Chinese
由于具备不舍弃的精进，因此观察法器非常重要。从远处询问种姓、品行好坏、信心、智慧大小等，在近处观察身语意的行为、精进等。如《总集》和《雷霆》等中所说，在清净孩童的心上进行占卜来观察，以及给予事业空行母食子，由此通过她所显示的密咒法器是否堪能的验相和梦兆来观察，以及通过抛掷芥子等来进行观察，通过五种观察方法，不是一次而是多次进行观察和考察。第二，对堪能的法器给予口诀：如此观察后，如果法器良好且具足特征，为了使其不退转于小乘，并且对密咒道生起信心，进行灌顶，以誓言和戒律使相续成熟和稳固，将甚深口诀交付于这样的弟子手中。第三，不对不合格的法器给予口诀，分为两部分。第一，不对不合格的法器给予口诀，并且适当地进行引导：第一，如果见到或直接知道不合格法器的特征、验相、梦兆等，为了今生的微小欲望而修行佛法，为了世间的利益和名声而修行佛法，特别是密诀的精华像遗忘症的容器底部破裂一样泄漏，自己没有领悟却向他人传授，像秘密之门遗失而破损一样倾倒，即使讲述甚深口诀也不理解，就像口朝下的器皿一样的过失，与其它宗派混杂而对自己的法产生怀疑，就像毒器一样使之变得恶劣，此外，像恶劣的供养一样供养上师，或者贫穷或者处于中间状态，自己束缚着善良，内心狡诈的人表面上高兴和恭敬，实际上违背，背后诽谤，在上师看不到的地方随心所欲，不守护誓言，夸夸其谈，口头上说得很好，但心里不确定，是个虚伪的人。即使是女性，也被贪欲所控制，不知羞耻地随心所欲，这种情形也同样适用于男性。
English
Because of possessing diligence that does not abandon, it is very important to examine the vessel. From afar, inquire about lineage, whether conduct is good or bad, faith, the size of wisdom, etc. In proximity, examine the actions of body, speech, and mind, diligence, etc. As stated in the Kun Dus and Ngam-lok, examine by casting lots on the mind of a pure child, and by giving a torma to the karma dakini, examine through the signs and dreams she shows regarding whether or not the secret mantra vessel is suitable. And by throwing mustard seeds, etc., examine. Through these five methods of examination, examine and investigate thoroughly, not just once. Second, giving instructions to a suitable vessel: Having examined in this way, if the vessel is good and possesses the characteristics, in order to prevent it from turning back to the Lesser Vehicle and to generate faith in the Secret Mantra path, empower and ripen and stabilize the continuum with vows and samayas. This profound instruction should be entrusted to the hands of such a student. Third, not giving instructions to an unsuitable vessel, which has two parts. First, not giving instructions to an unsuitable vessel and appropriately guiding them: First, if one sees or directly knows the characteristics, signs, dreams, etc., of an unsuitable vessel, practicing Dharma with the aim of small desires in this life, practicing Dharma for worldly gain and fame, especially the essence of secret instructions leaks like a vessel of amnesia with a broken bottom, transmitting to others without understanding oneself, pouring out like a secret door lost and damaged, not understanding even when profound instructions are taught, the fault of being like a face-down vessel, mixing with other tenets and doubting one's own Dharma, making it worse like a poisonous vessel. Furthermore, offering bad material things to the guru like the worst kind, or being poor or in a middle state, binding goodness oneself, those with great deceit in their minds are outwardly happy and respectful, but in reality, they contradict, slander behind their backs, do whatever they please in secret where the guru cannot see, do not keep vows, are great talkers, speak well with their mouths, but are uncertain in their minds, they are hypocritical. Even if it is a woman, she is controlled by desire, shamelessly running wild as she pleases. This is the same for men as well.
Chinese
在寂静的森林和无人之处，追求与渴望交合的行为。无论男女，如果他们不是密宗（tantra，梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：续）中金刚大位的合格法器，即使他们像身体和影子一样在轮回中反复流转，也不应向他们透露无上心之乐，即三世诸佛的终极意蕴。如果这样，是否意味着要放弃所有需要调伏的众生呢？并非如此。应该根据所调伏众生的根器，只教授观修本尊，给予如同猛兽出没的险道的根本和支分誓言，并通过共同乘的道路逐步引导他们。第二，给予（不合格者）的过患是：如果不这样，给予甚深口诀，就像把小牛拴在一起扔下悬崖，一个堕落，另一个也会被拉下去一样，会导致堕入恶趣。如果上师因为贪图食物和财富的利益而迷惑了（弟子）的心智，用轻浮的言语引诱他们，导致他们行为不端，由于没有认识到法器的缺陷就传授口诀，那么，清凉的树林，巨大的冲击，伟大的秘密游戏，圆满于身，自然成就的堆叠，楞伽的堆叠，世界的堆叠，莲花的堆叠，从原始就已成就的八大尸陀林之地，由业力所生的母神和空行母、罗刹女、金头持女、箭射女、执持女、拜塔女、黑怒引女、极怖女、断命女、诅咒女等，就像尸陀林的尸体聚集一样，聚集在一起，吞噬那个堕落者的血肉，剥夺他们的生命，缩短他们的寿命，导致他们来世迅速堕入恶趣，所以应该谨慎观察。第三，给予具器者口诀的自性分为两部分：第一部分是简要地展示身体，第二部分是详细地解释支分。第一部分，如上所述，为了那些经过观察，具有修持密咒资格的弟子，应该给予什么呢？就像第一品中简要展示的那样，基，三真如无别的自性，未被造作的本初智慧安住于自身，这是第一品所展示的。道，以智慧之眼如实地见到本初安住的意义，这是第二品所展示的。大空性，大悲幻化，唯一手印，一切戏论
English
In secluded forests and uninhabited places, pursuing and striving for the act of desiring union. Whether male or female, if they are not praised as vessels for the great vajra places of Tantra, even if they repeatedly cycle through samsara like body and shadow, one should not reveal to them the supreme bliss of the mind, which is the ultimate essence of the intention of the Buddhas of the three times. If so, does it mean abandoning all beings to be tamed? It is not so. One should only teach the visualization of the deity's form in accordance with the minds of those to be tamed, give the root and branch vows that are like the dangerous paths of wild beasts, and gradually guide their minds through the path of the common vehicle. Secondly, the fault of giving (to the unqualified) is: if not so, giving profound instructions is like throwing calves tied together off a cliff, if one falls, the other will be dragged down as well, leading to falling into the lower realms. If the teacher, with a mind captivated by the desire for food and wealth, seduces (the disciple) with frivolous words, causing them to behave improperly, and if, without recognizing the faults of the vessel, one elaborates on the instructions, then, the cool grove, the great impact, the great secret play, perfected in the body, spontaneously accomplished stacks, stacks of Lanka, stacks of the world, stacks of lotus, the eight places of the charnel ground that are primordially established, the mothers and dakinis born from karma, rakshasis, gold-headed holders, arrow-shooting women, holding women, baita women, black wrathful leading women, extremely terrifying women, life-cutting women, curse-invoking women, like corpses gathered in the charnel ground, gather together, devouring the flesh of that degenerate, depriving them of their lives, shortening their lifespans, leading them to quickly fall into the lower realms in the next life, so one should be cautious. Thirdly, the nature of giving instructions to a qualified vessel is divided into two parts: the first part is to briefly show the body, and the second part is to explain the branches in detail. The first part, as mentioned above, for those disciples who have been examined and have the qualification to practice secret mantra, what should be given? As briefly shown in the first chapter, the ground, the nature of the three truths being inseparable, the unconditioned primordial wisdom abiding in itself, this is what the first chapter shows. The path, seeing the meaning of the primordially abiding reality without error with the eye of wisdom, this is what the second chapter shows. Great emptiness, great compassion illusion, the single mudra, all elaborations.
Chinese
第三品、第四品、第五品、直到第六品都在阐述。第七品是积聚资粮，第八品是四种持明，第九品是无学果位，最终的果位由第九品来阐述。进入其中的根器敏锐者，在第三品的前半部分一次性地进入；根器迟钝者，在第三品的后半部分等逐渐进入。逐渐进入，通过积聚道的空性精髓，四种离戏瑜伽。在加行道中，为了将无漏融入，不被其他道所中断地积聚资粮，即使具有先前业力的身体形态，心也成熟为本尊身。在自己的寿命中不死，被灌顶。在修道中，显现大手印。在尽道中，第八品阐述了五身自然成就的四种持明转为道用。第九品详细阐述了显现最终果位的次第，因此应该按照这样的次第来讲述。第二，详细解释支分，分为三部分：基位智慧安住于自身，道位是证悟并熟悉自身安住之法，果位是自身安住显现为佛陀的意趣。第一品，基位智慧安住于自身，分为三部分。第一，简要指示：在那九品中，第一，基位智慧安住于自身也详细阐述。具有缘分者首先应该知道的道理是这样的。第二，详细解释正文，分为三部分：自性智慧安住于自身，不证悟它而迷惑的方式，即使迷惑，道和果也不在其他地方，而安住于自身。第一部分分为两点：阐述自宗，一切法的基础是心性自显，轮回与涅槃无二，任运成就。什么是呢？这个轮回与涅槃无二，包含十方和四时的自性，是有法。从一开始就是如来藏的体性，因为轮回仅仅是心性自显，没有丝毫的我与我所执着，因此，从如来的幻化中，众生的智慧显现出无尽的思绪，所以永远不会执着于不净之物。如果说涅槃堕入一边，那么，因为轮回的自性什么也无法执着。所以，依赖于它的果，法性涅槃也不存在，因为轮回与涅槃无别。
English
The third, fourth, fifth, and up to the sixth chapter explain. The seventh chapter is the accumulation of merit, the eighth chapter is the four vidyadharas, and the ninth chapter is the non-learning result, the final result is explained by the ninth chapter. Those with sharp faculties who enter it, enter all at once in the first half of the third chapter; those with dull faculties enter gradually in the second half of the third chapter, etc. Entering gradually, through the emptiness essence of the accumulation path, the four yogas of non-proliferation. In the path of joining, in order to integrate the uncontaminated, accumulating merit without being interrupted by other paths, even though possessing the form of the body of previous karma, the mind matures into the deity's body. Without dying in one's own lifetime, being empowered. In the path of meditation, manifesting the great seal. In the path of completion, the eighth chapter explains how the four vidyadharas, in which the five bodies are naturally accomplished, are transformed into the path. The ninth chapter elaborates on the order of manifesting the ultimate result, so it should be explained in that order. Secondly, explaining the branches in detail, there are three parts: the base wisdom abiding in oneself, the path is the method of realizing and familiarizing oneself with one's own abode, and the fruit is the manifestation of one's own abode as the intention of the Buddha. The first chapter, the base wisdom abiding in oneself, has three parts. First, the brief indication: In those nine chapters, first, the base wisdom abiding in oneself is also explained in detail. Those with fortune should first know the reason, which is as follows. Second, explaining the text in detail, there are three parts: the self-nature wisdom abiding in oneself, the way of being deluded by not realizing it, and even if deluded, the path and fruit are not in other places, but abide in oneself. The first part has two points: explaining that according to one's own tradition, the basis of all dharmas is the self-manifestation of mind, and samsara and nirvana are non-dual and spontaneously accomplished. What is it? This nature that is non-dual in samsara and nirvana, encompassing the ten directions and four times, is a phenomenon. From the beginning, it is the essence of the Tathagatagarbha, because samsara is merely the self-manifestation of mind, without even a speck of clinging to self and what belongs to self. Therefore, from the illusion of the Tathagata, the wisdom of beings arises with endless thoughts, so one never clings to impure things. If nirvana falls to one side, then because the nature of samsara cannot be grasped in any way. Therefore, the result dependent on it, the dharmata nirvana, also does not exist, because samsara and nirvana are inseparable.
Chinese
现在从二边解脱的是原始大基。第二，关于其他宗派说轮回和涅槃是不同的过失有二。第一，轮回和涅槃自性不同的过失是：这样，涅槃的因和轮回的因二者，本体不是不同而成立的。实相是菩提心，二谛双运，在殊胜的本体上没有轮回、涅槃、好坏等。如果说轮回和涅槃各自的自性是不同的事物，那么轮回也不能用正确的道来改正轮回的过失了，因为它是不同的。第二，本体不同的过失及譬喻是：以正确的道行进的佛和邪分别的众生二者，如果本体以法性而成为不同，那么那个不同就不能改正轮回的过失并转变为涅槃了。譬如，如果对李子作供养，也不会产生如珍宝般的所需，同样，轮回也不会产生涅槃。第二，没有认识到它而迷惑的方式是：因此，轮回和涅槃无二，即使是这样，由于突发的分别念的遍计，也会显现出如此迷惑的方式。一、因：俱生无明不认识自性，由遍计所执的无明而安立各种邪分别，这就像轮回的因。二、业：由善、恶、无记三种业，以及根本遍计五毒烦恼这八种因缘。三、轮回的方式：外在的十二缘起是：以与因相关的六支和与果相关的六支的方式而轮回。内在的十二缘起是：从无明到行、识、名色、六入、触、受、爱、取、有、生、老死之间，这十二支像轮子一样在轮回的状态中反复。四、果：是外器世界和所依的内情众生的身体、受用、欲望等各种不同的，虽然暂时显现为安乐，但却被刹那变化的痛苦所折磨，身心疲惫，远离了遍知的道。五、时间：轮回从无始以来，从四时平等性中，时间一直都在衰减。六、重复：自性如来藏。