Chinese
无有可示，无有可得，无有阻碍。觉性光明本身，胜过依赖的微小智慧。众生觉知不灭，但已脱离男女和雌雄同体以及形状种类。然而，并非完全断灭。 非无相等等，也未成立依赖的中心。若问如何知晓？因其本身即是觉性之智慧。法界与智慧二者无别，是殊胜的胜义谛。世俗殊胜的见地是，由因缘生起的显现之智慧，所见之事物高、柔、粗，在六半部（三）的种姓坛城中，见者被称作完全清净。这是理咒作部的世俗事物安住之方法：自明觉由四缘生起后，以如境般显现的觉性智慧，所见如境般显现的一切事物，皆是明觉自显现之故。高之丸、柔和、粗之丸，数的六之半即三，最初是三部种姓之坛城，如智慧次第般，了知彼为如来部、莲花部和金刚部，即是从凡夫之执着，如小妻慈母般拥抱中解脱。因此，行者修习，为了显示显现之方式，清净者观之则一切皆清净，觉悟者思之则一切皆成就。因为执着清净之自性，执着的垢染，行为境不显现，可以转变之故；以及胜义谛修习，心性获得显现之自在，如所思般可以成就之故。万物皆是觉性之体性，以如来之智慧，如常轨般显现之想。因为内外一切皆是自明觉，如是了悟之功德，如水银般出现，如六半部般，视神为明觉之功德显现之想。智慧加持显现本身。 不具把握而次第观看，显空次第稳固。这是修习三摩地之方式：由于瑜伽之见未见，故以神和主仆之次第观看，以仪轨之支分圆满而生起，到达本尊之后，习惯而与法性结合。
English
Without being able to be shown, without being able to be obtained, without being obstructed. The very clarity of awareness is superior to the small wisdom of dependence. The sentient beings' awareness does not cease, but it is separated from male, female, hermaphrodite, and shape and kind. However, it is not a complete cessation. Not being without characteristics, etc., even the center of dependence is not established. If you ask how to know it, it is because it itself is the wisdom of awareness. The inseparability of the expanse and wisdom is the ultimate, special truth. The view of the conventional, special truth is that by the wisdom of appearance arising from conditions, the objects seen are high, soft, and rough. In the mandala of the six-and-a-half (three) families, the seer is called completely pure. This is the method of abiding in the conventional objects of the Kriya Tantra: After self-awareness arises from four conditions, all objects that appear as objects seen by the wisdom of awareness that appears as a field are self-appearances of awareness. The high ball, the soft, and the rough ball are half of the number six, which is three. The first is the mandala of the three families. As in the order of wisdom, understanding them as the Tathagata family, the Padma family, and the Vajra family is said to be liberation from the attachment of ordinary people, like being embraced by a small wife and loving mother. Therefore, practitioners meditate in order to show the way of appearance. If the pure ones look at it, everything is pure. If the realized ones think about it, everything is accomplished. Because of clinging to the nature of pure clinging, the defilement of clinging, the object of action does not appear, and it can be transformed. And because of meditating on the truth, the mind gains freedom over appearance, and it can be accomplished as one thinks. All things are the nature of awareness. By the wisdom of the Tathagatas, it is desired to appear as usual. Because everything inside and outside is self-awareness, the merit of realizing it as it is, like mercury appearing, like six and a half parts, is thought to be the appearance of the merit of seeing the deity as awareness. The blessing of wisdom is the appearance itself. Looking at the order without grasping, the appearance and emptiness become stable in order. This is the way to practice Samadhi: Because the view of Yoga is not seen, one looks at the order of deity and lord and servant. By completing the limbs of the ritual, one arises and reaches the deity, becomes accustomed to it, and unites with the Dharma.
Chinese
观想成就犹如生锈的火，仪轨事业和聚集物，如是说。这又如慈爱女儿的拥抱。菩提支分一切之门。仪轨。观修犹如水中月，不染不著亦生变，观修犹如孩童的玩具。如是说。寂止结合续部的见解论著中，瑜伽二权能之说论著是：一切皆是心之波浪显现故，彼者尽头空性明智故，无有因缘所作离边际，自性法身即是也。如是说。天之瑜伽和法性之瑜伽，认为是二者并陈的宗派的究竟见地是：譬如从海中生出波浪的方式一样，自明觉的阐述，如同自性之加持在外内之法中生起的理由一样，明觉彼者本身。本体虽无，加持不灭，故而从有无边解脱而显明，非由二因四缘所作，乃是无边际的法界。彼者于智慧中显明，故而诸法自然之法身，亦是事物存在之方式。相的见地是：阿赖耶识心七如理如实。如是说。意义比喻结合，即是，彼者也是场合之意义和，名言之意义和，共同之意义比喻结合，其中唯独最后者被认可。仪轨身显现的加持丸，金刚等五部的坛城中，无有不成佛者，乃是自性猛烈的陈设。如是说。法界完全清净的智慧的加持，显现的法外内一切也是心性的智慧彼者本身之故。金刚不动佛和摄受是其他四部和五部的坛城中，无有执着遮蔽地扩展，故而唯独果位上本来就显明的是自性浓厚的陈设耶。彼者瑜伽的道由此法界完全清净中加持五智慧和彼之加持五部等自然生起，加持见解谁能证悟乃是智慧之眼。随后观修是：因缘道瑜伽二者。如是说，果成熟之因是定，瑜伽二是五现前菩提的次第。
English
The view of accomplishment is like a rusty fire, with rituals, actions, and gatherings of substances. It is said. This is also like the embrace of a loving daughter. The door of all branches of Bodhi. Rituals. Meditating like the moon in the water, without stain or attachment, it also changes. Meditating like a child's toys. It is said. In the view of the tantras that combine quiescence, the doctrine of the two powers of yoga is: Because all are manifestations of the waves of the mind, that itself is the end of emptiness and clear awareness. Without cause or condition, free from extremes, the nature itself is the Dharmakaya. It is said. The ultimate view of the tradition that considers and speaks of the yoga of the deity and the yoga of reality is: For example, the explanation of self-awareness in the manner of waves arising from the ocean, like the blessing of the essence arising as outer and inner phenomena, the very awareness itself is the reason. Although there is no essence, the blessing is not obstructed, so it is clear that it is liberated from the extremes of existence and non-existence, not made by two causes and four conditions, but the boundless space. That itself is clear as wisdom, so all dharmas are the Dharmakaya of nature, and it is also the way things exist. The view of characteristics is: The seven consciousnesses of the Alaya are as they are in reality. It is said. The meaning is combined with metaphors, that is, it is also the meaning of the occasion, the meaning of terminology, and the combination of common meanings with metaphors, of which only the last is accepted. The blessing pill of the manifestation of the ritual body, in the mandala of the five families such as Vajra, there is no one who does not attain Buddhahood, which is the arrangement of the fierce nature. It is said. The blessing of the wisdom of the completely pure realm, all outer and inner phenomena of manifestation are also the very wisdom of the nature of mind. Vajra Akshobhya and Samgraha are in the mandala of the other four and five families, expanding without attachment or obscuration, so what is originally clear in the result alone is the arrangement of the dense nature. By that path of yoga, the blessing of the five wisdoms and the blessing of the five families, etc., arise naturally from the completely pure realm, and who realizes the view of blessing is the eye of wisdom. Subsequent meditation is: By the two causes, path, and yoga. It is said that the cause of the ripening of the fruit is concentration, and the two yogas are the stages of the fivefold manifestation of enlightenment.
Chinese
是将果与（道）相结合。显现成就瑜伽是，即使加持奇妙不可思议，瑜伽明晰则视为平等。如是所说之次第道，显现之果的瑜伽，如来佛具有身语意功德事业五种加持，显现于他者不可思议。不相符之处显现为美好的庄严，我等若无天神之锐利、沉没与高扬而明晰，则与天神本体平等，故立即观之。此亦如少女之譬喻：从月亮生起，具足所依，为一切之平等性，若朝向一方观察则无成就。如是显现。为显现内道佛教，三种瑜伽次第显现也。如是说，身体概括而言，相合而行的续部是大瑜伽，解脱觉性的续部是随瑜伽，离戏圆满的续部是极瑜伽，及其见解之次第也。 为首先显现，说离一与多是，自明觉性之日智慧也。为作事物二等之故。如是说，大瑜伽之殊胜胜义是： 自之觉性一切之根本，显现为神变事物二者，其即是心，极为一故，说从二解脱。续部云：离一与多者，无边与中，即是如是性。佛陀亦未见，自生智慧无处显。如是显现之故，所欲不错乱。彼之宗义，心自之体性明觉显现如苏利耶（藏文：སཱུཪྻ་，梵文天城体：सूर्य，梵文罗马拟音：sūrya，汉语字面意思：太阳）般的智慧大光明，乃是轮回与涅槃一切名言之作者所作而显现，故续部云：无作常恒之刹那，彼未作者，何亦无。如是显现。彼之理证之故，非异于神变者，堪能为自在方便之王。如是说，譬如从泥团之因，生出用具与身像等，觉性无根本之神变，定然显现于一切，故心非异于觉性，自明觉性显现任何事物，皆谓以方便而自在。以共同之理与量，以及圣教经论之理证等，表示并确定后而见之
English
is to combine the fruit with (the path). Manifest accomplishment yoga is, even if the blessings are wonderful and inconceivable, if the yoga is clear, it is considered equal. As explained in the stages of the path, the yoga of the manifested fruit, the Tathagata has the blessings of the five qualities of body, speech, mind, merit, and activity, which appear to others as inconceivable. Disagreement appears as a beautiful ornament, and if we are clear without the sharpness, sinking, and elation of the gods, then we are equal in essence to the gods, so we look at it immediately. This is also like the example of a girl: arising from the moon, possessing support, being the equality of all, there is no accomplishment if one looks in one direction. Thus it appears. In order to show the inner Buddhist teachings, the three yogas also appear in sequence. As it is said, the body is summarized, the tantra of harmonious practice is the great yoga, the tantra of liberation and awareness is the subsequent yoga, the tantra of separation and completion is the extremely yoga, and the order of its views. In order to show the first, it is said that speaking of separation from one and many is the wisdom of self-awareness, the sun. Because of making things two, etc. As it is said, the ultimate meaning of great yoga is: The root of all self-awareness appears as two things of magic, and it is extremely one in that mind, so it is said to be liberated from two. The tantra says: Separated from one and many, without beginning and middle, that is suchness. Even the Buddhas did not see it, and self-born wisdom appears without a place. Because it appears like this, the desire is not mistaken. According to its doctrine, the mind's own nature, the clear awareness, is like the great light of wisdom of Surya (藏文：སཱུཪྻ་，梵文天城体：सूर्य，梵文罗马拟音：sūrya，汉语字面意思：sun), which is made and appears by the author of all terms of samsara and nirvana, so the tantra says: Unmade, constant moment, whatever is not made by it, there is nothing. Thus it appears. Because of that reason, not different from the magical manifestation, it is worthy to be the king of skillful means of empowerment. As it is said, for example, just as utensils and statues, etc., arise from the cause of a lump of clay, the magical manifestation without the root of awareness certainly appears in everything, so since the mind is not different from awareness, it is said that whatever arises from self-awareness is empowered by skillful means. It is shown and determined by common reasons and measures, as well as the reasons of the scriptures and treatises.
Chinese
那是事物的安住之方便。那仅仅是神通，境、心之理亦然。方便与智慧之体性，如是说。于增上的世俗中，如显现为觉性的神通境，以及心，随顺于此，显现不遮止是方便，以无自性故是智慧。如是显现能增上剩余部分。 蕴等等于父母坛城中，非由传承，乃自性显现。如是说。何者五蕴以及总摄的五大种，以及界与处等等。彼等是觉性显现之故，诸佛父母之坛城，或多或少，是心的神通，一时不经传承而显现，瑜伽士应如是衡量。其他如房屋与坛城，以及种种集会散布，众多亦是心的巨大神通。如是等等宣说，是自性的显现。那么，轮回中显现的是什么呢？无二菩提心之自性中，轮回之体性自然而无。如是说。境心是无二的，如境显现亦是了悟为一因，以及因清净，以及运用自己的历史，以及以自性之理进行考察之后，自明觉的神通如境显现，无有自续，不为一人所见，仅仅是随顺显现而已。因此，于何者执着清净之时，境转变故不能成立。内部的身体尚且如所说，更何况瑜伽士以坚定的力量耗尽诸漏，且未转移至大手印而转变，故显现是心，是果清净。因此，轮回与涅槃无有各自的种姓，且不坚固，故是心性。极其唯一，若有差别则生过失与相违三种。故心之神通显现，于二谛无别的自性大本体成佛之基上，轮回唯是名言，本体上以自性之理而言是不存在的。如是亦于续部中说：三有本初即清净，一切皆为殊胜之心髓，莫于他处寻觅显明之法。如是显现。如是何者现量证悟，是知之体性。为显示证悟之利益故，药王玛吉达云：何者所触即转为药。如是说。是所行境转变之譬喻。自在。