English
Then, the secret of mastering the nature of karma and mind should be understood from the demeanor of the holy guru. This should not be written down; even those skilled in combining ritual and secret instructions are not allowed to use it. There are two aspects to this: the fortress of viewing and the defile of viewing. One who is skilled in the fortress of viewing possesses the stability of viewing, but if one does not understand the demeanor of the defile, and forever hopes for the vajra essence, then the demeanor will not be found. Furthermore, one must stabilize samadhi, and if one does not dwell in solitude, it will be like the samadhi of an ordinary person of high lineage. Consciousness will scatter on its own, and the essence will not remain in the mind. How then can one find the dharma nature and the search for dharma? Because confidence does not arise, and one doubts the holy dharma, gossip will increase greatly. Therefore, one must diligently cultivate the defile of viewing. First, the yogi himself should dwell in solitude, sit in the lotus position, straighten the body, and relax the senses. In front of me, there is a beautiful wine woman, adorned with all kinds of ornaments, extremely beautiful, with a retinue that pleases the mind. With a silver platter, she brings unimaginable amounts of food, such as rice, essence, meat, butter, curd, sugar, honey, wine, yogurt, and hot drinks, and by eating them, the karma and mind are relaxed, measured, and stabilized. That is, one should separately feel the taste of those foods, feeling full and delicious, so that it becomes a stable experience. Similarly, one should rely on it again and again, mixing the food of desire slightly, and learning the food of samadhi, which is the food of contemplation. One should also rely on it for a long time, from several months to a year, a year and a half, or twelve months, without being interrupted by others. When one dwells and stabilizes in this way for a long time, all five qualities of desire are complete, so one should enjoy it, and know that the uninterrupted enjoyment that arises from oneself is the characteristic of one's own mind, the essence of such appearance. One should know that mind plays in mind, and wisdom plays in wisdom. When one knows in this way, no matter what the circumstances, one can enjoy food and whatever one uses without attachment or clinging.
English
It is said that acting without acting. Therefore, all dharmas are the essence, and this, called the intention of all-encompassing awareness, is revealed. Entrusted to the power of opening the treasure. A thi. Gya gya gya. Ga hya. Secret, secret, secret!
Chinese
语之广阔如大海之水， 道友之广阔其心亦善妙。 持明之广阔，谁能胜过？ 上师之广阔，于其足下修持。 通达法界与智慧之义， 即是日月和合之密意。 又以灌顶宝藏，交付于宝藏绽放力。 日月和合之密意， 即是交付于宝藏绽放力。 此密意封印之口诀， 乃是展示见之安住。 融入城堡萨唅之明觉坛城中， 如离魂之口般封印。 甚深之义皆为大密意封印， 于无处可散之明觉宝藏中隐藏。 封印！封印！封印！
English
The expanse of speech is like the vast ocean's water, The mind of the vast ocean of spiritual friends is also good. The expanse of the Vidyadhara, who can surpass it? At the feet of the Lama, the vast ocean, is practice. Understanding the meaning of the expanse and wisdom, Is the union of sun and moon's intent. Again, entrust the treasure of empowerment to the power of treasure's blossoming. The intent of the union of sun and moon, Is entrusted to the power of treasure's blossoming. This instruction of the sealed intent, Shows the abiding of the view. Merge into the mandala of awareness of the castle's Sarva, Seal it like a mouth separated from the life force. All the profound meanings are the great sealed intent, Hide it in the treasure of awareness where there is no place to scatter. Seal! Seal! Seal!
Chinese
圆满的禅定。秘密字句清晰显现，真实地在光明和禅定的境界中产生。首先，任何字句都自然而真实地显现，然后在虚空中跳跃，增多，减少，秘密真言清晰地在面前的虚空中产生，这是秘密的先兆。在那之后，秘密的精要，经书，书卷，真实地宣说秘密，我的听闻，真实地显现许多秘密的精要和经书。那是秘密增长的先兆。通达的先兆是：不执着于自己，对于显现为自他的事物不执着，不执着于支分的相状，视自己的行为为行为的基础，从内心深处理解一切都是心，了知心没有生和死，了知从心之外本来就没有未证悟的法，了知一切都是心之后，心本来就没有实体，没有实体的那本身显现为各种各样的实体，即使体验到许多欲望的享受，也没有执着地享用，了知没有生和老，因此不信任自他的事物，而是金刚之见。那是通达的五种先兆。如此，身语意圆满的功德是无穷无尽的，享用空性。那是享用功德不尽的庄严轮，如同珍宝一样，享用无尽的珍宝。如此，直到功德珍宝圆满为止，事业无碍地成办众生的利益。一般来说，所有如来都具有许多事业的续流，但事业可归纳为四种：息增二者显示了滋养的行为，怀诛二者显示了杀戮的行为。如此，对于身语意、功德、事业一切都在瑜伽士的行为中圆满，从内心深处深信不疑地理解，这被称为“如来无二”。因此，所有密咒的行为不仅仅是言辞，而是自己的觉性，禅定的体验，以及殊胜的上师。
English
Perfect Samadhi. The secret syllables clearly appear, actually arising in the realm of light and Samadhi. First, any syllable naturally and truly appears, then jumps in the sky, multiplies, decreases, and the secret mantra clearly arises in the sky in front, which is a sign of secrecy. After that, the essence of secrecy, scriptures, volumes, actually proclaiming secrets, my hearing, actually showing many secret essences and scriptures. That is a sign of the increase of secrecy. The signs of thoroughness are: not being attached to oneself, not being attached to things that appear as self and other, not being attached to the appearance of branches, seeing one's own actions as the basis of action, understanding from the bottom of one's heart that everything is mind, knowing that the mind has no birth or death, knowing that there is no Dharma that has not been realized from the mind, and after knowing that everything is mind, the mind originally has no entity, and that which has no entity appears as various entities, even if experiencing many desires and enjoyments, one enjoys without attachment, knowing that there is no birth and old age, therefore one does not trust the things of self and others, but sees with the vajra view. These are the five signs of thoroughness. Thus, the merits of the complete body, speech, and mind are inexhaustible, enjoying emptiness. That is enjoying the wheel of inexhaustible adornment of merit, like a jewel, enjoying inexhaustible jewels. Thus, until the jewel of merit is complete, the activities are carried out without hindrance to accomplish the benefit of beings. In general, all Tathagatas have many streams of activities, but the activities can be summarized into four types: pacifying and increasing show the act of nourishing, and subjugating and wrathful show the act of killing. Thus, understanding from the bottom of one's heart with deep faith that all body, speech, mind, merit, and activities are complete in the actions of the yogi, is called "Tathagata is not two." Therefore, the practice of all mantras is not just words, but one's own awareness, the experience of Samadhi, and the excellent Lama.
Chinese
并且，对于任何想要的事物，即使享用令人满意的物品，也能自由自在地享用；对于吃、穿、给予、分享和使用等等，都能体验。像这样，与迷乱之心结合，与善良的众生结合，与美丽的女神结合。解脱有两种，从意义上来说，三界一切都是自己的心，心本来就是佛，三界完全被解脱。三有的一切本来就是自己的心，心本来就是佛，远离了作为和努力，三有被解脱到清净的刹土。显现为凶猛的本尊也是自己的心，心本来就是成佛了的，凶猛的本尊斩断轮回的根源，解脱到清净的刹土。五蕴之门也是本来就是心，心是佛，所以五恶趣的业本来就没有准备，解脱到清净的刹土，这叫做意义上的解脱。从象征上来说，如果想要解脱一个众生，必须认识到那个众生是自己的心，因为心具有各种各样的作用。在禅定中自在的时候，观想任何一个自在的众生在面前，使其清晰显现，然后观察用手触摸和观想的众生有什么区别。如果认为它们之间有区别，认为本来就存在的是稳固的，而禅定所创造的是不稳固的，那就是没有解脱，会导致异熟果报。秘密的誓言只是口头上承诺，实际上并没有解脱，就像没有理由地去海里一样。任何事物存在的地方也是心，要知道心在哪里被切断或理解。禅定所创造的也是心，要知道心的特征显现为事物，即使通过体验而解脱，也不会被罪恶所染污。如果认为有罪恶的习气和异熟果报，要知道那也是自己的心，所以不会被习气所染污，因为不会产生异熟果报，所以不会被罪恶所染污。没有被染污的，就像去自己亲友那里，就不会有敌人来一样。这是象征性的解脱。一切法都在结合和解脱这两个方面超越了，所以佛不在其他地方
English
And, even when enjoying desirable objects, one can enjoy them freely; one can experience eating, wearing, giving, sharing, and using, etc. In this way, one unites with the deluded mind, unites with virtuous beings, and unites with beautiful goddesses. There are two types of liberation. The liberation in terms of meaning is that all three realms are one's own mind. The mind is primordially enlightened, and the three realms are completely liberated. All of the three realms of existence are primordially one's own mind. The mind is primordially enlightened, and being free from actions and efforts, the three realms of existence are liberated into pure lands. The fierce deities that appear are also one's own mind. The mind is primordially enlightened, and the fierce deities cut off the root of samsara and liberate it into pure lands. The five gates of the aggregates are also primordially the mind, and since the mind is Buddha, the five types of negative karma of the lower realms are primordially unprepared. They are liberated into pure lands, and this is called liberation in terms of meaning. The liberation in terms of symbols is that if one wants to liberate a single sentient being, one must recognize that sentient being as one's own mind, because the mind has various functions. When one is free in samadhi, one should contemplate any free sentient being in front of oneself, make it appear clearly, and then examine what difference there is between touching it with one's hand and contemplating it. If one thinks there is a difference between them, and understands that what has existed from the beginning is stable, while what is created by samadhi is unstable, then one has not liberated it, and the result of maturation will come. The secret word is only verbally promised, but in reality, it is not liberation, like going to the ocean without a reason. Wherever an object exists, that is also the mind. One should know where the mind is cut off or understood. What is created by samadhi is also the mind, and one should know that the characteristic of the mind appears as an object. Even if one liberates through experience, one will not be stained by sin. If one thinks of it as a tendency of sin and the result of maturation, one should know that it is also one's own mind, so one will not be stained by the tendency, because the result of maturation will not arise, so one will not be stained by sin. There is no one who is stained, just like going to one's own relatives, there will be no enemy coming. That is the symbolic liberation. All dharmas have transcended these two, union and liberation, so the Buddha is not elsewhere.
English
Your own mind is Buddha. Even those of the lower vehicles abandon it, regarding it as an enemy or a thorn. In this case, it is not abandoned, but purified in its place or self-liberated. That is the great Bodhicitta. This instruction of union and liberation is entrusted by Yangwang Terdak to Terzhé Tsal. A THI. GYA GYA GYA.