English
I don't know. Before this time, because it was said that the behavior was not good, the temple staff also made plans to expel him from his residence and impose punishments. That disrupted the auspicious connections, and he suddenly passed away on the twelfth day of the seventh month of the Hor calendar. The disturbances caused by dakinis, deities, and demons were very great. If it were left like that, it seemed that there would be great disasters in both the upper and lower reaches. To eliminate that, many recitations and torma offerings were made for seven days, and it calmed down. Even outside, various kinds of disturbances occurred. In autumn, as if someone had come to summon me from Samdruptse, I gradually embarked on the journey and left. At the entrance of Narthang, many people came to offer fruits. After that, at the Desi's place, I performed many empowerments, instructions, subsequent permissions, and types of pacification rituals as before. I reported to the Desi my intention to help the elderly Gangchenpa and others who were imprisoned, but it seems that my wish was not fulfilled. I briefly transmitted the general outline of the tantric systems orally as a teaching. It was allowed to be written down, and it was gathered together, which was a good thing. At that time, all the accomplishments were only those. I don't have the title of a person who can benefit beings, but if a noble person comes, whether monastic or lay, there needs to be someone who can leave behind the footprints of the Dharma. If you wonder what the footprints of the Dharma are, they are either used for generosity, or for building the three supports and making offerings, or for keeping vows, or for increasing wisdom, or for recitations, contemplations, faith, aspirations, rejoicing, and so on. After the lama passed away, worldly people became more and more active in doing good deeds, monastics became more and more eager for the Dharma, and the character of all monastics and laypeople became more and more gentle. If things that were not understood before are now understood clearly, that is a sign of a noble person. After the lama passed away, even bad people had a little bit of faith, and practitioners became more greedy for wealth, spending their time doing business and bartering, increasing the idle talk of the three poisons of attachment, hatred, and ignorance. The Dharma declined, all monastics and laypeople increased their greed, hatred increased, and jealousy became stronger and stronger. They have little respect for anything and are not afraid to do bad deeds. If it goes on like this, I
Chinese
確實是這樣，但有時也會被罪惡的魔鬼所利用。魔鬼雖然會阻礙佛法，但似乎也會在世俗方面提供一些幫助。另一方面，這個（魔鬼）似乎會將一切痛苦都導向自身和他人的痛苦，將此生的痛苦導向來世的痛苦。此外，還有一群沒有福報、耗盡善業、難以教化的僧俗之人前來，他們也需要這些（魔鬼的幫助）。 藏巴嘉惹巴說：「惡劣的學生，罪大惡極，不依止具格的上師，卻追隨給予食物和財物的人。與虛偽的人相遇，內心感到滿足。」這話說的就是這種情況。 以前，吐蕃的國王及其眷屬，過去罪業深重。迎請堪布菩提薩埵後，以純潔之心行善。對三寶極其恭敬。即使在中國等地發動戰爭，不僅沒有損害寺廟和僧團，而且所有尋求庇護者都無法來到極其恭敬者的面前，只能從遠處進行禮拜和供養。請參考于闐（今新疆和田地區）的歷史。國王赤松德贊（742-797）向臣民講述《十萬頌般若經》等經典，使他們生起了與各自智慧相應的廣大智慧。國王撰寫了《十萬頌》的注釋，以及《量決定論》等許多極好的論著。依止聖者的功德就是這樣。 堪布菩提薩埵沒有讓吐蕃國王和印度國王聯姻，也沒有通過政治聯姻來幫助軍事戰略。僅僅因為恩情深重，就不能將與佛法毫無關聯的人作為皈依處。恩情和父母都很重要，但不能算作聖者。應該守護父親的宗教，還是母親的宗教？對於沒有宗教信仰的人來說，應該守護什麼宗教？親近的人並非真正的親近，怎麼能成為上師的種姓呢？ 意義的精髓，出自聖觀世音菩薩的教言：「智者尊敬功德，而非佛陀、自在天等。對無功德者表示尊敬，是愚蠢之人從不善業中產生的。」智者們應當對此進行辨別。 又說，一切善道
English
Indeed, it is so, but sometimes it can also be used by sinful demons. Although demons hinder the Dharma, they also seem to provide some help in worldly matters. On the other hand, this (demon) seems to direct all suffering to oneself and others' suffering, directing the suffering of this life to the suffering of the next life. In addition, there is a group of monks and laypeople who are without merit, have exhausted their good deeds, and are difficult to tame, who also need these (demons' help). Tsangpa Gyarepa said, "A bad student, extremely sinful, does not rely on a qualified guru, but follows those who give food and wealth. Meeting with a deceitful person, the heart feels satisfied." This is what he was talking about. In the past, the Tibetan king and his retinue, who had committed great sins in the past, invited Khenpo Bodhisattva and performed virtuous deeds with a pure heart. They were extremely respectful to the Three Jewels. Even when waging war in China and other places, not only was there no harm to temples and sanghas, but all those seeking refuge could not come before the extremely respectful ones, and could only offer prostrations and offerings from afar. Please refer to the history of Khotan (now the Hotan area of Xinjiang). King Trisong Detsen (742-797) taught the "Hundred Thousand Verses of the Prajnaparamita Sutra" and other scriptures to his subjects, causing them to generate great wisdom corresponding to their respective intellects. The king wrote commentaries on the "Hundred Thousand Verses" and many excellent treatises such as the "Tsadma Kunchok." Such is the merit of relying on a holy person. Khenpo Bodhisattva did not arrange a marriage between the Tibetan king and the Indian king, nor did he help military strategy through political marriage. One cannot take someone who has nothing to do with the Dharma as a refuge simply because of their great kindness. Kindness and parents are important, but they cannot be counted as holy persons. Should one protect the father's religion, or the mother's religion? For those who have no religion, what religion should they protect? Close relatives are not truly close, how can they become the lineage of a guru? The essence of the meaning, from the teachings of the Holy Avalokiteśvara: "The wise respect merit, not Buddhas, Ishvara, etc. Respecting those without merit is born from the non-virtuous deeds of fools." The wise should discern this. Furthermore, all good paths
Chinese
之生处，非是圣法外。八万四千法，皆趋于密咒。密咒之根本，乃上师之敬信。敬信需无伪，虽是自知之定需。况且世间人，现今之法者，亦颇为艰难。然与根本上师之教不违，且无令其不悦之法，乃无可避免。我自以为未对上师积罪，此一想法不足够。若对根本上师不信之人，与他人亲近，亦云自之誓言将毁。于根本上师不外托，于他人不内泄，此即为虚伪破誓。然则最初未托上师前，需作观察，思何如之上师为需？上师之功德，显密中说无数，于此处书写从何着手？现今之时，若自主之，则一切皆需具传承，此为基础。若受别解脱之出家比丘戒，则四根本戒不可犯。其他，不做恶名昭彰之罪业，当下日夜之行持良好，略懂律仪及精通仪轨者为需。发心之师，需心性柔和，略懂大乘，不做恶名昭彰之罪业，精通仪轨者。若求密法，则不破与上师及道友之誓言，信奉本尊，稍有念诵等成就之加持，略懂密法，且精通仪轨，不做大罪业者为需。不分种姓，一般人之上师，彼即可。国王等大人物，则于彼等之上，经续中云：未获地者之在家众，不可为国王之上师。如是，寺庙等开光者，具相者需恒常为之。一处若有三者住，在家金刚持不可为。如是，除非是证相显现之成就者，明明有出家之金刚持种类，在家众不可为国王之上师及开光，有害于教法，不吉祥。无出家相之阿瓦都提亦与在家众相同。何者在家众行持住处，仆人农夫商人等，贩卖正法。
English
The source of that is none other than the sacred Dharma. All eighty-four thousand teachings are inclined towards secret mantras. The root of mantras is devotion to the Guru. Devotion needs to be without pretense, and it must be a self-aware necessity. Not to mention worldly people, even for present-day Dharma practitioners, it is quite difficult. However, it is inevitable that one does not contradict the words of the root Guru and does not upset their mind. I myself cannot be satisfied by thinking that I have not accumulated sins towards the Guru. It is said that even if one becomes close to someone who does not have faith in the root Guru, one's vows will be broken. Not entrusting external matters to the root Guru and not divulging internal matters to others is hypocrisy and a breach of vows. So, before entrusting oneself to a Guru, one must first examine what kind of Guru is needed. As for the qualities of a Guru, they are mentioned countless times in the Sutras and Tantras, so where would one begin to write them here? In this day and age, if one has control over oneself, then it is essential to have a lineage. If one is taking the Pratimoksha vows of an ordained Bhikshu, then the four root downfalls must not be transgressed. Furthermore, one should not have committed notorious sins, one's conduct should be good day and night, and one should be somewhat knowledgeable in the Vinaya and proficient in rituals. As for the Guru of Bodhicitta, they should be gentle in nature, have a rough understanding of the Mahayana, not have committed notorious sins, and be proficient in rituals. If one is seeking Mantra Dharma, then one should not break the vows with the Guru and Dharma brothers, have faith in the Yidam deity, have some blessings from accomplishing recitations, have a rough understanding of Mantras, be proficient in rituals, and not be someone who has committed great sins. Regardless of caste or lineage, that Guru is sufficient for ordinary people. As for great people such as kings, in addition to those qualities, the Tantras say: "A householder who has not attained the Bhumis should not be made the Guru of a king." And: "One who consecrates temples and so on should always be one with signs." "If three reside in one place, a householder Vajra holder should not." Thus, unless one is an accomplished being with manifest signs, even though there is a lineage of ordained Vajra holders, a householder should not be the Guru of a king or perform consecrations, as it is harmful to the Dharma and inauspicious. An Avadhuti without the signs of ordination is also like a householder. Whoever, a householder, practices in a dwelling place, servants, farmers, merchants, and those who sell the sacred Dharma.
Chinese
愚昧的迷惑，说不是地上执持金刚。其他续部中也说：不是对愚昧者，不是对外道者，不是对国王，不是对年轻人，不是对太监，不是对老年人，不是对唯一喜欢思辨者，菩提心不是对儿子，行为退失故不是对亲戚，身语意的金刚修持者，也不是布施给声闻者。这样，在弟子的场合所说的话反过来对上师也适用。以居家身份享用住所，是指住所财产自己享用，指吃喝的女人。说是什么传承的伟大上师，是什么血统传承，这些都是自己编造的。前半生大多是农民和商人，做过奴隶，即使国王的内臣侍从老儿子有才能，如果成为国王的上师，那么佛法就会衰败。正如所说：起初是国王的使者，后来变成国王的上师。这样做了不好的预言。说不是对国王也是这个意思。成为上师的大多儿子也没有敬信和清净的行为，考虑到知道这些，所以禁止父子做师徒。以前在西藏，儿子也对父亲金刚持具有信心，因此传承世代相传，成为好的瑜伽士。后来没有了这些，所以才有了现在这种勉勉强强的情况。因为说了不要让亲戚做弟子，所以也禁止了亲戚做上师。据说国王的亲戚不能给国王灌顶。现在，部长的上师如果是亲戚和内臣，就说这样才值得信任，忠诚，内心纯洁，只看得到这一点，这与佛法的说法相违背。总的来说，到了末法时代，上师和弟子之间的关系，全部都变成了模仿，游戏，影像，这样是否进行观察都不知道。在这里，只是稍微提示一下。心中怀着欺骗，从争夺中准备好欺骗的手段，向广阔的国土扩张。把石头看成黄金。正当把财物扔进洞里的时候，哪里还有取舍的人呢？对真话产生真诚的想法也不可能，我觉得就像我说狗屎一样的东西，实际上是非常珍贵的宝贝，说“哈依帕帕”之类的话，是装模作样的骗子。