Chinese
如仆役般成办事业！ 亚玛茹匝苏玛雅匝！ 扎夏卡曼札匝！ 哲度如舍度如度如达如德匝！ 嘎瓦拉如哲尼札夏扬匝！ 班匝苏度苏玛雅如匝哲匝！ 舍陵班匝亚夏班匝舍陵舍陵匝！ 纳嘎ra匝苏玛雅旁匝！ 惹吽拉玛哲匝！ 夏札尼汤匝！ 切给摩玛ra雅惹！ 阿提！ 由阿里班钦贝玛旺，于国王之誓言处清净开示。 ༈ 单独存在灌顶金刚鬘。
English
Accomplish the activities like a servant! Yama ru tsa su ma ya dza! Trag sha kha mantra dza! Tri du ru hri du ru dhu ru ta ru ti dza! Ga ba la ru tri ni tra sha yam dza! Vajra su du su ma ya ru tsa tri dza! Hring vajra yaksha vajra hrim hrim dza! Na ga ra tsa su ma ya phang dza! Ra hum la ma trig dza! Sha tram ni tham dza! Che ge mo ma ra ya rbad! A thi! By Ngari Panchen Pema Wang, it was clearly explained from the king's oath. ༈ The empowerment vajra garland exists separately.
Chinese
转移自身的诀窍，丹巴达的临终遗嘱，超越三句诀窍，菩提心大慢的解释，无有分离的诀窍，金滴，水晶宫，夺取三命的诀窍，真言体性的差别，差别的法乘等，四种大权的诀窍。 禅定浪的诀窍，吉祥鬘的四种分别之诀窍，神鬼八部自心观察的诀窍，生命之名转变的诀窍，拉显分别，脉气之诀窍，明点义断，明点义空乐之修法，关隘的比喻意义，关隘的大封条，封条中等，封条一切，一切诀窍之钥匙，佛陀智慧宝对后世的教诲。 顶礼吉祥金刚萨埵！行之总集犹如兵器，成为四功德之隘口，安住于四事业之自性。若未知出世间与世间之命门锁钥，则一切所欲不可能真实显现，一切所修真实生起，修持以寿命为所依，如上师严厉之教言，誓言如前施与受。因此恒常作为仆役，最终如与人交往。于所作之事，智者应如轮般观察。一切所托之事皆应修整。资具二者分离则消逝，恒常具足二资具，则于闹市亦可隐匿，正直则安住。因此应具足资具。无垢明月升起所断之。
English
Instructions on transferring oneself, Danpa Ta's last will, the transcendence three-word instructions, an explanation of great pride in Bodhicitta, instructions on inseparability, golden drops, a crystal palace, instructions on seizing three lives, the distinction of mantra nature, the vehicles of distinction, and instructions on the four great empowerments. Instructions on meditation waves, instructions on the four discriminations of the glorious garland, instructions on examining one's own mind of gods and demons, the eight classes, instructions on transforming the name of life, the distinction of La-shen, instructions on channels and winds, the definitive point of Thigle, the practice of Thigle meaning space bliss, the example meaning of the fortress ravine, the great seal of the fortress ravine, the middle seal, all the seals, the key to all instructions, and Buddha Yeshe Rinpoche's advice to future generations. Homage to glorious Vajrasattva! The summary of conduct is like a weapon, having become a defile of four qualities, it abides in the nature of four activities. Without knowing the life-gate lock of the transcendent and mundane, whatever is desired cannot actually come about. Whatever is practiced actually arises, and practice relies on life. According to the strict instructions of the master, the oath is given and received as before. Therefore, always act as a servant, ultimately like associating with people. For the tasks to be done as objects, the wise should observe them like a wheel. All entrusted tasks should be rectified. If the two resources are separated, they will vanish. If the two resources are always present, they can be hidden even in a crowded market, and they will abide if upright. Therefore, one should possess resources. That which is cut off from the rising of the stainless moon.
Chinese
此乃རྫོང་འཕྲང་ཐེམ་ཡིག་ཆང་ཀུན་， 又以自在宝藏付诸宝藏绽放之能。 此乃རྫོང་འཕྲང་ཐེམ་ཡིག་ཆང་ཀུན་，
English
This is all the ྫོང་འཕྲང་ཐེམ་ཡིག་ཆང་ཀུན་, And entrust the power of treasure blooming to the treasure of freedom. This is all the ྫོང་འཕྲང་ཐེམ་ཡིག་ཆང་ཀུན་,
Chinese
名为“堡”。观之隘口犹如钥匙。譬如钥匙开门后进入宝库，享用财物一般。同样，隘口的口诀是：精华菩提心识面良好，以及考察，认知，金刚观不退转且稳固，对自己自主享用，这被称为观之隘口。因此，堡犹如掌中的宝库。隘口犹如它的门锁。其中，精华菩提心识面良好分为两种：以智慧的力量使其良好，以口诀的意义的力量使其良好。以智慧的力量使其良好，是指瑜伽士智慧的大火，成为诸根享用的境地。以口诀的意义的力量使其良好，是指享用两种秘密的器具后，观成为方便而稳固之时，噶匝嘎里观，或秘密文字观，以及线手印观良好。之后，所缘成为强大，无论学习什么都一样，于嬉戏事业手印上安住且体验。体验的征象，是与精华菩提心结合。与精华菩提心结合也仅仅是体验的征象时，考察是以心体验还是以业体验。若以心体验，心是各种显现的基础，是所有法性的自性，因此与心无二。若以业体验，死尸也没有痛苦，因此无法体验。因此，所体验和能体验的一切都是心性自显现。如此观之，被称为隘口的口诀。因此，隘口犹如它的钥匙。如此说。传授此口诀观之时，应向具备如同大海中央，龙王头顶有如意宝珠般见地的人传授。应向具备勇士之德，手持巨大斩断武器，如同修筑边境城堡般见地的人传授。口诀秘密之教言，精华菩提心之义，堡隘口之譬喻意义，再次由我莲花金刚，交付于掘藏师之才华。嘉嘉嘉。桑桑桑。 恩重根本上师掘藏者。
English
It is called "Fortress." The defile of view is like a key. For example, it is like opening a door with a key and entering a treasury to enjoy possessions. Similarly, the instruction of the defile is: the essence of bodhicitta, the mind's surface being good, as well as examination, recognition, the vajra view being unwavering and stable, and enjoying oneself freely, this is called the defile of view. Therefore, the fortress is like a treasury in the palm of one's hand. The defile is said to be like its lock. Therein, making the essence of bodhicitta's surface good has two aspects: making it good through the power of intelligence, and making it good through the power of the meaning of the instruction. Making it good through the power of intelligence means that the great fire of wisdom of the yogi becomes the object of enjoyment for all the senses. Making it good through the power of the meaning of the instruction means that after enjoying the two secret implements, when the view becomes skillful as a means and is stable, the Kacakali view, or the secret letter view, and the thread mudra view are good. Then, when the object of focus becomes strong, it is the same no matter what one learns, one should gently settle on the playful action mudra and experience it. The sign of experience is to combine with the essence of bodhicitta. When combining with the essence of bodhicitta is merely a sign of experience, one should examine whether one experiences it with the mind or with karma. If one experiences it with the mind, since the mind is the basis of all kinds of appearances, it is the nature of all phenomena, therefore it is non-dual with the mind. If one experiences it with karma, even a dead corpse has no suffering, therefore one cannot experience it. Therefore, all that is experienced and the one who experiences are the self-manifestation of the mind itself. Seeing it in this way is called the instruction of the defile. Therefore, the defile is like its key, it is said. The time to teach this instruction view is to teach it to someone who has the view like a wish-fulfilling jewel in the middle of the great ocean, on the head of the king of nagas. It should be taught to someone who has the qualities of a great hero, holding a great weapon that cuts through, like building a border fortress. Instruction, secret precepts, the meaning of the essence of bodhicitta, the example and meaning of the fortress defile, again, I, Lotus Vajra, entrust to the talent of the treasure revealer. Gya, Gya, Gya. Sang, Sang, Sang. Kind root guru, treasure owner.
English
འགྱུར་མེད་རྒྱ་མཚོས་ wrote in the manual of Glingpa. With the pure intention of cutting through the instructions. Meditate on the great fortress of viewing good words. Of all the essential points, being fully qualified. Immediately opens the key to the defilements.
Chinese
就这样放置。然后，一切法都以自生智慧来滋养并安住。像这样以这五个印来安住，智慧就不会成为分别念的奴隶，分别念融入智慧中。这样，欲界也自解脱为自生智慧，色界也自解脱为自生智慧，无色界也自解脱为自生智慧。因此，这被称为三界于自身解脱之见。这三界自解脱之见，又由扬旺（音译）大师交付给掘藏师杰扎灿（音译），像无誓言的傲慢者一样交付。落入这样的人手中真是可惜。印！印！印！秘密啊！
English
Thus it is placed. Then, all dharmas should be nourished and abide in self-arisen wisdom. If it is established by these five seals, wisdom will not become subject to conceptualization, and conceptualization will dissolve into wisdom. Thus, the desire realm also self-liberates into self-arisen wisdom, the form realm also self-liberates into self-arisen wisdom, and the formless realm also self-liberates into self-arisen wisdom. Therefore, this is called the view of the three realms liberating in their own place. This view of the three realms self-liberating, again, was entrusted by Yangwang to the treasure revealer Terdzha Tsal, like handing it over to a vowless arrogant person. It is a pity to fall into the hands of such a person. Seal! Seal! Seal! Secret!
Chinese
无论听到什么，无论觉察什么，无论忆起什么，无论做什么，无论感受到什么，无论显现什么，在任何事物相遇之时，不被分别念所阻隔，无论与什么相遇，相遇本身就使它的本性在心性中显现，并且在心性中了知，无论什么显现，一切都融入心中。因此，这被称为“同时忆念”。如此，在任何事物相遇之时，自己所见、所闻、所忆的事物的本性，都只是心性自显。如此，任何事物之法相遇，无论所见、所闻、所忆、所触，一切都显现为心的法性，并且在那一刻，一切都作为法性来修习。为什么呢？因为一切事物都显现为在心性中清晰显现，所以，显现和相遇的一切都转变为心性的本质。如此证悟的瑜伽士啊！显现的事物本身，就是不动的禅修。我所证悟的教诲，传授给你，赤松德赞。不要偏离秘密的意义，对于虽有口诀却不修习的人，不要展示。如果给予，誓言就会破裂。这次第相传的第八个，同时忆念的意旨，交付给扬旺掘藏师的掘藏能力。嘉嘉嘉。
English
Whatever is heard, whatever is perceived, whatever is remembered, whatever is done, whatever is felt, whatever manifests, at the time when any object is encountered, without being interrupted by discursive thoughts, whatever is encountered, the encounter itself makes its essence clear in the nature of mind, and knowing it in the nature of mind, whatever appears, everything is equal in the mind. Therefore, this is called "simultaneous mindfulness." Thus, at the time when any object is encountered, whatever is seen, heard, and the essence of the object that is remembered, all are merely the self-appearance of the nature of mind. Thus, whatever dharma of objects is encountered, and whatever is seen, heard, remembered, and touched, all appear as the dharma nature of the mind, and at that very moment, everything is meditated upon as the dharma nature. Why is that? Because all objects appear clearly in the nature of mind, therefore, everything that appears and is encountered becomes clear as the very essence of the nature of mind. Thus, for the yogi who realizes this, this very appearance of objects is the unwavering meditation. This instruction that I have realized, I entrust to you, Trisong Detsen. Do not deviate from the secret meaning, and do not show it to those who have instructions but do not practice. If you give it, the samaya will be broken. This eighth in the successive lineage, the intention of simultaneous mindfulness, is entrusted to the treasure-revealing power of Yangwang Tertön. Gya Gya Gya.
Chinese
修习了。例如，如果将一个人赤身悬挂，并在头顶开孔，就像工作从头到尾遍布，没有不遍布的地方一样，这样修习一个法性显现的法，就能领悟一切法都仅仅是心性显现。这样理解，就能同时领悟一切法在智慧上是平等的。这样修习，体验也会次第地从外、内、密三个方面生起。法性从如虚空般的境界中，智慧如太阳般清晰地升起。无念的法性同时显现。在显现的当下，智慧没有起落。二十五，智慧的网破裂，无垢的月亮升起，降临于我。我也将遗嘱交付于你。对于没有法器的人，要小心泄漏。用宝藏绽放的技巧来充实内心。智慧如总纲般升起的意境。深奥！深奥！深奥！
English
It was practiced. For example, if a person is hung naked and a hole is made in the crown of their head, just as work spreads from beginning to end, and there is nothing that it does not pervade, so by meditating on one phenomenon that is the appearance of dharmata, one realizes that all phenomena are merely the appearance of mind itself. Understanding in this way, one simultaneously realizes that all phenomena are equal in wisdom. If one meditates in this way, experiences will arise sequentially from the outer, inner, and secret aspects. From the state of dharmata, which is like the sky, wisdom arises clearly like the sun. The non-conceptual dharmata is simultaneously clear. In the very moment of clarity, wisdom has no rising or setting. Twenty-five, the net of wisdom is torn, and the stainless moon rises and descends upon me. I also entrust the testament to you. Be careful not to leak it to those without the vessel. Fill the heart with the skill of the treasure's blossoming. The intention of wisdom arising as a general principle. Great! Great! Great! Secret!