Chinese
极大的恭敬是自然而生的。这样，认识到是佛，忆念恩德，强烈地敬仰，再三不忘地忆念，具有这四种特点的恭敬，就称为达到标准的恭敬。因此，对于具有特征的金刚上师，具足誓言的弟子以这样的恭敬来修持上师并祈祷，即使没有其他方法，也能成就一切共同和殊胜的愿望。第五个要点是将利益与经文结合起来：也就是，从《喜金刚续》中说：“非由他言自然生，任何地方亦难寻觅，依止上师之方便，以及自身之福德知。”以及《幻化网》中也说：“如何看待上师？上师与诸佛相同，彼即恒常金刚持，如来宝髻，彼即智慧之海，如意宝珠赐予珍宝，应取上师之功德，过失则永不应取。取功德则得成就，过失则失成就，彼之影子亦不应践踏，说如毁坏佛塔。”以及《金刚帐》中也说：“上师成为导师，为诸佛所敬礼，乃吾等之父母，此应铭记于心。”以及“金刚萨埵如何，如是上师执持形，为摄受有情之目的，处于平凡之形相。”如是说。在《无垢光荣经》中说：宣说时轮金刚续的金刚上师，应如薄伽梵文殊菩萨一样，应如第一时轮金刚佛一样，为追求解脱者所见。以及，上师龙树所著的《五次第论》中也说：“山王顶峰若有少许堕落，虽不欲堕落亦将堕落。以上师之恩德获得利益之经文，虽不欲解脱亦将解脱。”以及“上师能夺取罪恶，上师能消除恐惧，上师能救度痛苦之
English
Great reverence arises spontaneously. Thus, recognizing as Buddha, remembering kindness, strongly admiring, and repeatedly remembering without forgetting, having these four characteristics of reverence is called reaching the standard of reverence. Therefore, for a Vajra Master who possesses characteristics, a disciple who possesses vows should cultivate the Lama and pray with such reverence. Even without other methods, all common and supreme wishes will be fulfilled. The fifth point is to combine the benefits with the scriptures: That is, from the Hevajra Tantra, it says: "Not spoken by others, born together, difficult to find anywhere, relying on the Lama's means, and knowing from one's own merit." And also in the Net of Illusion, it says: "How to view the teacher? The teacher is the same as all Buddhas, he is always Vajradhara, the Tathagata Ratnaketu, he is the ocean of wisdom, the wish-fulfilling jewel bestows treasures, one should take the virtues of the teacher, and never take the faults. Taking virtues brings accomplishment, faults diminish accomplishment, one should not even step on his shadow, it is said to be like destroying a stupa." And also in the Vajra Tent, it says: "The teacher who becomes the guide, is revered by all Buddhas, is the father and mother of us all, this should be kept in mind." And "How is Vajrasattva, so the teacher holds form, for the purpose of subduing sentient beings, he dwells in an ordinary form." Thus it is said. In the Glorious Stainless Light, it says: The Vajra Master who teaches the Kalachakra Tantra should be seen by those who seek liberation as the Bhagavan Manjushri, as the first Kalachakra Buddha. And also, in the Five Stages by Master Nagarjuna, it says: "If a little falls from the peak of the mountain king, even if one does not want to fall, one will fall. If one obtains the scripture of benefit through the kindness of the Lama, even if one does not want to be liberated, one will be liberated." And "The teacher can take away sins, the teacher can eliminate fear, the teacher can save from the suffering of
Chinese
说“我将从业中解脱”。 荣耀的萨ra哈也说： 谁的心中融入了上师所说的话， 就像看到在手掌中放置的宝藏。 还有，因陀罗菩提的智慧成就法中也说： 如果没有抓住船桨， 就无法乘船渡到彼岸。 即使一切功德都圆满， 没有上师也无法到达轮回的尽头。 具力自在的毗如巴也说： 不要将上师和金刚萨埵视为不同， 上师即是佛、法， 同样，僧伽也是上师。 想要获得殊胜的成就和果位， 就要从各方面令上师欢喜。 一切诸佛的本体金刚持， 在这争斗的时代，为了我的利益， 示现与一切相符， 如此了知后，以一切事物， 侍奉三世诸佛， 将会获得成就和大乐。 诸如此类。 总之，一切成就的根本是上师，对此有无量的经典依据。 现在显而易见的是， 那些对根本上师没有信心的人， 许多不悦意的事情会降临到他们身上， 而那些以恭敬心侍奉上师的人， 快乐、幸福和美名会自然而然地到来。 此外， 尊贵的上师们也这样说： 如果将上师视为佛，就会得到佛的加持；如果视为菩萨，就会得到菩萨的加持；如果视为成就者，就会得到成就者的加持；如果视为凡夫的善知识， 就会得到与此相应的加持。 总之，如果没有虔诚的恭敬心，就根本不会得到加持。 如是所说。 第六个要点，甚深道这个词的含义是： 如果没有对上师的虔诚恭敬，更不用说成就了， 即使仅仅有不至于断绝一切功德的希望和不至于违犯誓言的恭敬心， 但是如果没有以特殊的恭敬心来引导道路， 那么就要寻找其他能够成办殊胜之事的方便， 对此需要其他的息灾和增益等等很多方法。 并且，对于其他想要达成的目的，也要寻找许多不同的、不能用同一种方法就能接近的途径。 比如，修长寿法、修财富法、修怀业法等等，无论做多少，有些根本不会成功。 有些即使成功，也需要付出巨大的努力，所以不是甚深道。
English
It is said, "I shall be liberated from karma." The glorious Saraha also said: "Whoever's heart is imbued with the guru's words, It is like seeing a treasure placed in the palm of one's hand." Furthermore, in the Wisdom Accomplishment of Indrabhuti, it is said: "Without holding the oar, One cannot cross to the other shore by boat. Even if all qualities are perfectly complete, Without a guru, one will not reach the end of samsara." Furthermore, the powerful and mighty Virupa also said: "The guru and Vajrasattva, Should not be regarded as different. The guru is the Buddha, Dharma, And likewise, the Sangha is the guru. Those who desire supreme accomplishment and attainment, Should always please the guru. The embodiment of all Buddhas, Vajradhara, In this age of strife, for my sake, Shows accordance with all. Having understood this, with all things, Serve the Buddhas of the three times, One will attain accomplishment and great bliss." And so forth. In short, the root of all accomplishments is said to be the guru, and there are endless scriptural sources for this. It is also evident now that those who lack faith in the root guru encounter many undesirable things, while those who serve the guru with reverence naturally experience happiness, well-being, and good reputation. Furthermore, the venerable gurus have said: "If one sees the guru as a Buddha, one receives the blessings of a Buddha; if one sees the guru as a Bodhisattva, one receives the blessings of a Bodhisattva; if one sees the guru as an accomplished being, one receives the blessings of an accomplished being; if one sees the guru as an ordinary virtuous spiritual friend, one receives blessings accordingly. In general, without devotion and respect, no blessings will be received at all." This is as it is said. The meaning of the sixth point, the profound path, is as follows: Without devotion and respect for the guru, what need is there to mention accomplishment? Even if there is only enough devotion to not sever the hope of all qualities and to not break vows, without being led on the path by special devotion, one must seek another means to accomplish the supreme goal. For this, one needs other pacifications of obstacles and enhancements, and many other things. Furthermore, for other desired goals, one must seek many different paths that cannot be approached by a single method. For example, no matter how much one practices longevity, wealth, or power, some will not succeed at all. Even if some succeed, it requires great effort, so it is not a profound path.
Chinese
那，以特殊的虔诚心引导的这个法，仅仅以虔诚心也能成就殊胜。为了遣除道的障碍，增进，以及寿命、受用、权势等一切 desired 的事情，仅仅以虔诚心就能毫不费力地成就，因为是唯一即可，所以称为甚深道。第七条，甚深道的引导方式的分类是：以虔诚心引导的道，也有行为引导和祈祷引导两种。第一种是：有缘分的补特伽罗一旦与上师相见，虔诚心自然而然地成就。为了上师的事情而行持巨大的苦行，那么，地道的功德全部会如太阳升起般立即显现。结合吉祥哲蚌寺的佛塔出现的历史，以及莲花生、那若巴、梅纪巴等印度的成就者，以及藏地的众多译师，瑜伽士阿弥·绛曲，以及善知识嘉域巴等的故事。第二种是：如今的大多数人，那样的虔诚心也很稀少，即使行持苦行也大多不能做到。如果偶尔有人能做到，不做到的人们会觉得非常高兴。本来就是粗鲁、执着、傲慢、竞争心、始终自以为是、抱怨等等，因为没有从内心深处生起具有法相的虔诚心，所以无法生起清净优良的道的智慧。因此，通过祈祷的方式逐渐学习虔诚心。通过逐渐修习，最终生起并非造作的虔诚心时，道的功德们也会逐渐显现。因此，虔诚心上等则善行上等，中等则中等，下等则下等。没有虔诚心则没有善行。不恭敬是堕恶趣之因。第八条，如何依止具相上师的方式是：续部之王中说：诸人为了从佛、法、僧处获得解脱而皈依，这里说在佛殿中安住的，也是写在文字上的经书法性，持僧衣的僧众不能赐予殊胜的遍主百万俱胝的安乐。
English
Now, this path led by extraordinary devotion is such that supreme accomplishment is achieved through devotion alone. Because all desired things such as clearing obstacles on the path, enhancing progress, and achieving longevity, enjoyment, power, etc., are accomplished effortlessly through devotion alone, it is called the profound path because it is sufficient on its own. The seventh point is the classification of the methods of guiding the profound path: the path led by devotion also has two types: guidance through action and guidance through prayer. The first is: when a fortunate individual meets the supreme lama, devotion is spontaneously accomplished. By practicing great hardships for the sake of the lama, all the qualities of the stages and paths arise simultaneously like the rising sun. Relate the history of the appearance of the stupa of glorious Drepung Monastery, as well as the stories of the Indian siddhas such as Padmasambhava, Naropa, Maitripa, and many Tibetan translators, the yogi Ame Jangchub, and the spiritual friend Jayulwa, etc. The second is: nowadays, most people have little of such devotion, and even if they practice hardships, most cannot do it. If a few can do it, those who do not do it feel very happy. Generally, it is because of rudeness, attachment, arrogance, competitiveness, always thinking oneself superior, and complaining, etc., that they do not generate genuine devotion with Dharma, and therefore cannot generate the wisdom of the pure and excellent path. Therefore, one gradually learns devotion through prayer. By gradually meditating, when non-artificial devotion is finally born, the qualities of the path will also gradually arise. Therefore, excellent devotion leads to excellent virtue, intermediate devotion leads to intermediate virtue, and inferior devotion leads to inferior virtue. Without devotion, there is no virtue. Disrespect is said to be the cause of falling into the lower realms. The eighth point is how to rely on a qualified lama: The King of Tantras says: People take refuge in the Buddha, Dharma, and Sangha in order to attain liberation. Here, it is said that the Dharma is the nature of the scriptures written in letters residing in the Buddha's temple, and the Sangha holding the monastic robes cannot grant hundreds of thousands of millions of supreme lords of bliss.
Chinese
上师金刚持，无罪彼等也，于彼作害故，众生定堕狱，此无稀奇事。彼喜悦故我心喜，彼嗔怒故名火嗔大。彼即有情众，解脱乐平等，果赐予诸子，应礼应供养。何为可悲者？何者不于具德上师之莲足，三时作礼拜。何为无知者？何者不以众多鲜花，于三时之中作曼扎。何为速堕无间者？何者令赐予安乐平等之上师生厌烦。何为获得智慧耶？何为不舍弃殊胜上师之莲足。如是说。吉祥密集金刚续中亦云：劣种幻术师等，为杀生而求事者，此无上大乘，于此殊胜乘定成就。有情无间等，虽作大罪业，金刚乘大海，于此殊胜乘能成就。从心底诋毁上师者，虽修亦不成就。如是说。于此方面之灯明中云：从内心深处诋毁自己上师之人，以及自己也亲近彼人，则自己虽未直接诋毁上师，然与诋毁上师无别。又彼经中云：种姓之子，十方所有之诸佛薄伽梵，以及诸佛薄伽梵彼等之身语意金刚所生之福德聚，所有之彼等，然较之，上师一毛孔之福德尤为超胜。何以故？种姓之子，菩提心乃成佛之智慧之精华故。如是说。密集金刚五次第中亦云：一切供养皆弃舍，如理作上师供养，彼喜悦故，能获得一切智之殊胜智慧。无上行者，供养上师之金刚萨埵，彼未作何福德？有何未修苦行？彼即不善欲求者，极其悦意之任何，极其特殊之
English
Those faultless Vajra Holders, By harming them, beings will surely go to hell, there is nothing strange in this. By pleasing them, I am pleased; by being angry with them, it is called great fire of anger. They are the ones who give liberation, happiness, equality, and fruits to sentient beings, worthy of prostration and offering. Who is miserable? Who does not prostrate at the lotus feet of the glorious Lama in the three times? Who is ignorant? Who does not make mandalas with various flowers in the three times? Who is the one who quickly goes to Avici? Who is the one who makes the Lama, who gives happiness and equality, feel annoyed? Who is the one who obtains wisdom and knowledge? Who is the one who does not abandon the feet of the supreme Lama? Thus it is said. Also in the glorious Guhyasamaja Tantra, it is said: Those of bad lineage, illusionists, etc., Those who seek to kill, This unsurpassed Great Vehicle, Will be accomplished in this supreme vehicle. Sentient beings, those who commit the five heinous crimes, Even those who commit great sins, The great ocean of the Vajra Vehicle, Will be accomplished in this supreme vehicle. Those who revile the teacher from the heart, Even if they practice, they will not be accomplished. Thus it is said. In the Lamp Illuminating This, it is said: That person who reviles his own Lama from the depths of his heart, and if one also becomes close to that person, then even if one does not directly revile the Lama, it is said to be no different from reviling the Lama. Again, in that same text, it says: Son of lineage, all the Buddhas, the Bhagavat, who reside in the ten directions, and all the accumulations of merit arising from the body, speech, and mind vajra of those Buddhas, the Bhagavat, even more than that, the merit of a single pore of the teacher's hair is particularly superior. Why is that? Son of lineage, the mind of enlightenment is the essence of the wisdom of the Buddhas. Thus it is said. Also in the Guhyasamaja Five Stages, it is said: Having completely abandoned all offerings, Truly make offerings to the Lama, By pleasing him, one will obtain the supreme wisdom of omniscience. The unsurpassed practitioner, by offering to the Vajrasattva of the teacher, What merit has he not made? What asceticism has he not practiced? He is the one who desires what is not good, whatever is extremely pleasing, whatever is extremely special.