English
Those who have precepts, who know the qualities of the Three Jewels and have great faith, who focus their minds solely on the fruit of liberation, who respect what should be taken and abandoned as stated in the tantras, who cannot be swayed by worldly paths and instructions, who have obtained the true instructions and keep them extremely secret and hidden, who are happy to consume the property of the Sangha, and who do not like to associate with bad friends who engage in the ten non-virtues and other things that contradict the Dharma. Among these, what is indispensable is the ability to keep vows and to abandon sinful friends. If one possesses most of these qualities, one is a vessel for the completion stage; if one possesses only the two most important ones, one is still a vessel for the generation stage. If one does not even have that much and yet relies on a lama, then having a vessel with just refuge and the five precepts is acceptable. Having thus roughly explained the characteristics of a disciple and a lama, due to the faults of the times, it is difficult to find a teacher who has abandoned all faults and is complete with all qualities, and even if one finds such a teacher, if one's own mind is not pure, one will not see the qualities in those who have qualities, one will see faults in those who have no faults, one will not see faults in what is faulty, one will see qualities in what is not a quality, and one will see those who have no qualities and are full of faults as superior beings, because of the accumulation of bad karma in previous lives and the lack of merit. Thus it is said: "The wise respect qualities, not Buddhas and Ishvaras, etc. Whoever respects those without qualities is foolish and born from non-virtuous deeds." If one cannot find someone who is complete with qualities, one must seek someone who possesses the indispensable characteristics mentioned above, and at the time of these profound instructions, one needs the oral transmission and the whispered transmission of the Buddha himself. The second point, the way to examine the connection, including supplementary explanations, that is, the examination of the connection between teacher and student, must be done before there is a Dharma relationship. Whether one has examined it before or not, once one has obtained a Dharma relationship, one must rely on it with respect, without finding fault. Even if one has only heard one verse, if one does not regard it as the lama, one will be born as a dog a hundred times, and one will be born as a leper. Therefore, many people in later generations claim to have vows for the secret Dharma.
Chinese
虽然嘉样钦波和我等宗派的规矩不太一样，但是没有破誓言的情况。比如，我们自己的上师也曾向宗喀巴大师请教过噶当道次第等许多显宗法，但后来也做了很多驳斥和批评，据说有这种情况。嘉样钦波指的是班禅释迦乔丹。上师指的是鄂尔钦·贡桑。他的传记很厚。因为领会错误，所以据说很多师徒上师都没有守护誓言的传统。还有，无论通过自己还是直接传承，如果没有佛法的联系，就不能算作自己的上师。传承的上师也不能放在根本堕罪的位置上。诋毁的话，一般来说过失很大。即使不是根本传承的上师， সাধারণভাবে诋毁圣者，自己也有无法估量的过失。特别是菩萨，尤其是密宗持明者，这个对象非常重要，这是题外话。现在进入正题，第三个要点是确定上师瑜伽。密宗金刚乘的法门中有甚深的上师瑜伽，这是有缘者一生中成佛的最重要的方法。大家都这么说，看来确实如此。也就是说，从暂时的角度，如何恭敬上师，忆念恩德，供养承侍等，显宗和密宗、大乘和小乘之间没有太大区别。从律藏和大乘经典中可以看出。依止善知识，一切功德产生的道理也是一样的。甚至连外道徒也是如此。他们自己的事业成就和悉地也是通过恭敬上师，得到加持而产生的。但是，区别在于，上师瑜伽是指修持上师。也就是忆念上师的身语意，并以其为对境，不断地进行信敬，将这种瑜伽作为道之正行的修持之根本，这是总的密宗，特别是无上瑜伽中所强调的。
English
Although Jamyang Khyentse and our school's rules are not quite the same, there is no breaking of vows. For example, our own previous gurus also requested many exoteric teachings such as the Kadam Lamrim from the precious Tsongkhapa, but later made many refutations and criticisms, it is said that there is such a situation. Jamyang Khyentse refers to Panchen Shakya Chokden. The previous guru refers to Ngorchen Kunga Zangpo. His biography is very thick. Because of misunderstanding, it is said that many masters and disciples did not maintain the tradition of keeping vows. Also, whether through oneself or direct lineage, if there is no Dharma connection, one cannot be considered one's own guru. The lineage guru should also not be placed in the position of a root downfall. Generally speaking, the fault of disparaging is very great. Even if it is not the root lineage guru, generally speaking, disparaging a holy person has immeasurable faults for oneself. Especially Bodhisattvas, and especially secret mantra holders, this object is very important, this is a digression. Now let's get to the point, the third point is to identify the Guru Yoga. In the secret mantra Vajrayana Dharma, there is a profound path called Guru Yoga, which is one of the most important methods for fortunate ones to attain Buddhahood in one lifetime. Everyone says so, and it seems to be true. That is to say, from a temporary point of view, how to respect the guru, remember kindness, make offerings and serve, etc., there is not much difference between exoteric and esoteric, Mahayana and Hinayana. It can be seen from the Vinaya and Mahayana sutras. The way in which all qualities arise from relying on a virtuous friend is also the same. Even the Tirthikas are the same. The accomplishment of their own activities and siddhis also arises from respecting the guru and receiving blessings. However, the difference is that Guru Yoga means practicing the guru. That is, remembering the body, speech, and mind of the guru, and taking it as the object, constantly practicing faith and respect, and taking this yoga as the root of the practice of the actual path, this is what is emphasized in general secret mantra, especially in Anuttarayoga.
Chinese
是这样的。由于较低的乘不普遍，所以说密咒金刚乘是将上师的加持作为道用，这也是主要的，如果从粗略讲解的角度来说，就非常恰当了。第四个问题是如何修习敬信：从实物的体性方面来说，上师，也就是可能是佛菩萨的化身，即使不是，就算是普通人，那位金刚上师的身语意，是以本尊神众随行的方式来利益众生的，所以就像和真正的佛没有差别一样。如果他高兴，就是佛高兴；如果对他造罪，就是对佛造罪；因为供养他就是供养一切佛，所以弟子的所有业障都会消除。如《文殊口授》中所说：“未来金刚持，何有情轻毁，彼即轻毁我，我恒时舍彼。”又说：“于此具义者，我住彼之身，修行者受供，彼悦彼净自，业之诸障垢。”这样说的。然而，修习敬信的方式是，根本上师本身，无论实际上是谁，都不能看作是凡夫俗子，或者像圣者学人那样，或者看作是普通善知识等等。必须观想为真正的佛，观想为佛的原因是，虽然一个佛和多个佛没有差别，但是在敬信的进入方式上有差别，所以佛也不是一个或两个。而是十方三世一切诸佛的总集之体性。因此，法和僧伽也全部包括在内。因此，我的上师实际上是三宝的总集。上师即是三宝，三宝即是上师。如果按照我们自己的显现来说，三宝也比不上上师的恩德。十方诸佛总的来说是好的，但是他们不向我显现容颜，也不发出声音。即使佛、本尊、菩萨、空行母、护法等等真的降临，也没有比具德上师所做的更多、所展示的更多了。在这个没有机会亲眼见到他们的时代，他们的一切事业都是上师所做的，所以恩德非常大。
English
That's right. Since the lower vehicles are not widespread, it is said that the Secret Mantra Vajrayana uses the blessings of the guru as the path, which is also the main thing, and if viewed from the perspective of a rough explanation, it is very appropriate. The fourth question is how to cultivate devotion: From the perspective of the nature of things, the guru, that is, may be an incarnation of a Buddha or Bodhisattva, even if not, even if it is an ordinary person, the body, speech, and mind of that Vajra Master are benefiting sentient beings in the manner of the retinue of the Yidam deities, so it is like there is no difference from the real Buddha. If he is happy, then the Buddha is happy; if you commit sins against him, then you are committing sins against the Buddha; because offering to him is offering to all Buddhas, all the obscurations of the disciples will be eliminated. As it is said in the "Oral Instructions of Manjushri": "The future Vajra Holder, whoever disrespects him, disrespects me, I will always abandon him." It also says: "For some who possess this meaning, I dwell in his body, the practitioner receives offerings, he is pleased and purifies his own, the stains of karma." That's what it says. However, the way to cultivate devotion is that the root guru himself, no matter who he actually is, cannot be regarded as an ordinary person, or like a noble learner, or as an ordinary spiritual friend, etc. One must visualize him as the real Buddha, the reason for visualizing him as the Buddha is that although there is no difference between one Buddha and many Buddhas, there is a difference in the way devotion enters, so the Buddha is not one or two either. Rather, it is the nature of the collection of all Buddhas of the ten directions and three times. Therefore, the Dharma and the Sangha are also all included. Therefore, my guru is actually the collection of all the Three Jewels. The guru is the Three Jewels, and the Three Jewels are the guru. If we follow our own appearances, the Three Jewels are not as kind as the guru. The Buddhas of the ten directions are generally good, but they do not show me their faces, nor do they utter sounds. Even if Buddhas, Yidams, Bodhisattvas, Dakinis, Dharma Protectors, etc. really come, there is nothing more to do or show than what the glorious guru has done. In this time when there is no opportunity to see them in person, all their deeds are done by the guru, so the kindness is very great.
Chinese
是这样想的。如果认识到上师是诸佛的总集，并且具备对无量功德的信心和对极大恩德的认识这二者，那么就是好的信心的本质、理解方式和修习方式。即使做了有这样好的理解的样子，但有时会忘记，不忆念上师。有时忆念的时候，也不会生起能让汗毛竖立的强烈感受，那就只是停留在理解的层面，不能立即生起证悟。如果生起能阻止平凡的其他显现的强烈感受，能够转变觉知，那么加持会立即融入，烦恼会突然止息，智慧会瞬间降临。像这样通过反复忆念，就会不断地修习。从串习中，舍弃一切过患，生起一切功德。如果没有亲眼见到佛，即使有偏袒和傲慢，以及令人愉悦的感受，也因为是有漏的世间分别念而无法解脱。对于普通善知识和普通成就者的爱恋之信心，也是世间分别念。愚笨之人说有上师佛，那也是说对一个好男人，或一个美貌女子，或用食物财富来帮助的人说是佛吗？光是嘴上说佛佛，而心里却毫无敬畏之心。这样对调伏自心也毫无益处，因此要了解佛的功德，并且需要对具备这些功德的上师生起信心。像这样认识上师为佛，就是目标超越世间的殊胜。因为是缘于佛，所以是所有道修行的精华。总的来说，是所有佛的加持融入。特别来说，是向自己的上师祈请的本尊们的加持迅速融入自身。如果不忆念恩德，总的来说，就是不尊重所做之事，无羞无耻，这是所有堕落的根本。福德、光辉、祥瑞和善妙都会像被扫帚扫过一样衰败。特别来说，是不把获得佛法视为恩德，那就是对佛法也不尊重不相信，努力再多也会变得毫无意义。更加特别的是，会被第一条根本堕罪的污垢所染。忆念恩德会成为一切善妙的基础。
English
That's what I think. If one recognizes the Lama as the embodiment of all Buddhas, and possesses both faith in limitless qualities and the recognition of immense kindness, then that is a good essence, understanding, and practice of devotion. Even if one acts as if one has such a good understanding, sometimes one forgets and does not remember the Lama. Even when one remembers, if a strong feeling that can make the hairs stand on end does not arise, then it remains only at the level of understanding, and one cannot immediately generate realization. If a strong feeling arises that can prevent other ordinary appearances, and can transform awareness, then blessings will immediately enter, afflictions will suddenly cease, and wisdom will descend in an instant. By repeatedly remembering in this way, one will constantly practice. From habituation, all faults are abandoned and all qualities arise. If one has not directly seen the Buddha, even if there is bias and arrogance, and a pleasing feeling, one cannot be liberated because it is a contaminated worldly conceptualization. Affectionate faith towards ordinary spiritual friends and ordinary accomplished ones is also a worldly conceptualization. Foolish people say there is a Lama Buddha, is that saying that a good man, or a beautiful woman, or someone who helps with food and wealth is a Buddha? It's just saying Buddha, Buddha, without any reverence in the mind. This is of no benefit to taming one's own mind, so one must understand the qualities of the Buddha, and one needs to generate faith in the Lama who possesses these qualities. Recognizing the Lama as the Buddha in this way is the supreme goal that transcends the world. Because it is focused on the Buddha, it is the essence of all path practices. In general, the blessings of all Buddhas enter. In particular, the blessings of the deities to whom one prays to one's own Lama quickly enter oneself. If one does not remember kindness, in general, one does not respect what has been done, and shamelessness is the root of all downfalls. Merit, glory, auspiciousness, and goodness all decline as if swept away by a broom. In particular, not regarding the attainment of Dharma as kindness means that one does not respect or believe in the Dharma, and all efforts become meaningless. Even more particularly, one is stained by the defilement of the first root downfall. Remembering kindness becomes the basis of all goodness.