示现转移，如鹏和狮子一般，于戏论聚会之时，何须多言？ 以意示现天神之形象，手印自身显现，于留下剩余之中间，否则成熟为大手印。 业之身隐没，瑜伽成熟，于无染分上命名，成就成熟之智慧身。 如网膜、网地之时，于见行转变三者相同行持，如先前一般，于聚会之控制之类，以执持修习彼者而成就，虽他人于劫中安住，然为自于十六之内圆满，彼时于不可思议任运成就中，以修见之力之怖畏和