Chinese
像这样依靠这位上师并不能获得菩提。那为什么呢？因为去到无力从轮回中拯救的恶知识面前，如果指望他指路，并为了解脱而信仰他，就不会产生解脱的果实。师徒之间的关系都属于低劣之辈，在三个城市中最末等的城市里游荡。因此，具有对一切众生的大慈悲的智者，怎么能以圣洁之心，即以智慧的境界为目标，而依止上师呢？这是不合适的。因此，对于在此轮回黑暗中漂泊的人来说，如果至乐光明完全清净，成为指示解脱道的上师，那么伟大的救护者就是他自己。其他人无法救护。因此，对于那些精通正确见解和行为的殊胜上师，聪明的弟子们必须依止，并以恭敬心极度地侍奉。第三，从“在此显现的”到“必须依赖他”之间所表达的是：在任何时候，如果出现了这样殊胜的上师以令人愉悦的方式给予教导的征兆，就应该将他视为上师，并以殊胜之心献上请求，恭敬地祈祷。一旦他成为我的殊胜上师，并获得了他所给予的教导，直到成为上师为止，任何违背那位殊胜者的誓言的行为，哪怕是像微尘一样细微也不应该做。不应该打破那位殊胜者的教令和誓言，不应该抛弃他话语的框架或教法的规则。从最初进入时所产生的愿望和想法开始，直到最终能够实现伟大的圆满禅定，都必须依赖和依靠那位殊胜的上师。这就像一句确定的誓言。第三，从“在此任何方面”到“堕入寺院本身”之间所表达的是：在此大乘之门中，没有认识到上师意义的差别，即本质的特征是什么，因为不了解好坏的过失和功德。没有仔细考察，只是以一种随意的态度，仅仅关注密宗的行为范围，就依止了导师的身份，即使恭敬和渴望，上师自己却
English
In this way, relying on this lama does not lead to enlightenment. Why is that? Because going before an evil spiritual friend who has no power to save from samsara, if one looks to him for guidance and believes in him for the sake of liberation, the fruit of liberation will not arise. All relationships between teachers and students belong to the lower classes, wandering in the lowest of the three cities. Therefore, how can a wise person with great compassion for all beings rely on a lama with a sacred mind, that is, with the realm of wisdom as the goal? It is not appropriate. Therefore, for those who wander in the darkness of samsara, if the bliss-light is completely pure and becomes a lama who shows the path of liberation, then the great protector is that very one. Others cannot protect. Therefore, those who are skilled in the correct view and conduct, the excellent lamas, must be attended to by the wise disciples, and they must be served with great respect. Thirdly, what is shown from "In this appearance" to "One must rely on him" is: At any time, if there appears a sign that such an excellent lama gives instructions in a pleasing manner, one should regard him as a lama, offer requests with a noble mind, and pray with reverence. Once he has become my excellent lama and has received the instructions he has given, until he becomes a lama, one should not do anything that violates the vows of that excellent one, not even as small as a particle of dust. One should not break any of the commands and vows of that excellent one, and one should not abandon the framework of his words or the rules of the teachings. From the initial aspiration and thought, until the great accomplishment of perfect samadhi is realized, one must rely on and depend on that excellent lama. This is like a definite vow. Thirdly, what is shown from "In this any aspect" to "Falls into the monastery itself" is: In this gate of the Great Vehicle, one has not recognized the difference in the meaning of the lama, that is, what is the characteristic of the essence, because one does not understand the faults and merits of good and bad. Without careful examination, just with a casual attitude, only focusing on the scope of tantric practice, one relies on the role of the teacher, even with respect and longing, the lama himself
Chinese
因为不理解其意义，所以对它来说，没有不错误的殊胜真言的意义，而且上师本身不具备使弟子解脱的那些功德之缘，因此弟子对于真言的修习之处，即使以前精通学习过，也需要再次背诵复习。不仅如此，还会产生怀疑，变成二心之法，因此会变得懒惰懈怠，对于大乘秘密殊胜的修习之处不精进，不想要学习的精髓，产生一种被搁置一旁的心态。因此，对于这样的上师，因为不满足于佛法，会做出不恭敬的行为。从这个原因来看，因为不理解应该了解的法性之义，无明会积累起黑暗的巨大遮蔽。那会是怎样呢？例如，就像黑暗和浓云遮蔽天空的广阔景象一样，如果自己期望显现心性天空的意义，反而会被阻碍，产生不理解的遮蔽。这就像对于任何事情，孩子随意挥舞力量一样。实际上，因为随意挥舞力量的原因，由思虑形成的紧密纽带所束缚，又因为依止了低劣的上师，最终导致违背教言的情况，就像所说的那样。像这样的人，什么时候才有可能解脱知识的传承呢？不可能，所以会变成巨大的过失。过失的本质是什么样的呢？如“誓言、观、定、菩提心、慈悲”。如果上师缺乏这五种殊胜的资具，那么即使这位在佛法上贫乏的上师度化其他弟子，也会因为殊胜的传承中断，不具备意义，而使弟子也变得在佛法上贫乏。因为远离了正确的殊胜生活，就会完全堕落到缺乏秘密佛法享用的饥荒之地，四处流浪。第四部分有五点：不违背上师的教言，不守护护法的过失和功德，尊敬上师的传记，承担的功德，详细阐述尊敬的方法。第一点有三点：不违背教言且不舍弃传统，阐述违背教言的过失，因此即使是教言的边角也不违背。第一点是：从“像这样的人”到“怎么可能舍弃传统”之间所阐述的。
English
Because one does not understand its meaning, there is no unerroneous meaning of the sacred mantra for him, and the lama himself does not possess the qualities that cause the disciple to be liberated. Therefore, the disciple, even if he has studied the objects of the secret mantra well before, needs to recite and review them again. Moreover, he will be consumed by doubt and become a Dharma of two minds. Therefore, he will become lazy and indolent, and will not strive for the objects of study of the great secret supreme vehicle, and will not want to learn the essence, giving rise to a mind that is left aside. Therefore, towards such a lama, because he is not satisfied with the Dharma, he will act disrespectfully. From this cause, because he does not understand the meaning of the Dharma nature that should be known, ignorance will accumulate a great obscuration of darkness. How is that? For example, just as darkness and thick clouds obscure the vastness of the sky, if one expects the meaning of the sky of one's own mind to appear, it will be obstructed again, and an obscuration of non-understanding will arise. This is like a child wielding strength at random in any activity. In reality, because of the cause of wielding strength at random, bound by the tight knot of thought, and because he relies on an inferior lama, he eventually goes under the power of breaking the precepts, as explained. Such a person, when will it ever be possible to liberate the lineage of knowledge? It is impossible, so it will become a great fault. What is the nature of the fault? Like "vow, view, samadhi, bodhicitta, compassion." If a lama is poor in these five sacred implements, then even if this lama who is poor in Dharma liberates other disciples, the sacred lineage will be cut off and will not have meaning, and the disciple will also become poor in Dharma. Because he is separated from the correct sacred life, he will completely fall into a famine land lacking the enjoyment of the secret Dharma, and will wander around. The fourth part has five points: not breaking the lama's words, the faults and merits of not protecting the Dharma protectors, the history of honoring the lama, the merits of bearing, and the detailed explanation of the method of honoring. The first point has three points: not breaking the words and not abandoning the tradition, explaining the faults of breaking the words, therefore not breaking even the edge of the words. The first point is: from "such a person" to "how is it possible to abandon the tradition".
Chinese
如果有人问，即使依止了恶人，也不应该视其为上师吗？对于这种情况，也应当为了守护誓言和恭敬而尊重他。像这样低劣的人，一开始就应该观察并舍弃。一旦认定并依止了神圣的上师，无论这位上师是否被确定为贤哲，是否具有意义，是好是坏，是真是假，都绝不可能违背他的教诲和抛弃他的规矩，因此应当像对待神圣的上师一样对待他。第二点，从“如果那”到“事业不舍时”之间所阐述的内容是：如果对低劣的上师不恭敬，没有如法行事，那么这种过失就是违背了低劣上师的教言，并且由于誓言破损的缘故，成熟的业力会使其堕入金刚地狱，遭受难以忍受的剧烈痛苦。地狱的守护者，铁狗，俗称“鲁迪”，其形象类似于狮子，长着锋利的獠牙，凶猛地咆哮，在武器的道路上追赶，即使在长满锋利如剃刀的利齿刀刃树叶的森林中无处可逃，也得不到任何庇护。他会沉没在沸腾的苦水和无尽的灰烬之河中，并且会掉入充满三叉戟、长矛、巨箭、针状利刃和锋利长矛，以及充满利刃和刀剑的黑暗深渊的火坑中。像这样，永远没有机会从这些连续的痛苦中解脱。如果成为了弟子，却怀有邪恶之心，或者在成为弟子之后，发现上师变成了恶劣的众生，从而从内心深处诽谤这位圣者，那么这就等同于诽谤了所有的佛，因此他们将永远堕入孤独地狱。如果违背了与所有神圣佛陀结合的神圣上师的誓言，那么最初作为誓言授予的见证者的神圣瑜伽士金刚手药叉会完全愤怒，并通过饮用违誓者的鲜血来执行惩罚。在授予誓言时，会在三处（身、语、意）写下神圣的三个字母，并将其置于心中。
English
If someone asks, even if one relies on an evil person, should one not regard them as a guru? In this case, one should also respect them in order to protect the vows and show reverence. Such a lowly person should be examined and abandoned from the beginning. Once a sacred guru has been accepted and relied upon, whether that guru is determined to be wise or not, whether they have meaning or not, whether they are good or bad, true or false, it is absolutely impossible to break their teachings and abandon their rules. Therefore, one should act just as one would towards a sacred guru. Secondly, from "If that" to "Do not abandon the time for work" is what is being taught: If one does not respect a lowly guru and does not act properly, the fault is that one breaks the guru's command, and because of the broken vows, the ripening karma will cause one to go to the Vajra Hell, experiencing unbearable and intense suffering. The guardian of hell, the iron dog, commonly known as "Ludi," whose image is similar to a lion, with sharp fangs, roaring fiercely, chasing on the path of weapons, even if one runs without end in the forest full of razor-sharp, toothed-blade leaves, one will not find any protection. One will sink into the boiling bitter water and the endless river of ashes, and will fall into the fiery pit of the dark abyss filled with tridents, spears, giant arrows, needle-like sharp blades and sharp spears, and filled with sharp blades and swords. Like this, there is never a chance to be liberated from these successive sufferings. If one becomes a disciple and has an evil mind, or if after becoming a disciple, one sees the guru as an evil being and deeply slanders that holy one, then this is equivalent to slandering all the Buddhas, and therefore they will always go to the solitary hell. If one violates the vows of the sacred guru who unites with all the sacred Buddhas, then the sacred yogi Vajrapani Yaksha, who was initially the witness of the vow, will be completely enraged and will execute punishment by drinking the blood of the violator. At the time of granting the vows, the sacred three syllables are written in three places (body, speech, and mind) and placed in the heart.
Chinese
当自身变为对治，从大气息中升起时，观想心间的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为铁蝎，显现为九头罗刹夜叉，或者金刚食肉鬼和金刚夜叉，被其诛杀后将堕入大地狱。今生也会受到邪魔和瘟疫的侵害，被他人掠夺财物，遭受障碍和罪恶毒害的侵扰，一切都会对修行人造成伤害。如此便成为了罪人，将恒常在轮回和恶趣中死去。这些果报可以分为今生显现和来世成熟两种。今生会遭受国王的惩罚，以及饥荒、火灾、水灾、毒药、兵器、外敌军队和口舌之灾等八大怖畏。同样，在豺狼猛兽等处，会被施予夺命之害的众生所杀，前往不安乐之处，无论今生来世皆是如此。如此修行人遭受不幸的原因是什么呢？因为天、龙、夜叉、乾闼婆、大腹行、阿修罗、迦楼罗、紧那罗等八部神众，以及护法神中化现为凶猛暴烈的男女本尊，所有发誓守护佛法的护法神，都会辨别善恶，对于违背誓言者会施以惩罚，他们是执行命令的使者，当执行命令的时机到来时，他们会因誓言的力量而不会放过，必定会施以惩罚。第三部分，从“因此对于佛法”到“不可违背”之间所阐述的内容是：因此，对于通晓善恶的智者，以及通过修持解脱密法而进入殊胜解脱道的善男子们，任何时候都不要诽谤上师，哪怕是上师教言的一点点细微之处也不可违背，这是必须谨记并守护的教诲。第二部分分为两点：阐述守护佛法的功德，以及讲述守护与不守护的本质。第一点，从“谁以一心”到“恒常守护”之间所阐述的内容是：因此