English
Excellent! Being inseparable from the body, speech, and mind mudras of all the Buddhas of the three times, it is great. This possesses supreme qualities. Furthermore, it is taught that it is attained by a worthy vessel: "Those who have thoroughly trained in hearing, thinking, and meditating." So, whose sphere of activity is this instruction? It is those who have trained the wisdom of hearing in sound, those who have trained the wisdom of thinking in the combination of sound and meaning, and those who have trained the wisdom of meditation in the essence of meaning. Those who have well matured their own minds with the three kinds of wisdom are those who have become vessels through training. "Those with eyes of wisdom should hold it." This means realizing the correct view, which is the eye of wisdom. Those who possess the view understand and realize it, so it is taught to them. They should hold this meaning, meditate on it, and accomplish it. "It is taught to those with good qualities as vessels." This means those who possess the nature of a vessel, which is being intelligent and having great wisdom, being able to keep secrets and receiving with faith, being of good nature and trustworthy, like a monk. Knowing the proper conduct is like a bride. It should be taught to them. "Generously giving away body and possessions." This means being able to give one's own body to the Dharma, being able to offer possessions to the Three Jewels, and being able to give charity to sentient beings. Furthermore, here there are two kinds of vessels: the person who is a good basis to be taken, and the person who is a bad basis to be abandoned. There are two kinds of good: those to be tamed of the lineage of auspicious karma who are suitable vessels through training, and those to be tamed of definite meaning who are suitable vessels by nature. Among them, those who are suitable vessels through training are those who have become secret vessels through training in the past life or in this life, as appropriate. Those who have become vessels by nature are those who have become natural vessels in the past life or in this life without any training. Among them, there are also two kinds of those who have become vessels through training: gradual ones and sudden ones. The difference between the two is that, if we consider it from the point of entry, entering from the bindu of gods and humans is gradual. Entering from the Shravakas is sudden. If we distinguish it from the method of training, cultivating the mind in the Mantrayana after training in both the past life and this life is gradual. Entering the Mantrayana in this life after training in the past life is sudden. There are three kinds of those who have become vessels by nature: the way of becoming, the gradual ones, and the sudden ones. The way of becoming is:
Chinese
具有法性由法性成就，法性由自性成就，能力由加持成就。渐次者：前世未修习，此世具足因缘，从不决定而入，即因的乘，或克里亚，或两者相续而入瑜伽，然后入内瑜伽。顿入者：前世未修习，此世从任何一个咒语入摩诃瑜伽。那么，一般而言，基上是否有根器利钝？若问，认为有利钝者，譬如铁有利钝，谷物有糠秕。如是认为有利钝。如是，若基上有利钝，则不需勤奋便能解脱。基上若有迟钝，则虽勤奋亦不能解脱。认为有利钝与否相同者，从体性上说，无种姓是不可能的。大乘的观点认为，因缘导致种姓断绝是不可能的。譬如造作五无间罪等恶业，因缘导致堕入恶趣等。认为因缘为主者，业和烦恼的因缘导致迟钝，三种智慧的因缘导致敏锐。如是，若将利钝作为因缘，则因比因缘更重要，故不合理。那么，自己的观点是什么呢？如此，承认基上有能变得敏锐和能变得迟钝的法。因为那是基。利钝的实际产生依赖于因缘，与三种智慧的因缘相遇则根器变得敏锐，与业和烦恼的因缘相遇则变得迟钝。基上利钝的产生之门不关闭，虽然实际上没有利钝，但也有人认为因缘显现。这是量论经文的语句。其他任何东西都不应该给予。所谓舍弃恶劣的法器，其他的恶劣法器是：没有信仰，非常吝啬，智慧低下，恶意深重，具有虚伪，喜欢奉承的人，对这些人，任何东西都不应该给予，这是遮止的语句。愚昧者若被欺骗而给予，所谓愚昧者即愚笨的导师，欺骗者即轻浮的导师，贪图财物者，贪图微薄财物而
English
That which possesses dharma is accomplished by the nature of dharma, the nature of dharma is accomplished by its own nature, and the power is accomplished by blessings. The gradual one: without practice in the previous life, in this life, possessing causes and conditions, entering from uncertainty, that is, the vehicle of cause, or Kriya, or both continuously entering Yoga, and then entering Inner Yoga. The sudden one: without practice in the previous life, in this life, entering Mahayoga from any one mantra. Then, in general, does the basis have sharp or dull faculties? If asked, those who believe in sharp and dull faculties, for example, iron has sharp and dull qualities, and grains have chaff. Thus, it is believed that there are sharp and dull qualities. If the basis has sharp and dull qualities, then liberation will be attained without effort. If the basis is dull, then even with effort, liberation will not be attained. Those who believe that sharp and dull qualities are the same, from the perspective of characteristics, it is impossible to have no lineage. The view of the Mahayana tradition is that it is impossible for causes to sever the lineage. For example, committing the five heinous crimes and other evil deeds, the causes lead to falling into evil realms. Those who believe that causes are primary, the causes of karma and afflictions lead to dullness, and the causes of the three wisdoms lead to sharpness. Thus, if sharpness and dullness are taken as causes, then the cause is more important than the causes, which is unreasonable. Then, what is your own view? Thus, it is acknowledged that the basis has the quality of being able to become sharp and the quality of being able to become dull. Because that is the basis. The actual occurrence of sharpness and dullness depends on causes and conditions. Encountering the causes of the three wisdoms, the faculties become sharp, and encountering the causes of karma and afflictions, they become dull. The door to the emergence of sharpness and dullness on the basis is not closed. Although there is actually no sharpness and dullness, some believe that it is manifested by causes and conditions. These are the words of the valid scripture. Nothing else should be given. The so-called abandoning of bad vessels, other bad vessels are: those who have no faith, are very stingy, have low wisdom, have deep malice, are deceitful, and like to flatter. To these people, nothing should be given, these are words of prohibition. If the foolish are deceived and give, the so-called foolish are foolish teachers, the deceivers are frivolous teachers, those who are greedy for wealth, looking at meager wealth
Chinese
如果于道路中，施予恶器者，则会非时而亡。 其过患是：此生所成熟的果报是，上师本人会在非死亡之时，突然丧命而死，这是因为护法空行母和破誓者的疾病所致。 焚烧与饥渴，长久住。 来世的果报是：将在焚烧的炽热地狱中住三个劫，之后又将在饥渴的饿鬼道中住两个劫，之后脱离，甚至连佛的音声也听不到。 或者，饥渴者会转生到寒冷的地狱。 如来导师普贤王如来，五部如来，佛陀本身，对佛陀本身特别宣说。 因难以理解，秘密精华汇集，精要无误，真实不虚，故需确定。恶器难以理解，不理解则过患甚大，因此极为秘密，若能理解，则耗时少，能迅速成就。通过口诀的脉、气、明点、咒语，使自身成佛。 这是精要之品，即第十三品。 口诀的精要是：在心间法界中观修普贤王如来，若能达到究竟，则能度化众生，转移处所，因此是度化众生的口诀精要。 之后下移至脐轮，在秘密处观修普贤王佛母，若能达到究竟，则能进行双运，因此是双运的口诀精要。 二者无别，在喉间受用轮中体验明点，则能成就持明。由此能将顶轮的安乐遍布全身，则能成就佛果。 这也是脉轮的口诀精要，界、甘露明点是身的精要，咒语是语的精要，气是意的口诀精要。 赞颂的语意有二：欲赞颂五部，与欲赞颂五身任运成就。 欲赞颂五部者：赞颂身是如来部，赞颂语是无量光佛，赞颂意是不动部，赞颂功德是宝生部，赞颂事业是事业部不空成就佛。 总的赞颂是赞颂五部一切。
English
If one gives to an evil vessel on the road, one will die untimely. The fault of this is: the ripening in this life is that the master himself will die suddenly at a time that is not the time of death, because of the disease of the Dharma protectors and dakinis and the oath-breakers. Burning and starving, dwell for a long time. The result in the next life is: one will dwell in the burning hot hell for three kalpas, then dwell in the land of the hungry ghosts for two kalpas, then be released, and even the sound of the Buddha will not be heard. Or, the starving will be born in the cold hell. Thus, the Tathagata, the teacher, Samantabhadra himself, the five families of Tathagatas, the Buddha himself, especially speaks to the Buddha himself. Because it is difficult to understand, the secret essence is gathered, the essence is not mistaken, the truth is not deceiving, so it must be determined. It is difficult for an evil vessel to understand, and if it does not understand, the fault is great, so it is very secret. If it is understood, it takes less time and can be accomplished quickly. By the root, wind, bindu, and mantra of the oral instruction, one's own body becomes a Buddha. This is the chapter of essence, the thirteenth. The essence of the oral instruction is: if one meditates on Samantabhadra in the Dharma realm of the heart and reaches the end, one can liberate beings and transfer places, so it is the essence of the oral instruction of liberation. Then move down to the navel and meditate on Samantabhadri in the secret realm. If one reaches the end, one can perform union, so it is the essence of the oral instruction of union. Since the two are inseparable, experiencing the bindu in the enjoyment wheel of the throat accomplishes the vidyadhara. If one can spread the bliss of the crown of the head throughout the body, one will accomplish Buddhahood. This is also the essence of the oral instruction of the root chakra, the essence of the body is the element, nectar bindu, the essence of speech is the mantra, and the essence of the mind is the oral instruction of the wind. The meaning of praise is twofold: to praise the five families and to praise the five spontaneously accomplished bodies. To praise the five families: to praise the body is the Tathagata family, to praise the speech is Amitabha, to praise the mind is the Akshobhya family, to praise the qualities is the Ratnasambhava family, and to praise the activities is the Amoghasiddhi of the Karma family. The general praise is to praise all five families.
Chinese
这是赞颂。如果赞颂五身任运成就，就是赞颂五身，赞颂五语，赞颂五意，赞颂五功德，赞颂五事业，总的来说就是赞颂五身任运成就无别。因此，赞颂五部是合理的。为什么呢？因为这是调伏者道路的显现，瑜伽士修习五部是值得赞颂的。五身只是大致地联系起来，实际上并不值得赞颂，因为现在不是修习五身任运成就的时候。总的来说，对这个五身任运成就，如果作为观修的对境而生起信心，就没有矛盾。因为可以修习本尊，所以赞颂五部是合理的。实际上，五部也是五身，所以没有差别。第十三章讲述了圆满次第的诀窍，这里讲述了赞颂，因此，从那以后，所有如来，所有如来，在与导师普贤无别的坛城中，或者在四十二尊的寂静中。导师自己显现为意智慧的坛城，在自己的坛城中，以大喜悦的赞颂在口中歌唱，因此唱了金刚歌。唱了这首歌。这样，从身的角度赞颂如来部就是，嗡的开头有四种引导：也是歌产生的因，也是唱歌的善知识，也是庄严，也是词。是产生的因就是，例如世间人在唱歌的时候，依靠身体，用心思考，用语言表达一样。嗡也是，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）：ཨཱཿ，आ，ā，是身，月相是语，明点是意，具有身语意三者。也是歌者，世间中也是，如果用“ཀྱེ”和“ཨེ”引导开头，歌就庄严，如果不具备这些，就和不悦耳一样。歌也是，单独的是，称为智慧手印，用嗡庄严的歌是，称为歌智慧手印。也是庄严，嗡用智慧庄严歌，歌没有变得放荡或单独，所以是歌的庄严。也是歌的词，因为词的开头结尾都用嗡引导，所以歌具有智慧的词。嗡在十方四时圆满。