English
According to the biographies, the Blessed Female Friend of the Gods, using the term "prostitute," when people came for the sake of desire, some, merely by looking, gave rise to the door of samadhi and became irreversible. Similarly, through speaking, grasping, walking alone, embracing, etc., different doors of samadhi arose, and merely through these, they became irreversible. In Tibet, a person named Jokro Monpa, merely by seeing the holy Indian, received blessings and severed the bonds of conceptualization. Among the many disciples of Lord Gampopa, some, merely by seeing the mountain of Gampopa, gave rise to the realization of Mahamudra. Similarly, merely by seeing the body and hearing the voice, or even without seeing, merely by praying, many arose with the realization of Mahamudra. Thus, there are countless examples in this practice lineage. So, how should one view the guru? In the Vajra Dakini Tantra, it says: "How should one view such a guru?" It is taught: "(He is) the nature body of all Buddhas, the limbs are Bodhisattvas, the pores are Arhats, the crown of the head is the Five Buddha Families, worldly beings are the seat of the feet, the rays of light are Yakshas and secrets, etc. Thus, yogis should always view the nature-qualities body." One should view the guru as the essence of all deities combined. As stated in the "Fifty Verses on the Guru," which compiles scattered words from the sutras and tantras, the mind is unwavering, the speech is pleasant and truthful in due time, and frank and straightforward. Possessing these qualities, one should restrain all faults of body, speech, and mind, and with mindfulness, awareness, and fear, one should please the guru with respect of body, possessions, and practice. I have also said this in the "Twenty Verses on the Guru." The characteristics of a guru to be abandoned are: "Lacking compassion, angry and malicious, arrogant and attached, and unrestrained. A student with intelligence should not rely on a self-praising guru." This means abandoning beings due to lack of compassion, holding grudges for a long time due to anger and malice, being arrogant due to lineage, wealth, or learning, being extremely attached to external possessions and internal beings, and being unrestrained in conduct, indulging in reckless actions such as drinking alcohol.
Chinese
是贪欲和因利养而生的狭隘之心，自我赞扬且无法忍受他人听到圣者的教诲。在《总集续》中说：“具有我慢，被愤怒压制，贪恋财物，也没有听闻。弟子们追求欺骗，从至高喜乐之境心中衰退，不作灌顶。对于享用完全执着，伴随着放纵粗暴的言语，为了感官而充满欲望。如同地狱一般，聪明的弟子们应当为了圆满菩提之因而舍弃。” 所谓的智者之物，或者权势，或者仅仅知道十件事，稍微获得道路，就因为色等而显现 骄傲，这就是我慢。如果具有我慢，为了贬低他人，就会失去慈悲，因此这两者是最大的过失。秘密的誓言在没有能力的情况下被公开宣扬，这就是违背誓言。吝啬地积攒财物，享用僧众和佛塔的财物等沉重的财物，这就是贪恋财物。这是一种非常严重的过失，享用佛和法的财物，可以通过强大的对治力而不经历异熟果报，但是个人享用僧众的财物，不经历异熟的果报就无法清净，这在大小乘的经典中多有阐述，成就了阎罗死主的瑜伽士，因为没有给予僧众少许的芝麻壳而以阎罗死主之身转生为饿鬼等，讲述了很多这样的事例。因此，现今的智者们，请深信因果，对于自己的亲属、侍从和弟子等值得关爱的人 不要让他们随意享用比百万铁箭还要沉重的僧众财物。没有听闻，就是不了解正确的道路。《大疏》中说：“愚昧，就是远离圣道的诀窍。”因此，修传派应该广泛听闻了解三乘，广泛听闻了解五明，完整无误地了解解脱之道的诀窍，好好听闻，以及世间的界。
English
are greed and the narrow-mindedness born of gain and honor, self-praise and inability to bear hearing the teachings of other holy beings. In the Condensed Tantra, it says: "Possessing pride, suppressed by anger, craving possessions, and also without hearing. The disciples pursue deception, their minds decline from the state of supreme bliss, and they do not bestow empowerment. They are completely attached to enjoyments, accompanied by unrestrained and harsh words, and filled with desire for the sake of the senses. Like hell itself, wise disciples should abandon that as a cause for perfect enlightenment." The so-called object of the wise, or power, or merely knowing ten things, having slightly attained the path, becoming manifestly conceited because of form and so on, that is pride. If one possesses that, in order to disparage others, one will become devoid of compassion, therefore these two are the greatest faults. Using secret vows as public proclamations without power is breaking the vows. Miserly hoarding possessions and enjoying the heavy possessions such as the property of the Sangha and stupas is craving possessions. This is an extremely heavy offense, using the property of the Buddha and Dharma can be done without experiencing the ripening result through great antidotes, but when an individual uses the property of the Sangha, it cannot be purified without experiencing the ripening result, as explained in many sutras of the Mahayana and Hinayana, and there are many stories such as the yogi who accomplished Yama's executioner being reborn as a hungry ghost in the form of Yama's executioner because he took a small amount of sesame husks from the Sangha without giving them. Therefore, present-day scholars, please have great faith in cause and effect, and for your own relatives, attendants, disciples, and others who are worthy of affection, please do not allow them to recklessly use the extremely heavy property of the Sangha, which is more than a hundred thousand iron arrows. Not having heard means not knowing the correct path. The Great Commentary says: "Ignorance is being separated from the essential instructions of the holy path." Therefore, this Practice Lineage should widely hear and understand the three vehicles, widely hear and understand the five sciences, completely and unerringly understand the essential instructions of the path to liberation, hear well, and the realms of the world.
Tibetan
་གཞན་གྱི་ཆོས་གྱི་རྣམ་གྲངས་ཐོས་པ་ཚད་མེད་པར་ཐོས་པ་དང་། མ་ཐོས་པའི་རྣམ་པ་མེད་པ་མཐར་ཐུག་པར་ཐོས་པ་ཅེས་བཞག་པའི་ལེགས་པར་ཐོས་པ་ཉིད་མེད་དུ་མི་རུང་བར་བཞེད་པ་དང་ཁྱད་མེད་དོ། །བརྫུན་སྨྲ་བ་ནི་སློབ་མ་བསླུ་བའོ། །དེ་ཁོ་ན་ཉིད་མ་རྟོགས་པ་ནི་མཆོག་གི་བདེ་བའི་གནས་ལས་སེམས་ཉམས་པ་ཡིན་ལ། སེམས་ཉམས་པ་དེས་དབང་བསྐུར་བར་མི་ནུས་པས་ན་དབང་བསྐུར་མེད་པར་རྒྱུད་འཆད་པར་འགྱུར་བའོ། །འདིར་འགྲེལ་ཆེན་ལས། དབང་བསྐུར་མེད་པར་རྒྱུད་འཆད་པ་པོ་ཅེས་ པ་སྟེ་སྤང་བར་བྱའོ། །ཞེས་གསུངས་པ་ཡང་དབང་བསྐུར་གྱི་ཚིག་གི་ཆོ་ག་ཙམ་མ་བྱས་པ་ལ་དགོངས་པ་མ་ཡིན་ཏེ། དེ་ནི་མཆོག་གི་བདེ་བའི་གནས་ལས་སེམས་ཉམས་པས་ཀྱང་བྱེད་པར་ནུས་པའི་ཕྱིར་རོ། །དེས་ན་དབང་དུ་མ་སོང་བའི་དབང་བསྐུར་བྱས་ཀྱང་དབང་བསྐུར་མ་བྱས་པ་ཉིད་དུ་དགོངས་པ་ཡིན་ཏེ། དབང་གི་ཟློས་གར་དུ་ཟད་པས་སོ། །འཁོར་བའི་ལོངས་སྤྱོད་ལ་ཆགས་པ་དང་བག་མེད་ནི་ཆང་འཐུང་བ་སྟེ་མཉམ་པར་མ་བཞག་པ་དང་། འཁྲིག་པ་ལ་སྲེད་པ་ནི་དབང་པོ་གཉིས་ཀྱི་བདེ་བའི་འདོད་ལྡན་ཏེ་འདི་རྣམས་ཐམས་ཅད་དམ་གང་རུང་རྣམས་དང་ལྡན་པ་ནི་དེ་ཉིད་བཅུ་དང་དཀྱིལ་འཁོར་གྱི་ལས་སོགས་ཅུང་ཟད་ཤེས་ཀྱང་ཐར་འདོད་རྣམས་ཀྱིས་བླ་མ་མི་བྱ་སྟེ་དམྱལ་བ་ལྟར་རྒྱང་དུ་སྤང་བར་བྱའོ། །རྡོ་རྗེ་མཁའ་འགྲོ་ལས་ཀྱང་། གང་ཡང་ཁྲོ་དང་སྒྱུ་ཅན་དང་། །ངག་ནི་ཤིན་ཏུ་རྩུབ་པ་དང་། །ཡོན་ཏན་དག་གིས་ཆོག་ཤེས་པ། །དེ་ནི་བླ་མར་བརྟེན་མི་བྱ། །ཞེས་སོ། །དེས་ན་གཟུར་གནས་ཀྱི་བློས་ལེགས་པར་བརྟགས་ཏེ་སྐྱོན་དང་བྲལ་བ་ཡང་དག་པའི་མཚན་ཉིད་དང་ལྡན་པ་བསྟེན་པར་བྱ་སྟེ། དོན་དམ་བསྙེན་ པར། དེ་ཕྱིར་སློབ་མ་རྣམས་ཀྱིས་བླ་མ་གསེར་བཞིན་དུ། །ལེགས་པར་བརྟགས་ལ་སྡིག་པ་ཅུང་ཟད་ཡོད་མ་ཡིན། །ཞེས་དང་། འགྲེལ་ཆེན་དུ། ཡོངས་སུ་བརྟགས་ནས་སྐྱོན་དང་བྲལ་བའི་བླ་མ་བསྟེན་པར་བྱ་ཞིང་སྐྱོན་དང་ལྡན་པ་སྤང་བར་བྱའོ། །ཞེས་སོ། །སྤྱིར་བརྟག་པ་ནི་སྔོན་དུ་ཡིན་མོད་ཀྱང་གལ་ཏེ་སྐྱོན་དེ་དག་དང་ལྡན་པས་ཐར་པའི་ལམ་ལ་གེགས་བྱེད་ན་ནི་སློབ་དཔོན་དུ་གྱུར་ཟིན་ཡང་སྤང་བར། འགྲེལ་ཆེན་ལས། བླ་མར་བྱས་ཀྱང་བྱ་བ་མ་ཡིན་པ་བྱེད་པ་ནི་ཐར་པ་དོན་དུ་གཉེར་བའི་སློབ་མས་སྤང་བར་བྱ་བའི་ཉིད་དོ། །ཅེས་སྔ་འགྲེལ་གྱི་རྩོད་སྤོང་དང་བཅས་ཏེ་གསུངས་ལ། འོན་ཡང་སློབ་དཔོན་དུ་གྱུར་ཟིན་ན་ཟང་ཟིང་གི་སྦྱིན་པ་ལ་སོགས་པས་དེའི་སེམས་མགུ་ཞིང་བཀས་གནང་བར་བྱས་ཏེ་རང་ཉིད
Chinese
听闻他人之法类，听闻无量，以及将听闻至极处，无未闻之相，安立为善听闻，认为此必不可少，并无差别。妄语即是欺骗弟子。未证悟真实，即是心从至上安乐之处退失。以心退失故，不能灌顶，故将成为无灌顶而讲经。此处《大疏》中说：“无灌顶而讲经者，当舍弃。”此言并非指仅未作灌顶之词句仪轨，因心从至上安乐之处退失者亦能为之。故虽作了未成熟之灌顶，亦被认为是未作灌顶，因仅是灌顶之戏论而已。贪执轮回之享受及放逸，即是饮酒，即未住于平等。贪恋性爱，即是具二根之乐欲。凡具此等一切或任何一种者，即使略知彼性十法及坛城之业等，亦不应作为欲求解脱者之上师，应如地狱般远远舍弃。金刚空行母中亦云：“何人具忿怒与狡诈，语极粗暴，以功德而自满，彼不应依为上师。”故应以公正之心善加观察，依止无过失、具足真正功德者。于真实亲近中：“是故弟子们应如金子般，善加观察上师，莫有丝毫罪过。”又《大疏》中云：“应于完全观察后，依止无过失之上师，应舍弃具过失者。”一般而言，观察虽在先，然若具彼等过失而障碍解脱道，则即使已成师长亦应舍弃。《大疏》中云：“虽已作上师，然行非事者，乃欲求解脱之弟子所应舍弃者。”此乃连同对先前疏释之辩驳一同宣说。然若已成师长，则应以财物布施等令彼心喜悦，并获得允许后自己。
English
Hearing immeasurable categories of others' teachings, and ultimately hearing without any aspect of not having heard, which is established as good hearing, is considered indispensable, and there is no difference. Lying is deceiving disciples. Not realizing the true nature is the mind falling away from the place of supreme bliss. Because the mind has fallen away, one cannot empower, so one will end up teaching tantra without empowerment. Here, the Great Commentary says: "One who teaches tantra without empowerment should be abandoned." This statement does not refer to merely not performing the ritual of empowerment words, because even one whose mind has fallen away from the place of supreme bliss can do that. Therefore, even if an immature empowerment is performed, it is considered as if no empowerment has been performed, because it is merely a show of empowerment. Attachment to the enjoyment of samsara and carelessness is like drinking alcohol, which is not abiding in equanimity. Craving for sexual intercourse is having desire for the pleasure of the two organs. Whoever possesses all or any of these qualities, even if they know a little about the ten suchnesses and the activities of the mandala, should not be taken as a guru by those who desire liberation, but should be abandoned far away like hell. The Vajra Dakini also says: "Whoever has anger and deceit, whose speech is very harsh, and who is content with their own qualities, should not be relied upon as a guru." Therefore, one should carefully examine with an impartial mind and rely on one who is free from faults and possesses genuine qualities. In the context of true devotion: "Therefore, disciples should examine the guru like gold, and there should not be even a slight fault." Also, the Great Commentary says: "Having thoroughly examined, one should rely on a guru who is free from faults, and one should abandon one who has faults." In general, examination should come first, but if one possesses those faults and obstructs the path to liberation, then even if one has already become a teacher, one should be abandoned. The Great Commentary says: "Even if one has made someone a guru, if they do what is not to be done, then that is what a disciple who seeks liberation should abandon." This is said along with a refutation of previous interpretations. However, if one has already become a teacher, then one should please their mind with material offerings and so on, and after obtaining permission, one should...