English
There are also two, and it is also said to be the three of secret great perfection. Thus, the differences in secret meanings are divided into three methods of explanation, and the key points of the inner and secret are used as methods of concealment, and only the outer door is shown in common, and then it must be protected. The second is, from "not a place of teaching" to "very secret by means." It is taught in between. So, what is not a vessel of teaching? Even though there are very many kinds of bad vessels that are not places for teaching secret meanings as they are, what are the characteristics of each of the differences that are summarized by the four forms of explanation, such as mouth-down? In order for the future yogis who will come later to practice in a way that is not mistaken, they should examine the vessel with a firm mind and recognize it, and in order to keep it secret without teaching it to those who are not vessels, these four distinctions of bad vessels are explained and taught. So what should be kept secret? It is this wish-fulfilling jewel of secret mantra Mahayana, which has the most excellent qualities. The reason for secrecy is: So, is it kept secret because of the great fault? It is not kept secret because of the faults of the faulty, but because it has special points and must be kept secret. To whom should it be kept secret? It is kept secret from those who do not believe in or understand the secret mantra and have shallow wisdom. So, why is it kept secret? Is there no compassion? It is kept secret for the sake of benefiting even those with shallow wisdom through transmission. What is kept secret? It is kept very secret by the signs and methods of great compassion. The third has four points: showing the fault of the vessel like a mouth-down, explaining the fault of the vessel like a hole in the bottom, showing the fault of the vessel like a broken side, and explaining the fault of the vessel like a poisonous one. The first is, from "worldly people" to "mouth-down in the mud." It is taught in between. In order to show each of the four promised secret objects separately. First, the characteristic of the mouth-down, which is not a vessel of the Great Vehicle, is: the individual beings of the world and the lower vehicle Hearers and Solitary Realizers, and the heretics with wrong views, and those who are attached to the objects of wrong views in the same way, and the Bodhisattvas and those who enter the secret but are attached to the views of the sect, and those who do not have the power of faith in the secret mantra Mahayana.
Chinese
由于没有智慧的掌控，理解的智慧能力弱小；由于没有禅定的掌控，心被掉举和昏沉所扰；由于没有忆念的掌控，处于愚痴和昏昧之中；由于没有精进的掌控，对于任何应学的道理都不努力；由于极度愚痴，远离了秘密的显现，心识如同黑暗一般。具备这些特征，不能理解秘密的殊胜意义，缺乏兴趣，不努力追求，就像往倒扣的容器背面倒水一样。同样，如果有人错误地理解这个伟大的秘密，或者违背了秘密的誓言，或者背离了这个伟大的秘密，这十四种情况，就如同引导至菩提的方法的绳索从根源断裂，菩提心的幼苗从根部枯萎一样。因为具备这些特征，他们会像头朝下栽倒一样，彻底地陷入恶趣三个可怕之处的泥潭中，没有解脱之时，种姓断绝，没有果报，这两种情况的名字必定会实现。因此，在没有观察容器的情况下，不应该对这样的人说。根本续中说：对于没有资格的倒扣容器，不应该讲述秘密。如果说了，那个人本身也会变成倒扣的容器。第二点是，从“秘密的意义”到“轮回中流逝”之间所阐述的内容是：即使口头上说出秘密真言的意义，向他人讲述，却不了解隐藏的法性秘密，因为没有秘密真言见地的把握，在不了解的情况下，伪装成狡猾的智者，自认为非常聪明而骄傲自大，向他人讲解和宣扬秘密真言。对于所有不好的容器，更要讲述那些本应保密的神圣的法，即使听到了四种近修和成就的支分，以及菩提心一般根本的四种真如的词句，却因为没有如实理解其意义，所以不能正确地修持和实践。无论殊胜的上师或具德的金刚兄弟交付了什么秘密的嘱托，那些不能胜任的人，秘密的精华会从他们体内流失，沉溺于轮回，流逝而漂泊，就像底部有洞的容器一样。
English
Because there is no mastery of wisdom, the power of understanding intelligence is weak; because there is no mastery of samadhi, the mind is distracted by agitation and dullness; because there is no mastery of mindfulness, one dwells in great stupidity and bewilderment; because there is no mastery of diligence, one does not strive for any of the things to be learned; because of great ignorance, one is far from the appearance of the secret meaning, and the mind is like darkness. Possessing these characteristics, one does not understand the supreme meaning of the secret, lacks interest, and does not strive to pursue it, like pouring water on the back of an overturned vessel. Similarly, if someone misunderstands this great secret, or violates the secret vows, or turns away from this great secret, these fourteen situations are like the rope of the method that leads to enlightenment being severed from its root, and the sprout of bodhicitta withering from its base. Because they possess these characteristics, they will fall headlong into the mire of the three terrible places of evil destinies, without a time of liberation, their lineage will be cut off, and there will be no fruition, and the names of these two situations will surely be realized. Therefore, without examining the vessel, one should not speak to such a person. The root tantra says: To those who are unqualified, overturned vessels, the secret should not be spoken. If it is spoken, that person himself will become an overturned vessel. The second point is what is explained from "the meanings of the secret" to "leaks into samsara": Even if one verbally expresses the meanings of the secret mantra and speaks to others, one does not understand the hidden secret of the nature of reality. Because one does not have the confidence of the view of secret mantra, one pretends to be a cunning wise person without understanding, and boasts of being very clever and arrogant, and explains and proclaims the secret mantra to others. To all bad vessels, one especially speaks of those sacred dharmas that should be kept secret, and even if one has heard the mere words of the four branches of approach and accomplishment, and the four suchnesses of the general root of bodhicitta, because one has not truly understood their meaning, one cannot correctly practice and implement them. Whatever secret entrustments are given by the sublime guru or the virtuous vajra brother, those who are unable to fulfill them, the essence of the secret will leak from their bodies, they will sink into samsara, leak and wander, like a vessel with a hole in the bottom.
Chinese
这显示了这一点。即使是这样，也不应该谈论秘密。正如它所说：对于无法保守秘密的劣质容器，如果有人谈论秘密，那么他和无容器的劣质容器，在轮回的领域中泄漏是相同的。这是第三点：从“观点和誓言”到“失败会堕入轮回”所显示的内容是：在承诺进入伟大的秘密神圣之门后，即使只是口头上说“佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）”或至高秘密的观点、誓言和行为，这三个神圣宝藏是这样的，但如果他们自己没有力量坚持这三者的意义，因为没有发展出从能取和所取中真正解脱的思维能力，并且由于没有从普通人的状态转变，他们的心被欺骗、嫉妒和吝啬所折磨，由于这四种因素压制着他们的相续，他们远离了努力的行为，只是在口头上确定无戏论的伟大自性，并且带着实执而说话，那么这个人自己就没有了对无为的意义的理解，也没有安住在根本和支分的誓言上。他们会对拥有伟大乘的观点和禅定的瑜伽士说：“你的观点是低劣的。”这样诽谤和说话的人，会因为誓言的破坏和果位的丧失，或者因为深刻的意义而毁灭，从而失败，成为轮回的命运，堕入痛苦的地方。这是劣质容器的特征。因此，不应该谈论秘密。正如它所说：对于将劣质容器转移到轮回，而谈论秘密意义的人，由于秘密的破坏，会变得和那个破坏者一样。这是第四点：从“理解方式和衡量”到“最终堕入毒中”所显示的内容是：那些进入伟大乘之门后，观察和衡量他人，引用傲慢和贬低的言辞，说奉承的话，玩弄两面派的舌头，说邪恶的言语，诽谤上师和有学问的朋友，因为愚昧而不知道过患，这样的誓言鬼魅般的食肉者，现在仅仅在这一生中，因为想要自己伟大和独立自主的伟大，而获得了傲慢的地位。
English
This shows that. Even in such a case, one should not speak of secrets. As it says: To a bad vessel that cannot hold secrets, whoever speaks of secrets, that one and the vessel-less bad vessel, are equal in leaking into the realm of samsara. This is the third point: From "view and samaya" to "failure will fall into samsara" is shown. Having vowed to enter the gate of the great secret sacred, even if one only verbally says, "Buddha (Tibetan: བུདྡྷ, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: Buddha, Chinese literal meaning: Buddha)" or the view, samaya, and conduct of the supreme secret, these three sacred treasures are like this, but if they themselves do not have the power to adhere to the meaning of these three, because they have not developed the ability of mind to truly liberate from the grasper and the grasped, and because they have not transformed from the state of ordinary beings, their minds are tormented by deceit, jealousy, and stinginess, and because these four factors suppress their continuum, they are separated from the activity of effort, and only nominally grasp the great nature of non-proliferation, and speak with substantial clinging, then that person himself does not have the understanding of the meaning of that very non-action, and does not abide in the root and branch samayas. They will say to those who possess the view of the great vehicle and the yoga of meditative stabilization, "Your view is inferior." Those who slander and speak in this way, will be destroyed by the breaking of samaya and the loss of the fruit, or by the profound meaning, and thus fail, becoming the destiny of samsara, falling into the place of suffering. This is the characteristic of a bad vessel. Therefore, one should not speak of secrets. As it says: For those who transfer a bad vessel to samsara, and speak of secret meanings, due to the breaking of the secret, they will become like that breaker. This is the fourth point: From "understanding the way and measuring" to "finally falling into poison" is shown. Those who, having entered the gate of the great vehicle, observe and measure others, quoting arrogant and belittling words, speaking flattering words, and playing with two-faced tongues, speaking evil words, and slandering the lama and learned friends, because of ignorance not knowing the faults, such a samaya-ghostly carnivore, now only in this one life, because of wanting the greatness of self-greatness and independence, has obtained the position of arrogance.
Chinese
为了自己的缘故，偷盗同门姐妹的财物等，以奸诈和虚伪的伎俩欺骗和引诱他人，为了物质的利益，以散乱的意识喜欢说一些密咒的词句，自己以自以为是和卖弄聪明的想法，想要表达并伪装成他人的老师，这些邪说者，心中怀有剧毒，是具有过失的恶劣之器，因此会堕落到欲界的最下层，转生到地狱。这是恶劣之器的特征。因此，不要对他们说秘密的意义。如前所说：对于充满毒素的堕落之器，如果说秘密的对境，就是瑜伽的巨大衰败，那人会堕落到轮回的尽头。第四个是，从“这样会失败”到“不应宣说”之间所说的。像这样，无论谁，这四种器皿都像这样在意义的果实上贫乏且会失败，因此，对于这些恶劣的器皿，像这样的续部的伟大密咒，秘密的真实意义，那唯一的珍宝之藏，是如此深奥且难以衡量，即使宣说了，也不会正确理解其意义，因此会因精华的匮乏而失败，执着于文字的表面形式，从而堕落到恶道的境地，无法解脱。因此，对于那些有缺陷的器皿，不应宣说秘密。第五个是，从“如果宣说”到“毁灭，两者都会被焚烧”之间所说的。那是因为什么呢？如果宣说了，那么宣说和讲述的老师以及听闻的学生，就像把瞎眼的小牛犊扔下悬崖一样，从可见的今生来说，会短命多病等等，从不可见的来世来说，会在三个劫等等的时间里被毁灭，两者都会因焚烧相续而痛苦，因为一个的因是由另一个造成的。第二部分有三个方面：讲述嫉妒的两种过失，揭示诽谤的过失，讲述愤怒和自相续恶劣的过失。第一是，从“瑜伽士精通明晰”到“无法救度”之间所说的。无论哪个瑜伽士，精通见解且具有明晰的禅定之义
English
For one's own sake, stealing the property of fellow sisters, etc., deceiving and enticing others with cunning and deceitful tricks, delighting in uttering mere words of secret mantras with a distracted mind for the sake of material gain, and with self-conceit and intellectual pride, desiring to express themselves and pretending to be teachers of others, these who speak falsely, harboring great poison within, are evil vessels possessing faults, and therefore will fall to the lowest realm of the desire realm, being born in hell. This is the characteristic of a poisonous vessel. Therefore, do not speak of secret meanings to them. As it was said before: To that vessel of decay, full of poison, to speak of secret objects, is a great downfall of yoga, that one will fall to the end of samsara. The fourth is what is taught from "Thus it will be defeated" to "Should not be taught." Like this, whoever, these four types of vessels are impoverished in the fruit of meaning and will be defeated, therefore, for these evil vessels, such a great secret mantra of the tantra, the secret true meaning, that unique treasure trove, is so profound and difficult to fathom, that even if taught, they will not correctly understand its meaning, and therefore will be defeated by the lack of essence, clinging to the mere surface of words, thereby falling into the state of evil destinies, unable to be liberated. Therefore, secrets should not be taught to those flawed vessels. The fifth is what is taught from "If taught" to "Destroyed, both will be burned." Why is that? If it is taught, then the teacher who teaches and speaks, and the student who listens, like throwing a blind calf off a cliff, from the visible present life, there will be short life, many illnesses, etc., and from the invisible future life, they will be destroyed for a duration of three kalpas, etc., and both will suffer from burning their continuums, because one's cause is caused by the other. The second part has three aspects: explaining the two faults of jealousy, revealing the fault of slander, and explaining the fault of anger and one's own evil continuum. The first is what is taught from "Yogi skilled and clear" to "Cannot save them." Whichever yogi, skilled in view and possessing the meaning of clear samadhi