English
Furthermore, the qualities of the (guru) are also divided into eight categories. As it says here, "A vessel is one who is virtuous and stable in nature, and who is generous in giving away body and possessions." Therefore, it is said in the Extensive Sutra, "The sphere of activity of the Tathagata is realized by a person of great intelligence." Therefore, this profound tantra is not the realm of the dull-witted, but the realm of activity of the sharp-witted. Therefore, it is very reasonable that the commentary says that one who possesses the three qualities of wisdom, etc., is a suitable vessel. Sharp faculties are also divided into natural sharpness and cultivated sharpness. The first is as it says in the text itself, "Vast and extensive, deep and profound, it is realized by profound wisdom." The second is as it says in this text, "Those who have diligently trained in hearing, thinking, and meditating, are held by those who have the eye of wisdom." When a lama teaches the Dharma to a student, he should first carefully examine whether the student possesses the qualities and defects of a vessel by five methods. As it says in the Lamrim, "From afar, near, divination, dakinis, secret mantra signs and combinations, examine in every way whether he is virtuous, unwavering, stable signs show, to whom the disciple is given into the hand." Therefore, from afar, inquire from others and examine whether the lineage is good or bad, whether the mind is gentle or harsh, whether the faith and generosity are great or small, etc.; examine yourself from near; examine by divination and astrology, etc.; pray to the dakinis and examine whether it is suitable to teach; in particular, examine by using them in work and arguing in words, etc., and if they do not turn back. Stability means determining the lineage by emphasizing good and bad, which means that they are worthy of being held. In general, there are three ways to determine lineage: natural determination, determination by seeing the meaning, and determination by emphasizing good and bad. The first is the determination of the secret mantra lineage of sharp faculties. The second is that once the view is realized, it cannot be changed by others. The third is what was just said. If it is known that the disciple does not possess a vessel, one can temporarily remain neutral, or if it is possible to teach the accumulation of merit of the explicit teachings that are suitable for his faculties, then it should be taught. As the previous text says, "Show the body appropriately, give fierce difficulties." The second is that only at the beginning, offering to the Three Jewels, giving torma to the spirits, reciting scriptures, making tsa-tsas,
Chinese
通过放生等善行，积聚福德资粮。如云：若未悦师，未得诸灌顶，则闻等所作，无果且毁灭。如是为令弟子堪为法器，而行灌顶。彼亦应先令上师欢喜，受灌顶后，安住于三昧耶及律仪，方可听闻密续。从真正接触密续之义开始，祈请上师传承，修持金刚萨埵，修持防护轮，献供食子等，师徒二人如前观修，或如《密集金刚》所云：于诵经仪轨之事中，恒常作金刚法。如是，讲者亦可观想自身为语金刚无量光，因于此续中云：于语轮之宫殿中。等等，于讲说灌顶之意乐中，观想无量光。如是，听者亦应同样观想宝生佛，因于听闻灌顶之意乐中，亦如是生起。之后，先行顶礼金刚上师，献上供养及曼扎。双膝跪地，合掌，念诵：唉玛吙，诸佛之密，一切分别之王，广说仪轨之续，无垢甚深难思议，调伏经藏律藏论藏，三昧耶成就与证得，身语意之续，悉皆决定于此。以自密方便之决断，为利乐一切有情，祈请世尊为我宣说。如是祈请三次。如《五十颂》云：双膝跪地合掌已，以欲听等祈请三遍。如是。师徒二人皆应断除身语意之十一过失，而行讲闻。何为十一过失？即睡眠、伸腿等身体之不如法姿势，嬉戏、闲聊、喧哗、以嗔恨作答辩、过于放纵于思辨之争论、无有口诀、虚假口诀、未成熟者听闻、希求利养名闻之心、以及竞争之心。
English
Having accumulated the accumulation of merit through good deeds such as releasing living beings, as it is said: If the teacher is not pleased, and the empowerments are not received, then listening and other actions will be fruitless and destroyed. Thus, in order to make the disciple a suitable vessel, empowerment is given. He should also first please the teacher, receive the empowerment, and then abide by the samaya and vows, and then listen to the tantra. From the very beginning of touching the actual meaning of the tantra, supplicate the lineage of the gurus, meditate on Vajrasattva, meditate on the protective wheel, offer tormas, etc., and the teacher and disciples should meditate as before, or as it is said in the Guhyasamaja: In the activities of reciting scriptures and rituals, always practice the Vajra Dharma. Thus, the speaker can also meditate on himself as the speech Vajra Amitabha, because it is said in this tantra: In the palace of the speech wheel. And so on, in the intention of explaining the empowerment, meditate on Amitabha. In this way, the listener should also meditate on Ratnasambhava, because it arises in the intention of listening to the empowerment. Then, first prostrate to the Vajra Master, and offer gifts and mandalas. Kneel down, join your palms, and recite: Emaho, the secret of all Buddhas, the king of all thoughts, the tantra that extensively explains the rituals, immaculate, profound, and difficult to contemplate, the Vinaya, Sutra, Abhidhamma, samaya, accomplishment, and attainment, the tantra of body, speech, and mind, all are determined here. By the decisive method of self-secret, for the benefit of all sentient beings, please, Bhagavan, explain it to me. Thus, pray three times. As it is said in the Fifty Verses: Having knelt down and joined your palms, pray three times with the desire to listen, etc. Thus. Then, both teacher and disciple should abandon the eleven faults of body, speech, and mind, and engage in teaching and listening. What are the eleven faults? They are sleeping, stretching legs, etc., improper postures of the body, playing, chatting, making noise, answering with anger, being too indulgent in speculative arguments, lacking instructions, false instructions, immature people listening, the mind of seeking gain and fame, and the mind of competition.
Chinese
舍弃之后，导师以言语的庄严而具备，观察堪能与不堪能的差别，以讲述和解释两种方式进行讲解；听法者也以恭敬的威仪而安住，以殊胜的意乐和行为而善听；之后忆念恩德，并且将那些善根完全回向。第三是，在此（经）中说：“所有如来之，手印大密心髓此，通达之后若宣说，彼即是我亦圆满权。”又说：“彼必受记，子乃从心而生，安住胜地持明处。”这是讲解者获得的利益。又说：“何者对此生信乐，所有诸佛之坛城，一切方时一切处，将被视为近侍子。”这是对续部生起见解和信乐的功德，主要是听法者获得的利益。又说：“胜者之持明者，受世间主与眷属敬，殊胜圣者与圣者，视如子与兄弟赐加持。”又，《说续海》中说：“幻化海之大续此，仅信与见与书写，及读诵即能成就者，通达与串习之行持，获得果位何须赘言。”又，《嘿汝嘎嘎波》中也说：“身语意金刚之，瑜伽成此之后者，读或思惟亦皆可，彼亦将如金刚持。”这些是两者都能获得的利益。此外，还应讲述从经部中出现的讲说和听闻的利益，以此来生起欢喜。如是已讲述了以那个口诀如何讲述之方式。具吉祥之续王心髓，此乃讲述之前行仪轨，由至尊大宝上师之，恩德小僧法吉祥所著，从善说中获得的善根，如莲花之友与明灯般，愿成遣除众生之内一切黑暗之吉祥！如是根本续心髓之总义，秘密主口授中，土地标示第一，共同前行之仪轨，此亦由咒师达玛师利于六十绕十二之火兔年所著之文字者。
English
Having abandoned that, the teacher, endowed with the adornment of speech, examines the vessel and non-vessel, and explains through the two doors of speaking and explaining. The listener also remains with respectful conduct, and listens well with excellent intention and action. Afterwards, remember the kindness, and completely dedicate all those roots of virtue. Third, in this (tantra) itself, it says: "Of all the Tathagatas, this great secret essence of the hand seal, whoever understands and speaks it, that is me, and the power is also complete." And it says: "That is definitely prophesied, the son is born from the heart, and abides in the place of the vidyadhara of the excellent earth." This is the benefit obtained by the explainer. Also, it says: "Whoever has faith in this, all the mandalas of the Buddhas, in all directions and times, everywhere, will be regarded as a close son." This is the merit of having sight and faith in the tantra, mainly the benefit obtained by the listener. Also, it says: "That vidyadhara of the victorious ones, is honored by the lord of the world and his retinue, the supreme holy ones and the holy ones, regard him as a son and brother and bestow blessings." Also, in the Ocean of Explanatory Tantras, it says: "This great tantra of the ocean of illusion, if merely by faith, seeing, writing, and reading, one can achieve, what need is there to mention obtaining the fruit by the practice of understanding and habituation?" Also, in the Hehukagalpo, it also says: "The yoga of body, speech, and mind vajra, after becoming this, whether reading or thinking, either is fine, that one will also become like a vajra holder." These are the benefits that both can obtain. Furthermore, one should also explain the benefits of teaching and listening that appear in the sutras, in order to generate joy. Thus, the way of how to explain with that instruction has been explained. The glorious King of Tantras, the very essence, this preliminary arrangement for explaining, by the grace of the venerable great treasure master, written by the young monk Dharma Pal, from the virtue obtained from the good explanation, like the friend of the lotus and the lamp, may it be beautiful as the glory of dispelling all the darkness within beings! Thus, the general meaning of the root tantra essence, from the secret lord's oral instructions, the first land designation, the arrangement of the common preliminary practices, this was also written by the mantra practitioner Dharma Shri in the fire rabbit year of the twelfth sixty-year cycle.
Chinese
当进行苦行时，四部佛陀劝请后，将假立之身留在那里，智慧之身前往色究竟天，在成就一切意义的菩萨事业圆满的瞬间，从自身以光明的神通遍布所有虚空界，所有如来也融为一体，由四方部族的五位现证菩提者加持，从而现证圆满正觉。如果不是这样，没有上师的智慧是不合理的。名字也被称为大金刚界。然后如瀑布般以智慧的力量降临，前往须弥山顶，在以金刚和珍宝堆砌的殿宇中，对彼真如集合的僧众等宣说了瑜伽大乘。之后，在金刚手菩萨的请求下，前往海边，在金刚界的巨大宫殿中也宣说了瑜伽的法门。之后，前往邬金和萨霍尔地区，对国王因陀罗菩提等宣说了所有的密宗。之后，再次前往苦行之地，智慧再次融入假立之身，从那里起身，进行乞食，按压金刚座而成佛，降伏魔军，转法轮，示现神变，最终以涅槃来完成事业。对此的辩驳：那么，如果像这样在人间宣说，为何在根本续部中说：色究竟天的处所无边无际？如果说那不是在人间宣说的，那么回答说：这是这样的，一是必须保密来源，二是无论何时，何时在色究竟天，于天界之王的处所，以圆满报身宣说密咒金刚乘之时，那时，那时以化身，也依仗于此，在人间也会宣说密咒金刚乘。如《如来观自在》中所说。之后，最后涅槃后二十八年，取出我的这些法，认为其源头来自天界。
English
When engaging in asceticism, after being urged and requested by the Buddhas of the four families, the body of imputation was left there, and the body of wisdom went to Akanishta. In the instant of completing the deeds of a Bodhisattva who has accomplished all purposes, from his own body, through the magical power of light, he pervaded all of space. All the Tathagatas also gathered into one, and the five who manifestly awakened to enlightenment from the Buddhas of the four directions blessed him, and thus he manifestly and completely awakened to Buddhahood. If it were not so, wisdom without a teacher would be unreasonable. His name was also called the Great Vajra Realm. Then, like a waterfall, he descended by the power of wisdom, and went to the summit of Mount Meru, to a palace built of stacked vajras and jewels, and there he taught the great vehicle of Yoga to the assembly of those who gathered in Suchness. Then, at the request of Vajrapani, he went to the shore of the ocean, and in the great palace of the Vajra Realm, he also taught the yogic teachings. Then he went to the lands of Oddiyana and Zahor, and taught all the secret tantras to King Indrabhuti and others. Then, he went again to the place of asceticism, and wisdom re-entered the body of imputation. Rising from there, he performed alms-seeking, pressed down the Vajra Throne and became enlightened, subdued the Maras, turned the wheel of Dharma, displayed miracles, and finally completed his deeds by passing into Nirvana. An objection to this: Well, if it was taught in the human realm like this, why does the root tantra say: 'The place of Akanishta is without end or middle'? If it is said that it was not taught in the human realm, then the answer is: It is like this: firstly, the source must be kept secret, and secondly, whenever, at whatever time, in Akanishta, in the place of the king of the gods, when the Enjoyment Body teaches the secret mantra Vajrayana, at that time, at that time, even the Emanation Body, relying on that, will also teach the secret mantra Vajrayana in the human realm. As it is said in the Tathagata Avalokikara. Then, finally, twenty-eight years after passing into Nirvana, extract these teachings of mine, and consider their source to have descended from the realm of the gods.