English
The explanation in terms of four modes is like, for example, "becoming nectar and arising" in the fifth chapter. There are also explanations using all four modes, but mostly they are explained appropriately. These instructions on how to explain are written down without regard to faults such as repetition, in order to prevent the tradition of oral transmission from disappearing. This explanation in terms of five general meanings is flawless because it is the explanatory tradition of the fearless teacher Buddha Guhya and others, so it will become a method of explaining not only this but all the supreme tantras. Second, the method of explaining the instructions is as stated in the Supreme Guru Sutra: "In order to make the novice with little learning have faith, destroy the general meaning and calculations of the instructions from the root." Therefore, it is explained with five calculation headings. In order to make people trust the source, which teacher composed it, in order not to contradict the Buddha's words and to establish the theoretical basis of the vehicle, from which tantra it was collected and to which tradition it belongs, in order to determine the name of the teaching and to understand the essence of the meaning, from what it was named, in order to make the writing meaningful, for whose sake it was composed, and in order to understand the meaning of what is said, to explain the meaning summarized in the beginning and end, there are five. First, in general, there are two types of people who enter the teachings. For those who have realization and follow the Dharma, if they see that there is no error in the meaning of what is said and the combination of the words that express it, then they will enter regardless of who the author is, so there is no need to mention the author. However, for those who follow dull-witted people, they will have faith and enter after hearing the qualities of the author. Therefore, first, the name of who the author is and the great qualities of that person should be mentioned, that is, in conjunction with the specific situation. Second, it was collected from the Vajrasattva Magical Net Tantra and belongs to the Great Yoga tradition. Third, in general, the way of naming has five bases: naming from place, symbol, person, scripture size, and meaning. First, like the Lankavatara Sutra. Second, like the Green Salu Sutra. Third, naming from the author, like the Lotus Path Gradual, and naming from the requester, like the Tiger Commentary on the Eight Sections. Fourth is
Chinese
比如世亲和图弥的《三十颂》。第五种是，从意义的自性而命名的，如“手印三摩地”。从类别而命名的，如“娇媚六法”和“毗玛拉三次第”。从意义的主要方面而命名的，如“道次第广论”和“道次第略论”。从这些之中确定是哪一种，要结合具体情况。第四种是，哪个人物作为主题，也要结合具体情况。第五种是，要知道所表达的意义所包含的部分，和能表达的词语所包含的部分这两个方面。关于用什么来讲解的口诀已经讲完了。第三，关于用什么方式讲解，包括上师和弟子的特征，如何进行讲授和听闻，以及这样讲授和听闻的果报。第一，包括讲解者上师的特征，和所讲的对象弟子的特征。第一是，具备八种功德：精通生起次第、圆满次第、大圆满这三者的意义，因此具有秘密三藏；获得深刻利益的能力，因此具有圆满的河流；不随意使用秘密真言，因此能够守护秘密，或者说具有不舍弃具器弟子的守护；精通续部的十种意义，因此能够解开弟子的知识束缚；不迷惑于坛城和灌顶的次第，以及息增怀伏等事业的究竟；持有口耳相传的口诀，或者具有经验，因此获得口诀的把握。总而言之，分别计算三藏，共有八种。也就是，见解之藏阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），禅定之藏阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），行持之藏玛哈瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。就像《道次第》中所说：导师具藏河流圆，具守护精通续与业，口诀温暖持八者。那么，这里所说的“依止具相上师”是指什么呢？因为他是能指示作为所诠释的意义之续，即自性秘密心髓的心性，以及作为能诠释的词语之续，即根本、释论和口诀等词句意义的人，所以才这样称呼他。续部中虽然讲了很多上师的特征，但暂时可以归纳为这八种。即使这样，《真实摄略》中说：争斗时代因业力，上师功过相混杂，一切方面无过者，实际上是不存在的。如果哪位功德更超胜，也要好好观察后，弟子们
English
Like Vasubandhu's and Thumi's Thirty Verses. The fifth is named from the nature of the meaning, such as "Mudra Samadhi." Named from categories, such as "Six Stages of Grace" and "Three Stages of Vimala." Named from the main aspect of the meaning, such as "Lamrim Chenmo" and "Lamrim Chungwa." Identifying which of these it is should be done in conjunction with the specific context. The fourth is, which person is made the subject should also be done in conjunction with the specific context. The fifth is, one should know the aspect encompassed by the meaning to be expressed and the aspect encompassed by the expressing words. The instructions on what to explain with have been explained. Third, regarding how to explain it, it includes the characteristics of the teacher and the student, how to teach and listen, and the result of teaching and listening in this way. First, it includes the characteristics of the explaining teacher and the characteristics of the student, the object of explanation. The first is, possessing eight qualities: being skilled in the meaning of the three, generation stage, completion stage, and Great Perfection, thus possessing the three secret treasuries; having obtained the power of profound benefit, thus having a complete river; not using secret mantras indiscriminately, thus being able to guard the secret, or having the guardianship of not abandoning worthy disciples; being skilled in the ten meanings of the tantras, thus being able to untie the knowledge bonds of the disciples; not being confused about the mandala and the order of empowerment, and the ultimate accomplishment of activities such as pacifying, increasing, magnetizing, and wrathful activities; holding the oral transmission instructions or having experience, thus obtaining the confidence of the instructions. In short, counting the three treasuries separately, there are eight. That is, the treasury of view, Ati (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the treasury of meditation, Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the treasury of conduct, Maha Yoga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). As it is said in the Lamrim: The teacher has the treasury, the river is complete, has guardianship, is skilled in tantra and activity, holds the warmth of instructions, holds eight. So, what is meant here by "relying on a qualified lama"? Because he is the one who indicates the meaning of the tantra to be interpreted, which is the nature of the mind, the secret essence of self-nature, and the meaning of the words of the tantra to be interpreted, which includes the root, commentary, and instructions, that is why he is called that. Although many characteristics of the teacher are mentioned in the tantras, they can be temporarily summarized into these eight. Even so, in the Essence of Reality: In the age of strife, due to karma, the lama's faults and virtues are mixed, there is no one who is without faults in all aspects. If someone has superior qualities, after careful examination, the disciples
Chinese
也就是要依赖于它。如果不能找到所有特征都齐全的，那就要依赖于功德较多的。然而，不可或缺的功德是：获得灌顶且安住于誓言，对于所讲的续部和坛城的事业不愚昧，能够摄受弟子的，这是必须的。还有，弟子依止上师时，首先用三种方法来观察，中间用三种方法来寻求，最后用三种方法来依止。第一种是：从远处向他人询问来观察，在近处自己来观察，依靠欲天和卜筮来观察。第二种是：像这样观察后，如果知道是好的，就不顾路途的远近、身体的疲惫和财物的耗费，要去寻求。第三种是：像这样寻求后得到的上师，要像救命的药一样，不可分离地依止；像体内的心脏一样，不虚伪欺骗地依止；像如意宝一样，不衡量供养的程度而供养。总之，如果不依止具足顺缘的殊胜上师，就没有获得解脱的方法。因此，上师要被视为胜过一切佛陀而恭敬。如《意集经》中说：百千劫的诸佛，要知道上师更为重要。等等，在所有的经续中都广泛地宣说了。第二是：一般而言，以五种人的分类，前面已经说过了。然而，如果稍微按照这个教规中所出现的来说，那就是远离四种容器的过失，并且具有五种功德。四种过失是：听闻的容器的过失，像口朝下的容器一样；思考的容器的过失，像底部有洞和侧面破裂的容器一样；修行的容器的过失，像有毒的容器一样。《道次第》中说：精华大量地漏掉和流出，不做不做不驯服。等等。五种功德是：像江河之水一样长久，像持戒的苦行者一样细致，像黄金一样善良，像须弥山一样稳固，身体和受用为了佛法而慷慨施舍。或者，在《解释·桦树皮》中说：智慧、殊胜、慈悲和能忍受困难是具有法器。因此，理解意义的智慧，对他人利益感兴趣的慈悲，以及能够承担教法事业的能忍受困难，这三者
English
That is, it will depend on it. If all the characteristics cannot be found, then it is said to rely on the one with more merits. However, the indispensable qualities are: having received empowerment and abiding by the vows, not being ignorant of the activities of the tantras and mandalas being taught, and being able to guide disciples, which is necessary. Also, when a disciple relies on a lama, first, examine with three methods, in the middle, seek with three methods, and finally, rely on with three methods. The first is: to inquire from others from a distance to examine, to examine oneself nearby, and to examine by relying on the desire deity and divination. The second is: after examining in this way, if you know it is good, you should seek it regardless of the distance, physical fatigue, and the expense of wealth. The third is: the lama obtained after seeking in this way should be relied upon inseparable like a life-saving medicine; like the heart in the body, rely on it without hypocrisy or deception; like a wish-fulfilling jewel, make offerings without measuring the extent of reverence. In short, if you do not rely on the excellent lama who has favorable conditions, there is no way to attain liberation. Therefore, the lama should be regarded and revered as superior to all Buddhas. As it is said in the Gongdü Sutra: "The Buddhas of hundreds of thousands of kalpas, know that the teacher is more important." And so on, it is widely proclaimed in all the sutras and tantras. The second is: in general, the classification of the five types of individuals has already been mentioned earlier. However, if we speak slightly according to what appears in this teaching tradition, it is to be free from the four faults of the vessel and to possess five qualities. The four faults are: the fault of the vessel of hearing, like a vessel with its mouth facing down; the fault of the vessel of thinking, like a vessel with a hole in the bottom and a crack in the side; the fault of the vessel of meditation, like a poisonous vessel. The Lamrim says: "The great essence leaks and flows out, does not adhere, is unruly." And so on. The five qualities are: being long like the flow of a river, being detailed like a disciplined ascetic, being good like gold, being stable like Mount Meru, and being generous in giving away body and possessions for the sake of the Dharma. Or, in the Commentary on the Birch Bark, it says: "Intelligence, excellence, compassion, and the ability to endure difficulties are endowed with a vessel." Therefore, the intelligence to understand the meaning, the compassion to be interested in the benefit of others, and the ability to endure difficulties to be able to undertake the activities of the teachings, these three
Chinese
此外，（上师）的功德也有八种区分。如同在此处所说：“具器者品性善良且稳重，对于身和受用乐于布施。”因此，《广大经》中说：“如来之行境，由具慧之士所证悟。”因此，这个甚深续部并非根器迟钝者的境界，而是根器敏锐者的行境。因此，经论中说，具备智慧等三种功德者，堪为法器，这非常合理。敏锐的根器也有分类，有自性敏锐和修习敏锐。第一种，如同经中所说：“广阔而广大，深邃而幽深，以甚深智慧才能证悟。”第二种，如同经中所说：“通过听闻、思维、修习而精进修习，为具有智慧之眼者所掌握。”当上师向弟子传法时，事先要用五种方法仔细观察弟子是否具备法器的功德和缺点。如《道次第》中所说：“远近卜卦空行母，密咒征兆结合用，无论如何观察具善者，不退稳固征兆示，悉舍何者交付手。”因此，从远处向他人询问，观察其种姓好坏、心性柔顺粗暴、信心和布施大小等；从近处自己观察；用卜卦和占卜等方式观察；向空行母祈祷，观察其是否适合传授；特别是通过工作上的使用和言语上的争辩等方式进行观察，如果不退转，稳固是指通过善恶的强调来确定其种姓，即为适合接受灌顶者。一般来说，确定种姓有三种方式：自性确定、见义确定和通过善恶强调来确定。第一种是确定为根器敏锐的密咒种姓。第二种是证悟见解后无法被他人改变。第三种就是刚才所说的。如果知道弟子不具备法器，可以暂时保持中立，或者如果可以传授与其根器相符的显宗积资法门，则可以传授。如前文所说：“相宜示身施猛难。”第二是，仅仅在开始时，供养三宝，向鬼神施食，诵读经典，塑造擦擦，