Chinese
珍贵者如金般贤善，其心如须弥山般坚定不移。或者，无论如何心不散乱，故而心性善良；行为与众人相悖，故而品行吉祥；心不改变，故而极其坚定；身体和受用施舍于人。因此，对于能够毫不吝惜地为了佛法而施舍一切身和受用的人，应当传授此续。第九，不应传授于恶劣的法器，并阐述了传授的过患：于他处……长久住留。那里说到：于他处何时也不应传授。因此，对于不具备上述功德、不具法器者，无论何时，都不要以付出自己心血的代价来传授，应当严守续部和口诀的秘密。愚昧者因攀比而如果传授，因此，对于不具备法器的愚昧的弟子，如果因为师徒之间的攀比，以及对于密咒的誓言的利害关系极其愚昧，因世俗人情而攀比，如果传授，则有极大的过患。什么过患呢？非时则命终，焚烧与寒冷，长久住留。因此，今生也会因非时而命终，死后立即会于焚烧的八热地狱和寒冷的八寒地狱等痛苦中长久住留。对此，《释续·针线》中说：于三大劫中住于地狱，从地狱解脱后，于二大劫中住于饿鬼，之后也难以听闻佛之名号。那么，前面所说的“精进修习并善安住”和这里的“传授于具器且心性善良者”二者是否重复呢？答：没有过失。前者是从修习下乘法门而成就此果的角度来发愿，而此处则是阐述法器的过失和功德。又有些人说：此《秘密藏》是精进修习者的境界，而非自性聪慧者的境界，这种说法不对。因为，在某种程度上，无漏的法性是见道者的境界，而非修道者的境界。
English
The precious one is as good as gold, with a mind as stable and unchangeable as Mount Sumeru. Or, in any case, the mind is not disturbed, so the disposition is good; the conduct is contrary to that of ordinary people, so the conduct is auspicious; the mind does not change, so it is extremely firm; the body and possessions are given away. Therefore, this tantra should be given to those who can generously give away all their body and possessions without stinginess for the sake of the Dharma. Ninth, it is taught that one should not give to bad vessels and the faults of giving: Elsewhere... dwell for a long time. It says there: One should never give to others. Therefore, one should never give to those who do not have the qualities mentioned above, that is, those who do not have the vessel, even at the cost of giving one's own heart, and one should keep the tantras and instructions secret. If a fool gives because of comparison, therefore, if a foolish disciple who does not have the vessel is given because of comparison between teacher and student, and is extremely ignorant of the benefits and harms of the vows of secret mantra, and compares himself to worldly people, there will be great faults. What faults? If it is not the right time, life will end, burning and freezing, dwell for a long time. Therefore, in this life, one will die untimely, and immediately after death, one will dwell for a long time in the suffering of the eight hot hells of burning and the eight cold hells of freezing, and so on. In this regard, the commentary Spargab says: For three great kalpas, one will dwell in hell. After being liberated from hell, one will dwell as a hungry ghost for two kalpas. After that, it will be difficult to hear the name of the Buddha. So, are the previous "diligently practice and abide well" and the present "give to those who have a vessel and a good disposition" repeated? Answer: There is no fault. The former is a prayer from the perspective of accomplishing this result by practicing the lower vehicles, while the latter is an explanation of the faults and qualities of the vessel. Also, some say: This Guhyagarbha is the realm of those who diligently practice, not the realm of those who are naturally intelligent, which is not right. Because, to some extent, the uncontaminated Dharmata is the realm of the Path of Seeing, not the realm of the Path of Cultivation.
Chinese
当被说“不是”时，他说：“见道比终道更显得智慧浅薄。”如果这样说，那么，“因为学习精进，所以自以为是也显得智慧浅薄。”如果想承认标志、周遍和开头相同，那么这里也应该承认。在《次第》中，“持有遍知之眼”就说明了这一点。如果这样说，那么在《道次第》中，“为了不学习而成就三种”就说明了这一点。这样开始辩论。第二，是宣说经中所说的功德，即如来对如来本身的特别赞颂。那里有这样的话：“宣说这个。”意思是，导师的如来本身与导师眷属的意念没有差别，因此，由共同的眷属对如来本身，由分开的眷属特别地，像用语言表达上述经文的意义一样清晰地宣说这个。第三，是标明章节的名称，即“秘密的……第十三”。那里有这样的话。通过“秘密的精华，唯此真实决定”，秘密的，即难以理解的；精华，即浓缩的；唯此真实，即排除其他的；决定，即没有怀疑的；“从”这个词是名称的基础。非常秘密的口诀的精华之章节，即第十三。因此，不是普通的境界，因为难以理解，所以非常秘密。因为容易做到，用很小的努力就能显示伟大的意义。口诀的精华的经文的词义，进行分类和区分，并确定界限，因此是章节。其中有二十二个章节，这是从前面数第十三个章节的意义。解释《秘密精华唯此真实决定续》的《阐释续义明灯如意宝》中，对第十三章节的经文意义进行了详细解释。现在，要讲解第十四章，如果从确定法类集合的角度来说，对于上等智慧者，法类集合从基础到结果有三种，其中显示了道路和结果。在道路中，有方便道和解脱道两种，其中显示了解脱道。在次第和顿悟两种中，显示了两种。在三种特征中，显示了结果圆满的特征。在四种显现中，显示了道路和结果的显现。对于中等智慧者，有五种法类集合，其中显示了持续的意义。其中有十个，其中有赞颂
English
When it was said, "It is not," he said, "The path of seeing makes the final path seem less wise." If you say that, then, "Because of diligent study, self-righteousness also seems less wise." If you want to admit that the sign, pervasion, and beginning are the same, then you should also admit it here. In the 'Stages,' 'Holding the all-knowing eye' clarifies this. If you say that, then in the 'Stages of the Path,' 'For the sake of not learning, accomplish the three' clarifies this. Thus begins the debate. Second, is the explanation of the qualities spoken in the scripture, that is, the special praise of the Tathagata for the Tathagata himself. There are these words there: "Declare this." It means that the Tathagata himself of the teacher is no different from the intention of the teacher's retinue, therefore, by the joint retinue for the Tathagata himself, by the separated retinue especially, like expressing the meaning of the above scripture in words, this is clearly declared. Third, is to indicate the name of the chapter, that is, "Secret...Thirteenth." There are these words there. Through "The secret essence, only this is truly certain," secret, that is, difficult to understand; essence, that is, condensed; only this is true, that is, excluding others; certain, that is, without doubt; the word "from" is the basis of the name. The chapter of the essence of very secret instructions, that is, the thirteenth. Therefore, it is not an ordinary realm, because it is difficult to understand, so it is very secret. Because it is easy to do, with very little effort it can show great meaning. The words and meanings of the scripture of the essence of instructions are classified and distinguished, and the boundaries are determined, therefore it is a chapter. There are twenty-two chapters, this is the meaning of the thirteenth chapter counted from the beginning. In the explanation of the 'Secret Essence Only This Truly Certain Tantra,' 'The Lamp Clarifying the Meaning of the Tantra, the Wish-Fulfilling Jewel,' the meaning of the thirteenth chapter's scripture is explained in detail. Now, to explain the fourteenth chapter, if from the perspective of determining the collection of Dharma categories, for the superior intellect, the collection of Dharma categories has three from the basis to the result, among which the path and the result are shown. In the path, there are two paths, the path of means and the path of liberation, among which the path of liberation is shown. In the two, gradual and sudden, both are shown. In the three characteristics, the characteristic of the complete result is shown. In the four appearances, the appearance of the path and the result are shown. For the intermediate intellect, there are five collections of Dharma categories, among which the continuous meaning is shown. There are ten of these, among which there is praise.
Chinese
也展示供养。顺便展示坛城和事业。在最后智慧的十个法类中，由共同行者们来展示。如此展示的这第十四章有三个要点：讲述所说之历史，阐述本章之正文，以及揭示本章之名称。首先，讲述所说之历史：如是，所有如来都唱诵了这首对自己坛城的大喜之歌。那里有提到，为了展示寂静坛城而展示赞颂，因此，所有如来的自性坛城有四十二个，其本质如歌所象征般存在，或除此之外别无他物，因此唱诵了这六首大喜之歌。第二，本章之正文有二：正文本身，以及讲述正文的方式。首先，正文本身有六：赞颂五身，赞颂五语，赞颂五意，赞颂五功德，赞颂五事业，以及普遍赞颂五身语意功德事业。首先是赞颂五身：嗡。十方……圆满一切 吽。那里有提到，嗡。十方四时圆满。因此，嗡是五个组成部分的字母，象征着具备五种智慧的五身，是歌曲的引导。十方四时圆满。因此，以十方和四时所涵盖的一切显现为四身之胜者，也毫不受阻碍地圆满于自性觉知的单一智慧之本质中，是现证菩提之身。智慧坛城大明点。因此，意五智之坛城是显现为不可思议大智慧之明点，其本身广大遍布于一切法中，是法身。对此，喇嘛藏纳沃巴认为，五身本身是从觉性之显现中成就的，因此是赞颂现证菩提之身。功德坛城，意为在未舍弃任何事物之无漏功德坛城中，自显现为报身。身之集合，意为一切所化众生之面
English
Also shows offerings. By the way, it shows the mandala and activities. Among the ten Dharma categories of the last wisdom, it is shown by common practitioners. Thus, this fourteenth chapter, which shows, has three key points: narrating the history of what was said, explaining the text of the chapter, and revealing the name of the chapter. First, narrating the history of what was said: Thus, all the Tathagatas sang this song of great joy for their own mandala. It is mentioned there that the praise is shown to show the peaceful mandala, so the self-nature mandala of all the Tathagatas is forty-two, and its essence exists as symbolized by the song, or there is nothing else besides it, so these six songs of great joy were sung in melody. Second, the text of this chapter has two parts: the text itself and the way the text is spoken. First, the text itself has six parts: praising the five bodies, praising the five speeches, praising the five minds, praising the five qualities, praising the five activities, and generally praising the five bodies, speeches, minds, qualities, and activities. First is the praise of the five bodies: Om. All directions... Completely perfect Hum. It is mentioned there, Om. The ten directions and four times are complete. Therefore, Om is the five-part letter, symbolizing the five bodies with five wisdoms, and is the guide of the song. The ten directions and four times are complete. Therefore, all the manifestations of the victorious ones in the four bodies, encompassed by the ten directions and four times, are also spontaneously perfected without obstruction in the essence of the single wisdom of self-awareness, which is the Sambhogakaya. Wisdom Mandala Great Bindu. Therefore, the mandala of the five wisdoms of mind is a bindu that manifests as great inconceivable wisdom, and it itself is vast and pervasive in all dharmas, which is the Dharmakaya. On this, Lama Tsangnak Odbar believes that the five bodies themselves are accomplished from the manifestation of awareness, so it is a praise of the Sambhogakaya. Merit Mandala, meaning that in the uncontaminated merit mandala that has not abandoned anything, it self-manifests as the Sambhogakaya. Collection of bodies, meaning the face of all beings to be tamed.
Chinese
因此，由于在所有时间里，身体的显现以各种方式显现，所以是化身。显现空性明点圆满一切。因为显现和空性无二无别地融合，所以是明点。轮回和涅槃的一切法无二无别地圆满，所以是金刚身。因为通过赞颂而感到喜悦，所以称为“霍”，应该理解为与一切相合。第二，赞颂五语：嗡。金刚福德...明点大霍。那里有。嗡是第五个字母，代表具有五种智慧的五语，所以是引导歌曲的。金刚福德，因为五语无生无灭，不可分割，所以称为金刚。福德的自性是不舍弃一切声音而自显现，所以说是表达词语的语。对此，喇嘛藏纳·俄巴的观点是，由金刚福德所成就的是意旨符号的语。明点大，因为没有戏论，所以对于明点自性来说，因为不可言说，所以是无生意义的语。金刚智慧坛城具足，因为金刚五智的坛城具足自证，所以，不以词语表达，而是以明智显现，通过符号表达，是平等性智的语。金刚大音声无边，因为金刚的大音声以一个词语理解无边的意义，或者，金刚的语大音声一个就有三百六十等无边支分显现，所以是梵天妙音的语。金刚国王，因为不可用文字或词语表达的本身，与用词语表达相似地在眷属的智慧中显现，所以是语的殊胜或国王，所以是意旨符号的语。明点大，因为诸佛的五语无二无别地融合，所以是明点大。因为声音和空性不可分割，所以是无文字的金刚语。霍是对赞颂的意义感到喜悦。第三，赞颂五意：嗡。身语...明点大霍。嗡，嗡是第五个字母，代表具有五种智慧的五意，所以是引导歌曲的。身语意的圆满大。因为身是如镜智，语是分别智，意是