English
Like the north-facing side of a rock cave where the sun doesn't shine, some people, even when taught the Dharma, do not understand, nor do they grasp its symbolism. "Fractured" refers to having a slight understanding of the Dharma but being stubbornly attached to one's own views, preventing further progress. "Leaky base" refers to revealing the essential instructions of understanding to an unsuitable vessel, unable to keep secrets. "Poisonous" refers to being heavily influenced by afflictions, being hypocritical, mixing attachment and hatred, or being unable to distinguish and mixing things together. Furthermore, Master Shri Singha said: "A student like a water tree lacks faith and aspiration from the depths of their heart, entering involuntarily due to circumstances, being without essence and upside down. A student like a white flower has faith but lacks diligent effort, easily withering, and their precious root is exposed. A student like sandalwood has faith and diligence but lacks compassion, easily fracturing. A student like camphor is uncertain, mixing with whatever circumstances they encounter, unable to distinguish, like something poisonous." He said this. The end of offerings, food, and wealth is bad. Je Drophukpa said: "Work that has been done is like broken armor, essence that has been exhausted is like a cracked copper vessel, a burden that has been discarded is like an old horse." These should be offered to the lama and the Three Jewels, while one clings tightly to what one cherishes. A person with a deceitful mind shows their true colors when faced with objects, becomes arrogant when they receive much joy, secretly offers bribes, pretends to be virtuous in front of the lama, but indulges themselves in secret, engaging in actions that are not in accordance with the Dharma. Separating words from the heart, they speak good words but think evil thoughts. If they are female, their mind is controlled by desire, lacking resistance and shame towards desire, becoming promiscuous. In the presence of men, in the darkness, or in deserted places, they pursue actions related to desire. This flaw also exists in men. Whether male or female, such people are not praised as suitable vessels by the tantric scriptures, and remaining with them for a long time, one will wander in samsara like a shadow, and will not rejoice in the bliss of the heart, which is the meaning of profound instructions. So, does this contradict bodhicitta? It does not. One should show them the form of the deity in a direct way that suits their understanding, merely showing them the method of meditation.
Chinese
仅仅给予类似于区分善恶的过失功德等共同誓言的守护方法。第二是给予的过患。正直地说，如果不是与智慧相符地行事，而是对恶劣的容器宣说深奥的佛法，例如将两只小牛的脖子拴在一起扔下悬崖，一只掉入悬崖的同时，另一只也会掉入悬崖一样，师徒二人都将堕入恶道。如此堕落的恶劣导师的特征是：贪图食物、财富等，以追求名利的心理，心怀嫉妒，只看重供养，不以佛法为主，却变得非常虚伪，不考察容器的过失，就对恶劣的容器宣说并给予深奥的诀窍之法。在印度，有寒林尸陀林；在辛伽罗国，有圆满之身；在喀什米尔，有广阔的黑夜；在马拉雅，有秘密大乐；在尼泊尔，有自然堆积；在乌仗那，有莲花堆积；在萨霍尔，有兰卡堆积；在黎域，有世界堆积的八大尸陀林岛屿的空行母、罗刹女，即持骷髅者母、箭增长母、执持母、贝塔母、黑怒引母、极怖母、断命母和调伏母等聚集在尸陀林中。同样，执着于善恶的空行护法们，聚集在具有恶劣特征的师徒之上，她们食肉饮血，对生命施加惩罚，使今生短命，来世堕入恶道，有如此巨大的过失。因此，考察容器的过失功德，不要将深奥的诀窍给予不具备资格的容器，这一点至关重要。第三，给予具备资格者的诀窍之法的自性，分为两种。计数。第一是身体的简要说明。正直地说，如上所述，考察容器的过失功德，对于那些具有善妙的、与密咒有缘分和福分的人们，为了向他们展示，身体的纲要说明的意义是：如果将所表达的内容分为十二类，表达的词语的论典分为九个章节。那
English
Merely bestowing the means of upholding common vows, such as distinguishing between the faults and merits of good and evil. Second, the faults of bestowing. Honestly, if one does not act in accordance with wisdom, but expounds profound Dharma to a bad vessel, it is like tying two calves' necks together and throwing them off a cliff; as one falls into the abyss, the other also falls. Similarly, both teacher and student will fall into the lower realms. The characteristics of such a fallen, bad teacher are: desiring food, wealth, and so on, with a mind of seeking profit and fame, harboring jealousy, looking only at offerings, not prioritizing Dharma, but becoming very hypocritical. Without examining the faults of the vessel, if one elaborates and bestows profound esoteric Dharma to a bad vessel, then in India, there is the Cool Grove charnel ground; in the land of Sinhala, there is the complete body; in the land of Kashmir, there is the vast darkness; in Malaya, there is the great secret bliss; in Nepal, there is the naturally accumulated; in Oddiyana, there is the lotus accumulated; in Zahor, there is the Lanka accumulated; and in the land of Li, there are the eight charnel ground islands of the world accumulated, where the dakinis and rakshasis, such as the Skull-Holder Mother, the Arrow-Increasing Mother, the Holding Mother, the Beta Mother, the Black Wrathful Leading Mother, the Extremely Frightful Mother, the Life-Cutting Mother, and the Subduing Mother, gather in the charnel grounds. Similarly, the Dharma protectors, the dakinis who cling to good and bad, gather upon the teacher and student who possess bad characteristics. They eat flesh and drink blood, impose punishment on life, shorten life in this life, and cause one to fall into the lower realms in the next life. There is such a great fault. Therefore, it is extremely important to examine the faults and merits of the vessel and not bestow profound instructions upon those who are not qualified. Third, the nature of the instructions bestowed upon a qualified vessel is twofold. Enumeration. First, a brief explanation of the body. Honestly, as mentioned above, examining the faults and merits of the vessel, for those who are virtuous and possess the karma and fortune of secret mantra, in order to show them, the meaning of the brief explanation of the body's arrangement is: if the content to be expressed is divided into twelve categories, the text of the expressing words is divided into nine chapters. That
Chinese
总而言之，它展示了基础、道和果三个方面。首先，三真如无别的自性，是无有造作和污垢的自生智慧，是所有道和果的真实基础，本来就存在于自身之中，这就是基础的意义。为了展示这一点，第一品和第二品讲了道有三个方面：认识因的特征——见；进入缘的特征——禅定；以及果的究竟特征。第一，通过智慧彻底理解并如实证悟真实基础的意义，这就是认识因的特征——见，第二品对此有详细阐述。第二，将应修的见之意义融入修习之心的禅定，有次第和顿悟两种。首先，顿悟由第三品上半部分展示，其次，次第是四种瑜伽，即：大空性瑜伽由第三品下半部分展示；大悲瑜伽由第四品展示；一印瑜伽由第五品展示；无戏论瑜伽由第六品展示。同样，这是资粮道。在无有漏和有漏道之间，不间断地积累功德，这是加行道。这由第七品展示。这五者是进入缘的特征。第三，果有见道、修道和究竟道三种。首先，对于小根器者来说，是身体显现为天人形象，心识成熟为本尊形象的持明；对于大根器者来说，是掌握身、境、心三者的常有和寿命的持明。第二，是智慧幻化之身，具有大手印圆满报身的特征。第三，是五身任运成就的装束。这三者是无漏之道，由第八品展示。第三，通过该道如实显现基础之义，这就是究竟的果，由第九品展示。因此，应按照十二、九和三这些章节的顺序依次讲述。如此，对于基础、道、果三者的意义，有普遍的教证、理证和口诀三种。教证来自根本续，即：从智慧圆满坛城中，听闻、思维、修习的
English
In summary, it shows the three aspects of ground, path, and fruition. Firstly, the nature of the three truths being inseparable, the self-arisen wisdom free from fabrication and defilement, is the actual basis of all paths and fruits, inherently present within oneself; this is the meaning of the ground. To demonstrate this, the first and second chapters explain that the path has three aspects: the characteristic of knowing the cause—view; the characteristic of entering the condition—samadhi; and the ultimate characteristic of the fruit. First, thoroughly understanding and realizing the meaning of the actual basis through wisdom, without any deviation, is the characteristic of knowing the cause—view, which the second chapter elaborates on. Second, the samadhi of integrating the meaning of the view to be cultivated into the mind that cultivates, has two types: gradual and simultaneous. First, the simultaneous is shown by the upper part of the third chapter, and second, the gradual is the four yogas, namely: the yoga of great emptiness is shown by the lower part of the third chapter; the yoga of great compassion is shown by the fourth chapter; the yoga of one seal is shown by the fifth chapter; and the yoga of non-elaboration is shown by the sixth chapter. Similarly, this is the accumulation path. Between the paths with and without outflows, accumulating merit without interruption is the path of joining. This is shown by the seventh chapter. These five are the characteristic of entering the condition. Third, the fruit has three paths: the path of seeing, the path of cultivation, and the ultimate path. First, for those with lesser faculties, it is the vidyadhara whose body manifests as the form of gods and humans, and whose mind matures into the form of the yidam deity; for those with greater faculties, it is the vidyadhara who masters the permanence and lifespan of body, environment, and mind. Second, it is the body of wisdom transformation, possessing the characteristics of the great seal, the complete enjoyment body. Third, it is the attire of the spontaneously accomplished five bodies. These three are the path without outflows, shown by the eighth chapter. Third, through that path, the meaning of the ground is manifested as it is, which is the ultimate fruit, shown by the ninth chapter. Therefore, one should speak in order according to the sequence of these twelve, nine, and three chapters. Thus, for the meaning of the three, ground, path, and fruit, there are three: the all-encompassing scriptural authority, reasoning, and pith instructions. The scriptural authority is from the root tantra, namely: from the mandala of perfect wisdom, the listening, thinking, and meditating of
Chinese
通过结合，自生的一切自然成就。正如《金刚镜》中所说：“基、道、体性的决定，分为三种安立。”第二，诀窍方面，《修验灯》中说：“基即是体性的实相，精勤修持的道，以及显现的果之身安立。”第三，在理性方面，涅顿·曲吉僧格说：“本来安住的是基，进入的是道，成熟显现的是果。从这之中，通过进入而产生差别。”藏巴·贝登说：“成就、行进和进入。”因此，成为生源的是基，行进的是道，究竟的是果。藏巴·沃巴说：“本来安住且成为生源的是基。从这之中，自性智慧自住。”进入并行进的是道，在那里见到，在那里进入，称为任运成就道。希求并究竟的是果，称为显现，并且宣说究竟果的体性。又有人说，通过道而确定安住的是基，了知基并成就果的是道，成就究竟的是果。还有，成为道果之基的是基，成为基果之道的，是道，成为基道二者之果的是果。喇嘛列顿·竹巴翁说，以言语而言，轮回和涅槃二者的施设处安住，因此是基。如《斯帕卡》中所说：“基是成为施设处之故。”了知基并成就果的是道，这也是安立在了知和成就之上。两种过患灭尽且无法产生的是究竟的果，基和道的两种过患灭尽的，就是果。如此，基、道、果三者是一还是他？若是一，则与分为基、道、果三者相违。若是他，则这三者之间没有关联。如果这样问，意义的本体是一，但作用的差别是不同的。基是本来安住但尚未显现的部分。道是证悟并修持它的部分。果是