English
Having the body and wisdom abide in their own nature, reaching the ultimate essence fruit, attaining the state of Buddhahood. Therefore, the Lama should value this connection of qualities, and for those who hold the lineage of other Vajra Masters, observe their lineage from afar, and observe their actions, good and bad, nearby, using divination with the mind, perform divination, and give offerings to the Dakinis. Through showing dream omens of whether secret mantras are suitable to be taught, use salt, mustard seeds, etc., to perform expulsion for divination. Furthermore, one should examine the vessel by various means, and if it possesses the signs of a good vessel. Because the lineage of self-nature is certain, in order to make it irreversible and stable, observe through vows and precepts, and ripen the continuum. Whichever disciple it may be, one should entrust this pith instruction of the path of oral instructions into their hands. If one sees signs of bad faults, or directly knows through the senses, then one should examine the vessel. To make subtle efforts to fulfill the desires of this life. To use Dharma as a means to pursue the benefits of this life and worldly fame. The great essence of secret mantra leaks and drips, that is, the soles of the feet are cracked, and the mouth is split. Not being attached, foaming at the mouth, doing inappropriate things, like a poisonous substance. Giving all wealth and possessions to the Lama, but being stingy with the embrace of red (referring to women), sleeping alone. Having a deceitful mind, liking flattery, slandering behind the back. Acting arbitrarily behind the Lama's back. Being two-faced, reciting good lineages with the mouth, but being uncertain in the mind, harboring evil thoughts. If it is a woman, her mind is controlled by desire, becoming a slave to desire, craving sexual pleasure. Liking to meet men in dark and hidden places, pursuing sexual behavior. Whether male or female, whoever is not praised as a vessel in Tantra. Even in long kalpas, the body will cycle emptily like a shadow. One should not impart the bliss of the heart, that is, the oral instructions. If one thinks: Is there no compassion? Will the pith instructions not be given? Then, according to their capacity, teach the method of visualizing the deity, give the faults of vows and fierce punishments. If it is not like that, but given to a bad vessel, like selling a calf to a butcher, both teacher and student will fall. The teacher is driven by desire and arrogance, striking with a wooden stick, carelessly leaking the oral instructions. Imparting oral instructions to those who have not realized.
Chinese
如果广说，如同各个尸林洲。如同八大尸林空行母聚集一般聚集，空行母于此世啖食其肉，施命而堕落。为了以上能知晓法器之优劣，并为了能如此辨别的具缘者，第一品，自性智慧安住于自性为基。第二品，见彼之见及入彼之瑜伽，即第三品为彼定。第四品为续，第五品为手印，第六品为四种广说。第七品为无间修持，第八品为见或异熟意生身。从自在至寿命自在及大手印持明与任运成就持明之道。现证后，将次第宣说究竟之果。其中，首先，自性智慧安住于自性，以自身之论典广说。彼基自性安住，具缘者以广说义而分开，从而可知晓。轮涅无二，此十方四时之自性法，立宗：是如来之最后的最后，即诸果之自性。立因：轮回是心性自显之故，我和心性二者，连微尘许的实有也不存在。因此，如来之自性，显现为如来之自性和无量名相。轮回之自性，不缘于一方。对此，与之相关的果，涅槃也不是存在于一方，而是堕入涅槃之边。轮涅如是，好坏种姓和因，不会局限于一方。一切轮涅之精华，于菩提胜义之自性，胜义谛和世俗谛无别。如果说，轮涅各自的自性，确定为各自不同的自续。轮回与解脱之间没有真实的道相连，所以轮回无法转变成涅槃，也无法改造，因为是不同的。已逝的圆满正等觉佛陀如来和邪见轮回二者。如果说是以自性而安住于不同之处。轮回无法改造和转变成涅槃，譬如宝珠。即使对束缚做礼拜和供养，宝
English
If elaborated, like the islands of individual charnel grounds. Having gathered like the Dakinis of the eight great charnel grounds, the Dakinis in this life eat their flesh, bestow life, and fall. In order to know the merits and faults of the vessel above, and for the sake of the fortunate ones who can thus discern, the first chapter, the self-existing wisdom abiding in itself is the basis. The second chapter, seeing that view and the yoga of entering into it, the third chapter is that Samadhi. The fourth is the Tantra, the fifth is the Mudra, the sixth is the four elaborations. The seventh chapter is uninterrupted practice, and the eighth chapter is seeing or the fully ripened mind-made body. From mastery to life mastery, and the path of the Mahamudra Vidyadhara and the spontaneously accomplished Vidyadhara. Having manifested, the ultimate fruit will be sequentially explained. Among these, first, the self-existing wisdom abiding in itself, elaborating extensively on its own treatise. That basis, the self-abiding, should be known by the fortunate one, having extensively elaborated and separated the meaning. Samsara and Nirvana are non-dual, this nature of the ten directions and four times is the subject. The proposition is that it is the very last of the Tathagatas, the essence of all fruits. The reason is that Samsara is the self-appearance of mind itself, therefore, there is not even a particle of reality in the self and mind. Therefore, the essence of the Tathagata appears as the essence of the Tathagata and countless names. The nature of Samsara is not focused on one side. In relation to this, the result, Nirvana, is also not on one side, but falls to the extreme of Nirvana. Samsara and Nirvana are such that good and bad lineages and causes are not limited to one side. The essence of all Samsara and Nirvana, in the nature of supreme Bodhi, ultimate truth and conventional truth are inseparable. If it is said that the individual natures of Samsara and Nirvana are determined as their own distinct self-continuums. There is no connection between Samsara and liberation through the true path, so Samsara cannot be transformed into Nirvana, nor can it be altered, because they are different. The past, perfectly complete Buddha, the Tathagata, and the two, wrong thought and Samsara. If it is said that they exist differently by their very nature. Samsara cannot be transformed or changed into Nirvana, like a jewel. Even if one makes prostrations and offerings to bondage, the je
Chinese
如果殊胜的自性功德不显现，从差别中生起轮回，涅槃是不可能生起的，因为是差别之故。差别是有过失的，下面将会讲到，因此，像这样，如同上面一样，因为无有分别，所以没有证悟，而产生错乱的方式是：俱生无明不认识实相，遍计无明以各种各样的邪分别，像绳索一样，成为轮回之因。以善、恶、中三种业和五烦恼，总共八种因缘。 轮回的方式是，十二缘起像轮子一样，在轮回的处所中不断地重复。果的所依处是差别，以及身体和受用等等，由于欲望的差别，贪执安乐，恐惧痛苦，因此可怜而远离了解脱之道。从无始以来，乃至无数劫中，虽然在四时平等中时时衰损，但本来清净的自性智慧，从未从自性中衰损。例如，即使国王的儿子流落为奴隶，国王的血脉也不会改变。同样，即使迷乱，法性的种姓也不会改变。果的意义是，因为道和果与自性无别。例如，天神将受用化现于自身，然后自己享用，如同幻化的喜悦一般，果不是从他处而来，而是安住于自身。因此，应安立世俗和胜义无别，安住于三种清净的方式。以五种字，作为自性不灭的殊胜方便。因为，五字是六道众生的六种种子字的对治法。其中，六道的六个字是：顶轮处有阿、苏二字，喉轮处有德日（藏文，梵文天城体，梵文罗马拟音，Tri，三），心轮处有呢（藏文，梵文天城体，ṇi，无），脐轮处有贝（藏文，梵文天城体，Pre，爱），脚心处有杜（藏文，梵文天城体，Duḥ，苦）字，是生起六道五蕴的种子。作为对治，五字是五部如来五种智慧的体性：顶轮处有身之字 嗡（藏文，梵文天城体，oṃ，梵文罗马拟音，om，身），喉轮处有语之字 阿（藏文，梵文天城体，āḥ，梵文罗马拟音，ah，语），心轮处有心之字 吽（藏文，梵文天城体，hūṃ，梵文罗马拟音，hum，心），脐轮处有功德之字 梭哈（藏文，梵文天城体，svāhā，梵文罗马拟音，svaha，功德），脚心处有业之字 哈（藏文，梵文天城体，hā，梵文罗马拟音，ha，业）。又，心轮处的法轮有五字：心轮中央有 吽（藏文，梵文天城体，hūṃ，梵文罗马拟音，hum，心），东方有 嗡（藏文，梵文天城体，oṃ，梵文罗马拟音，om，身），南方有 梭哈（藏文，梵文天城体，svāhā，梵文罗马拟音，svaha，功德），西方有 昂（藏文，梵文天城体，aṃ，梵文罗马拟音，am，语），北方有 哈（藏文，梵文天城体，hā，梵文罗马拟音，ha，业）。从中也说了有六种所调伏的对境的种子字 阿 呢。
English
If the excellent qualities of the precious essence do not arise, and samsara arises from differentiation, then nirvana cannot arise, because of differentiation. Differentiation is flawed, as will be explained below. Therefore, just as above, because there is no distinction, there is no realization, and the way of delusion is: Co-emergent ignorance does not recognize reality, and imputed ignorance creates various kinds of wrong discriminations, like a rope, becoming the cause of samsara. Through the three karmas of good, evil, and neutral, and the five afflictions, a total of eight causes. The way of samsara is that the twelve links of dependent origination, like a wheel, repeatedly revolve in the place of samsara. The basis of the result is differentiation, and due to the differentiation of desires such as body and enjoyment, clinging to the desire for happiness and fearing suffering, one becomes miserable and separated from the path of liberation. From beginningless time until countless eons, although constantly deteriorating in the equality of the four times, the naturally pure self-existing wisdom has never deteriorated from its own nature. For example, even if a king's son becomes a slave, the king's bloodline will not change. Similarly, even if there is delusion, the lineage of dharmata will not change. The meaning of the result is that the path and the result are inseparable from one's own nature. For example, a deity emanates enjoyment to itself and then enjoys it, like the joy of illusion. The result does not come from elsewhere but abides in itself. Therefore, one should establish the way in which the conventional and ultimate are inseparable, abiding in three kinds of purity. With five syllables, as a supreme means of the unceasing nature. Because the five syllables are the antidotes to the six seed syllables of the six realms of beings. Among them, the six syllables of the six realms are: at the crown chakra, there are the two syllables A and Su; at the throat chakra, there is Tri (藏文，梵文天城体，梵文罗马拟音，Tri，三); at the heart chakra, there is ṇi (藏文，梵文天城体，ṇi，无); at the navel chakra, there is Pre (藏文，梵文天城体，Pre，爱); at the soles of the feet, there is Duḥ (藏文，梵文天城体，Duḥ，苦), which are the seeds that generate the five aggregates of the six realms. As antidotes, the five syllables are the essence of the five Buddha families and the five wisdoms: at the crown chakra, there is the syllable of the body, Om (藏文，梵文天城体，oṃ，梵文罗马拟音，om，身); at the throat chakra, there is the syllable of speech, Ah (藏文，梵文天城体，āḥ，梵文罗马拟音，ah，语); at the heart chakra, there is the syllable of mind, Hum (藏文，梵文天城体，hūṃ，梵文罗马拟音，hum，心); at the navel chakra, there is the syllable of qualities, Svaha (藏文，梵文天城体，svāhā，梵文罗马拟音，svaha，功德); at the soles of the feet, there is the syllable of action, Ha (藏文，梵文天城体，hā，梵文罗马拟音，ha，业). Furthermore, the Dharma wheel at the heart chakra has five syllables: in the center of the heart chakra, there is Hum (藏文，梵文天城体，hūṃ，梵文罗马拟音，hum，心); in the east, there is Om (藏文，梵文天城体，oṃ，梵文罗马拟音，om，身); in the south, there is Svaha (藏文，梵文天城体，svāhā，梵文罗马拟音，svaha，功德); in the west, there is Am (藏文，梵文天城体，aṃ，梵文罗马拟音，am，语); in the north, there is Ha (藏文，梵文天城体，hā，梵文罗马拟音，ha，业). From this, it is also said that there are the seed syllables of the six objects to be tamed, A and ṇi.