English
It should be taught at that time. What are the five degenerations? They are: the degeneration of time, the degeneration of lifespan, the degeneration of actions, the degeneration of sentient beings, and the degeneration of afflictions. Among them, the degeneration of time is the age of strife. The degeneration of sentient beings is those born in that time. The degeneration of lifespan is a lifespan of less than one hundred years. The degeneration of actions is indulging in the ten non-virtuous actions. The degeneration of afflictions is the inability to overcome them with antidotes. Why is it taught? Because it is not the time to tame such difficult-to-tame sentient beings through methods of abandoning afflictions, methods of preventing them, methods of training, or methods of transforming them, but it is taught because the time has come to tame them through the unsurpassed secret mantra. In this context of generally vowing to explain, one should understand the beginning and connection of the vow, the humility and connection, the necessity and connection, the brief explanation, and the activities, etc. There are three meanings of the text: if there is no lineage instruction, one cannot realize through one's own experience. Therefore, for the sake of lineage instruction, relying on the guru, and not allowing the instruction to degenerate, examining the vessel and the object of giving or not giving, and for giving the instruction to a worthy vessel, revealing one's own nature. The first has two aspects: direct, if there is no lineage instruction, one cannot realize through one's own experience; enumeration, the so-called "good eye" refers to a blind person, which in Sanskrit is called "Ulutra Shaka". Here, "blindness, lameness, and dullness of mind" are all included in this term. If the word for blind person has already been explained, why explain lame and dull-minded? Because that is its characteristic. Therefore, like an object without the ability to walk, such as a blind guide, or like a guide, one loses the ability to walk due to being separated from it, gets lost, cannot proceed on the path, and cannot reach the place one wants to go. Similarly, a coarse mind that distorts the meaning of words, an untamed barbarian who has not trained his mind, such a person cannot realize the meaning of the secret essence through self-created self-experience, nor can he obtain the ultimate fruit. For example, the tree called "Bulshing", which is a purplish-red Tangshing tree, does not produce the temporary fruit of flowers, nor the ultimate fruit of fruit. Similarly, by proceeding through self-experience, neither the temporary fruit nor the ultimate fruit will arise. This
Chinese
对于这些，似乎是将解释的方法、词语的所在、翻译的意义的顺序组合起来进行解释。如果是续部，没有办法不区分解释的方法。对于这些口诀论著，即使语句混乱，意义也不会混乱，即使不打乱组合也没有矛盾。因此，必须依止具有传承口诀的上师，这有两方面：一是，陈述。二是，恭敬上师的方法。二是，正直。因此，如果不依止具有传承口诀和证悟的上师，就不会证悟意义深奥的心之实相，也不会获得暂时和究竟的果位，因此，必须像续部和教言中所说的那样恭敬上师金刚阿阇黎。恭敬的方式有三种：在《密集金刚》中说：“上师与诸佛平等。”因此，要将上师视为与诸佛平等而恭敬。在《上师五十法》中说：“上师与金刚持，不应视为有差别。”因此，要将上师与佛陀视为无差别而恭敬。在《意集经》中说：“胜过百千劫的佛，应知上师更为重要。”因此说，上师比佛更重要，要视为更殊胜而恭敬。对于这些，上师与佛平等，上师与佛无差别，上师胜过佛，对于这些，有其意图、必要、过失的指责和过失的消除等等，虽然有详细解释的必要，但因为担心文字过多，所以没有写出来。阿阇黎为了观察弟子的法器，会进行呵斥，对于揭露缺点和说任何断绝情谊的粗暴语言，都要忍受。那么，应该如何思考才能忍受呢？无论今生今世因痛苦而产生的悲伤有多么强烈，都不要视为负担。为什么不要视为负担呢？因为观察、呵斥、断绝情谊等等的痛苦，都是为了来世的究竟利益而忍受的。忍受的功德有二：一是，陈述。二是，忍受上师的功德，给予口诀。二是，正直。如果以身语意三门艰难地依止和忍受上师，那么上师金刚国王会说：“我拥有如此甚深的佛法。”等等，因此，会赐予口诀。
English
For these, it seems that the method of explanation, the location of the words, and the order of translation of the meaning are combined and explained. If it is a tantra, there is no way to not distinguish the method of explanation. For these oral instruction treatises, even if the words are confusing, the meaning will not be confusing, and even if they are not scrambled and combined, there is no contradiction. Therefore, it is necessary to rely on a lama who possesses the lineage of oral instructions, which has two aspects: first, enumeration; second, the method of honoring the lama; second, uprightness. Therefore, if one does not rely on a lama who possesses the lineage of oral instructions and realization, one will not realize the essence of the secret meaning, the nature of the mind, and one will not obtain the temporary and ultimate fruits. Therefore, one must honor the noble Vajra Acharya lama as it is said in the tantras and agamas. There are three ways of honoring: In the Guhyasamaja it says, "The lama is equal to all Buddhas." Therefore, one should regard the lama as equal to all Buddhas and honor him. In the Fifty Verses on the Guru it says, "The lama and the Vajradhara, should not be regarded as different." Therefore, one should regard the lama and the Buddha as non-different and honor him. In the Gongdu it says, "Compared to a hundred thousand kalpas of Buddhas, one should know the lama to be more important." Therefore, it is said that the lama is more important than the Buddha, and one should regard him as more supreme and honor him. Regarding these, the lama is equal to the Buddha, the lama is non-different from the Buddha, and the lama is superior to the Buddha, regarding these, there are intentions, necessities, accusations of faults, and elimination of faults, etc., although there is a need for detailed explanation, but because of the fear of too many words, it is not written. The Acharya, in order to examine the vessel of the disciple, will scold him, and one must endure all the harsh words that reveal shortcomings and sever affection. So, how should one think in order to endure? No matter how intense the sorrow caused by suffering in this life is, one should not regard it as a burden. Why should one not regard it as a burden? Because the suffering of examination, scolding, severing affection, etc., are all endured for the ultimate benefit of future lives. There are two benefits of enduring: first, enumeration; second, the merit of enduring the lama, giving oral instructions; second, uprightness. If one relies on and endures the lama with the three doors with difficulty, then the Vajra King lama will say, "I have such profound Dharma," etc., therefore, he will bestow oral instructions.
Chinese
因此，通过经验获得了诀窍的传授，由于获得了传授，那时从《大续·秘密藏》第九品中所说的供养：国王的统治权和自己的身体，儿子和妻子，财物的精华，极其珍爱和心满意足之物都供养。如是供养之后请教，那么上师的心髓深奥诀窍都会给予那个弟子。传授诀窍的功德就是获得佛果。正直。获得诀窍之人，例如坐骑是马和大象，而好的是具备三种法，哪三种呢？迅速，安乐，稳固。如同乘坐具备这三种功德的好坐骑之人，能迅速到达自己想去的地方一样。秘密意义的诀窍，如同具有神通的马，力量如同大象，具备三种法，哪三种呢？一生获得果位，所以迅速快捷；烦恼转为道用，所以安乐；不入歧途，所以稳固。依靠这样的诀窍，如同乘坐好坐骑之人，能到达果位。那么，以何种道路的行进方式到达果位呢？就像此经第二品那样，以了知因的特征而见道，从第三品到第七品之间，以进入缘的特征，修持资粮道四瑜伽和加行道无间，积聚成团。就像第八品那样，以果位圆满的特征，行持四持明，然后就像第九品那样，到达究竟的果位，一切智智大智慧的境界。对于“行持四种”这句话，如果产生一种疑问：是否以无漏的四持明，按照次第行道而进入？如果是，那么就成了获得异熟之后必须行持寿命自在。如果不是，那么就与“行持四种”的经文相违背。如果这样问，一般来说，是就道路和地不同的角度而说“行持四种”。实际上，从异熟到寿命自在是没有行持方法的。获得其中任何一个之后，就与上面的结合。第二，观察法器有三种。计数。观察法器和正直。
English
Therefore, through experience, the transmission of the key instructions is obtained. Because the transmission is obtained, at that time, from the offerings mentioned in the ninth chapter of the Great Tantra, the Secret Essence: the kingdom and one's own body, sons and wives, the essence of wealth, extremely cherished and satisfying things are all offered. After offering and requesting in this way, then the profound key instructions of the guru's heart essence will be given to that disciple. The merit of transmitting the key instructions is the attainment of Buddhahood. Straightforward. The person who obtains the key instructions, for example, the mount is a horse and an elephant, and the good one is endowed with three qualities, which three? Swiftness, ease, and stability. Just as the person who rides a good mount endowed with these three qualities can quickly reach the place they want to go, so too, the key instructions of secret meaning, like a horse with miraculous powers, the strength like an elephant, are endowed with three qualities, which three? Attaining the fruit in one lifetime, so swift and quick; transforming afflictions into the path, so ease; not going astray, so stable. Relying on such key instructions, like a person riding a good mount, one can reach the state of fruition. So, by what kind of path's progression does one reach the state of fruition? Just like this sutra's second chapter, seeing the path by knowing the characteristics of the cause, from the third to the seventh chapter, by the characteristics of entering conditions, practicing the four yogas of the accumulation path and the application path without interruption, accumulating into a group. Just like the eighth chapter, by the characteristics of the complete fruition, practicing the four Vidyadharas, and then like the ninth chapter, reaching the ultimate fruition, the state of omniscient great wisdom. Regarding the phrase "practicing the four," if a question arises: whether the four uncontaminated Vidyadharas are entered by practicing the path in order? If so, then it follows that after obtaining maturation, one must practice the life empowerment. If not, then it contradicts the sutra's statement of "practicing the four." If asked in this way, generally speaking, it is said "practicing the four" from the perspective of different paths and grounds. In reality, there is no method of practicing from maturation to life empowerment. After obtaining any one of the two, it is combined with the above. Second, examining the vessel has three parts. Counting. Examining the vessel and straightforward.
Chinese
因为具备了器情和合而证悟深奥之实相，并获得究竟果位的功德，所以上师金刚阿阇黎要具备不舍弃弟子的精勤，因此必须考察法器。从远处考察弟子是否具器的方法是：详细询问其聪慧好坏、智慧大小、信心大小的经历来考察。在近处考察的方法是：详细考察其身语行为的精进程度，是否堪能成为圣法的法器。此外，像昆都（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和让洛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一样，在清净孩童的心上进行占卜来考察。给予空行母食子，以梦境显示是否堪能传授密咒的征兆来进行考察。像之前一样，通过各种呵责的方式来进行考察。如此这般通过五种考察方法，以及其他各种方法，务必考察弟子是否堪能成为法器，然后才行事。对具器者给予口诀之心髓，正直。如此这般，考察弟子的法器，如果具备优良的特征，就不会退转，即是种姓决定。其中也有三种。从一开始就不畏惧密咒之义，这是自性种姓决定。进入坛城接受灌顶，并认真对待誓言的学处，这是学处种姓决定。证悟见地是种姓显现的种姓决定。因此，为了使心识不从这个密咒乘中退转且坚定，进行灌顶和授予誓言。那个法器被视为非种姓者，在桑迪达语中称为希夏，藏语中称为弟子，对于任何具器者，都要将深奥的口诀交付于他。不给予非法器者，对此有二。计数。不给予非法器者，并做相应之事，正直。如上所述，通过考察法器，如果现量见到恶劣特征的过失征兆，上师就不应将深奥的口诀给予不具器之人。那么，不具器的特征是什么样的呢？不思修行佛法，而是为了获得今生的衣食财富等微小欲望而修法，以及为了世间的利养和恭敬