English
Just as a bluish tree does not simultaneously produce both temporary flowers and the ultimate fruit, so too, by practicing solely through one's own experience, one will not produce both temporary and ultimate fruits. Second, the necessity of relying on a lama who possesses the lineage instructions is twofold: first, the method of honoring the lama, and second, because of the fault of not being able to realize through one's own practice, one should honor the vajra master lama as described in the scriptures. There are three ways to honor according to the scriptures. The Guhyasamaja Tantra states: "The lama is equal to all Buddhas." One should regard the lama as equal to all Buddhas and honor him. The Fifty Verses on the Guru states: "The lama and the Vajradhara should not be regarded as different." One should regard the lama and the Buddha as non-different and honor him. The Gongdü Tantra states: "Compared to a hundred thousand kalpas of Buddhas, know the lama to be especially supreme." Therefore, the lama is more supreme than the Buddhas, and one should honor him even more. Even if the master scolds, reveals faults, or speaks harsh words to test the disciple's capacity, one should endure it. Why should one endure it? For the sake of the Dharma, when seeing the world, no matter what suffering in this life causes torment to body and mind, one should not regard it as a burden, because the lama's instructions say that all suffering is the cause of happiness in samsara, so one should endure it. Second, the benefits of honoring are twofold: first, receiving instructions through the merit of honoring the lama, and second, the difficulty of honoring through the three doors. If one relies on and bears the burden of the lama, then the vajra king lama will say, "I have such profound Dharma," and so on. Therefore, one will receive the empowerment of the lama's mind-transmission instructions. When empowerment is received, one should offer merits as described in the ninth chapter of the Great King of Tantras, the Guhyagarbha Tantra. That is: "Kingship and one's own body, children and spouse, the essence of wealth, the most cherished and agreeable things." Having offered these and requested, the lama's heart's profound instructions will be joyfully given to the disciple. Second
Chinese
窍诀。因赐予的功德而获得佛果。正直。获得窍诀之人，譬如良驹。具有马和大象这三种功德。何为三者？如具足快速、安乐、稳固功德的二者，骑乘者能迅速到达自己随意想去的地方一般。意义深奥的窍诀，如同具有神变的骏马，如同具有力量的大象，具足三种功德。何为三者？一生获得果位，故快速迅捷；将烦恼转为道用，故安乐；不为歧途所转，故稳固。依仗如此的窍诀，如同骑乘良驹之人到达果位一般。此外，从行道到获得果位有三种特征，如本论第二品所说。认识因的特征是见地。如第三品至第七品所说，进入缘的特征是通过禅定，行持资粮道和加行道。如第八品所说，果位圆满的特征是：依不同根器，行持四种持明。如第九品所说，到达究竟果位，一切智智的精华之地。二、观察法器有三种。宣说。第一是观察法器本身。正直。如上所述，具有获得果位的功德，因此金刚上师应具备摄受弟子的一个或四个条件。一个条件是让弟子放弃世间法，进入佛法之道。四个条件是：遣除外在的障碍，将内在的烦恼转为道用，安乐和痛苦平等对待，通过智慧和慈悲摄受弟子，因此需要观察法器。从远处观察弟子是否具器，需要详细询问其种姓好坏、智慧大小、信心大小等情况。在近处观察，需要仔细观察其身语行为、精进程度、是否堪为正法之器。此外，如同《总集续》和《怖畏金刚续》一样，在清净的孩童心中降下智慧，进行观察。向空行母献供朵玛，进行观察。
English
Quintessence. Buddhahood is attained through the merit of bestowing it. Straightforward. The person who obtains the quintessence is like a good mount. It possesses the three qualities of a horse and an elephant. What are the three? Just as a person riding on two things with the qualities of speed, comfort, and stability can quickly reach the place he desires, the profound quintessence is like a horse with miraculous powers and like an elephant with strength, possessing three qualities. What are the three? Obtaining the result in one lifetime, it is swift and quick; transforming afflictions into the path, it is comfortable; and not being swayed by wrong paths, it is stable. Relying on such quintessence is like a person riding a good mount reaching the place of fruition. Furthermore, there are three characteristics of how the result is obtained from traversing the path, as stated in the second chapter of this very text. The characteristic of knowing the cause is seeing the view. As stated from the third to the seventh chapter, the characteristic of entering the conditions is traversing the path of accumulation and the path of joining through samadhi. As stated in the eighth chapter, the characteristic of the complete fruition is: according to the disposition of different individuals, traversing the four vidyadharas. As stated in the ninth chapter, reaching the ultimate fruition, the essence of the wisdom of omniscience. Second, examining the vessel has three aspects. Enumeration. First, the actual examination of the vessel. Straightforward. As mentioned above, since there is the merit of obtaining the result, the Vajra Master should possess one or four qualities for accepting other disciples. One quality is to have the disciple abandon worldly activities and enter the path of Dharma. The four qualities are: repelling external obstacles, transforming internal afflictions into the path, treating happiness and suffering equally, and guiding disciples with wisdom and compassion, therefore it is necessary to examine the vessel. Examining from afar whether the disciple is a suitable vessel involves thoroughly inquiring about the history of their lineage, the extent of their wisdom, and the extent of their faith. Examining up close involves carefully observing their bodily and verbal actions, the strength of their diligence, and whether they are suitable vessels for the sacred Dharma. Furthermore, like in the Kun Dus and Ngam Lok, one examines by casting pra into the mind of a pure child. One examines by offering torma to the dakinis.
Chinese
因此，通过观察梦境来测试他是否适合传授密法。像以前一样，通过各种责骂的方式进行测试。这样有五种测试方法。此外，还要通过各种方法来测试和考察这个学生是否适合成为法器。第二，对具器者传授口诀。如是。如果通过对学生的法器进行测试，发现他具有良好的品质，那么他就是不可逆转的决定性种姓。其中有三种：第一，不畏惧密法的意义，这是自性的种姓决定。进入坛城接受灌顶，并认真对待誓言和戒律，这是戒律的种姓决定。证悟见地是见义的种姓决定。因此，为了使心意不从这个密法乘转向其他地方，并使其坚定，通过灌顶来束缚他，使他成为法器。通过成熟和调伏相续，在梵语中称为希希（梵文天城体：शिष्य，梵文罗马拟音：śiṣya，汉语字面意思：弟子）。藏语称为学徒，即是说，将甚深口诀交付给那些具有法器的人。第三，不对非器者传授。这有两点：计数。第一，不对非器者传授口诀，并适当地帮助他们。如是。如果通过测试法器，看到或直接知道非器者的过失的征兆，那么非器者的特征是：为了实现今生的微小欲望而修行佛法，为了获得食物、财富的骄傲和世间的名声等更大的利益而修行佛法，并且非常自私。此外，非器者的四个过失是：忘记了口诀的伟大精华，无法保持而泄漏，这是像底部有洞的容器一样的过失。在自己没有理解的情况下向他人展示，无法保守秘密，这是像倾倒的容器，即侧面破裂的过失。即使传授了甚深密法也无法理解，这是不相容的，即口朝下的过失。与不属于同一宗派的其他教义混合，这是使其变得不可接受，即像有毒的过失一样。还有，基础是没有信心的口朝下，同伴是没有精进的底部有洞，没有慈悲的誓言是侧面破裂，没有辨别意义的智慧是有毒的过失。还有，吉祥燃灯佛说：口朝下的容器是
English
Therefore, test whether he is suitable to teach the secret mantra by observing dreams. As before, test him through various scoldings. Thus, there are five methods of testing. Furthermore, by various means, test and examine whether this student is suitable as a vessel. Second, bestow the oral instructions on the worthy vessel. Thus, if by testing the student's vessel, he is found to possess good qualities, then he is of the irreversible lineage. There are three of these: First, not being afraid of the meaning of the secret mantra is the determination of the lineage of self-nature. Entering the mandala to receive empowerment and being diligent in vows and precepts is the determination of the lineage of precepts. Realizing the view is the determination of the lineage of seeing the meaning. Therefore, in order to prevent the mind from turning away from this secret mantra vehicle to other places and to make it firm, bind him through empowerment, making him a vessel. Through maturing and subduing the continuum, in Sanskrit it is called Shisha (梵文天城体：शिष्य，梵文罗马拟音：śiṣya，汉语字面意思：disciple). In Tibetan it is called apprentice, that is to say, entrust the profound oral instructions to those who possess the vessel. Third, do not bestow on the unworthy vessel. There are two points to this: Counting. First, do not bestow oral instructions on the unworthy vessel, and help them appropriately. Thus, if by testing the vessel, the signs of the faults of the unworthy are seen or directly known, then the characteristics of the unworthy vessel are: practicing the Dharma in order to achieve the small desires of this life, practicing the Dharma in order to obtain the pride of food and wealth and the greater benefits of worldly fame, and being very selfish. Furthermore, the four faults of the unworthy vessel are: forgetting the great essence of the oral instructions, being unable to retain them and leaking them, which is like the fault of a container with a hole in the bottom. Showing it to others without understanding it oneself, being unable to keep secrets, which is like a pouring container, that is, the fault of a cracked side. Even if the profound secret mantra is taught, it cannot be understood, which is incompatible, that is, the fault of being upside down. Mixing with other doctrines that do not belong to the same sect, which is making it unacceptable, that is, like the fault of being poisonous. Also, the foundation is the lack of faith, which is upside down; the companion is the lack of diligence, which is a hole in the bottom; the lack of vows of compassion is a cracked side; the lack of wisdom to discern meaning is the fault of being poisonous. Also, the Blessed Ngodrup said: The upside-down vessel is
Chinese
如同岩洞的朝北面，太阳无法照耀一样，有些人听闻佛法却无法理解，也无法领悟其象征意义。所谓“折裂”，是指对佛法略有领悟，却固执己见，无法进一步提升。所谓“底漏”，是指将领悟的诀窍传授给不适合的容器，无法保密。所谓“有毒”，是指烦恼深重，虚伪做作，爱恨交织，或者无法分辨而混杂在一起。 此外，释师利星哈说：“如同水树一般的学生，从内心深处缺乏信仰和渴望，受外缘影响而被迫进入，没有精髓且头朝下。如同白色花朵一般的学生，虽然有信仰，但缺乏精进努力，容易凋谢，珍贵的根基也会暴露。如同檀香木一般的学生，虽然有信仰和精进，但缺乏慈悲，容易折裂。如同樟脑一般的学生，因为不确定，容易与外缘和合，无法分辨，如同有毒之物。” 他这样说道。 供养的物品、食物和财富的终点是不好的。 杰·卓普巴曾说：“已经完成的工作如同破损的盔甲，已经耗尽的精华如同破裂的铜器，卸下的重担如同老马。”应该将这些奉献给上师和三宝，而将自己珍视的东西紧紧抓住不放。 心怀诡计的人，面对实物就显露出真面目，得到很多快乐就得意忘形，暗地里进行贿赂，在上师面前装模作样，背地里却自我放纵，做着不符合佛法的行为。 口是心非，口头上说好话，心里却想着坏事。 如果是女性，内心被欲望所控制，对欲望没有抵抗和羞耻之心，变得放荡。 在男人、黑暗中或无人的地方，追求与欲望相关的行为。 这种缺点男性也同样存在。 无论男女，这样的人都不会被密宗经典赞誉为合格的容器，与这些人长期相处，如同影子一般在轮回中漂泊，也不会对内心的喜悦，也就是深奥诀窍的意义感到欢喜。 那么，这是否与菩提心相违背呢？ 并非如此。 应该根据他们的理解能力，以直接的方式展示本尊的形象，仅仅是展示禅修的方法。