English
It is also said in the Garland of Jewels: If sentient beings are made to generate the mind of enlightenment and are made stable in it, then the mind of enlightenment, which is as stable as the king of mountains, is always attained. By faith, one does not go to the state of not having leisure. By discipline, beings go to a good state. By being accustomed to emptiness, one attains non-attachment to all dharmas. By being unwavering, one obtains mindfulness. By thinking, one obtains intelligence. By showing respect, one is endowed with understanding of meaning. One becomes a protector of the Dharma and possesses wisdom. By listening to the Dharma and giving alms, by acting without obscurations, the desire to be with the Buddha is quickly attained. By non-attachment, meaning is accomplished. By non-stinginess, enjoyment increases. By non-pride, one becomes the chief. By patience in the Dharma, one obtains dharani. By giving the five essences and giving fearlessness to the fearful, all the maras cannot overcome one, and one becomes the best of the mighty. By offering garlands of lamps to stupas, and lamps in dark places, and by giving butter lamps, one obtains the eye of the gods. By offering music to stupas, and by offering bells and the like, and by offering conches and drums, one obtains the ear of the gods. Not speaking of the faults of others, nor mentioning those with impaired limbs, by following the minds of others, one obtains knowledge of the minds of others. By giving shoes and vehicles, and by honoring the humble, and by honoring the lama with vehicles, the wise obtain miraculous powers. For the sake of the Dharma and likewise, remembering the meaning of the Dharma scriptures, and by giving the Dharma without impurity, one obtains remembrance of past lives. By truly knowing that things are without inherent existence, the six superknowledges and all defilements, the supreme exhaustion is obtained. In order to liberate all sentient beings, knowing suchness and being endowed with equality, by meditating on compassion that is moistened, one becomes a victorious one endowed with supreme qualities. By offering jewels to the Sage, infinite light radiates forth. Thus it is said. The venerable Dharma Protector and Rabjor Dbyings also said: By non-harming, one becomes long-lived among gods and humans, and asuras. By harming, one is born short-lived. Therefore, completely abandon harming. Whoever gives food to this, life and beauty
Chinese
我具大力，具光荣且离疾病，恒常具有安乐。何人布施衣服，彼具美貌、身形美好、具足受用，威严有情众生喜，衣服亦能获得。何人对此极欢喜，布施心之所安处，彼有情众生得高楼，具足一切所欲。如是说。何人恒常心欢喜，如诸上师之教而行，示现利益与非利益之人，彼之语即成贤善。他人轻蔑则受辱，反之则高升，大乐则具安乐，大痛苦则成痛苦。如是说。何人不欲自乐，不喜受持，彼乃诸曜之胜，即成四大天王。父母父系之主亦，恭敬布施且具忍辱，何人喜好争斗，彼生三十三天。不喜争论与争斗，心不喜悦者，一心勤于善者，彼等即往无诤处。多闻且持法，具智慧且欲解脱，喜好功德之人，彼等亲近兜率天。何人入于调伏自性，亦受持戒律，且具大欢喜，不为鬼魅所食而往化乐天。何等有情不劣胜，布施调伏且正持戒，具足殊胜功德者，定往他化自在天。以戒律得生天界，以禅定得殊胜，以如实了知故，终不复有轮回。离贪且获福德，如是亦当舍弃罪恶，作自他之利，舍弃于他有害，乃是福德，反之乃罪恶，大自在如是说。如是等等多有宣说。以如是为例，从经和论典中，当知积聚之门无量，善之利益不可思议。因此，不应对单一善根感到满足，应从多种不同类型的积聚之门中尽力积累，如是说。顶礼
English
I am mighty, glorious, and free from disease, and I am always endowed with happiness. Whoever gives clothes, they will have beauty, a beautiful form, and be endowed with enjoyment. Majestic beings will love them, and they will also find clothes. Whoever is very happy with this and gives the place of their heart, that sentient being will have a mansion that is full of all desires. Thus it is said. Whoever is always happy in mind and acts according to the teachings of the lamas, a person who shows benefit and non-benefit, their words will become virtuous. If others despise them, they will be humiliated; if they turn away, they will rise high. Great happiness brings happiness, and great suffering brings suffering. Thus it is said. Whoever does not desire their own happiness and does not like to be held, they are the best of all planets and will become one of the Four Great Kings. The parents and the head of the paternal lineage are also honored, generous, and patient. Whoever delights in fighting will be born in the Thirty-three Heavens. Those who do not like to argue or fight, whose minds do not rejoice in it, and who diligently strive for virtue alone, will go to the place free from strife. Those who are learned, uphold the Dharma, possess wisdom, and desire liberation, those who delight in qualities, will draw near to Tushita Heaven. Whoever enters into taming themselves and also takes vows, and is endowed with great joy, will go to Paranirmita Heaven without being eaten by demons. Whatever sentient being is neither inferior nor superior, gives, is tamed, and correctly observes vows, and is endowed with excellent qualities, will surely go to Paranirmita-vasavartin Heaven. Through discipline, one obtains heaven; through meditation, one becomes distinguished; through truly and completely knowing, one ultimately goes without rebirth. Obtain freedom from attachment and merit, and likewise, one should also abandon evil. Doing good for oneself and others, and abandoning harm to others, is merit; the opposite is evil, as the Great Self said. There are many such statements. As an example, from the sutras and treatises, one should understand that the doors of accumulation are limitless and the benefits of virtue are immeasurable. Therefore, one should not be content with a single root of virtue, but should accumulate as much as possible from many different types of doors of accumulation. Thus it is said. Homage.
Chinese
在玛玛（藏文）瑜伽的观想结束后，如果乐意对其他后续的法会略作解释，则应这样做：其中第一点是关于上师和弟子的特征的阐述。正如所说： 没有慈悲且愤怒恶毒，傲慢且不约束贪欲，自我赞扬的上师，对于弟子来说，有智慧的人不应亲近。 稳重调柔且具智慧，具足忍耐正直无有欺骗，了知密咒和续部的结合，具有慈爱之心且精通论典，完全了知那十种功德，擅长绘制坛城的事业，是宣讲密咒的上师，极其调顺且诸根调伏。 这段话也出现在《上师五十颂》中，但在《无垢光》中引用了，所以很明显是续部的语句。续部之王《吉祥时轮金刚》中说：首先应当依止的，具相的上师，也应具有誓言，尤其安住于金刚乘。修习那（上师），不执著，与清净的垢染分离，进入忍耐的姿态之道。为弟子们布施道，夺取地狱的怖畏，从那（上师）处具有梵行。对于魔众，那金刚杵，也于执持地的基础上，被称作金刚萨埵。 这是上师的功德。具有我慢，被味道压制，誓言散乱，贪求财物，也没有听闻。欺骗弟子，追求利益，对于至高喜乐之处，心生厌倦不灌顶。完全执着于享乐，放逸，具有粗暴的语言，为了感官的享受而贪欲。那（上师）如同地狱一般，聪明的弟子们，为了圆满菩提之因应当舍弃。 这是过失的分类。心怀深广，喜爱上师的定解，具有施舍的姿态，了知功德。追求解脱，恭敬续部，具有不虚伪的心，那（上师）的获得极其隐秘。恶毒之辈的友伴，那样的弟子，极其聪明的上师们应当摄受。作为智慧自在等的因，称为“其他”，再次作为中等福德之因。 这是关于弟子的特征的阐述。其中上师有两种：具足所有特征的是殊胜的上师。
English
After the visualization of the Mama (Tibetan) Yoga is completed, if one is inclined to explain the subsequent Dharma sessions in a bit more detail, one should do so as follows: The first point is the explanation of the characteristics of the teacher and the disciple. As it is said: Without compassion and wrathful and malicious, arrogant and not restraining desire, a self-praising teacher, for a disciple, a wise person should not approach. Stable, gentle, and intelligent, possessing patience, upright, and without deceit, knowing the union of mantra and tantra, possessing loving-kindness and skilled in treatises, fully knowing those ten qualities, skilled in the activity of drawing mandalas, is the teacher who expounds secret mantras, extremely tamed and with subdued senses. This passage also appears in the "Fifty Verses on the Guru," but it is quoted in the "Vimalaprabha," so it is clear that it is a tantric statement. In the King of Tantras, the Glorious Kalachakra, it says: First, the teacher who should be properly relied upon should also possess vows and especially abide in the Vajrayana. Meditating on that (teacher), without attachment, separated from pure defilements, entering the path of patience. Bestowing the path to disciples, taking away the fear of hell, from that (teacher) one possesses celibacy. For the hordes of demons, that vajra scepter, also on the basis of the holding ground, is well-known as Vajrasattva. These are the qualities of a teacher. Possessing pride, suppressed by taste, vows scattered, craving for possessions, and also without learning. Deceiving disciples, seeking profit, for the place of supreme bliss, the mind is weary and does not empower. Completely attached to enjoyment, reckless, possessing harsh words, and desiring for the sake of the senses. That (teacher) is like hell, and wise disciples should abandon him as a cause for perfect enlightenment. This is the classification of faults. With a deep and vast mind, delighting in the certainty of the teacher, possessing the attitude of giving, knowing qualities. Seeking liberation, respecting the tantras, possessing a non-deceitful mind, the attainment of that (teacher) is extremely hidden. A companion of malicious beings, that kind of disciple, extremely wise teachers should gather. As a cause for wisdom, freedom, etc., called "other," again as a cause for intermediate merit. These are the explanations of the characteristics of a disciple. Among them, there are two kinds of teachers: the one who possesses all the characteristics is the supreme teacher.
Chinese
，成为，即使没有完全具备断除过失、具有功德者的所有特征，也应具备不可或缺的功德，才适合作为导师。同样，弟子的特征也可以分为上、中、下三等。关于上师的功德，除了通过灌顶获得誓言，以及了解十事等密宗自身的各种特点之外，上师的一般特征与大乘善知识的一般特征相同，因此，上师的特征在显宗和密宗之间没有太大的区别。其中，无有慈悲心等七种过失，既是上师的过失，也是弟子的过失。如果上师经常犯这些过失，就不能作为上师，如果能断除这些过失的细微部分，那是最好的，但现在很难找到。如果断除了七种过失中的五种或六种，即使有两三种，也不会产生过患。但在这些过失中，唯独没有慈悲心是最大的过失，因此断除它非常重要。愤怒和恶毒的区别是，容易立刻生气是愤怒，怀恨在心、牢记仇恨是恶毒。其他直接指出的内容很容易理解。关于这些，稍微不同的解释是，在《金刚心要释》中说：“无有慈悲心，从事田间劳动者，愤怒且击中要害，恶毒者与僧人和众生作对，傲慢者充满邪知，贪婪者追求不应追求之物，极度饮酒且不约束自己，在此宣扬自我赞扬，并对有功德者进行诽谤。”《文殊菩萨观想简述》中说：“无有慈悲心者是指吃肉的人，愤怒是指高兴地击打，恶毒是指憎恨善良的人，傲慢是指舍弃智慧，贪婪是指使用神灵的财物，不约束自己是指极度饮酒，自我赞扬是指诽谤空性之道，并进行诽谤。”这些解释中，有些是解释其本质，但大多数似乎是举例说明。对于上等弟子来说，需要从一开始就断除这些过失，但一般来说，对于弟子来说并不确定，即使现在已经经常犯这些过失，但后来进入佛法之门，依靠上师，这些过失
English
, and become, even if not fully possessing all the characteristics of those who have abandoned faults and possess virtues, they should possess indispensable virtues to be suitable as teachers. Similarly, the characteristics of disciples can also be divided into three levels: superior, intermediate, and inferior. Regarding the qualities of a guru, apart from obtaining vows through empowerment and understanding the ten matters, etc., which are specific characteristics of tantra itself, the general characteristics of a guru are the same as the general characteristics of a Mahayana spiritual friend. Therefore, there is no significant difference between the characteristics of a guru in sutra and tantra. Among these, the seven faults such as the absence of compassion are faults of both the guru and the disciple. If a guru frequently commits these faults, they should not be regarded as a guru. It would be best to abandon even the subtle aspects of these faults, but it is difficult to find such a person nowadays. If five or six of the seven faults are abandoned, even if there are two or three remaining, they will not cause harm. However, among these faults, the absence of compassion alone is the greatest fault, so it is very important to abandon it. The difference between anger and malice is that being easily angered immediately is anger, while harboring resentment and holding grudges firmly is malice. Other directly indicated contents are easy to understand. Regarding these, slightly different explanations are found in the Vajra Heart Commentary, which says: "One who has no compassion and engages in field work, is angry and strikes at the point, a malicious person opposes monks and beings, an arrogant person is filled with evil knowledge, a greedy person pursues what should not be pursued, one who drinks excessively and does not restrain themselves, here proclaims self-praise, and slanders those with virtues." The Brief Explanation of the Desired View of Manjushri says: "One without compassion refers to a meat-eater, anger refers to striking with joy, malice refers to hating good people, arrogance refers to abandoning wisdom, greed refers to using the wealth of the gods, unrestrained refers to drinking excessively, self-praise refers to slandering the path of emptiness, and engaging in slander." Among these explanations, some explain their essence, but most seem to be giving examples. For superior disciples, it is necessary to abandon these faults from the beginning, but in general, it is not certain for disciples. Even if they have frequently committed these faults now, but later enter the gate of Dharma and rely on a guru, these faults