English
The power of the earth is, the Vajra King is greatly delighted. Like this saying and so on, because Samantabhadra appears as such, having become enlightened in the beginningless and endless past, he is far more superior to other teachers. Second, regarding the greatness of the tantra spoken by him, there are two aspects. In general, the Great Vehicle, the Secret Mantra Vajrayana, is the most supreme among all. In the "Lamp of the Three Modes" it says: Even if there is only one meaning, there is no confusion, because there are many methods and no difficulties, and relying on sharp faculties, the mantra vehicle is particularly superior. Just as the method is superior, through that method, great wisdom is also superior, quickly accomplishing enlightenment, because there is no need for acceptance or rejection, the path is easy, because it is pure from the beginning, the effort is small, and because there is no interruption, entry is easy, and so on, it is superior and great in many ways. In particular, this itself is the basis of all secret mantra tantra scriptures, therefore it is also more superior than others. In the third chapter it says: The Vinaya, Sutra, Abhidharma, and vows, practices, and accomplishments, as well as the tantras of body, speech, and mind, which are widely known in the ten directions, all emanate from the "Secret Essence." Thus it is. Because it is the fruit of all paths, it is also superior. In the thirteenth chapter it says: In as many kalpas as there are dust particles in the fields, extremely purifying and blessing, and the fruit of practicing all mandalas, is this secret mantra. Thus it is. This itself is the essence of all definitive meanings, and it is also particularly superior because it liberates in one lifetime. In that it says: This is the great secret, the definite fruit, which has become the path. In all the mandalas of the victors, there is no more secret definitive meaning than this. Thus it is said. Third, the manner in which the tantra possessing greatness is taught and listened to has three aspects: the characteristics of the teacher who teaches, the characteristics of the disciple who listens, and the instruction of the actual meaning of the tantra to be determined by the two of them. The first has three aspects: characteristics, greatness, and the manner of how to impart. The first is, in the "Great Arrangement Wish-Fulfilling Jewel Tantra" it says: Skilled and detached from activities, reaching the standard in the meaning of the nature of reality, without confusion about the meaning of desire, these are the characteristics of a secret mantra guru. Thus it is said. Abiding in vows, skilled in all outer and inner practices, the disciple's
Chinese
能够加持和解脱心相续，生起次第和圆满次第的意义上产生暖相，具足远离世间行事的相。如同共同的乘中也说： 善知识寂静调柔极寂静，功德精进尤以圣教富，真实善解具足善说力，慈悲为性舍弃厌倦当依止。 如此。 顺便说一下不具足相的：不具足那些功德，特别是在那里面说： 不具足相的上师是， 智慧小而我慢大， 誓言律仪极度毁坏， 密咒的见行衰败， 不具悲心寻求利养。 如此。 第二，具足相的上师的伟大是： 是普贤王如来真实，在最后一品中说： 如来的一切， 手印大秘密心髓此， 证悟后所说的一切， 彼即是我，权能也圆满。 如此。 第三，如何传授之理是： 在第十三品中说： 具器性情贤善且稳重， 对于身和受用乐于布施， 其他时候任何也不施， 对于愚昧和轻蔑如果施， 非时则寿命耗尽后， 在焚烧和杂乱中长久住。 如此，以及《宝积经》中说： 成为广大的法器者， 不应与低劣的法相合， 也不对低劣者说殊胜法。 这样，观察法器后才宣说。 为什么呢？因为产生自他极大的过患的缘故，以及《希有王经》中说： 不观察弟子的上师是怨敌， 因此今生来世都损害且长久恼害。 因为这个缘故。 第二，分三：相、伟大、如何听闻之理。 第一是： 总的来说，具有信心和誓言， 乐于布施和恭敬承侍， 恭敬佛法和上师， 能够保密且精进修持，如前面所说： 密咒弟子的相是， 恭敬上师具承侍， 具有信心和羞耻惭愧， 能够保密且精进修持。 如此。 特别是以前学习过闻思的智慧，成为此法的法器，即： 此经中说： 善于闻思修者， 具有殊胜智慧者当受持， 具器性情贤善且稳重， 身和
English
Capable of blessing and liberating the mind stream, producing warmth signs in the meaning of the generation and completion stages, and possessing the qualities of being free from worldly activities. Thus, even in the common vehicle, it is said: A spiritual friend who is peaceful, disciplined, and extremely pacified, rich in qualities, diligent, and especially rich in scriptures, who has fully realized that and is skilled in speaking, who is compassionate, and who has abandoned weariness, should be relied upon. So it is. Incidentally, regarding those who do not possess the qualities: they do not possess those qualities, and especially in that it says: A teacher who does not possess the qualities is one who has little knowledge and great arrogance, whose vows and commitments are greatly corrupted, whose view and conduct of mantra are deteriorated, and who is without compassion and seeks gain. So it is. Secondly, the greatness of the lama who possesses the qualities is that he is Samantabhadra himself, as it says in the last chapter: All the Tathagatas, this great secret mudra essence, whoever realizes and speaks it, that is me, and the power is also complete. So it is. Thirdly, how to give instructions is: In the thirteenth chapter, it says: One who has a suitable vessel, is of good character, and is stable, is generous in giving body and possessions. One should never give to others. If one gives to the ignorant and the contemptuous, then when the time is not right, life will be exhausted, and one will remain for a long time in burning and confusion. And in the Ornament of Dense Array it says: One who has become a vessel for the vast Dharma should not be combined with inferior Dharma. One should not speak of superior Dharma to the inferior. Therefore, one should examine the vessel and then speak. Why? Because it creates great faults for oneself and others, and as it says in the King of Marvels: A teacher who does not examine the student is an enemy. Therefore, he harms and torments for a long time. For this reason. Secondly, there are three: the qualities, the greatness, and how to listen. The first is: In general, one who has faith and commitment, is generous and respectful, respects the Dharma and the lama, is able to keep secrets, and is diligent in practice, as it says in the former: The qualities of a mantra student are: respect for the lama, respectful service, great faith, shame, and embarrassment, able to keep secrets, and diligent in practice. So it is. In particular, one who has wisdom from studying listening and thinking before, and has become a vessel for this Dharma, that is: It says in this very text: Those who have thoroughly studied listening, thinking, and meditating, should be held by those who have supreme wisdom, who have a suitable vessel, are of good character, and are stable, body and
Chinese
我将给予使用。如此说。与此相符，在共同乘的论典中也说： 恭敬上师，戒律完全清净，禅定和欲望恒常精进，严谨调柔，具有忍耐，安住于勤修戒律，被称为具法者。如此说。顺便说一下，与此相反的是： 对于非器者，特别是戒律和誓言败坏，不恭敬佛法和上师，诽谤道友和姐妹，对于正确的道路愚昧无知，身语意三门没有羞耻之心，沉溺于散乱和不善，这些是应当舍弃的。在此论中说： 如果给予愚昧和放逸者，不到时候就会丧命，长久处于焚烧和烧焦之中。如此说。第二，具器者的功德是： 在此论中说： 任何对此有信者，所有佛陀坛城，从一切方位的任何时候，以修持所有坛城，将被认为是亲近之子。如此说。 执持殊胜的佛陀种姓者，受到世间之主和眷属的尊敬。 殊胜的圣者和圣者们，视为儿子和兄弟，给予加持。 进入善逝的境界，是无惧的普贤行。如此说。 那是必然的授记，儿子是从心中所生。 安住于极喜持明之地。如此说。 第三是： 器的三种过失，远离六种垢染而善听闻。 三种过失是： 对于词义稍微不追求，如同口朝下的器皿； 稍微听懂也不稳固，如同底部有洞的器皿； 听懂了也不成为烦恼的对治，反而成为助伴，如同有毒的器皿。远离这三种过失而听闻。 如《母续》中间部所说： 善加听闻，善加忆持于心，我将宣说。就像这样。 善加是针对有毒者，善加听闻是针对口朝下者，忆持于心是针对底部有洞者而教诫。 六种垢染是： 在《释量论》中说： 傲慢和不信，不追求意义，外散内心收摄，厌烦而听闻是垢染。 也就是说，认为我比老师和道友更强的傲慢，对于老师、佛法和道友不相信，对于佛法没有欲望和追求，根
English
I will give for use. Thus it is said. In accordance with this, in the common vehicle's treatises as well, it is said: Respecting the lama, having completely pure discipline, constantly striving in meditation and desire, being strict, gentle, and endowed with patience, abiding in diligent discipline, is said to be a Dharma-holder. Thus it is said. Incidentally, the opposite of that is: For a non-vessel, especially one whose vows and samayas are corrupted, who does not respect the Dharma and the lama, who slanders friends and siblings, who is ignorant of the correct path, whose three doors have no shame, who is carried away by distraction and non-virtue, these are to be abandoned. In this very text, it says: If given to the ignorant and distracted, life will be exhausted prematurely, and one will remain for a long time in burning and scorching. Thus it is said. Second, the greatness of a qualified vessel is: In this very text, it says: Whoever has faith in this, all the mandalas of the Buddhas, from all directions at all times, by attending to all the mandalas without exception, will be regarded as a close son. Thus it is said. That which holds the supreme lineage of the Victorious Ones, is honored by the lord of the world and his retinue. The supreme holy ones and the holy ones, regard as sons and brothers, and bestow blessings. Enters the realm of the Sugatas themselves, the fearless Samantabhadra's practice. Thus it is said. That is certainly a prophecy, the son is born from the heart. Abides on the ground of the Joyful Vidyadhara. Thus it is said. Third is: The three faults of the vessel, listening well by being free from the six stains. The three faults are: Not seeking the meaning of the words even a little, like an overturned vessel; even if one grasps a little, it is not stable, like a vessel with a hole in the bottom; even if one grasps it, it does not become an antidote to afflictions, but becomes a companion, like a poisonous vessel. Listening by being free from these three faults. As it says in the intermediate Mother Tantra: Listen well, keep it in mind, and I will explain. Like that. "Well" is for the poisonous one, "listen well" is for the overturned one, and "keep it in mind" is advising the one with a hole in the bottom. The six stains are: In the Compendium of Ascertainments, it says: Pride and disbelief, not seeking meaning, outwardly distracted, inwardly withdrawn, listening with boredom are stains. That is, the pride of thinking I am superior to the teacher and friends, not believing in the teacher, the Dharma, and the Dharma brothers, not having desire and seeking for the Dharma, the senses
Chinese
对于那些追逐世俗事务而不专心致志，内心因昏沉和掉举而收缩，以及在讲经听法时，因恶魔所扰而感到厌倦的人来说，今生会障碍词句意义圆满的自性禅定、智慧和解脱之法，来世也会因无法与佛法相遇的过失而无止境地在轮回中漂泊，因此要以极大的恭敬来约束行为，以良好的方式行事。关于共同教诫两者的行为方式是：一切佛法修持的诀窍，出自《现观庄严论》中：首先发起菩提心。将自己观想为度母之后，在右耳观想莲花。将上师观想为文殊菩萨之后，上师面部的光芒，一定要融入莲花之中。将众生观想为天女之后，出去时观想无分别的空性，观想两刹那。如是说，从显现为文殊菩萨的上师口中，佛法的声音化为光芒而出，融入自己化为度母的右耳中，观想词句意义充满身体，清净垢染。佛法传出时，佛法修持的首尾颠倒也象征着无常，并在思维其自性为空性的状态中回向，以如幻的方式度过修法间隙。此外，讲法者讲经说法是布施，没有烦恼是持戒，对于讲经说法的疲惫和损害能够忍受是忍辱，以欢喜心是精进，讲经说法之外没有散乱是禅定，辨别词句意义是智慧，即是圆满了六度。听法者也要供养讲经说法的法座和供品，如水和鲜花等，这是布施。身语意三的不清净，如伸腿等。《入行论》中说：不应伸直双腿坐，不应背对（法座），不应持伞、拄杖、兵器，不应包头等等。从这些到不发出大声或小声之间，是约束身体。不做闲聊、窃窃私语、重复言语等，是语言的过失。约束内心的烦恼和不信任等，是持戒。在法会中，不伤害飞来的虫蚁等，以及虱子等。