English
And, Wisdom Lama, these three are not good or bad, high or low, but are spoken of in terms of qualities. The first three words are the temporary grounds. The latter words are: Lotus Eye, the ground of the great assembly of the Wheel of Letters, and the ground of Wisdom Lama. As it says in the Root Tantra: Thirteen distinctions of grounds, cause and effect are spontaneously perfected. And as it says in the Method of Lasso: Having passed beyond the ground of All-Pervading Light, when transformed into the Lotus Eye, it shows the great blessing of awareness. So it is said. The Great Lotus Eye, the Great Assembly of the Wheel of Letters of Anu, the ground of the Wisdom Lama of Ati, are explained thus. As with the Lotus, it is the ground of the complete name of the Great Vajrasattva. So it is said. According to Buddha's Secret, these three grounds are all explained as aspects of the qualities of the Great Ground. As it says in the Small Path: Because it is free from the sphere of activity, it is without attachment, and also obtains the ground of the Lotus Eye. Because the aggregates and so forth appear as deities by their own nature, it also obtains the ground of the Great Assembly of Manifest Enlightenment. That very nature is clear light, it is the ground of the Manifest Wisdom Lama. So it is said. Concluding with a distinction and reason. Truth. Because there is a distinction, therefore the distinctions of the fruits of the higher and lower vehicles are like the steps of a cliff ladder, with high and low order. That is to say, skillful in guiding those to be tamed. This vehicle of the Inner Mahayoga directly obtains the ultimate fruit. Those who are unable to actually enter into this, through other vehicles that are not common, relying on the methods of the common path stages, allow them to enter the vehicle they are fond of, and transform their understanding from the lower vehicle to the higher vehicle, ultimately the Mahayoga, the fruit of this will be accomplished. The common vehicle is our own various methods of the path, obtaining the ground of Buddhahood, the fruit of the vehicle's own ground. Those who say that the fruit of the common vehicle and the fruit of the supreme vehicle, the two higher and lower, are of the same essence and without distinction, have not seen the meaning of the secret mantra scriptures, and are speaking of the darkness of their own minds. That there is a distinction between the fruits of the higher and lower vehicles is taught in all the tantras and scriptures of the Unsurpassed Secret Mantra, and especially by the master Buddha Secret himself, who has mastered illusion.
Chinese
在此处特别说明，证悟者释迦多说，在共同乘的果位方面没有差别，而格南让热贡布在密宗基道果位方面说有差别，嘉瓦雍敦巴说，在《秘密心髓释》中显示差别。认为大小乘的果位没有差别，是不了解九乘的意义，没有领会密宗深意的标志。章节的名称。正直。由于阐述了道路圆满的果位，即佛陀的意旨，并对经文的意义进行裁决和界定，所以称为章节，意为第九品。༈。结尾的意义有二。计数。回向善根，正直。为何而作呢？众生五种邪道是：散乱、遥远、断灭、外道，是附带的五种，或者说，外道断灭什么都没有的见解，常恒的实有见，认为作者是常恒的，持续不断，遥远抛弃等五种。为了将迷失道路的六道众生的五种相续，以及这两组五种引导到正道，所以宣说。所作的体性是：因果，或者轮回涅槃，或者方便智慧二者，为了显示二者不二，而善妙安乐圆满的殊胜道次第，是佛陀秘密我所作的。如此造作，以身语意三门勤劳的善根，愿一切众生的相续，都圆满成就圆满正觉普贤王如来金刚持。这样回向。告诫不要与恶器相遇。正直。如果从这里分段，可以分为三段。恶器的特征是：以菩提永恒之水来修持成佛的方法是附带的。追求今生的事业、利益和名声，密宗的精髓、口诀和见修行，无法保守秘密而泄露给没有法器的人，将甚深口诀传给心怀恶意的人。第二，恶器的例子是：例如拉擦强桑的妃子楚嘉杰莫，婆罗门梅林斯布杰，或者杰吉，以及内尔鸟，内措卡纳的翅膀，狡猾的奴隶，库玛拉的母亲等。
English
Here, it is specifically stated, and the realized Shakdor said that there is no difference in the case of the fruit of the common vehicle, and Glen Rangrig Gonpo said that there is a difference in the case of the fruit of the secret mantra base path, and Gyalwa Yungtonpa said that the difference is shown in the "Secret Essence Commentary." Believing that there is no difference in the fruit of the great and small vehicles is a sign of not understanding the meaning of the nine vehicles and not comprehending the deep meaning of the secret mantra. The name of the chapter. Upright. Because it expounds the fruit of the complete path, that is, the intention of the Buddha, and adjudicates and defines the meaning of the scriptures, it is called a chapter, meaning the ninth chapter. ༈. There are two meanings to the ending. Counting. Dedicating the roots of virtue, upright. Why is it made? The five wrong paths of beings are: distraction, distance, annihilation, and externalism, which are five incidental ones, or the view that externalism has nothing to do with annihilation, the view of permanent reality, the belief that the author is permanent, continuous, and the five of distant abandonment. In order to guide the five continuums of the six realms of beings who have lost their way, and these two groups of five to the right path, it is said. The nature of what is made is: cause and effect, or samsara and nirvana, or the two of skillful means and wisdom, in order to show that the two are not two, and the excellent path of bliss and perfection is arranged, which is the secret of the Buddha that I have made. By making it in this way, with the roots of virtue of the three doors of body, speech, and mind, may the continuums of all sentient beings be completely accomplished as the complete and perfect Buddha Samantabhadra Vajradhara. This is the dedication. Admonish not to encounter bad vessels. Upright. If divided from here, it can be divided into three sections. The characteristics of a bad vessel are: using the eternal water of Bodhi to practice the method of attaining Buddhahood is incidental. Pursuing the affairs, benefits, and fame of this life, the essence of secret mantra, oral instructions, and view, practice, and meditation, unable to keep secrets and leaking them to those who have no vessel, passing on profound oral instructions to those with malicious intentions. Second, examples of bad vessels are: for example, the concubine of Latsa Changsang, Chugyal Jegmo, the Brahmin Meling Subje, or Jegji, and the Ner bird, the wings of Netsokana, the cunning slave, the mother of Kumara, etc.
Chinese
等等的词语。苦行、宝剑、断食禅修等等，不适合作为神圣佛法容器的虚伪者们。如果详细讲述这些人的故事，国王力猛的妃子名叫顶髻端庄娇女。国王力猛给她戴了一个小小的珍贵戒指，戒指掉进了她的眼泪里，她就“啊娜”地哭了起来。还有，抛洒鲜花后也“啊娜”地哭。后来，她和一个仆人私通，当她擦拭下体时，仆人的精液倒流，用棍子打她，她不哭反而“嘿”地叫着，因此感到羞愧和惊讶。偷运柴火的人是婆罗门斯布尔。有一个婆罗门仙人说，应该避免不予而取的行为。当向别人乞讨火时，粘在法衣上的灰尘会被偷运走。有一个人偷窃所有得到的东西，他看到一个富人家里有一个金蜜蜂，于是在瓦片的下面涂上胶水，把瓦片插在富人家的金蜜蜂上，人们没有察觉，就偷走了金子。内尔恰是鹦鹉嘴里的羽毛。有一只鹦鹉嘴里插着翅膀的羽毛，正在喝水，问它在做什么，它说，担心水里有生物死亡。看到没有人，就喝水吃水里的生物。库玛丽的母亲不喜欢她的丈夫，生了一个儿子后，她说，我避免生育男性和性接触。当她给儿子喂奶时，在衣服上挖个洞来喂。她被看到私通和使用性器官。还有一个名叫王子珍珠降，因为大笑而吐出珍珠。国王力猛想要珍珠，于是召见了王子，王子不被其他人看到，被安置在国王能看到的地方，希望看到奇特的景象，并期待他大笑。在那里，王子看到了上面那些人。国王问王子是否看到了像老鹰跳舞一样的东西，王子回答说：没看到老鹰跳舞，只是感到厌恶。国王说：说说看。王子用诗句说道：王后抛洒鲜花哭泣，库玛丽的
English
Etc. The ascetics, swords, fasting meditations, etc., are hypocrites who are not suitable vessels for the sacred Dharma. If we tell the stories of these people in detail, King Strong's consort, named Crowned Elegant Woman, was given a small precious ring by King Strong. The ring fell into her tears, and she cried out "Ah-na." Also, after scattering flowers, she cried out "Ah-na." Later, she had an affair with a servant, and when she wiped her lower body, the servant's semen flowed back. When he hit her with a stick, she didn't cry but instead said "Hey," and felt ashamed and surprised. The one who smuggles firewood is the Brahmin Sbur. There was a Brahmin hermit who said that taking what is not given should be avoided. When begging for fire from others, the dust sticking to the Dharma robes will be smuggled away. There was one who stole everything he got. He saw a golden bee in a rich man's house, so he smeared glue under the tile and inserted the tile into the rich man's golden bee without people noticing, and stole the gold. Nelcha is a feather in a parrot's mouth. A parrot had a wing feather inserted in its mouth and was drinking water. When asked what it was doing, it said it was worried that there were creatures dying in the water. Seeing that there was no one, it drank water and ate the creatures in the water. Kumari's mother didn't like her husband. After giving birth to a son, she said, "I avoid giving birth to males and sexual contact." When she breastfed her son, she made a hole in her clothes to feed him. She was seen having an affair and using sexual organs. There was also a prince named Prince Pearl-Drop, who vomited pearls when he laughed. King Strong wanted the pearls, so he summoned the prince. The prince was not seen by others but was placed where the king could see him, hoping to see a peculiar sight and expecting him to laugh. There, the prince saw those people above. The king asked the prince if he saw something like an eagle dancing. The prince replied, "I didn't see an eagle dancing, I just felt disgusted." The king said, "Tell me about it." The prince said in verse: The queen scatters flowers and weeps, Kumari's
Chinese
母亲和鹦鹉，口中羽毛紧密，仙人火燃，虫运四者，对十不善行作奸犯科。除了降下珍珠之外，我没见过说真话的。哈哈，我真是太爱玩笑了！说完笑着，珍珠就洒落出来了。༈ 第三个是阐述恶劣法器的区别：像这样的人，只是虚伪地发起誓言和戒律，真正的誓言不会安住。对于密宗的见修行等深奥经典的意义，无法用三种智慧来衡量，而且精进力小，想要修持和寻求众多的经典和口诀，但对任何一个都难以置信。对殊胜上师不生净观和敬信，不以头顶礼上师的足尘，反而挑剔过失，加以诽谤。由于嫉妒，对道友等所有修行人也加以诽谤。像这样的恶劣法器，注释无法解脱。有些只显现简略的解释，却没有广大的意义。其他的解释，有些只显现字面解释，却不显现道路的决断方式、教法的分类和空性的各种形态。有些人引用经文和中间的辩论，只显现局部的解释，但在讲解经典意义的时候，不适合作为结合解说的注释。因此，对于这些注释，要用自己的智慧进行分析，从而领会其意义，并通过至尊上师的引导，依靠秘密心髓记录下来。红色批注中有些与自己不一致的说法，是因为显现了其他智者的说法，并且如果考察经典，会发现一致性更大，所以不要疑惑。唉玛吙！印度智者桑吉坚巴（梵文：Buddha Guhya）以其智慧，将密咒深奥意义的精华汇集，这部口诀之王是教法的精髓。通过对生起次第、正行和后行的阐述，形成了一个完整的体系。它以高尚智者的传记为装饰，基础、道路和结果三者构成了教法的框架。在基础上，区分了实相、错觉和显现方式。三种状态完整地展现了密咒的伟大功德。五道和三相完整地包含了道路的精髓。可衡量的事物、逻辑和成立的三种界限。