Chinese
为了使持明种姓再次弘扬三藏的闻思修证之教法，示现梵行之相，如同拉吉巴玛噶拉在《菩提道灯论》中所说的那样。从意义上讲，没有遗漏任何要点，其本质只是佛教术语的运用和变化而已。考虑到这一点，它在宁玛派中并不广为人知。（731）即使如此，由于具有辨别所知之智慧，以及先前的伟大导师们所开创的传统，因此能够以四方道的方式掌握所有的显密教法，为了能够自主地解释经文和论典。经部中说：‘文殊，舍弃正法的业障是微小的。文殊，有些人认为如来所说的经典是好的，有些人认为是不好的，这就是舍弃正法。’如是说，在教法流传的过程中，一些片面之人以虚假的臆测和矛盾的谎言玷污了清净的教法，以此为缘，对于极其秘密的大乘，甚至连道路的次第都没有，就认为修行方式被贬低了，以强硬的手段将一切法都理解为无自性，从而将正确的道路视为非法，进行呵斥和憎恨，为了从（732）巨大的危险深渊中拯救出来。此外，首先展示缘起的门径，以及对佛法的恭敬和尊重，在《胜鬘经》和《地藏经》等经典中都有广泛的阐述。如是，《普贤密续》中说：‘首先，弟子对上师，求受戒律和佛法时，应这样做：早起洗漱，整理好身体的衣物，仔细区分道友是否具有誓言，在法堂进行清扫。’如是说，应当沐浴并穿干净的衣服。将不具誓言的道友排除在外，并巧妙地远离。在法堂中，根据地点和时间进行清扫等，必须确定三种清扫方式。然后，准备好五层坐垫和靠背，内外陈设丰盛的供品。以布置的殊胜之处，准备好清净的供品和引导智慧。然后，发出劝请法轮的声音，吹响九遍佛法的海螺。ུ་པོ། 向上对着上师吹奏（法）螺。 众人一起祈请（733页）。 用香和乐器迎接上师。 祈请安住在安乐的坐垫上。 如是等等，不要以轻蔑的态度，要陈设令上师和三宝欢喜的供品和高高的法座等等。 吹奏劝请佛法的螺号时，也要向上师方向吹奏，作为供养的方式。 据说听到此声音的众多有情也能从恶趣中解脱，因此要了知佛和菩萨的行境和方便不可思议，而且在所有法会开始时吹奏螺号也有如此重大的意义。 那时，上师也要学习调伏所化众生和引导他们的行为，如《虚空光明》中所说： 弟子的信心大小， 取决于上师的行为好坏。 行走坐卧和饮食等， 要好好学习行为的方便。 如是所说，而且在续部大海中宣说三昧耶的分别时（734页）也说： 上师如果失坏，则没有弥补的方法， 两人都将堕入大地狱。 如是所说，因此总的来说，在一切情况下都要学习非常合理的行为，特别是讲经说法等的时候，需要不偏不倚。 如《虚空光明》中所说： 如此对于具器弟子， 在开示甚深佛法的时候， 上师的行为应当如此： 在安乐的坐垫上结跏趺坐， 自己所要开示的 坛城主尊要观想清楚， 将六道所有有情众生， 观想刹那间来到面前。 开示符合各自语言和根器的， 大乘佛法，也要发起慈悲心。 对于所有护法白方神， 委托说请弘扬善法守护障碍， 委托各自的事业。 法座中间空着， 观想人与非人白方神众， 以信心听闻正法。 眼睛看着所有弟子， 手作说法印和等持印（735页）。 用清晰的语言和悦耳的声音， 讲述比喻、意义、和证据三者之间的联系。 针对不同根器， 依次开示相应的法门和乘。 如是等等的讲经说法方式，也是所有乘的纲要。 因此身体的行为不能放纵，要像倾斜的树木一样端正。
English
In order for the lineage of Vidyadhara to once again propagate the teachings of the three pitakas of learning, contemplation, and realization, manifesting the conduct of celibacy, as stated by Lha-gcig Adipa-makara in the "Lamp for the Path to Enlightenment." In terms of meaning, there is no omission of any key points, and its essence is merely the application and variation of Buddhist terminology. Considering this, it is not widely known in the Nyingma school. (731) Even so, due to having the wisdom to discern knowable objects and the tradition established by previous great guides, it is able to grasp all the teachings of Sutra and Tantra in a square path manner, in order to have the ability to independently interpret scriptures and treatises. In the Sutra it says: 'Manjushri, the obscuration of the karma of abandoning the sacred Dharma is small. Manjushri, some people think that the teachings spoken by the Tathagata are good, and some people think they are bad, this is abandoning the Dharma.' As it is said, during the transmission of the teachings, some one-sided people defile the pure teachings with false speculations and contradictory lies, and because of this, for the extremely secret Great Vehicle, even the order of the path is absent, and they think that the practice is degraded, and with forceful means, they understand all phenomena as being without self-nature, thus regarding the correct path as non-Dharma, and scolding and hating it, in order to save from the (732) great abyss of danger. Furthermore, first showing the gateway of dependent origination, and the respect and reverence for the Dharma, are widely explained in the Sutra of Queen Shrimala and the Sutra of Ksitigarbha, etc. As it is said in the Kunjed Gyalpo Tantra: 'First, when a disciple asks the guru for vows and Dharma, he should do this: get up early and wash his face and hands, tidy up the clothes of his body, carefully distinguish whether his Dharma friends have vows, and clean the Dharma hall.' As it is said, one should bathe and wear clean clothes. Exclude Dharma friends who do not have vows, and skillfully distance oneself. In the Dharma hall, cleaning should be done according to the place and time, etc., and three types of cleaning must be determined. Then, prepare a five-layered seat and backrest, and arrange abundant outer and inner offerings. With the excellence of the arrangement, prepare pure offerings and guiding wisdom. Then, make the sound of urging the wheel of Dharma, and blow the great conch of Dharma nine times.
English
ū po. Blow the (dharma) conch facing the lama. Everyone should pray (page 733) to the conch. Welcome the lama with incense and music. Request him to sit on the comfortable seat. As such, without being disrespectful, make offerings that please the lama and the Three Jewels, and arrange a high throne, etc. When blowing the conch to urge the Dharma, also blow it facing the lama, as a way of making offerings. It is said that many sentient beings who hear this sound can also be liberated from the lower realms, so one should know that the conduct and means of the Buddhas and Bodhisattvas are inconceivable, and that blowing the conch at the beginning of all gatherings also has such great significance. At that time, the lama must also learn the conduct of taming those to be tamed and guiding them, as it says in "Klong gsal": The size of the student's devotion, Depends on the lama's good or bad actions. Walking, sitting, sleeping, and eating, etc., One must learn the means of conduct well. As it is said, and when explaining the distinctions of samaya in the ocean of tantras (page 734), it is also said: If the master fails, there is no way to remedy it, Both will go to the great hell. As it is said, therefore, in general, one must learn very reasonable conduct in all circumstances, and especially when teaching the Dharma, etc., one needs to be impartial. As it says in "Klong gsal": Thus, for a worthy student, At the time of teaching the profound Dharma, The lama's conduct should be like this: Sit in vajra posture on a comfortable seat, Clearly visualize the main deity of the mandala, Of whichever vehicle you are teaching. Think that all sentient beings of the six realms, Are present in front of you in an instant. Teach the Great Vehicle Dharma that suits their own language and mind, And also generate compassion. To all the Dharma protectors and white-sided gods, Entrust them to promote virtue and protect against obstacles, Entrust them with their respective tasks. Leave the center of the Dharma seat empty, Think that all humans and non-humans, white-sided gods, Are listening to the sacred Dharma with devotion. Look at all the students with your eyes, Make the hand gestures of teaching the Dharma and meditative equipoise (page 735). With clear words and a pleasant voice, Explain the connection between example, meaning, and proof. Teach the Dharma doors and vehicles in order, That are suitable for each faculty. Such a way of teaching the Dharma is also the outline of all the vehicles that are taught. Therefore, the conduct of the body should not be unrestrained, but should be as upright as a leaning tree.
Chinese
舍弃谄媚等。左手结禅定印，右手结说法印，以此作为前行，前行时观想释迦牟尼佛，正行时观想如实宣说续部、教言、窍诀的坛城之主，以使一切众生安立于清净之心的发心来引导，以此奠定基础。此时观想六道一切众生为了听法而安住在自己面前。特别是，在法座的中央空置的地方，观想所有非人白方神都聚集在此，以虔诚之心听法。祈请平息障碍（736）和增上善妙的加持。为了满足欲界天神等的需求，在智慧海所请问的经中说，念诵摧伏魔军的咒语，在一百由旬之内都无法观看，所以要这样念诵。舍弃口齿不清、语速过快、含糊不清等成为听闻障碍的因素，以清晰、准确、悦耳的声音讲述比喻、意义、理证三者之间的关联。而且，从一开始就讲述不了义的词句，以及偷偷摸摸的坦怛罗行为等，会使所化之人变得不堪造就，所以应当厌恶，如是说：在《虚空光明太阳》中说：上师在调伏弟子的时侯，对于有信心的新弟子，首先要用善巧方便来引导。首先讲述了义的精髓，讲述因果二者的法，讲述故事、譬喻、论典和歌舞等轮回，讲述厌离、恶趣痛苦和佛陀功德等。（737）上师自己也要谨慎行为。如果偷偷摸摸地做坦怛罗，那么小心眼的人会丧失信心，就像冷陶器一样。对他来说，其他加持不会降临。如此等等。因此，要知道像这样的修心方式，对于初学者来说，是修心的特殊方法。正行时，在其中说：解释金刚句，将混乱的续部整理后讲解，将弯曲的教言伸展开来讲解，既要讲述正直的密意，也要讲述委婉的密意，以及未来进入的意义，还要讲述直义、了义、精要的意义，以及无二之义的词句，分开讲解续部、教言、窍诀。在没有消除黑暗的指引之前，要植入弟子的相续中。就像开启盲人的眼睛一样
English
Abandon flattery and the like. The left hand forms the meditation mudra, and the right hand forms the teaching mudra, taking this as the preliminary practice. During the preliminary practice, visualize Shakyamuni Buddha, and during the main practice, visualize the lord of the mandala who teaches the tantras, agamas, and upadeshas as they are, and establish the foundation by guiding all sentient beings to the pure mind of enlightenment. At that time, visualize all sentient beings of the six realms sitting in front of you to listen to the Dharma. In particular, in the empty space in the center of the Dharma seat, visualize all the white-sided non-humans gathering there, listening to the Dharma with devotion. Entrust the activity of pacifying obstacles (736) and increasing goodness. To satisfy the needs of the desire realm gods and others, it is said in the sutra requested by Lodro Gyatso that reciting the mantra to subdue the armies of demons will make it impossible to see within a hundred yojanas, so recite it in that way. Abandon unclear speech, excessive speed, mumbling, and other factors that become obstacles to hearing, and explain the connection between analogy, meaning, and reason with a clear, accurate, and pleasant voice. Moreover, teaching definitive words from the very beginning, and engaging in secretive tantric behavior, etc., will make the disciples unsuitable, so they should be despised, as it is said: In "The Clear Light Sun," it says: When the guru tames the disciples, for the new disciples who have faith, first guide them with skillful means. First, explain the essence of the definitive meaning, explain the Dharma of cause and effect, explain stories, metaphors, treatises, and the cycle of songs and dances, explain renunciation, the suffering of the lower realms, and the qualities of the Buddha, etc. (737) The guru himself should also be careful in his behavior. If you secretly do tantra, then small-minded people will lose faith, like a cold pottery. Other blessings will not come to him. And so on. Therefore, know that this kind of mind-training method is a special method of mind-training for beginners. During the main practice, it says: Explain the vajra verses, organize the confused tantras and explain them, stretch out the bent agamas and explain them, explain both the straightforward and indirect meanings, as well as the meaning of future entry, and explain the direct meaning, the definitive meaning, the essential meaning, and the words of non-duality, separating the tantras, agamas, and upadeshas. Before the darkness of ignorance is dispelled, plant it in the disciple's mindstream. Just like opening the eyes of a blind person.
Chinese
如是“实践经验生起信心”所说，金刚句的词句以意义传承的意旨来解释，并且将那些混乱的续部，如珍珠串联一般地组合起来。将那些（738）弯曲的教言，如伸展蛇的结一样地伸直。将那些隐藏的口诀，如太阳驱散黑暗一般地显现出来，以正确定位的观点来区分经文的意义，对于宁玛传承的四条河流和经幻心三部的讲说传承不衰，需要以全知语自在的口诀的论著如大海一般来讲述。如是，从加行、正行、后行三方面来讲述道的次第时，就是法会、章节或座次的间隔。无论怎样讲述的词句，都要将所有的意义完整地收集起来，集中在所修的对境上，务必融入弟子的相续中。在适当的时候，要讲述成就者前辈的传记，以及具备必要联系的奇妙的转世故事，驱散昏沉，揭示弟子的缺点等，精通以方便调伏的口诀，就像从雕刻的碗中产生擦擦一样，能够将上师的慈悲和加持全部融入弟子的相续中。（739）特别是，在每个座次的开始进行发心，在结束时进行无缘的普贤行愿来连接，这也是内道佛教徒的特点，如是说：在《虚空光明》中说：法会章节座次时，上面收拢下面收拢，意义全部收集。将所修的对境稳固地安住，将所思的理解融入其中，在适当的时候讲述故事等，以奇妙的言语来驱散昏沉，为了揭示弟子的缺点，敲打以前的故事小鼓，之后进行回向发愿，珍爱一切具有慈悲心的菩提心。如是善于展示实践，上师如佛雕刻的碗，具有殊胜的佛法图纹，弟子如具器之瓶，装入其中，雕刻的碗的图纹就会印在上面，三身刹那间就会转变，如是导师珍爱实践。如是所说的准备和行为都非常重要，（740）首先要做到不被以佛法为食的自创的污垢所玷污。