English
Just as the light of the sun does not shine in dark places, because one's own karma and merit are shallow, and one has not become a vessel for encountering the Buddhas and hearing the Dharma, one is still sinking in the endless, prison-like cycle of existence. Even so, at this time of obtaining a human body, to be able to encounter such a supreme spiritual friend is an extremely great blessing. For the sake of us sentient beings of the five degenerations, the Buddhas emanate as ordinary teachers to tame those to be tamed, as recorded in many sutras and tantras. Therefore, my guru is by no means ordinary, and he teaches me with actual key instructions, even surpassing the Buddhas. Even if one were to personally see the actual Buddha adorned with commentaries and metaphors, one could not surpass the profound and vast Dharma taught by the guru, which leads us to liberation and the state of omniscience. Therefore, if one can rely on a virtuous spiritual friend and practice personally, then there is no doubt that one will obtain the states of higher rebirth and definite goodness. We should also regard those who protect us from the worries of food and clothing in this life and from the harm of demons as having great kindness. But the kindness of the guru, who can relieve the suffering of endless cycles of existence and place us in permanent happiness, cannot be measured even with a powerful golden land and gold from the Jambu River. Therefore, as disciples to be tamed, we must generate from the depths of our hearts immense respect, faith, and devotion for the guru, thinking that the guru is more kind and more supreme than all the Buddhas. The Mother Tantra, "Clear Space," says: "The best doctor who pacifies disease and demons, the jewel that fulfills desires, the medicine that subdues everything, the boat that liberates all beings, the master of all activities, the guru is most important at the beginning. For those who are attached to samsara, the method to turn away attachment, the guru is most important. If a person forgets the Dharma and does not distinguish between good and evil, for the sake of showing the Dharma and distinguishing between good and evil, the guru is extremely precious. Just as in a treasure chest covered by obstacles, the one who removes the obstacles and produces the fruit also comes from the kindness of the gurus." It also says: "All the laws of cause and effect come from the mouth of the guru. All the Buddhas of the three times also come from the teachings of the guru." Therefore, at the beginning...
Chinese
此后，与非魔鬼和欺骗者的具德上师相遇之后，生起视一切所作皆善妙的虔诚，是内心（803）生起的信心，是加持融入的征兆。虚假的虔诚无法建立信心，稍微见到不净的行为就会退转，因此不是可以信赖的信心。第二，以行为来依止的方式是：以身语意三门守护三组十条誓言的界限及其后续影响。在《自生自显续》中说，首先是身语意三门不违背：首先是身体应守护的十条：不要从上师的面前走过。为什么？因为像羞愧地背对着。会转生到没有佛法的畜生道。不要从上师的后面走过。为什么？因为会踩到脚印。会转生到没有救护者，与怙主分离的地方。不要从上师的右边走过。为什么？因为像是要击打。会短命多病，堕入地狱。不要踩上头部的影子。为什么？因为是特别杀害。会堕入大哭大喊的地狱。不要用脚踩头发。为什么？（804）因为像是杀死佛陀。会转生到被画黑线的地狱。不要踩上头枕和坐垫。为什么？因为是贬低无上的佛陀。会转生到堆积呕吐物之山的地方。不要用高度来测量上师的身体。为什么？因为像是用手击打。会被三百短矛刺穿。不要拿走上师站立时递过来的东西。会阻断通往高处和解脱的道路。会转生到无意识的地狱。即使是甚深口诀的三句话，听闻后也不要自以为是。会陷入智慧放荡的泥潭。未经上师允许，如果享用食物时先分出供养，会转生到血肉燃烧的身体。此外，如果上师站立时自己坐着，会转生到头身分离的地狱。如果上师坐着时自己坐在高台上，会转生到头朝下的地狱。这些是身体的十条誓言。如果违犯，会堕入一个大劫中冷热交替的地狱。如果弥补违犯，就建造佛塔，在宝瓶中塑造上师的身像，（805）供养和绕转不断绝。如是说。从语言方面守护十条誓言：上师胜过一切佛陀。不要对此产生分别念。不要在背后说坏话。
English
Thereafter, after meeting a qualified lama who is not a demon or a deceiver, the arising of devotion that sees everything done as good is definitely a sign of the blessing entering, which is the faith that arises from the heart (803). False devotion cannot establish faith, and it turns back when it sees even a little impure behavior, so it is not a reliable faith. Second, the way to rely on practice is: through the three doors of body, speech, and mind, guarding the limits of the three sets of ten vows and their subsequent effects. In the Tantra of Self-Arising, it says, first, the body, speech, and mind should not be violated: First, the ten things to be protected by the body: Do not walk in front of the lama. Why? Because it is like turning your back in shame. You will be reborn in the realm of animals without Dharma. Do not walk behind the lama. Why? Because you will step on the footprints. You will be reborn in a place without protectors, separated from the lord. Do not walk on the right side of the lama. Why? Because it is like hitting. You will have a short life and many diseases, and fall into hell. Do not step on the shadow of the head. Why? Because it is special killing. You will fall into the hell of great crying and shouting. Do not trample on the hair with your feet. Why? (804) Because it is like killing the Buddha. You will be reborn in the hell where black lines are drawn. Do not trample on the head pillow and seat. Why? Because it is belittling the supreme Buddha. You will be reborn in the place where vomit is piled up. Do not measure the lama's body with height. Why? Because it is like hitting with your hand. You will be destroyed by three hundred short spears. Do not take what the lama hands over when standing. It will block the path to higher realms and liberation. You will be reborn in the unconscious hell. Even the three words of profound instructions, do not be self-righteous after hearing them. You will fall into the swamp of promiscuous wisdom. Without the lama's permission, if you first separate offerings when enjoying food, you will be reborn in a body of burning flesh and blood. In addition, if you sit while the lama is standing, you will be reborn in the hell where the head and body are separated. If you sit on a high platform while the lama is sitting, you will be reborn in the hell where the head is hanging down. These are the ten vows of the body. If violated, you will fall into a hell of alternating hot and cold for one great kalpa. If you make up for the violation, build a stupa, sculpt the lama's image in a vase, (805) and do not interrupt offerings and circumambulation. Thus it is said. Guard the ten vows from the aspect of speech: The lama is superior to all Buddhas. Do not have discriminating thoughts about this. Do not speak ill behind his back.
Chinese
说闲话这件事，是背离佛陀的行为。没有果报，会堕入恶道。身体腐烂，喉咙堵塞，被疾病侵袭。不能说上师愚笨。如果说了，一个极短的劫也不会遇到菩提道。不能轻视上师。用锋利的刀割断舌头，会转生到哑巴的地方。对于金刚上师，不要说不合心意的话。如果说了，会转生到争斗的地方。不要违背善说之教言。如果违背了，会转生到无间地狱。如果用粗暴的言语冒犯，在哀嚎呼叫的恶劣之处，会停留六千劫。不遵守所说的话，会长期承受痛苦的业报。安立许多诽谤，（８０６）等同于杀害成千上万的比丘。只会堕入无间地狱。如果你说你比我好，会在地狱中停留很长时间。说各种诅咒的欺骗之语，总是会堕入被砍头的地狱。这也是身之誓言。如果破损，念诵十万陀罗尼咒。书写后放入佛塔中。悬挂许多铃铛和双联。如是说。从意门守护十戒。贪恋上师的财物，会在饿鬼道中停留两劫，遭受难以忍受的饥渴。对上师们产生竞争之心，会在轮回的深渊中无法解脱，即使精进修法也会转生其中。如果产生嫉妒之心，会转生到被刀切割的地狱。如果金刚上师贪欲大，心中想着会在所有恶道中流浪。如果金刚上师嗔恨心大，心中想着会在六十个地狱中煎熬。如果金刚上师知见狭隘，心中想着会转生到哭喊地狱。如果金刚上师（８０７）肚子大，心中想着会转生到无间地狱。如果金刚上师我慢大，心中想着会转生到争吵的地方。如果金刚上师口才不好，心中想着不会找到无上道。如果金刚上师心中想着四种过失，总是心怀恶意揭露缺点，会被恶毒的龙神夺取性命，迅速堕入地狱之处。四种过失是：认为这位上师不擅长世间事务；认为自己胜过年轻的上师；认为（上师）是妻子和亲戚；认为（上师）的种姓比自己低劣
English
Speaking idle words is turning one's back on the Buddha. Without fruition, one will fall into the lower realms. The body will rot, the throat will be blocked, and one will be afflicted by diseases. One must not say that the lama is foolish. If one says so, one will not encounter the path to enlightenment for even a moment. One must not despise the lama. Having one's tongue cut off by a sharp sword, one will be born in a place of the mute. To the Vajra Master, do not speak words that are displeasing. If one speaks them, one will be born in a place of strife. Do not break the well-spoken teachings. If one breaks them, one will be born in the Avici hell. If one offends with harsh words, in the evil place of wailing and shouting, one will remain for six thousand eons. Not abiding by the words spoken, one will long endure suffering karma. Affixing many slanders, (806) is equal to killing hundreds of thousands of monks. One will only fall into the Avici hell. If you say that you are better than me, you will remain in hell for a long time. Speaking various deceitful words of curses, one will always fall into the hell of being beheaded. This is also the samaya of the body. If it is broken, recite a hundred thousand dharani mantras. Write them and place them inside a stupa. Hang many bells and unions. Thus it is said. Guard the ten vows through the gate of the mind. Coveting the property of the lama, one will remain in the preta realm for two eons, experiencing unbearable hunger and thirst. Having a competitive mind towards the lamas, one will be unable to escape the abyss of samsara, and even if one diligently practices Dharma, one will be born there. If one has a jealous mind, one will be born in the hell of being cut by swords. If the Vajra Master has great desire, thinking in the mind, one will wander in all the lower realms. If the Vajra Master has great hatred, thinking in the mind, one will be tormented in sixty hells. If the Vajra Master has little understanding, thinking in the mind, one will be born in the crying hell. If the Vajra Master (807) has a big belly, thinking in the mind, one will be born in the Avici hell. If the Vajra Master has great pride, thinking in the mind, one will be born in a place of quarreling. If the Vajra Master is poor in speech, thinking in the mind, one will not find the supreme path. If one thinks of the Vajra Master as having four faults, always harboring malicious thoughts and exposing shortcomings, one will have one's life taken by malicious gods and nagas, and quickly fall into the place of hell. The four faults are: thinking that this lama is not skilled in worldly affairs; thinking that oneself is superior to the young lama; thinking that (the lama) is a wife and relative; thinking that (the lama)'s caste is lower than oneself.