Chinese
相违。如果这样做，是对成熟者作为道，还是对未成熟者作为道？如果如前者，则成为无有穷尽，因为即使成熟，也必须将成熟作为道。遍布由量成立。如果承认，则《道次第》中说：“最终从三部分来说”，因此说明有最终，很明显。如果如后者，则成为果不是自己，因为未成熟。如果标志和遍布都不成立，则会推翻誓言吗？没有过失，如果从生起者和生起因的因果关系来说，确实如此。但在此，从自性因果关系来说，果本来就是成熟的。将已经存在的事物如实地体验，就是作为道。其必要是为了让已经存在的事物如实地显现。因此，认识并体验基、道、果的体性无别，是果金刚乘的特点。如果以辩驳回答来迷惑，就像问“这个初八的月亮是月亮还是不是月亮？”或者“小孩子是人还是不是人？”这样抬高头颅，嘉 gap gong pa 这样说。第八，对具器者布施。正直。一切胜者的意趣和大手印之王，自性秘密心髓，这是谁的行境呢？就像听闻的智慧凶猛地吃糌粑，思维的智慧小心地吃肉，禅修的智慧像小孩吃融化的酥油。像这样，以对三种智慧精进修习的力量，具有能见一切事物真实性的智慧之眼的人们，请享用这个！容器口朝下，底部破损，侧面破裂，远离四种有毒的过失，智慧和慈悲能够混合，具有容器的五种功德。哪五种呢？就像恒河大河的流水一样长远，行为像新出家的比丘一样细致，思想像珍宝黄金一样美好，心像须弥山一样稳固不变，或者无论如何心不散乱，因此心性善良。行为与人们的行径相违背，因此行为吉祥。心不改变，因此非常稳固，并且对为了佛法而舍弃身体和受用的人进行布施。第九，不对恶器者布施，并说明布施的过患。正直。与刚才所说的具器者相反
English
Contradiction. If doing so, is it taking the mature as the path, or the immature as the path? If like the former, then it becomes without end, because even if mature, it is necessary to take maturity as the path. The pervasion is established by valid cognition. If admitted, then the Lamrim says, "Ultimately speaking from three parts," thus explaining that there is an ultimate, which is clear. If like the latter, then it becomes that the fruit is not itself, because it is immature. If neither the sign nor the pervasion is established, will the commitment be overturned? There is no fault, if considering the cause and effect of the producer and the produced, it is indeed so. But here, considering the nature of cause and effect, the fruit is already mature from the beginning. To experience what is already existent as it is, is to take it as the path. Its purpose is to make what is already existent manifest as it is. Therefore, recognizing and experiencing the inseparability of the essence of the ground, path, and fruit is a characteristic of the fruit Vajrayana. If one is confused by argumentative answers, like asking "Is this eighth-day moon a moon or not a moon?" or "Is a small child a human or not a human?" raising one's head, as Jia gap gong pa says. Eighth, giving to worthy recipients. Straightforward. The intention of all victors and the supreme great seal, the essence of the secret essence of nature, whose realm of activity is this? Like the wisdom of hearing fiercely eating tsampa, the wisdom of thinking carefully eating meat, and the wisdom of meditation like a child eating melted butter. Like this, with the power of diligently training the mind in the three wisdoms, those beings who possess the eye of wisdom that sees the suchness of all things, please partake of this! A vessel with its mouth inverted, its base broken, its sides cracked, free from the four poisonous faults, capable of mixing wisdom and compassion, possessing the five qualities of a vessel. What are the five? Like the long flow of the great river Ganges, the conduct as meticulous as a newly ordained monk, the thought as good as precious gold, the mind as stable and unchangeable as Mount Meru, or in any case, the mind is not disturbed, therefore the mind is good. The conduct is contrary to the ways of people, therefore the conduct is auspicious. The mind does not change, therefore it is very stable, and one should give to those who are willing to give up their body and possessions for the sake of the Dharma. Ninth, not giving to unworthy recipients, and showing the faults of giving. Straightforward. Other than the worthy recipient just mentioned
Chinese
切勿施予，若愚昧的弟子非为法器，愚昧的上师如扛着沉重的枷锁，如果施予，此生亦会因非时而寿命耗尽死亡，死后立即会长期处于灼热的八热地狱和寒冷的八寒地狱等痛苦之中。那么，前面说：“精进修习善安住。”这里又说：“为具器贤善者宣说。”这二者是否重复呢？没有过失。前者是从对下乘修习的果，如何成就的角度来说的，而此处是讲法器的过失和功德。又有些人说：“此秘密心髓是修习敏锐者的境界，而非自悟者的境界。”这种说法不合道理。如果那样，无漏之法性就成了见道者的境界，而非修道者的境界了。他们会反驳说：“见道者比修道者智慧浅薄。”那么，修习敏锐者比自悟者智慧浅薄也同样成立。理由和推论相同。如果承认前者，那么这里也同样承认。道次第中说：“持有遍知之眼。”这已经很清楚了。他们又会说：“道次第中说：‘未修习则成三过失。’这也很清楚。”这样就驳倒了对方。这是经文所说的功德。正直。因为如来与眷属的意趣没有差别，所以特意对如来宣说以上所说的经文要义。这是章节的名称。正直。秘密心髓是真实性的确定，因此与意义相符。因为它不是普通的对象，难以理解，所以非常隐秘，容易做到，耗时少，意义重大，因此是口诀的断除和界限，所以是章节，也就是第十三品的意思。现在要讲解第十四品。从法的聚类来说，世代的法聚分为基、道、果三者，其中宣说道和果。从四种显现来说，宣说道显现和果显现。从三种特征来说，果达到究竟。在道方面，有方便和解脱两种，其中是解脱道。在次第和顿悟两种中，两者都宣说。中等的法聚有五种，即传承意义。其中有十种，即宣说赞颂的供养。顺便
English
Never give it away. If a foolish disciple is not a suitable vessel, a foolish teacher is like carrying a heavy yoke. If it is given, in this life, life will be exhausted and death will occur untimely. Immediately after death, one will remain for a long time in the suffering of the eight hot hells and the eight cold hells. So, earlier it was said, "Diligently practice and abide well." And here it says, "Explain to the virtuous one who possesses the vessel." Are these two redundant? There is no fault. The former speaks from the perspective of how the fruit of practicing the lower vehicle is accomplished, while this section explains the faults and merits of the vessel. Some say, "This secret essence is the realm of those who have sharpened their minds through study, not the realm of self-realization." This statement is unreasonable. If that were the case, the undefiled Dharma nature would be the realm of the path of seeing, not the realm of the path of cultivation. They would retort, "The path of seeing is less wise than the path of cultivation." Then, it would also follow that those who have sharpened their minds through study are less wise than those who have self-realized. The reason and inference are the same. If you admit the former, then you must also admit it here. The Stages of the Path says, "Holding the supreme eye of omniscience." This is clear. They might say, "The Stages of the Path says, 'Without study, there are three faults.' This is also clear." Thus, the opponent is refuted. This is the merit spoken of in the scriptures. Straightforward. Because there is no difference between the intention of the Tathagata and the retinue, the meaning of the scriptures mentioned above is specifically stated to the Tathagata. This is the title of the chapter. Straightforward. The secret essence is the certainty of suchness, so it is consistent with the meaning. Because it is not an ordinary object and is difficult to understand, it is very secret, easy to do, takes little time, and is of great significance. Therefore, it is the cutting and boundary of the oral instructions, so it is a chapter, which is the meaning of the thirteenth chapter. Now, the fourteenth chapter will be explained. In terms of the collection of teachings, the collection of teachings of the generations is divided into three: the ground, the path, and the fruit. Among them, the path and the fruit are taught. In terms of the four appearances, the path appearance and the fruit appearance are taught. In terms of the three characteristics, the fruit is perfected. On the path, there are two: means and liberation. Among them is the path of liberation. Among the gradual and sudden, both are taught. The medium collection of teachings has five, which is the meaning of the lineage. Among them, there are ten, which is the offering of praise. Incidentally,
Chinese
展示坛城和事业。由最后十法中的共同行者们展示。如此展示的第十四章有三：计数，讲述所说历史，正直，展示寂静坛城后，现在将展示赞颂，因此称为“从那以后”。四十二个坛城是一切如来之自性，从中取出这六首无与伦比的大喜之歌，谱成曲调吟唱。此章正文有二：正文和讲述的方式。正文有六：计数，首先赞颂五身，正直，以五分字“嗡”引导歌曲的开头，象征五种智慧。十方和四时的所有四身显现，也都在自明智慧一味的体性中自然成就圆满，是为现证菩提之身。五种智慧的坛城在无分别的境界中显现的光明大明点，是为法身。显现为无漏功德坛城的是报身。对一切所化众生显现各种身相的是化身。显现与空性无二无别，因此是明点，一切法无别圆满的是金刚身。霍，表示赞颂之义，令人喜悦。赞颂五语，正直，嗡，字相应。金刚是五语，无生无畏，不可分割。功德之体性，一切音声不舍，自显现为表达的语言之语。无有戏论，因此大明点之自性，离言说，无生之义之语。金刚五智坛城具有自证，因此清晰地表达，是为平等性智之语。金刚大音，一语能理解无量义，是为梵音之语。金刚国王，无法用语言表达，却如同表达般清晰明了，是为表意之语。大明点，声空无别，即无字，是为金刚语。霍，字相应。赞颂五意，正直，嗡，字相应。身如明镜，语各别分别，意为空性之智慧。
English
Showing the mandala and activities. Shown by the common practitioners from the last ten dharmas. Thus, this fourteenth chapter of showing has three parts: counting, narrating the spoken history, and being upright. Having shown the peaceful mandala, now it will show praise, hence it is called "From then on." The forty-two mandalas are the nature of all Tathagatas, and from them, these six incomparable songs of great joy are taken, set to melody, and sung. There are two main points in this chapter: the main text and the manner of speaking. There are six points in the main text: counting, first praising the five bodies, being upright, guiding the beginning of the song with the five-part letter "Om," symbolizing the five wisdoms. All appearances of the four bodies in the ten directions and four times are also spontaneously perfected in the essence of the single self-aware wisdom, which is the body of manifest enlightenment. The great, pervasive bindu that manifests in the mandala of the five wisdoms, in a state of non-conceptualization, is the Dharmakaya. The Sambhogakaya is what appears as the mandala of undefiled merit. The Nirmanakaya is the appearance of various forms of the body to all sentient beings to be tamed. Because appearance and emptiness are inseparable, it is a bindu, and the Vajrakaya is the perfection of all dharmas without distinction. Ho, meaning praise, is pleasing. Praising the five speeches, being upright, Om, the letter corresponds. Vajra is the five speeches, without birth or fear, indivisible. The nature of merit, without abandoning all sounds, the self-manifesting expressive speech. Because there is no elaboration, therefore the nature of the great bindu, speech that is free from expression, the speech of the unborn meaning. The mandala of the five Vajra wisdoms possesses self-awareness, therefore it clearly expresses, which is the speech of equality wisdom. The great Vajra sound, one word can understand infinite meanings, is the speech of Brahma's voice. The Vajra King, unable to be expressed in words, yet as clear as if expressed, is the speech of indication. The great bindu, sound and emptiness are inseparable, that is, without letters, is the Vajra speech. Ho, the letter corresponds. Praising the five minds, being upright, Om, the letter corresponds. The body is like a mirror, the speech is individually conceptualizing, the mind is the wisdom of emptiness.