English
Because it possesses the qualities of realizing the profound reality through the perfection of vessel and essence, and attaining the ultimate fruit, therefore the Vajra Master should possess the diligence of not abandoning disciples, and thus it is necessary to examine the vessel. The method of examining from afar whether a disciple is a vessel or not is to inquire in detail about their experiences of good or bad intelligence, great or small wisdom, and great or small faith to examine them. The method of examining nearby is to examine in detail the degree of diligence in their bodily, verbal, and mental actions, and whether they are capable of becoming a vessel for the holy Dharma. Furthermore, like Kundu (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) and Ranglok (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), examine by performing divination on the mind of a pure child. Give a torma to the Dakini, and examine by having a dream show a sign of whether or not it is possible to teach the secret mantra. As before, examine by means of various rebukes. Thus, through these five methods of examination, and also through various other methods, it is imperative to examine whether the disciple is capable of becoming a vessel, and then act accordingly. Bestow the heart essence of the oral instructions upon the worthy vessel, honestly. In this way, if the examination of the disciple's vessel reveals that they possess excellent characteristics, they will not regress, which is the determination of lineage. There are also three types of this. From the beginning, not being afraid of the meaning of the secret mantra is the determination of lineage by nature. Entering the mandala and receiving empowerment, and diligently attending to the precepts of the vows, is the determination of lineage by precepts. Realizing the view is the determination of lineage by the manifestation of lineage. Therefore, in order to ensure that the mind does not regress from this secret mantra vehicle and remains steadfast, empowerment and the granting of vows are performed. That vessel is regarded as a non-lineage person, called Shisha in the Sandrita language, and disciple in Tibetan. To whomever is a worthy vessel, the profound oral instructions should be entrusted. Not giving to an unworthy vessel, there are two aspects to this. Counting. Not giving to an unworthy vessel, and doing what is appropriate, honestly. As mentioned above, through examining the vessel, if the faults and signs of bad characteristics are manifestly seen, the master should not give the profound oral instructions to a person who is not a worthy vessel. So, what are the characteristics of an unworthy vessel? Not thinking of practicing the Dharma, but practicing the Dharma for the sake of subtle desires to obtain food, wealth, and other things in this life, and for worldly gain and respect.
Chinese
以贪图名利等世间八法为目的而修行，并自诩为修行人，是不具法器之相的。法器差的四种过失是：甚深口诀的精华必定遗忘，不能领会而外漏，如同容器底部有洞的过失；自己没有通达就向他人炫耀，不能保密，如同容器破损的过失；即使讲授甚深口诀也不能领会，如同容器口朝下的过失；不能始终如一，与其他宗义混杂，以至于自己对佛法产生怀疑，如同容器有毒的过失。此外，法器差的特征还有：将世间享乐的杂物，如食物、财物等最差、最不想要的供养给上师；而将鲜美的、好的、中间的，自己真正想要的紧紧抓住不放。还有，对于虚伪狡诈、喜欢当面奉承背后诽谤的人，暗地里进行贿赂；在上师背后为所欲为；口是心非，口头上说得天花乱坠，心里却想着坏事；即使是女性，内心也被贪欲所控制，以至于不顾廉耻，口无遮拦。虽然这里说的是女性，但男女都有可能犯同样的错误。在黑暗中或无人的隐蔽之处，追求行淫。像这样的男女，密宗经典中都不会赞扬他们是合格的法器。即使经过漫长的轮回，像身体和影子一样，也无法体验到内心的喜悦，即心的本性，过去、现在、未来诸佛的甚深密意。难道一点慈悲心都没有吗？一点口诀都不传授吗？并非如此。只是为了迎合他们，传授一些观修本尊的方法，给予如同猛兽出没的险境一般的根本和支分的誓言。还会讲述死亡无常、人身难得、业果、轮回的过患、皈依、发心、净观、虔诚、厌离、慈悲、以及此密宗道次第的法门。
English
To practice Dharma with the aim of craving fame and profit, the eight worldly concerns, and to boast of being a practitioner, is to lack the qualities of a proper vessel. The four faults of a bad vessel are: the great essence of profound instructions will surely be forgotten, not understood and leaking out, like the fault of a vessel with a hole in its bottom; showing off to others without having understood oneself, being unable to keep secrets, like the fault of a broken vessel; even if profound instructions are taught, they are not understood, like the fault of a vessel turned upside down; not being consistent from beginning to end, mixing with other doctrines, so that one doubts the Dharma oneself, like the fault of a poisonous vessel. Furthermore, the characteristics of a bad vessel include: offering the worst, the most undesirable of worldly enjoyments, such as food and wealth, to the guru; while clinging tightly to the fresh, good, and central things that one truly desires. Also, secretly bribing those who are deceitful, flattering to the face and backbiting; acting willfully behind the guru's back; being two-faced, speaking eloquently but thinking evil thoughts; even if a woman, her mind is controlled by desire, so that she loses all shame and speaks without restraint. Although this speaks of women, it is thought that both men and women can make the same mistakes. Seeking to engage in sexual activity in the darkness or in secluded places where there is no one. Such men and women are not praised as suitable vessels in the tantras. Even if they wander in samsara for eons like a body and its shadow, they will not experience the bliss of the heart, the nature of mind, the profound intention of the Buddhas of the three times. Is there no compassion at all? Are no instructions given? Not so. Only to please them, some methods of visualizing the deity are taught, and vows of root and branch, like a dangerous place infested with wild animals, are given. They will also explain impermanence of death, the difficulty of obtaining leisure and endowment, karma and its results, the faults of samsara, refuge, bodhicitta, pure perception, devotion, renunciation, compassion, and the Dharma of the stages of this secret mantra path.
Chinese
应做。给予的过患。正直。如上所示。即使不像是恰当地做了事情那样，例如，如果将两只小牛，一只是瘸腿的，一只是健康的，脖子拴在一起放到山上，瘸腿的那只掉入悬崖，健康的也会被拖入悬崖一样，师徒二人都将堕入恶道。那位上师被贪图食物和财富的傲慢之心蒙蔽，只看重侍奉，变得非常世俗，随意传授诀窍，因为没有认识到容器的过失，对恶劣的容器详细地讲述深奥的佛法，就像在凉爽的树林等八大尸陀林中，行事的母神和空行母们，像鸟和野兽聚集在尸陀林的尸体上一样聚集。那些堕落者被空行母们抓住好坏的把柄，违背誓言的人们今生吃他们的肉，夺取他们的性命，来世堕入恶道，有如此巨大的过失。因此，检查容器的优缺点，不要将深奥的佛法给予不具备容器的人，这一点非常重要。关于大尸陀林的位置，如《甘露宝藏》八品中所说：在印度有凉爽树林的尸陀林，在辛伽拉国有身体圆满的尸陀林，在克什米尔有黑森蔓延的尸陀林，在马拉雅有大秘密嬉戏的尸陀林，在尼泊尔有自然堆积的尸陀林，在乌仗那有莲花堆积的尸陀林，在扎霍尔有楞伽堆积的尸陀林，在李域有世界堆积的尸陀林，共有八个。在那些大尸陀林的地方，空行母、罗刹女金托玛，以及夺命者、执持者、贝塔玛、黑怒引者、极度恐怖者、断命者、责备者们，成群聚集，像吃尸体一样聚集。如果想详细说明，可以参考前面所说的。给予具器者的口诀有两种。满足。身体简要说明，正直。如上所述，了解容器的优缺点，并为了检查容器的意义，为了做好具备良好容器、有缘分者的利益，将要讲述身体的纲要。也就是纲要的，所说意义的
English
Should be done. The fault of giving. Straight. As shown above. Even if it is not like doing things appropriately, for example, if two calves, one lame and one healthy, are tied neck to neck and released into the mountains, the lame one falls into the cliff, and the healthy one will also be dragged into the cliff, both the teacher and the student will fall into evil paths. That master is blinded by the arrogance of greed for food and wealth, only valuing service, becoming very worldly, and casually imparting the key points. Because he does not recognize the faults of the vessel, he elaborately explains the profound Dharma to the bad vessel, just like in the cool grove and other eight great charnel grounds, the acting mother goddesses and dakinis gather like birds and beasts gathering on corpses in the charnel ground. Those who have fallen are seized by the dakinis for their good and bad deeds, and those who break their vows eat their flesh in this life, take their lives, and fall into evil paths in the next life, having such great faults. Therefore, examining the advantages and disadvantages of the vessel, and not giving the profound Dharma to those who do not have the vessel, is very important. Regarding the location of the great charnel grounds, as stated in the eight chapters of the Ambrosia Treasure: In India, there is the charnel ground of the cool grove, in Sinhala, there is the charnel ground of complete body, in Kashmir, there is the charnel ground of black forest spreading, in Malaya, there is the charnel ground of great secret playing, in Nepal, there is the charnel ground of naturally stacked, in Oddiyana, there is the charnel ground of lotus stacked, in Zahor, there is the charnel ground of Lanka stacked, in Li, there is the charnel ground of world stacked, there are eight in total. In those great charnel ground places, dakinis, rakshasa woman King Thodma, as well as the taker, the holder, Betama, the black wrathful leader, the extremely terrifying one, the life cutter, the accuser, gather in groups, gathering like eating corpses. If you want to elaborate, you can refer to what was said earlier. There are two kinds of instructions for giving to those who have the vessel. Satisfaction. A brief explanation of the body, straight. As mentioned above, understanding the advantages and disadvantages of the vessel, and for the purpose of examining the meaning of the vessel, in order to do the benefit of those who have a good vessel and are fortunate, the outline of the body will be explained. That is, the outline of, the meaning of what is said
Chinese
如果细分，总共有十二个部分。表达方式的文本量有九章。如果将它们归纳起来，就是基、道、果三者。道有三种和五种特征。这些的词义是这样的：为了阐述基、道、果三者。首先，基是指：未被改造、未被污染，自性本然的智慧，作为道和果一切事物的本体，三真谛无别地本来就存在于自身，这是基的含义。第一章阐述它。第二，道有三种：了解因的特征是见地，进入缘的特征是禅定，果达到究竟的特征。第一，了解因的特征是见地：所谓“在那里看见”，就是指通过智慧之眼，毫不颠倒地如实证悟基的含义，三真谛无别的见地，这是了解因的特征。第二章对此进行了详细阐述。第二，进入缘的特征是禅定，有两种：所谓“在那里进入”，一种是顿悟，一种是渐悟。顿悟是指：习惯于三真谛无别，第三章的上半部分对此进行了阐述。第二，渐悟包括资粮道和加行道两种。资粮道有四种瑜伽。也就是说，首先，大空性的瑜伽，由第三章除了上半部分之外的整部经文阐述。大悲的瑜伽由第四章阐述。一印的瑜伽由第五章阐述。印相显现的瑜伽由第六章阐述。加行道通过“无间断地修持”来表示，以无漏智将加行道与见道结合起来，没有被其他道所间断，并且通过积累资粮而修持。第七章对此进行了详细阐述。这五种是进入缘的特征。第三，果达到究竟的特征有三种：见道、修道和究竟道。第一，见道有两种：小根器成熟的持明者和大根器自在寿命的持明者。修道是大手印持明者。究竟道是任运成就的持明者，共有四种。这四种是暂时的果位，是无漏的四种持明者。第八章对此进行了详细阐述。