Chinese
精通密续仪轨，通过修持清净自相续，仅仅宣说舍弃根本堕和粗堕，对于传授誓言和律仪者来说，尤其必须具备。即使如此，诸佛在调伏众生方面，善巧方便且具大悲心，因此在究竟意义上，也不一定非要执着于调伏者的上师。例如，佛陀自己要调伏的众生，暂时时机未到，可以调整为声闻的所化，比如净饭国王自己，比丘阿若憍陈如寻找调伏的时机一样。弟子如果根器上等，只喜欢密咒的行为，调伏者无法调伏，因此示现居家金刚持，进入密咒道容易且迅速，因此以性相乘的道路，大多数以密咒道一次性行进，从而使意义和结果合一。例如，国王因陀罗部底不喜欢离欲的道路，（他说：）“竹林令人愉快，即使变成狐狸也容易，舍弃欲妙的苦行，我永远不能做到，乔达摩。”这样禀告后，导师转变为离欲的形象，以金刚瑜伽母的幻化等，宣说了集聚续。还有，如果弟子喜欢出家形象，或者像太阳战车仙人一样心胸狭窄，认为因果是截然分开的，那么居士身份无法调伏，因此说比丘金刚持是殊胜的。特别是，在时轮金刚中，国王的上师，如果不是获得果位者，除此之外，示现比丘金刚持的必要是，如果喜欢密咒的法器，行为的人，仅仅具备自相续，二者相同，那么佛陀的教法在外表上以标志为大，因此不做出与身语律仪形象相违背的行为，这样的人被认为是世间供养处，因此不成为其他人的负担，例如恭敬学习等，罪堕和学处等，也必须从圣法调伏的律藏中了解，因此了知对教法进行颠倒的过患和取舍，国王是界和统治
English
One who is skilled in the rituals of the tantras and purifies one's own continuum through practice, and who only speaks of abandoning root and secondary downfalls, must especially possess vows and commitments when bestowing them. Even so, the Buddhas are skillful in means and possess great compassion in taming beings, so in the ultimate sense, they do not necessarily cling to a teacher who tames. For example, if the beings to be tamed by the Buddha himself are not yet ready, they can be transformed into those who can be tamed by the Shravakas, just as when King Suddhodana himself, the monk Ajnata Kaundinya sought the opportunity to tame him. If a disciple is of superior faculty and only favors the conduct of mantra, the tamer cannot tame him, so by showing a householder Vajradhara, entering the path of mantra is easy and quick, so the majority of the path of the characteristic vehicle is traversed at once by the path of mantra, thereby uniting meaning and result. For example, King Indrabuti did not like the path of detachment, (he said:) "The bamboo grove is delightful, it is easy even to become a fox, but I can never do the asceticism of abandoning sensual pleasures, Gautama." After reporting this, the teacher transformed into a form of detachment and, with the illusion of Vajrayogini, taught the Guhyasamaja Tantra. Also, if a disciple favors the appearance of a monk, or is narrow-minded like the sage in the chariot of the sun, and believes that cause and effect are completely separate, then a householder cannot tame him, so it is said that a Bhikshu Vajradhara is supreme. In particular, in the Kalachakra, the king's guru, unless he has attained the ground, the need to show a Bhikshu Vajradhara is that if one favors the vessel of mantra, if the person of conduct possesses only his own continuum, and the two are the same, then the Buddha's teaching is great in appearance by signs, so one who does not engage in conduct that contradicts the form of the body and speech vows is considered to be an object of worldly offerings, and therefore does not become a burden to others, such as respect for learning, etc. Sins and precepts, etc., must also be learned from the Vinaya Pitaka of the Holy Dharma, so knowing the faults of inverting the teachings and what to accept and reject, the king is the realm and dominion.
Chinese
因为具有这些，所以为了教法长久住世，以及为了不逾时地供养三宝上师，也是这样考虑的。像这样，在显示了获得灌顶的上师的特征之后，考察可以传授的弟子的法器就显得非常重要。在《上师五十颂》中说：“上师与弟子，同样犯誓言，勇士首先应，考察师徒缘。”因此，如果师徒之间没有很好地考察清楚关系，就以新交或偶遇的方式接受金刚乘的甚深灌顶，那么就会因为遇到邪恶的善知识而使弟子的利益受损，这种情况以前也说过。如果将诀窍给予不好的法器，那么上师的成就也会受损，并且因为无法守护如何修习和交付的誓言，成就的根本断绝，今生会遭受障碍的损害和短寿等许多过患，来世会堕入恶趣等遭受巨大的罪过，因此要互相长期观察。在《鬘论》中说：“如若珍宝需打磨，黄金需烧与切割，同样对于弟子也，十二年间需观察。因此互相以这般，时时刻刻如此察，否则违缘将产生，摧毁成就赐痛苦。”因此，虽然在各续部中对考察弟子的方面有很多论述，但适合给予秘密诀窍的，一是具有信心，二是具有羞耻心和惭愧心。如果没有信心，即使像交税一样履行誓言，也无法连接加持的界限。如果没有羞耻心和惭愧心，就容易违犯，难以恢复，这是显而易见的。以特殊的方式考察其特征，在《金刚空行母续》中说：“与忿怒俱且轻蔑，年幼以及已出家，以及为贪欲束缚者，不应施予无价宝。无有我慢不执我，以及喜乐于正法者，应将诀窍施予彼，否则将堕落。”
English
Because it possesses these qualities, it is also considered that the teachings will remain for a long time, and that the offerings to the Three Jewels and the Lama will not be delayed. In this way, after showing the characteristics of the master who receives the empowerment, it is very important to examine the vessel of the disciple who can be transmitted. In the "Fifty Verses on the Guru," it says: "The guru and the disciple, equally break the vows, the hero should first, examine the relationship between the teacher and the student." Therefore, if the relationship between the teacher and the student is not well examined, and the profound empowerment of Vajrayana is received in a new or accidental way, then the disciple's benefit will be damaged by encountering an evil spiritual friend, which has been said before. If the secret is given to a bad vessel, then the master's accomplishment will also be damaged, and because he cannot protect the vows of how to practice and deliver, the root of accomplishment will be cut off, and in this life he will suffer many faults such as the harm of obstacles and short life, and in the next life he will fall into evil destinies and suffer great sins, so they must observe each other for a long time. In the "Garland Treatise" it says: "Just as jewels need to be polished, gold needs to be burned and cut, so also the disciple, needs to be observed for twelve years. Therefore, mutually in this way, always observe in this way, otherwise obstacles will arise, destroy accomplishments and give suffering." Therefore, although there are many discussions in the various tantras about examining disciples, those who are suitable for giving secret instructions are one who has faith and two who have shame and modesty. If there is no faith, even if the vows are fulfilled like paying taxes, the boundary of blessing cannot be connected. If there is no shame and modesty, it is easy to violate and difficult to recover, which is obvious. Examining its characteristics in a special way, in the "Vajra Dakini Tantra" it says: "One who is angry and contemptuous, young and ordained, and bound by attachment and desire, should not be given priceless jewels. One who has no pride and does not cling to self, and who rejoices in the Dharma, should be given the secret, otherwise he will fall."
Chinese
将会堕落。（ इति ）因此，对于心怀愤怒和残暴的人，将会降下罪过的雨水。如果喜欢思辨，由于矛盾和怀疑增多，将会遮蔽功德。如果年老体衰，由于脉、气、明点的力量减弱，将不会产生密咒的功德。真正的声闻比丘，对于大乘总的以及个别的教法心怀二意，并且由于对诸法执着为实有，受到影响；对于以身语之业的实物所概括的行为和非行为，执着于进入和退出的相状，因此很难成为灌顶和誓言的法器。那些不彻底理解精通密咒方便之意义的人也是如此。执着和贪恋完全是受到烦恼的控制，无法使心清明。与这些相反，不傲慢，具有对信仰的亲近，并且有羞耻心和惭愧心，因此能够接受密咒的律仪和誓言，因为不依赖于种姓、容貌和权势。对于佛法和修法之人，最重要的是显现出恭敬。 最重要的是要选取那些经过仔细观察，远离傲慢等过失，安住于居士等学处，具有听闻等全面修习的人。能够完全接受金刚萨埵律仪的人，即使种姓、肤色和容貌不好，也应该特别安住。如果这些人也以信心追求金刚萨埵的律仪，并且不寻求金刚乘之外的导师，那就更好了。然而，为了清净业障和最初建立缘起，仅仅是进入坛城，除此之外，由于无法接受密咒律仪的自性，对于那些没有资格获得真实灌顶的人，不需要事先进行观察。因为仅仅是进入坛城，不能授予真实的灌顶，所以也不应该给予特殊的誓言和律仪。如《金刚生起》中所说：“对于不持守律仪的人，不应说‘今日汝’等语，不应允许作为导师和给予灌顶。仅仅允许进入。” 这段话的意思是导师佛密所说。
English
will fall into decline. ( इति ) Therefore, for those who are angry and violent, a rain of transgressions will fall. If one delights in speculation, virtues will be obscured as contradictions and doubts increase. If one is old and frail, the virtues of mantra will not arise as the power of the channels, winds, and bindus diminishes. A true Shravaka monk, with doubts about the Mahayana in general and in particular, and influenced by clinging to phenomena as real, holding primarily to the characteristics of engaging in and refraining from actions and non-actions encompassed by the realities of body, speech, and mind, is difficult to be a suitable vessel for empowerment and vows. Those who do not thoroughly understand the meaning of being skilled in the methods of mantra are also like this. Attachment and clinging are entirely under the control of afflictions, preventing the mind from becoming clear. In contrast to these, being without arrogance, possessing closeness to faith, and having shame and embarrassment, one is able to take the vows and commitments of mantra, because it does not depend on lineage, appearance, or power. For the Dharma and those who practice it, the most important thing is to show respect. The most important thing is to select those who have been carefully examined, are free from faults such as arrogance, abide in the precepts of lay practitioners, and possess complete training through listening and so forth. Those who are able to fully take the vows of Vajrasattva should be especially maintained, even if they lack good lineage, complexion, or appearance. If these individuals also seek the vows of Vajrasattva with faith and do not seek a teacher other than the Vajrayana, that is even better. However, for the sake of purifying obscurations and initially establishing auspicious connections, merely entering the mandala, and since one cannot take the nature of the mantra vows beyond that, for those who are not qualified to receive the actual empowerment, there is no need to conduct a preliminary examination. Because one cannot bestow the actual empowerment merely by entering the mandala, one should not give specific vows and commitments either. As it is said in the Vajra Arising, "To those who do not keep vows, one should not say 'Today you' and so forth, and one should not allow them to be a teacher or give empowerment. Merely allow them to enter." The meaning of this is what the teacher Buddha Guhya said.
Chinese
也与《毗卢遮那现证菩提经》的解释非常一致。这表明，仅仅守护菩萨戒，而不能守护密咒的特殊戒律，只能授予弟子的灌顶。如果能守护两者，也可以授予阿阇黎的灌顶。因此，如果不了解通过是否获得舍心来检验弟子的道理，就会成为金刚阿阇黎的虚影，也会给他人带来巨大的过患。因此，在师徒相遇的场合，不要以轻率的法和附带的方式强行灌顶，或者一次性请求获得上下部的灌顶，而要提前数月禀告。甚至要间隔数日，三次祈请，最后才授予灌顶。《上师五十法》中说：“以极度虔诚于三时，以曼荼罗鲜花合掌，侍奉供养上师，以头顶礼拜其足。” 如此授予的加行是：修持和土地仪轨，准备和引入成熟弟子，四种现证每一者，若不具足四四圆满之支分，则因仪轨缺失而不能成熟。对于具有凡夫之心的阿阇黎们来说，即使是细微的仪轨缺失，也会障碍加持和成就之境。如果仪轨的根本缺失，就不会产生加持。因此，首先要修持使阿阇黎自己的相续清净，进行不侵犯地主的土地仪轨，不强行进入坛城和弟子的事业的准备次第，以及先引入再灌顶。第一支分之四是：观修与四生处之习气清净相关的任何一种现证，观修三种生起次第的定。从那之中，将自己生起为本尊是近修。修持与明妃相关的生处和空行秘密加持等。在那之中，迎请智慧尊，进行灌顶和印封等是大修持。金刚橛大瑜伽续中说：一般来说，对于确定密咒，定