I just read it. It is a very nice short text. It has many citations from many different sutras, especially the Lanka, proving that Cig car is a superior method to the gradual path. I translate a bit of it below. It uses many sūtras translated from Chinese which raises the interesting possibility that Indian Dzogchen masters were sympathetic to Chan in general.
This is one of the nicest citatations, taken from the Arya-candragarbha-prajñāpāramitā-mahāyāna-sūtra:
Just as a spark
cannot dry an ocean,
likewise, relative truth
cannot dry one's afflictions,
what need to mention those of others?
Also it has a nice take on practicing the six paramitas, etc.
If it is said by someone 'It is necessary to practice the six perfections and so on', the explanation for that in the Vajrasamadhi sūtra is:
"The six perfections are all included in the emptiness of the mind" and in the Brahmaviśeṣacintipariprīcchā sūtra: "No thought is generosity. Non-abiding is discipline. Total non-differentiation is patience. Not accepting or rejecting is diligence. Lack of desire is samadhi. Not serving is prajñā. The Lankāvatara sūtra states: "For as long as the mind is engaged, for that long one is a worldly materialist". Since mere generosity and so on exist for thirtikas, if one follows signs, there is the fault of not leaving samsara.
Someone claims "There is no greater merit than reciting and copying [sūtras]. The explanation for that in the Samadhirāja sūtra is "If someone, very faithful to awakening and has regret towards the conditioned, should take seven steps in direction of retreat, the merit is supreme over that [of reciting and copying texts]." The Mahāuṣnịṣa sūtra states: "Meditating on stainless prajñā for a single day or night has infinitely more merit than reading and reciting the sūtra division of dharma for as many eons as there are atoms." If it is asked why,it is said "In order to be far from birth and death" but this is not said of reciting and copying the sūtras.
Someone claims "There is no method of benefitting sentient beings in non-conceptual meditation." The explanation for that is in the Prajñāpāramitā sūtra: "Subuhuti,here, dwelling in the three samadhis of a bodhisasattva mahasattva and a sentient being engaging conceptuality, those are placed in emptiness." A sentient being engage in signs joined to signs. A sentient being who aspires for a result is joined to the aspiration. Subhuti, in the same way a bodhisattva mahasattva is engaged in perfect wisdom and dwells in three samadhis, and totally ripens sentient beings." Therefore, the benefit of sentient being is performed by non-conceptuality.
Demonstrating the dharma through signs is the work of māra and is a companion of sin. The Buddhakośa sūtra states "One who does not understand the dharma who demonstrates it to others causes sentient beings to be born in hell." If it is asked why it is because they are demonstrating the dharma incorrectly. "Explaining dharma incorrectly" means "demonstrating through things and signs", therefore, sentient beings are benefitted without being perceived.
Some one claims "There is no non-conceptual confession of sins". The explanation for that is in the Bhricaphulu sūtra: If one wishes to purify through confession, sit straight, gaze properly, and look at reality correctly [yang dag la yang dag lta], having seen reality, one is liberated. This is the supreme purification through confession." Therefore if one sits with an unmoving mind it is said to be the supreme purification through confession."
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔Though there are infinite liberating gateways of Dharma,
there are none not included in the dimension of the knowledge of the Great Perfection.
-- Buddha Samantabhadri