Chinese
力量丝毫没有停滞且没有偏袒的化身，本体一而反体各异的自性。真谛无别殊胜的法身大双运，安住于胜义谛的智慧之义，此乃一切誓言根本的基础，因此是必须一心修持之义的不舍弃。此外，《光明疏》中说：‘二菩提心六师，四兄弟前三，四手印。’这与第一点意义相同，即不舍弃殊胜的处所、殊胜的胜义谛和世俗谛二谛，也是证悟二谛无别的见之誓言。 《秘密藏》中说：‘以平等与平等结合，安住于平等的誓言，将获得平等大圆满。’因此，观其显现之果而发愿，为了成办此事，与安住于自之智慧相符，三门及受用等一切显现，不离天之身语意之手印，以内在解释清净显现为道用，是修学入行菩萨行，即《光明疏》中说：‘自之身体是胜者大手印，众生界亦如是知晓，显空无二金刚身，所作所见所食皆是，为心故无所作之显现，若忘失正念与正知，三时之中恒时未忆念，为何堕入大乘密咒？’如是。此外，全知法王无垢光尊足下说：基，一切有情本住三宝故不舍弃。道，生圆无二自性胜义谛和世俗菩提心二者不舍弃。果，无上圆满佛陀三身，彼之语经典律和证悟之法，于彼之义而修学的善妙僧伽三宝不舍弃。’如是。 《宝性论释》中说：‘如此，佛陀和僧伽是智慧之界，法是彼之法性，因此，智慧和法性仅于世俗中，法与法是本体一，胜义中为寂灭戏论故是无二，是如是之义的菩提心。’彼之
English
The incarnate one, whose power is unceasing and impartial, is the nature of one essence with different aspects. The great union of the Dharmakaya, which is the ultimate truth beyond distinction, is the meaning of abiding in the wisdom of ultimate reality. This is the foundation of all vows, and therefore it is the meaning of not abandoning the need to practice with one-pointedness. Moreover, in the "Clear Explanation," it says, "Two Bodhicittas, six teachers, four brothers, former three, four mudras." This is the same as the first point, which is that not abandoning the excellent place, the excellent ultimate truth, and the two truths of relative truth, is also the vow of seeing the indivisibility of the two truths. In the "Secret Essence," it says, "By joining equality with equality, if you abide in the vow of equality, you will attain great perfection of equality." Therefore, aspiring by focusing on the manifested result, and in order to accomplish this, in accordance with the wisdom abiding in oneself, all appearances, including the three doors and objects of enjoyment, do not deviate from the mudras of the body, speech, and mind of the deity. Using the inner explanation of pure appearance as the path, is to train in the practice of entering the Bodhisattva path, as the "Clear Explanation" says, "One's own body is the great mudra of the victorious ones, and the realm of sentient beings is also known as such. The indivisible emptiness-appearance is the Vajra body. All that is done, seen, and eaten is also, for the sake of the mind, there is no appearance of anything done. If mindfulness and awareness are sent ahead, and not constantly remembered in the three times, why fall into the Great Vehicle Mantra?" So it is. Furthermore, the all-knowing Dharma King, the feet of Drimé Özer, said: The basis is that all sentient beings abide in the Three Jewels, so do not abandon them. The path is that the nature of the generation and completion stages is non-dual, and the two Bodhicittas of ultimate truth and relative truth are not abandoned. The result is the unsurpassed perfect Buddha's three bodies, his speech, the scriptures, tantras, and the Dharma of realization, and the virtuous Sangha of those who study its meaning, the Three Jewels are not abandoned. So it is. The "Commentary on the Jewel Nature" says, "Thus, the Buddha and the Sangha are the realm of wisdom, and the Dharma is its nature. Therefore, wisdom and nature are only in the relative, and Dharma and Dharma are one essence. In the ultimate, there is no duality because it is the pacification of elaboration. It is the Bodhicitta of such meaning." Its
Chinese
手印是天神的身体。因此，仅仅观修天神之身，经文中说：三宝和菩提心，天神和上师也是如此。这里所说的上师包括了三者。如此。尊敬上师分为两种：上师的分类，以及如何尊敬上师的实际方式。第一种是：光明经中说：共同上师、引导上师、誓言灌顶上师，弥补破戒上师、开启智慧上师、口诀传承上师，这六种上师中，最值得尊敬和供养的是共同上师。最初引导进入佛法之门的出家堪布等是引导上师。从共同的细微文化到阐释经文含义的讲法者是开启智慧的上师。从以前发生的破戒进行忏悔弥补，到忏悔所知一切罪过的忏悔对象是弥补破戒的上师。引入坛城并给予灌顶，授予誓言者是誓言灌顶上师。直接展示自生深奥实相的甚深窍诀的导师是口诀传承上师。第二种是：前面经文说：如同国土自在的国王，叔父、父亲、母亲和眼睛，要以胜过心的方式来看待。因此，共同上师如同国土自在的国王，引入佛法之门的导师如同叔父，弥补破戒的上师如同父亲，开启智慧的上师如同母亲，誓言灌顶的上师如同眼睛，口诀传承的上师要以胜过生命的方式来尊敬。而且，在律藏中说：见到堪布后要立即从座位上站起来。并且，《事师法五十颂》中说，在上师居住的门上，用手轻轻敲打，进入后恭敬地向上师询问，身体是否安康等等。此外，在律藏本论中说，要像父亲一样尊敬出家堪布，如经中所说：你应当对你的堪布持有父亲的观念，堪布也应当对你持有儿子的观念。如此说。智慧经典的导师也是如此。《大解脱经》中说：应当恭敬说法比丘为上师。并且，《宝积经》中说：说法者是
English
The mudra is the body of the deity. Therefore, by meditating solely on the body of the deity, the scriptures say: The Three Jewels and Bodhicitta, the deity and the guru are likewise. The guru mentioned here includes all three. Thus. Honoring the guru is twofold: the classification of gurus, and the actual way of honoring them. The first is: In the "Clear Light Sutra," it says: The common guru, the guiding guru, the samaya initiation guru, the restorer of broken vows, the opener of wisdom, and the master of oral transmission. Among these six gurus, the one who is most worthy of respect and offering is the common guru. The monastic preceptor who initially guides one into the Dharma is the guiding guru. The teacher who explains the Dharma, from common minor arts to elucidating the meaning of the scriptures, is the guru who opens wisdom. The one to whom one confesses all known transgressions, from making amends for past broken vows, is the guru who restores broken vows. The one who initiates into the mandala, bestows empowerment, and imparts vows is the samaya initiation guru. The teacher who directly reveals the profound meaning of the spontaneously arising reality is the master of oral transmission. The second is: The previous text says: Like a king who has power over the land, an uncle, a father, a mother, and an eye, one should regard them as more important than the heart. Therefore, the common guru is like a king who has power over the land, the teacher who introduces one to the Dharma is like an uncle, the guru who restores broken vows is like a father, the guru who opens wisdom is like a mother, the samaya initiation guru is like an eye, and the master of oral transmission should be honored as more important than life. Moreover, in the Vinaya, it says: Upon seeing the preceptor, one should immediately rise from one's seat. And in the "Fifty Verses on the Guru," it says: At the door where the guru resides, one should gently knock with one's hand. Upon entering, respectfully ask the guru whether they are well, etc. Furthermore, in the Vinaya itself, it is said that one should honor the monastic preceptor as one would a father, as it is said in the scripture: You should regard your preceptor as a father, and the preceptor should regard you as a son. Thus it is said. The teacher of the Prajnaparamita Sutra is also like this. In the "Great Liberation Sutra," it says: One should respectfully regard the Dharma-speaking monk as the guru. And in the "Ratnakuta Sutra," it says: The Dharma-speaker is
Chinese
对上师极度尊敬，对胜者的巨大佛塔表示敬意。就像其他的发菩提心的善知识一样，《宝箧经》中说：“他是我的无始以来发菩提心的善知识。”忏悔罪过的阿阇黎也是如此，《苏毗提迦梨经》中说：“谁成为忏悔的对境，他也是他的上师。”因此，要像对待他们一样表示敬意。特别是灌顶、传经、以及开示这些，也就是传授口诀这三者，更应该尊敬。《密集续》中说：“灌顶、解脱续部、开示这些。”如果在一个地方接受了这三者，就是具备三种恩德；接受了两种，就是具备两种恩德；接受了一种，就是具备一种恩德。以上引用的光明经文中，讲述了依次第尊敬的方式，有些学者也按照那种方式进行解释。但这里颠倒顺序进行解释，是符合许多智者和成就者的观点，并且是合理的。如《大海经》中说：“获得灌顶和殊胜成就的金刚上师，就是如来。”因此，秘密真言金刚乘道的殊胜之处在于灌顶、传承和口诀这三者。开示这些的上师与佛陀平等，或者视为更胜一筹的第四皈依境，以这两种方式中的任何一种，以身语意三门毫无虚伪地，尽力令上师欢喜，并遵照上师的教言去实行，以此来表示敬意。《遍照光明续网》中说：“上师与一切佛陀平等。”《秘密集会经》中说：“十方一切诸佛，不如上师的一个毛孔。”《金刚顶经》中说：“佛、法、僧和上师，也是第四皈依。”就像眼睛里进入微小的灰尘也无法忍受片刻，心脏被细小的利器刺中，即使其他器官完好也无法逃脱死亡一样，要特别尊敬灌顶和开示灌顶的上师，从而了解轻重缓急。不断绝真言和手印的传承。这句话的意思是，对境有真言三种和手印四种。《光明经》中说：“根本生起和事业真言，誓言事业和法，身即是大手印四种。”关于真言，根本真言是不能改变的根本。
English
Pay utmost respect to the Lama, and honor the great stupa of the Victorious One. Similarly, regarding the spiritual friend who inspires Bodhicitta, the *Stupa Arrangement* says, "He is my spiritual friend who inspired Bodhicitta since beginningless time." Also, the teacher who helps confess transgressions is mentioned in the *Suvikrantavikrami Sutra*: "Whoever becomes the object of confession is also their Lama." Therefore, show respect in accordance with that. In particular, empowerment, transmission, and teaching, which means imparting oral instructions, these three are especially worthy of respect. The *Hevajra Root Tantra* says, "Empowerment, liberation through transmission, and teaching that very thing." If one receives all three in one place, it is having three kindnesses; receiving two is having two kindnesses; receiving one is having one kindness. The above-mentioned *Clear Illumination* scripture speaks of a sequential way of showing respect, and some scholars interpret it that way. But here, reversing the order is a meaningful interpretation, in accordance with the views of many wise and accomplished ones, and is reasonable. As the *Ocean Tantra* says, "The Vajra Lama who has attained empowerment and supreme accomplishment is the Tathagata." Therefore, the supreme path of secret mantra Vajrayana is the three of empowerment, transmission, and oral instructions. The Lama who teaches these is equal to the Buddha, or viewed as the superior fourth refuge, and in either of these ways, with no deceit in body, speech, and mind, doing whatever pleases the Lama and carrying out whatever the Lama says, is how to show respect. The *Vairochana Net Tantra* says, "The Lama is equal to all Buddhas." The *Guhyasamaja Tantra* says, "All the Buddhas of the ten directions are not as good as a single pore of the Lama's hair." The *Vajrasekhara Tantra* says, "Buddha, Dharma, Sangha, and the Lama are the fourth." Just as one cannot bear even a moment if a tiny speck of dust enters the eye, and if a small weapon pierces the heart, one cannot escape death even if other faculties are present, similarly, one should especially respect empowerment and the one who teaches it, thereby understanding the order of importance. The meaning of "Do not cut the lineage of mantras and mudras" is that the objects are three mantras and four mudras. The *Clear Illumination* says, "Root generation and action mantras, commitment action and Dharma, the body itself is the four great mudras." Regarding mantras, the root mantra is the root that does not change.
Chinese
的咒语。念诵事业的咒语和方便智慧的自性。以其门字显现为果，秘密地用语言表达，并成为知识守护事业中颠倒妄想的对治的是秘密咒。智慧和本智的自性，是现证实事的觉知事业中非颠倒的对治的是明咒。忆念觉知的自性，对于不忘失法之词义的执持事业中忆念忘失的对治是总持咒。手印有誓言手印、事业手印、法手印、大手印四种。对于此，又可分为安立和思维两种，分类归纳的数目很多，但在续部和注释中都有详细说明。此处归纳的要点是：以清净、圆满、成熟三者的进入，修习本尊的生起次第。并且，其身之手印显现而无自性，清晰而无执着，即是远离目标执着的念头，如水中月亮的影像般显现。将我慢、教法、清净、忆念三者置于十处，不摇不动地修习，从而习惯。入道者逐渐以修习的信心在行为中修持。此外，以明觉圆满四手印的本尊身显现，此本身就包含了四手印的意义，因为心滴中说四圆满不超出此。显现于何者，彼即是自性。因此，此处的咒语，也就是念诵的咒语，是任何本尊的种子字和生起咒结合的心髓念诵。不间断的轨理是：如精进之河流般，或在一天一夜中进行四座或六座瑜伽，中等的每月进行六次时轮，或四次吉祥日，或两次初一望月，最差也要努力不间断地进行每月和每年的供养。如《怖畏金刚》中所说：自己的身语意与本尊的，身语意中显现结合，恒常念诵即是，进入菩提总持。如精进之河流般，三日三夜二单一，不散乱的语之念诵，中等