English
And, for example, the explanation of meaning, cause and effect, the explanation of logical meaning, the explanation of differentiation, and the explanation of collection. As it is said, explaining and clarifying the meaning of words, arranging confusedly, collecting scattered things, and extracting things that are not obvious by the power of the preceding and following words, etc., is the explanation of words and phrases. Similarly, "like that, like this, in that way," these three are explanations that show examples. "Therefore, so, because of that," these three, whatever the meaning, if that is seen, it is an explanation that shows reasoning. "From that, that also, from that," these three are explanations that show cause and effect. "That is it, that is not it," if one believes, it is said to be an explanation of meaning. Even one letter and branch has meaning like that, therefore, like that, all letters and branches are examined, it is said to be an explanation of meaning, cause and effect. Like that, examining the letters and branches of words, explaining the meaning, cause and effect, reasoning, etc., separately without confusion is the explanation of meaning, cause and effect. For the meaning of doubt, examining with the three valid cognitions, manifesting the non-erroneous meaning, and generating the certainty of faith is the explanation of logical meaning. Like the five general meanings mentioned above, differentiating each order and category like that, and explaining by dividing chapters with paragraphs is the explanation of differentiation. Like showing that the root of all phenomena is the mind of enlightenment, which is the nature of non-effort, integrating one's own continuum and condensing the meaning of practice into pith instructions is the explanation of collection. Similarly, the meaning of words and phrases is the explanation of words and phrases. The meaning of similarity and dissimilarity is the explanation of meaning, cause and effect. Examining and extracting the meaning of reasoning is said to be the explanation of logical speech. Differentiating each category and order is the explanation of dividing chapters. Showing the meaning in one root is the explanation of collection. Like that, the meaning that is said should be explained through the door of five explanations. Chapter title: From the chapter on the way of explaining the mind in the "All-Creating King of Enlightenment Mind", the thirteenth explanation is completed. The fourth meaning, the nature of mind itself, the all-creator, transcends cause, effect, and effort.
Chinese
第十四品 对非器者必须保密的章节分为两部分：简略指示和详细解释。第一部分是：如此，在展示了普作菩提心五种讲述方法之后，菩提心普作王把自己无二、超离思维的伟大、内明、童子瓶身之意，从三身导师到三界众生之间，不向任何人展示，必须保密，讲述了这种方式的教诲。第二部分是详细解释，分为四点：教导保密普作菩提心，如实宣说的过患，保密与不保密的差别，以及不向极聪慧者保密。第一点是：唉！大菩萨普作菩提心，我必须在任何时间和情况下，对这四种保密对象不宣说，严加保密。这样总的指示之后，具体来说，应该对哪些对象保密呢？应该保密的对象是，对于从普作我之功力中出现的三身导师们，我的自性不生不灭的这三种形态，不要展示，必须保密。同样，对于如实证悟我之二无别菩提心，安住于究竟果位的过去、现在、未来三世诸佛，也不要展示我的自性，必须保密。对于听我讲法并聚集在一起，不是其他人的所有眷属，也要保密，不要展示我的自性。对于普作我所造的三界众生，不要展示我的自性，必须保密。第二部分分为四点：没有三身导师，不会圆满；没有三界慈悲，不会产生利生事业；没有三乘教法，就没有乘的区别；没有三乘修持，就无法解脱轮回的痛苦。第一点是：上面所说的那样必须保密的原因是什么呢？是这样的，对于三身导师，如果不向导师普作我的自性保密，如实地宣说，那么内在明亮、远离戏论的意义就不能如实显现，三身导师三种显现的智慧就会外
English
The fourteenth chapter, on the necessity of keeping secrets from those who are not vessels, is divided into two parts: a brief indication and a detailed explanation. The first part is: Thus, after showing the five ways of explaining the all-creating Bodhicitta, the all-creating king of Bodhicitta himself does not show this intention of the non-dual, beyond-mind great, inner-clear, youthful vase body nature to anyone from the teacher of the three bodies to the sentient beings of the three realms, and this instruction on how to keep it strictly secret is taught. The second part is the detailed explanation, which has four points: instructing to keep the all-creating Bodhicitta secret, the fault of explaining it verbatim, the difference between keeping secret and not keeping secret, and not keeping secret from those of the sharpest faculties. The first point is: O great Bodhisattva, all-creating Bodhicitta, I must not speak of these four types of secret objects at any time or in any way, and must keep them strictly secret. After this general instruction, specifically, to whom should it be kept secret? The objects to be kept secret are: for the teachers of the three bodies who have arisen from the power of the all-creating I, these three forms of my nature, unborn and unceasing, must not be shown and must be kept secret. Similarly, for the Buddhas of the three times, past, present, and future, who have truly realized my non-dual Bodhicitta and abide on the ground of the ultimate fruit, do not show my nature and must keep it secret. For all the retinues who listen to my teachings and gather together, who are not others, also keep it secret and do not show my nature. For the sentient beings of the three realms created by the all-creating I, do not show my nature and must keep it secret. The second part has four points: without the three-body teacher, it will not be perfect; without the compassion of the three realms, there will be no benefit for beings; without the three vehicles of teachings, there will be no difference between the vehicles; without the practice of the three vehicles, the suffering of samsara cannot be liberated. The first point is: What is the reason why it is necessary to keep it secret as mentioned above? It is like this, for the teacher of the three bodies, if the nature of the teacher, the all-creating I, is not kept secret and is explained verbatim, then the meaning of inner clarity, free from elaboration, cannot be truly manifested, and the wisdom of the three manifestations of the three-body teacher will be outwardly
Chinese
如果我的自性不从我的力量中产生或显现，如果以三身示现的那些导师不是从我这里产生的，那么作为三身教法之本质的三乘和三转法轮就不会圆满具足。如果三教、三乘和三转法轮不聚集，那么三身之导师——佛宝、三教三乘之正法宝，以及僧众聚集之僧宝这三宝就不会在世间出现。如果这三宝没有在世间显现，而只有黑暗，那么世间众生就无法依靠自己的力量获得解脱和全知之道，因此，无上菩提的意义，无量众生都无法知晓和获得，这就会成为一种过失，因此才被教导需要保密。第二点是，如果对于从我——普贤王如来这里产生的过去、现在、未来三世诸佛，没有保密地显示我的三种自性，或者说，空性、内明、觉性这三种智慧无二无别的状态，那么，应调伏者所显现的慈悲游舞，三身的三位导师就不会为了调伏众生而出现，利益众生的事业就会中断，从而导致佛与众生之间没有慈悲联系的过失。因此，为了使导师普贤王如来不舍弃以慈悲利益众生的事业，他没有向过去、现在、未来三世诸佛显示自己的本体——空性、内明、觉性，远离戏论，三身无二无别的自性，或者说，没有仅仅这样做，而是为了调伏众生，将三身的游舞显现出来。如《龙钦饶绛》中所说：为了断定地道，普贤王如来我，以及显示三种智慧，为了引导未清净的所化众生，显现三种导师，所居之处也是三种，所调伏的对象也宣说为三种，眷属也是三种，所教导的法也是三种。第三点是，如果对于为了听法而聚集在我周围的眷属们，没有保密地显示我的自性，而是毫无差别地显示出来，那么，由于众生的根器和意乐各有不同，各自的
English
If my own nature does not arise or emanate from my power, and if those teachers who manifest in the three kayas do not arise from me, then the three vehicles and three wheels of Dharma, which are the essence of the three teachings of the three kayas, will not be perfectly complete. If these three teachings, three vehicles, and three wheels of Dharma do not gather, then the three teachers of the three kayas—the Buddha Jewel, the Dharma Jewel of the three teachings and three vehicles, and the Sangha Jewel of the assembled Sangha—these three jewels will not appear in the realms of the world. If these three supreme ones do not appear in the world and there is only darkness, then beings in the world will not be able to attain liberation and the path of omniscience through their own power, and therefore the meaning of unsurpassed enlightenment will not be known or attained by limitless beings, which would be a fault. Therefore, it is taught that it must be kept secret. Secondly, if the three natures of myself, or the state of the three wisdoms of emptiness, inner radiance, and awareness being inseparable, are shown without secrecy to the Buddhas of the three times who arise from me, the All-Creating One, then the compassionate play of whatever is to be tamed, the three teachers of the three kayas, will not arise for the benefit of those to be tamed, and the benefit of beings will be cut off, resulting in the fault of there being no compassionate connection between Buddhas and sentient beings. Therefore, in order that the teacher Samantabhadra does not abandon the work of benefiting beings with compassion, he did not show to the victors of the three times his own essence—emptiness, inner radiance, and awareness, free from elaboration, the nature of the three kayas being inseparable—or rather, he did not only do that, but showed the play of the three kayas manifestly for the benefit of those to be tamed. As it says in the Longchen Rabjam: "To ascertain the ground and path, I, Samantabhadra, and the teaching of the three wisdoms, in order to guide impure beings to be tamed, three kinds of teachers arose. The places are also three kinds, and the taming is also explained as three kinds. The retinues are also three kinds, and the teachings are also three kinds." Thirdly, if my own nature is shown without secrecy to the assemblies of disciples who have gathered to listen to the Dharma from me, but rather shown without differentiation, then, since the dispositions and inclinations of individuals are various,
Chinese
如果没有根据众生的根器来施教，就会导致所化众生的相续被浪费。正如经中所说：对于喜欢繁琐的人，就用繁琐的法来调伏。声闻、缘觉、菩萨这三种，是为根器下劣的人宣说的。事部、行部、瑜伽部这三种，是为根器中等的人宣说的。摩诃瑜伽、阿努瑜伽、阿底瑜伽这三种，是为根器上等的人宣说的。如是，三身佛的三位导师，如果没有根据所化众生的智慧层次来施教，就会有无法区分上下乘的见解和宗义等差别的过失，因此要保密。第四个原因是：如果我不隐瞒我所造的三界众生的自性，而是以慈悲来显示，那么除此之外，三身佛的三位导师所宣说的三乘之道的处所就会消失。如果三位导师所宣说的处所消失，那么我，一切的造作者，所造的诸法，就无法说明凭什么理由，由谁来安立导师、眷属、教法圆满，安立之处都不存在。如果教法生起的圆满因缘消失，那么所化众生就无法了解三乘的修持，因此会有无法从轮回痛苦中解脱的过失。而且，如果不能领会大圆满的意义，反而妄加诽谤，众生就会堕入大地狱。如《宝积经》中所说：这些话语，即使在声闻和缘觉等之中，也不要提及一丝一毫。为什么呢？因为他们智慧低下。如果他们听到了这些话语，就会感到害怕、恐惧和昏厥，不相信密咒，心生退转，由于这种异熟果报，众生将会在大地狱中感受痛苦。更不用说宣说和听闻了，甚至连在风的方向都不要提及。同样的，这部经中也说：对于具有因果乘的人们，不要宣说我，一切造作者的教言。如果一定要宣说我的教言，他们就会说善恶业有因果，从而对我进行诽谤，将永远无法与我相遇。就是这样。