English
The essence of wind is: From that nadi and that blood, there exists something like the vapor beneath the wind gold sule pramsu. The essence of light is: They have not even gathered the essence of any light, but exist like the sky or a wish-fulfilling jewel. That essence causes the liquid of consciousness to be sown, and is the abode of the four secret mothers. Namely, the one who eats bliss, the one who increases life with bliss, the one who bewilders with bliss, and the mother who increases bliss, these four reside there. Citta life-force together with the nadi is: the abode or essence of Samantabhadri. Called Queen because: all arise and abide there. The life-forces divide into four great nadis: the mothers also reside as four consorts, who at all times become oral ministers, and the white mother, the purple mother, and the black mother, these four reside there. Having become the four chief mothers, they possess great power and reside as four ministers. Because they gather from karma and have great attachment, they repeatedly reside as hidden mothers. The emanation mothers are: the white emanation mother, the purple emanation mother, the black emanation mother, and so on. All the mothers have gardens like servant girls, and from the inconceivable nadi servants, inconceivable mothers also reside. The individual wisdom of each tantra is good and should be examined. It should be examined and understood from attachment and desire, and from the superior, middling, and inferior levels. Because it is not definite, it appears as how it is good and how it is examined. Therefore, here it is not good to determine that each nadi corresponds to one mother. Because there are extensive and middling teachings. From the passing of white and red moles, it is a place of craving for something like a butter lamp. When the body is completely perfected, through separate examination, attachment and desire arise, therefore it is called the place of desire. When realized through the purity of dharmata, the wheel revolves in the place of dharmata. When samsara exists like an illusion, because one seeks the path of samsara from samsara, the wheel revolves in the place of samsara. When vows are kept, one will judge good and bad. Because one cuts off one's own life force, one should keep vows as one would keep one's own life. When abiding in yogic practice, when approaching, it is the palace of nadi words. When practicing, the mothers appear in reality. At the time of activity, they become manifest. If one relies on this life-force of existence, the mothers are like karma and shadows. Yoga.
Chinese
与瑜伽士们完全地交往，珍贵的心安住在心中。玛莫根本气脉的这个密意，金刚嬉笑者赐予了我。宝藏开启的威力托付于你。嘉嘉嘉。
English
Completely associate with yogis, precious mind abides in the heart. This intent of Mamo root-wind, Vajra laughter instructed me. Entrust the power of treasure opening to you. Gya Gya Gya.
Chinese
萨米俄！一次又一次第八之边际，金刚扬旺掘藏师亲自将此交付于掘藏巴匝。母曜根本气脉之密意，嘉嘉嘉！秘密！秘密！秘密！
English
Sa mi nga o! Again and again, the edge of the eighth. Vajra Yangwang Terton himself entrusted this to Terzhe Tsal. The intent of the Mamo root channels, Gya, Gya, Gya! Secret! Secret! Secret!
Chinese
莲花生大师在耶瓦扎瓦扎，为了仲萨提旺，宣说了这第五种结合。其中，首先，在我的面前观想一个充满光彩的水晶金刚杵。然后，让心长时间安住于此。当心安住时，用三种方式来观察：安住于三种状态，自身观想为吉祥金刚萨埵，身色白色，如水晶般，白而闪耀，油润而有光泽，圆满具备五部佛，以一切珍宝为庄严，具有身庄严、语庄严、意庄严、手印庄严、足印庄严，右手持金色五股金刚杵于心间，左手持银色铃置于髋部，安住在象座上，清晰明了地观想。观想它非常清晰，如秋月无云的晴空中升起的太阳般明亮。如此清晰之后，观察并修持四魔、三毒和险峻的悬崖，远离它们的危害。像这样远离它们的危害，让心长时间安住于此，并使其稳固。然后学习五种结合，所谓的五种结合，即是五种欲妙的天女。也就是，从我的心间生出五朵千瓣莲花，从前方排列，在这五朵莲花上安放五位天女：色天女手持镜子，声天女手持琵琶，香天女手持香炉，味天女手持食物盘，触天女身着华丽的衣裳。将这五位天女扩展并安放。这些天女都具有寂静的姿态，柔软、灵活、缠绵、婀娜，充满青春活力，清晰明了，具有见识，闪耀如太阳，美丽如山，姿态优雅，如莲花般娇艳，仪态万方，令人心旷神怡。如此这般的五位天女，被称为五种结合。这也要与三种结合相应，第一种结合是：观视而满足，令人心醉神迷。第二种结合是：触碰而满足
English
Guru Padmasambhava at Yerwa Dradrak, for the sake of Dromza Tiwang, taught this fifth union. Here, first of all, in front of me, one should visualize a crystal vajra filled with light. Then, let the mind abide in that for a long time. Then, as soon as the mind is established, it should be examined by three aspects: abiding in the three states, oneself visualized as glorious Vajrasattva, body color white, like the color of crystal, white and radiant, oily and lustrous, complete with the five Buddha families, adorned with all ornaments, with body ornaments, speech ornaments, mind ornaments, hand gestures, and foot gestures, in the right hand holding a five-pronged golden vajra at the heart, in the left hand holding a silver bell resting on the hip, seated on an elephant throne, one should meditate clearly and distinctly. One should contemplate it as extremely clear, as clear as the sun rising in the cloudless sky of an autumn month. As soon as it becomes clear in this way, one should examine and meditate on the four maras, the three poisons, and the dangerous precipices, and be free from their dangers. In this way, being free from their dangers, one should let the mind abide in that for a long time and make it stable. Then one should learn the five unions, the so-called five unions are the five goddesses of the five desirable qualities. That is, from my heart, five lotus flowers with a thousand petals each arise, arranged from the front, and on these five lotuses, one places the five goddesses: the goddess of form holding a mirror from a mirror, the goddess of sound holding a lute, the goddess of smell holding incense, the goddess of taste holding a food plate, and the goddess of touch wearing exquisite clothes. These five are expanded and placed. These goddesses are also endowed with peaceful qualities, soft, supple, clinging, graceful, full of youth, clear and knowing, radiant like the sun, beautiful like a mountain, with elegant gestures, like a lotus, with great charm, and pleasing to the mind. Such five goddesses are called the five unions. This should also be in accordance with the three unions, the first union is: satisfaction by seeing, captivating the mind. The second union is: satisfaction by touching.
Chinese
于是（佛）开示说：从什么根本产生，产生什么？在哪里产生？从什么时候产生？因什么过失而产生？以什么方式产生才好呢？（佛）开示了两种安住的方式：安住在佛的境界和安住在众生的境界。开示了两种行进的方式：以方便行进和以智慧行进。关于产生的根本，（佛）郑重开示说：从什么根本产生呢？从一切根本——阿赖耶识产生。产生什么呢？产生具有烦恼的意。在哪里产生呢？在这个显现的世间产生。从什么时候产生呢？从无始以来产生。因什么过失而产生呢？因无明而产生。以什么方式产生呢？由于不是从阿赖耶识中产生，而是通过因缘和亲友的改造，在任何根本中都不存在，没有开始也没有结束，清净广大自然存在，不是由他者所造，而是自性自然觉醒，三时没有变迁和改变，因此从死亡和迁移的恐惧中彻底解脱，由于深奥和细微而极难观察，由于难以观察而无法用“这个”来描述，由于没有在任何事物的本质中确定，所以说出来就会丧失，由于无法用比喻来象征，所以与譬喻彻底分离，虽然没有与不可思议的大城堡分离，但作为心的阿赖耶识的制造者，在没有造作的情况下自然觉醒，在一切处产生和流转。之后，由于不了解心的阿赖耶识的真实面目，由于无明，被秘密的敌人所阻隔。由于无明而执着于“我”和“我所”，这是被内在的敌人所阻隔。由于执着于“我”和“我所”，损害教法并产生邪见，这是被外在的敌人所阻隔。这样，由于被三个敌人所阻隔，也被四种恐惧的魔所阻隔：由于执着于身体的“我”和“我所”，这是被身体的魔所阻隔。由于对外在的好坏、善恶产生贪嗔，这是被天魔的执着所阻隔。这样，由于执着于身体和外物，产生疾病、寒冷、饥饿、口渴等各种痛苦，这是被烦恼的魔所阻隔。由于烦恼的痛苦产生，死亡也随之而来，这是被死魔所阻隔。在那里，死亡一
English
Then (the Buddha) instructed: From what basis does it arise, what arises? Where does it arise? From what time does it arise? Due to what fault does it arise? How does it arise, and how is it best? He instructed on two ways of abiding: abiding as a Buddha and abiding as a sentient being. He instructed on two ways of proceeding: proceeding with skillful means and proceeding with wisdom. Regarding the basis of arising, he emphatically instructed: From what basis does it arise? It arises from the all-ground consciousness. What arises? The mind afflicted with defilements arises. Where does it arise? It arises in this phenomenal world. From what time does it arise? It arises from beginningless time. Due to what fault does it arise? It arises due to ignorance. How does it arise? Since it does not arise from the all-ground consciousness, but is transformed by conditions and friends, it does not exist in any basis. Having no beginning and no end, it is the great purity that abides naturally. Not made by others, it is self-awakened in its own nature. Without change or alteration in the three times, it is completely free from the fear of death and transmigration. Being profound and subtle, it is extremely difficult to examine. Because it is difficult to examine, it cannot be described as "this." Because it is not established in the essence of anything, it is lost if spoken of. Because it cannot be symbolized by examples, it is completely separate from comparisons. Although it is not separate from the great fortress of the non-objective, as the maker of the all-ground consciousness of the mind, it arises and revolves in all places, self-awakened without being made. Then, because the true nature of the all-ground consciousness of the mind is not understood, it is obstructed by the secret enemy due to ignorance. Because of ignorance, clinging to "I" and "mine," it is obstructed by the inner enemy. Because of clinging to "I" and "mine," harming the teachings and giving rise to wrong views, it is obstructed by the outer enemy. Thus, being obstructed by the three enemies, it is also obstructed by the four fearsome maras: clinging to "I" and "mine" in the body, it is obstructed by the mara of the body. Because of attachment and aversion arising towards external good and bad, right and wrong, it is obstructed by the clinging of the deva mara. Thus, because of clinging to the body and external objects, various sufferings such as sickness, cold, hunger, and thirst arise, it is obstructed by the mara of defilements. Because the suffering of defilements arises, death also arises, it is obstructed by the mara of death. There, death o
Chinese
如果那个已经成熟，那么杀戮也会成熟，这是因为天神的魔或死主的魔从中阻断。像这样，现在被三毒和四魔阻断，所以在三界中轮回，强烈地漂泊，仅仅是忍受烦恼的痛苦时，俱生智显现为大乐，存在于大乐之中。这就像太阳的精华中光芒向四面八方扩散时，虽然显现为被云和雾气遮蔽，但实际上是光芒自身遮蔽，光芒自身熄灭，太阳的精华从未减少，从未熄灭，也从未显现。同样，从俱生智无生中显现出不灭的意，当意被烦恼的痛苦束缚和折磨时，俱生智从未体验过痛苦的揉捏，所以也称为体验快乐。这就是分离的方式。关于实相的两种开示是：有情众生所处之时和成佛之时。有情众生所处之时是：被烦恼者以意自以为是，自己不认识自己而分离和轮回，所以现在处于有情众生之中，因为烦恼不断地带来痛苦，所以刹那也没有体验过俱生智的快乐。成佛之时是：烦恼者以意自以为是，自己不认识自己而认识到无明，当烦恼的痛苦显现为快乐之时，从一切到一切，俱生智的快乐不断，甚至没有看到轮回的名字，所以称为处于俱生智之中。关于行持的两种开示是：以方便行持和以智慧行持。其中，以方便行持是：将密咒的大方便、快速的方便、广大的方便、众多的方便、甚深的方便和巧妙的方便作为道路，前往俱生智。以智慧行持是：彻底切断枝叶，认识到精华菩提心，安住于智慧无戏论的法界中不动摇，这是将智慧作为道路，一次性地行持。这个切断分离之根本的关键口诀，从毗卢遮那传给雅扎宁波，以封印保存在清净无染的宝藏中。违犯誓言者将会堕落。再次，以灌顶宝藏交付给宝藏开启者。