English
These are they. Furthermore, those who are patient, know the rules, are naturally good, are stable, and give away their body and possessions, are those whose previous practice has become strength. If the source of the tantra is combined with the text, the so-called "person" is one who possesses these characteristics of the tantra, and through the power of practice, is born from merit and wisdom. The most intelligent one also transcends the last three of the upper, middle, and lower three, and also transcends the middle three. The very best is one who does not mix all the inner and outer dharmas, and possesses the qualities of the completely perfect nature of Samantabhadra's body, speech, and mind, is called the very best. Such a qualified person, by explaining the meaning of the nature of all dharmas abiding primordially, realizes the basis or meaning of enlightenment as primordially enlightened in accordance with reality, in a state where the object and subject of realization are inseparable. The so-called "intense and slow habituation" refers to continuously abiding in samadhi from the state of realization. If diligence is great, then habituation is intense, and one quickly reaches the result; if diligence is small, then it is slow, and one reaches it later. Or, intense habituation refers to sudden realization, and slow refers to gradual realization. Or, the so-called "intense and slow habituation" refers to practicing with the three samadhis of the uninterrupted path in the state of realization, which is called habituation. Just like walking in front of one's eyes, without being distracted for even a moment, walking intensely and slowly on the path, similarly, one abandons all mental activities and abides continuously in samadhi without distraction, which is called practice. Therefore, it is emphasized that one cannot be satisfied with just realization, but must experience the result through samadhi. This is not an ordinary activity. The so-called "not" means that, as explained above, the most intelligent one is not the object of the eight kinds of wisdom below the nine distinctions other than the path, and also not the object of those who possess the faults of a vessel and those who are weak in diligence, etc. This is what it is called. The characteristics of a bad vessel are also stated in the tantra: "One should never give to others, if one gives to the ignorant, after untimely death, one will remain for a long time in burning and mixing." This means that one should never give to those who have faults that contradict the superior qualities, one's own heart...
Chinese
如果泄露出去会有过失。如是说。给予的过失很容易理解。所谓“对于庸俗者”，是指没有积累福德，没有修习三种智慧，因此智慧没有成熟，不具备成为这个精华之器的资格的人，就称为庸俗者。所谓“听了”，是指对这样的人宣讲意义，即使听了，因为器与精华不相容，所以无法领会。例如，声闻乘的行者虽然理解声闻乘的教义，却不理解这个意义本身，因此自己没有理解。因为没有理解的缘故，无论如何思考也不会产生定解。所谓“真实且善良”，是指不相信这个乘的词句是真实的，意义是善良的，即在一切显现和存在中显示善良，也不会相信词句是真实的，也不会相信意义是善良的。或者，因为自己没有理解的缘故，无论如何思考这个方便乘，因为这是佛法的实情，所以是真实的，道路近且没有恐惧，所以不会相信。显示不相信的过失是：不相信和如前所说一样。所谓“庸俗”，是概括 बुद्धि低下的人。对于那些人来说，“困难”是因为自己没有证悟。因此，将自己智慧浅薄的体验与词句的真实和意义的善良联系起来，因为是实情所以是真实的，道路近且没有恐惧所以是善良的，将这些与自己的体验联系起来。所谓“所有”，是指那些具有智慧，具备证悟大圆满资格的人，也认为和他们一样。原因确定结果，结果是指大圆满的意义，内外一切法都是结果的自性，并且这个乘本身就是佛法的实情，道路近且没有恐惧，这些也认为是虚假的，不相信佛法，也不相信证悟这个道理的人。智慧极佳的人，对于直接证悟大圆满平等性的意义也不相信，认为不是佛法。因此，如果智慧浅薄的人不理解方便乘，就会产生四种过失：因为不相信而舍弃殊胜的佛法，实际上是诽谤佛法；认为证悟这个道理的人也不真实，因此诽谤圣者；方便乘是结果的自性，不相信它就是舍弃结果，即舍弃结果。执着于积累原因没有意义。
English
There will be faults if it is leaked out. Thus it is said. The fault of giving is easy to understand. The term "for the vulgar" refers to those who have not accumulated merit, have not trained in the three wisdoms, and therefore their wisdom has not matured. They do not possess the qualification to be a vessel for this essence, and are called vulgar. The term "having heard" means that even if the meaning is explained to such a person, they cannot comprehend it because the vessel and the essence are incompatible. For example, a Hearer (Śrāvaka) understands the teachings of the Hearer Vehicle, but does not understand this meaning itself, so they have not understood it themselves. Because of not understanding, no matter how they think, they will not generate certainty. The term "true and good" means that they do not believe that the words of this vehicle are true, and that the meaning is good, that is, showing goodness in all appearances and existence. They will not believe that the words are true, nor will they believe that the meaning is good. Or, because they have not understood it themselves, no matter how they think about this expedient vehicle, because it is the reality of the Dharma, it is true, and the path is near and without fear, so they will not believe it. Showing the fault of not believing is: not believing is the same as explained before. The term "vulgar" encompasses those with inferior intellect. For those people, "difficult" is because they have not realized it themselves. Therefore, they associate their own experience of shallow wisdom with the truth of the words and the goodness of the meaning, because it is the reality it is true, and because the path is near and without fear it is good, associating these with their own experience. The term "all" refers to those who have wisdom and possess the qualification to realize the Great Perfection, also think that they are the same. The cause determines the result, the result refers to the meaning of the Great Perfection, all internal and external phenomena are the nature of the result, and this vehicle itself is the reality of the Dharma, the path is near and without fear, these are also considered false, they do not believe in the Dharma, nor do they believe in the person who realizes this truth. People with excellent intelligence do not believe even in the direct realization of the meaning of the Great Perfection of equality, thinking it is not Dharma. Therefore, if people with shallow wisdom do not understand the expedient vehicle, four faults will arise: because of disbelief, they abandon the supreme Dharma, actually slandering the Dharma; thinking that the person who realizes this truth is also not real, therefore slandering the noble ones; the expedient vehicle is the nature of the result, not believing in it is abandoning the result, that is, abandoning the result. Holding on to accumulating causes is meaningless.
Chinese
没有的。它的果报是堕入恶道，没有解脱的机会。因此，为了不让这些（教法）白费，所以说是秘密的。“会产生诽谤之心”的意思是，诽谤就是诽谤“平等性”，即公开宣扬不平等，诽谤显现世间的诸法是自显现的果报，即公开宣扬错觉是能取所取，诽谤没有取舍，即公开宣扬狗猪等的合理性等等，心中会产生这样的想法，从而直接进行诽谤，即说出上师的意义后诽谤佛法，像这样从所依的补特伽罗的角度也诽谤补特伽罗。这样做，就像谚语所说，小牛撞到岩石上，蹄子会被血染红；鸡蛋掉在地上，会被屁股压碎一样，他会堕落到堕落之处，长期处于焚烧和煎熬之中，堕入恶道，难以解脱。因此，为了那些智慧低下的人，要严加保密，不予显示，所以被称为秘密乘。在哪里说的呢？在《月密经》中说：“诸佛之秘密，秘密大方便，以大秘密之结合，获得成就。”以及在《幻化经》中说：“密咒也应保密，密咒并非有过失，对于恶业和无缘者，对此应极度保密。”等等，在内外密咒中，为了保密的方法，详细地讲述了身体的象征、语言的象征和观察法器等等。这就是经中所说的：“这是大秘密的决定，果报是转化为道。”因此，为了依次引导智慧低下的人们，所以说“因此，一切法”等等。这就是经中所说的：“从内心隐藏而显现意义，导师住在金刚的心中。”这表明金刚上师必须精通九乘。因此，因为密咒难以进入普通人的心中，如果不能进入而诽谤，就没有解脱的方法，所以必须对他人保密，这就是原因。因此，金刚上师要让弟子们明白，轮回和涅槃的一切法，从一开始就已经是法界，或者说是身语意的印契坛城中圆满的
English
It is not. Its result is falling into evil paths, with no chance of liberation. Therefore, in order not to waste these (teachings), it is said to be secret. The meaning of "will generate a mind of slander" is that slander is to slander "equality," that is, to openly proclaim inequality, to slander that the phenomena of appearance and existence are self-manifesting results, that is, to openly proclaim that delusion is the grasper and the grasped, to slander that there is no acceptance or rejection, that is, to openly proclaim the rationality of dogs, pigs, etc., such thoughts will arise in the mind, thereby directly slandering, that is, after speaking out the meaning of the guru, slandering the Dharma, like this, from the perspective of the support of the individual, also slandering the individual. Doing so, just like the proverb says, if a calf hits a rock, its hooves will be stained with blood; if an egg falls on the ground, it will be crushed by the buttocks, he will fall into the place of falling, and will be in burning and torment for a long time, fall into evil paths, and be difficult to liberate. Therefore, for the sake of those with low intelligence, it should be strictly kept secret and not shown, so it is called the Secret Vehicle. Where is it said? In the *Moon Secret Sutra*, it says: "The secret of all Buddhas, the great secret expedient, by the union of great secrets, attain accomplishment." And in the *Illusion Sutra*, it says: "Mantras should also be kept secret, mantras are not faulty, for those with bad karma and the uninitiated, this should be kept extremely secret." And so on, in the inner and outer mantras, for the method of keeping secrets, the symbolism of the body, the symbolism of speech, and the observation of ritual implements, etc., are explained in detail. This is what the sutra says: "This is the determination of the great secret, the result is transformed into the path." Therefore, in order to guide people of low intelligence in sequence, it is said, "Therefore, all dharmas," and so on. This is what the sutra says: "Hiding from the heart and revealing the meaning, the teacher dwells in the vajra heart." This shows that the vajra master must be proficient in the nine vehicles. Therefore, because mantras are difficult to enter the minds of ordinary people, and if they cannot enter and slander, there is no way to liberate, so they must be kept secret from others, this is the reason. Therefore, the vajra master must make the disciples understand that all the dharmas of samsara and nirvana, from the beginning, are already the dharmadhatu, or the perfectly complete mandala of the mudra of body, speech, and mind.
Chinese
关于增长的意义。以三种智慧修习心，直到生起决定的智慧之前，以下乘是指天和人的十善业道，以及因果不虚的声闻缘觉的修行，还有因的七种乘，即大乘和外密三部，通过这些途径，根据所化众生各自的根器来教导相应的乘。如果利益众生，只要我执没有断除，因果就不会颠倒。因此，不作恶业就能关闭恶趣之门，行持善法就能在善趣获得不虚的果报，就像从一间好房子到另一间好房子一样。因此，为了不浪费调伏所化众生的机会，上师必须精通一切乘。上师等，也包括所有持有金刚上师之位的人。三界轮回的过患，要了解其原因、条件、本体和特征，让弟子对此感到恐惧和厌离。也要了解涅槃的原因、条件、特征、本体和功德，并加以讲解，让弟子理解并生起欢喜。必须精通一切乘，这里所说的，从外道开始，到九乘的见解、行持、禅修等，所有分类都要精通。这样才能根据弟子的根器，教导相应的乘，不浪费机会。因此，佛学院的大堪布必须精通一切乘。不能只懂一部分就占据上师的位置。因为要显示所化众生根器的大小，所以上师的部分，是指大小乘的某一部分。只懂一部分是无法开示意义的。正如至尊上师大乐逝者所说：不精通的人，细的和粗的线，都穿在一根针眼里。广泛出现，因为出自九部经典及其注释，所以称为广大。如《意集经》、《密集经》、《金刚手灌顶续》等等。