English
Then, what accomplishes that necessity? It is shown through letters, sounds, and so on. The third is: This is the great secret's certainty, the fruit becomes the path. In all the mandalas of the victorious ones, there is no more secret meaning than this, even if searched for, the victorious ones cannot find it. The cause of all the great mudra. This means that the oral instructions of the Tantra Secret Essence are spoken for the sake of the liberation of those who are determined by the four great secrets, so it is not provisional meaning, so this oral instruction of definitive meaning cannot be understood by those of inferior intelligence, because it is extremely profound. This shows the definitive meaning without inversion, that is, at this very moment of the cause, it shows enlightenment in the mandala of the fruit body and wisdom, because having understood its meaning, one goes to that path. The fruit is like the sprout of a king or the fire of wood, and becoming the path is the non-duality of cause and effect. Therefore, it is called the Fruit Vajrayana. Because this is what is to be attained, it is shown to strive for this. In all the mandalas of the victorious ones of the ten directions and three times, there is no need other than this oral instruction, the victorious ones are liberated from samsara, the mandala is Vajra Heruka, the surrounding is the Heruka of the four lineages, and all is without remainder. All the victorious ones also arise from this oral instruction and abide in its state, and there is no more secret definitive meaning than this, because it does not go beyond this oral instruction. Not to mention others searching, even the mandala of the victorious ones cannot find anything better than this. The mudra of all the Tathagatas is the father great mudra, the mother samaya mudra, the non-dual dharma mudra, and the action mudra, it does not go beyond these, so one should strive to obtain and generate the non-duality of such a mudra's realm and wisdom. The fourth is: Those who have thoroughly mastered listening, contemplation, and meditation, those with the eye of wisdom, should hold it, teach it to those who are qualified and of good conduct, and give it to those who give up their body and possessions. This means that at the time of the wisdom of listening, one should avoid the fault of the vessel being upside down, at the time of contemplation, one should avoid the fault of the bottom being broken, at the time of meditation, one should avoid the fault of being poisonous, like that one's own mind stream.
Chinese
修习。想要了解这个意义的人，必须是事先对共同的乘法进行了深入修习的人。通过修习，表明已经成为了法器。像这样，事先修习了心，清净了一切障碍，使心变得敏锐，这样的人才能理解这个，所以说具有智慧之眼或具有慧眼的人才能掌握这个，表明是布施的法器。此外，对于没有事先修习和智慧低下的人，因为无法理解这个意义，所以不应该传授，因此，具备法器的人是没有过失的，具备法器就像鳄鱼的喉咙一样，能够保守秘密，有耐心，像河流的延续一样，对于金刚上师和兄弟姐妹没有内心的愤怒。行为端正，像新出家的比丘一样，身语意三门没有被过失沾染。自性善良，像黄金一样，在任何时候都不分宗派，具有广大的慈悲心，像遍布一切的太阳一样。心志坚定，像山一样，进入这个金刚乘的门后，不转向小乘经典，种姓坚定而不改变，表明是自性适合成为法器。应该对这样的人传授。如果没有，就献出自己的身体，如果有，就献出受用，为了金刚上师和兄弟以及一切众生的利益，甚至不顾惜自己的生命，布施受用等等，对于这样的人，应该传授这个口诀。正如《心要》中所说：国王的统治和自己的身体，儿子和妻子以及财物的精华，极其珍爱和心满意足地布施。这就是通过因缘表明适合成为法器。第五个是：在其他情况下永远不要布施。如果因为愚痴而轻视，如果布施了，在不适当的时候就会耗尽生命，长久地处于焚烧和混乱之中。如是说。对于上面所说的具备法器的人之外，对于不具备那些特征的人，这个口诀永远不应该布施，如果法器不好，即使是儿子也不应该传授。通过与上面相反的方式来说明：没有修习听闻、思维、禅修，没有智慧之眼。就这样说。如果弟子因为没有修习心，因为愚痴而智慧昏昧，上师轻视，就没有必要传授小乘传统的口诀。
English
Practice. Those who wish to understand this meaning must be those who have previously practiced the common vehicle extensively. By practicing, it is shown that one has become a vessel. In this way, having practiced the mind beforehand, purifying all obscurations, and making the mind sharp, such a person can understand this, so it is said that those who possess the eye of wisdom or possess wisdom can grasp this, indicating that they are vessels for giving. Furthermore, for those who have not practiced beforehand and whose wisdom is low, because they cannot understand this meaning, it should not be taught. Therefore, those who possess the vessel are without fault, possessing the vessel is like the throat of a crocodile, able to keep secrets, patient, like the continuation of a river, without inner anger towards the Vajra master and siblings. Behaving properly, like a newly ordained monk, the three doors of body, speech, and mind are not stained by faults. Being good in nature, like gold, not discriminating between sects at any time, possessing great compassion, like the sun that pervades everything. Having a steadfast mind, like a mountain, after entering the door of this Vajrayana, not turning to the Hinayana sutras, the lineage is steadfast and unchanging, indicating that it is naturally suitable to become a vessel. It should be taught to such a person. If not, offer one's own body, and if so, offer enjoyment, for the benefit of the Vajra master and brothers and all sentient beings, not even caring for one's own life, giving enjoyment and so on, to such a person, this mantra should be taught. As it is said in the Essence: The rule of the king and one's own body, sons and wives, and the essence of wealth, offer what is most cherished and satisfying. This is to show that it is suitable to become a vessel through conditions. The fifth is: Never give to others. If you despise because of ignorance, if you give, you will run out of life at the wrong time, and you will be in burning and confusion for a long time. It is said. For those who do not have those characteristics other than those who possess the vessel mentioned above, this mantra should never be given, if the vessel is not good, even the son should not be taught. Explain by reversing the above: Without practicing listening, thinking, and meditating, without the eye of wisdom. Just say it. If the disciple does not practice the mind, because of ignorance, wisdom is dim, the master despises, there is no need to teach the mantra of the Hinayana tradition.
Chinese
因此，如果在十字路口或大街上布施，那它的过患就是，不是死亡的时候当作死亡的时候，被母神和空行母们处以惩罚，耗尽寿命，变成无知无觉的尸体。死后又被焚烧，会生于八热地狱和八寒地狱以及夹杂地狱，成为内外障碍和特殊负担的饿鬼，在那里长期居住无数劫和成千上万年，因此谁也不要布施。第六是：谁能以平等之心调伏如醉象般的心，使咒语和手印稳固，就能获得不可思议的成就。这是说，印度的疯象具有三种特性，即不住于应住之处，行于不应行之处，做不应做之事。也就是不住于应住之处，住在村庄里，不行于应行之处，行于道路和村间，做不应做之事，毁坏城市。这和自己的心一样，不住于应住之处，住在自私中，不行于应行之处，行于能执与所执中，做不应做之事，造作贪嗔等业。当调伏大象时，在它行走的道路或峡谷中挖坑，倒入葡萄酿，让它在行走时察觉并饮用，醉后，用铁钩钩住鼻子，用甜言蜜语和歌舞等引诱，骑在上面，用锤子轻轻敲打，驯服十一天。之后，就能产生守护自己的政权和摧毁敌人军队等功德。同样，任何瑜伽士，如果能以平等之心，将如醉象般的心，安住在如葡萄酿般的三摩地中，并稳固如铁钩般的无谬根本咒等三种咒语，以及稳固四种手印，使其显现，那么自己的分别念就会如天神般涌现，从而获得殊胜和共同的不可思议的成就。因此说要安住。第七是：在极其寂静的大尸陀林中，被群山环绕的灌木丛
English
Therefore, if one makes offerings at crossroads or on main streets, the fault is that death will occur at a time that is not the time of death. The mothers and dakinis will impose a penalty, life will be exhausted, and one will become an unconscious corpse. After death, one will be burned again and will be born in the eight hot hells, the eight cold hells, and the mixed hells, becoming a preta with internal and external obscurations and special burdens, residing there for a long time, for countless eons and thousands of years, so do not give to anyone. Sixth: Whoever can tame the mind like a drunken elephant with equanimity, and make mantras and mudras firm, will attain wonderful siddhis. This means that the mad elephant of India has three qualities: it dwells where it should not dwell, it goes where it should not go, and it does what it should not do. That is, it does not dwell where it should dwell, it stays in villages, it does not go where it should go, it goes on roads and between villages, and it does what it should not do, it destroys cities. It is the same with one's own mind: it dwells where it should not dwell, it dwells in selfishness, it does not go where it should go, it goes in grasping and being grasped, and it does what it should not do, it creates actions such as attachment and hatred. When taming an elephant, a pit is dug in the road or valley where it walks, and grape wine is poured into it, so that it notices and drinks it while walking. After it gets drunk, a hook is used to catch its nose, and sweet words, songs, and dances are used to lure it. It is ridden on top, and gently beaten with a hammer, and tamed for eleven days. After that, the merits of protecting one's own government and destroying the enemy's army will arise. Similarly, any yogi who can tame his mind, which is like a drunken elephant, by placing his mind equally in the three samadhis, which are like grape wine, and stabilize the three mantras, such as the unerring root mantra, which are like a hook, and stabilize the four mudras, making them manifest, then his own conceptual thoughts will arise like deities, and he will attain supreme and common wonderful siddhis. Therefore, it is said to abide in equanimity. Seventh: In the great charnel ground, which is extremely secluded, surrounded by mountains, the thickets
Chinese
而且，以鲜花花环装饰的，在寂静的地方安住。这些话的意思是：处所有四种，即与外境处所结合而说的，与内身处所结合而说的，与秘密明妃处所结合而说的，以及与真如脉处所结合而说的。第一种情况是，尸林是坟堆的洲，是尸体堆积的地方，存在许多新旧尸体。伟大的是指八大尸林处所。极度寂静是指远离禅定的喧嚣，远离誓言物和人群，远离恐惧、敌人和盗贼，以及远离障碍、违缘和魔障的处所。山峦环绕是指该处所的边缘被山环绕，敌人无法进入，并且有柳树和树木的森林，以及鲜花织成的连续不断的锦缎装饰的处所，是远离一由旬和一俱卢舍的处所，内部是三角虚空，或者东边的山平坦，南边的山倾斜，西边的山高耸，北边的山弯曲环绕，有檀香等散发香味的树木，像这样的处所安住。地仪轨，献祭，食用，给予，誓言物，陈设，前行，与处所的暂时状态相结合。如果与内身处所结合而说，自己的身体就是八大尸林处所，即五肢、六腹、七内脏和八。身体因为不属于他者而寂静，腹部像山一样，被肢体环绕。头发和体毛是柳条。眼睛等五根是鲜花。由于脱离了执持身体，变成了安乐的处所，在那里聚集了八识，并修持五智的忿怒尊。在那里，将阿赖耶识作为坛城，安置八识的明点，陈设五蕴烦恼的誓言物，观修五智的本尊。如果与秘密明妃的虚空结合而说，虚空是尸林，尸体是聚集菩提心。尸林是产生菩提心。寂静是指从脉卡卡木卡（藏文，梵文：kakāmukhī，梵文罗马拟音：kakāmukhī，汉语字面意思：卡卡木卡）的尖端阿瓦都帝（藏文，梵文：avadūtī，梵文罗马拟音：avadūtī，汉语字面意思：阿瓦都帝）开始测量一指宽。山是明妃的鼻尖，环绕是指脉，即脉的结存在于八处。鲜花是明妃的红莲花。柳条是长体毛，处所是明妃的外虚空。