English
When oneself becomes the antidote, arising from the great breath, visualize the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) in the heart transforming into an iron scorpion, appearing as a nine-headed Raksha Yaksha, or Vajra Rakshasa and Vajra Yaksha, who, having been killed by it, will pass through the great hell. In this life, one will also be harmed by evil spirits and plagues, robbed of wealth by others, and afflicted by obstacles and the poison of sins. All of these will cause harm to the practitioner. Thus, one becomes a sinner and will constantly die in samsara and the lower realms. These results can be divided into two types: those that ripen in this life and those that occur in the next. In this life, one will suffer the punishment of the king, as well as the eight great fears of famine, fire, water, poison, weapons, enemy armies, and verbal abuse. Similarly, in places such as jackals and great beasts, one will be killed by beings who inflict harm on life, and will go to places of unhappiness, both in this life and the next. So, what is the reason why practitioners suffer misfortune in this way? It is because the eight classes of gods and demons, such as gods, nāgas, yakshas, gandharvas, mahoragas, asuras, garudas, and kinnaras, as well as all the oath-bound protectors who manifest as fierce and wrathful male and female deities among the Dharma protectors, will distinguish between good and evil, and will punish those who break their vows. They are the messengers who carry out the commands, and when the time comes to carry out the commands, they will not abandon their vows but will surely inflict punishment. The third part, from "Therefore, for the Dharma" to "should not be broken," explains that therefore, for the wise who understand good and evil, and for the excellent sons of the lineage who enter the supreme path of liberation through the practice of secret liberation Dharma, one should never disparage the guru, nor should one break even the slightest point of the guru's teachings. This is the advice that must be remembered and protected. The second part is divided into two points: explaining the benefits of protecting the Dharma, and explaining the nature of protecting and not protecting. The first point, from "Whoever with one-pointedness" to "always protects," explains that therefore
Chinese
如果任何聪明的学生以实际行动尊敬上师，并一心一意地守护神圣的佛法，那么护持教法之地的护法神，那些具有智慧之眼者，以及那些行事作风强悍、具有强大力量的男女傲慢者，也会像守护自己的孩子一样，恒常地守护和救助他，这被解释为守护教法的功德。第二点，关于守护佛法，从“守护佛法也”到“佛法不会被守护”之间所阐述的内容是：那么，守护佛法的本尊是什么呢？对于所有应知的法不愚昧，并且对于所守护的自性和方法的差别完全了解的人，就是真正擅长守护秘密佛法的人，他将成为教法的持有者。如果有人不精通佛法的取舍之处，并且心中怀有顽固的愚昧见解，即使通过智慧方便来转变，无论如何引导，也不会转变成正确的意义，仍然处于平凡的状态，这样的人，无论何时也不会守护誓言、秘密以及神圣的佛法，他一定会从佛法中堕落。第三点分为三部分：不违背上师的教言并视为神圣；比佛陀更加敬重；被教导要认识到上师本身就是佛陀和持明者所承担的功德之源。第一点，从“如果时间是”到“规矩也视为神圣”之间所阐述的内容是：如果任何时候，上师和弟子两人长期住在一起，那么缺点是：三门（身语意）的相续会变得薄弱，尊敬之心会减少，并且会因为侍奉的疲劳或厌倦而产生懈怠，从而产生懒惰。如果违背了上师的心意，就会成为堕落和障碍的原因，因此，除了专门的侍奉和求法之外，不要住在一起，不要违背上师的教言。这是为什么呢？因为可以确定的是，上师所说的一切教言都具有隐秘的意图，是为了适应弟子的智慧水平而说的。为了通过过去的例子来增加信任，关于以隐秘意图来教导的方式是怎样的
English
If any intelligent student honors the lama with actions and single-mindedly protects the sacred Dharma, then the Dharma protectors who guard the place of the teachings, those with eyes of wisdom, and those arrogant males and females who are powerful and mighty, will always protect and save him like their own child; this is explained as the merit of protecting the teachings. Secondly, regarding the protection of the Dharma, from "protecting the Dharma also" to "the Dharma will not be protected" is explained: So, what is the yidam who protects the Dharma? One who is not ignorant of all knowable dharmas, and who fully understands the distinctions of the nature and methods to be protected, is truly skilled in protecting the secret Dharma, and will become a holder of the teachings. If someone is not skilled in what to adopt and abandon in the Dharma, and whose mind is firmly rooted in ignorant views, even if transformed by skillful means, no matter how guided, it will not transform into the correct meaning, but will remain in an ordinary state; such a person will never protect the vows, secrets, and sacred Dharma, and will certainly fall from the Dharma. The third point has three parts: not breaking the lama's word and holding it sacred; honoring the lama more than the Buddhas; being advised to recognize the lama himself as the source of qualities borne by the Buddhas and vidyadharas. The first point, from "If the time is" to "the rules are also held sacred" is explained: If at any time the lama and the student stay together for a long time in the same place, the faults are: the three doors (body, speech, and mind) will become weak, respect will decrease, and laziness will arise due to fatigue or weariness of service. If one goes against the lama's mind, it will be the cause of downfall and obscuration, therefore, do not stay together except for special service and Dharma requests, and do not break the lama's word. Why is that? Because it is certain that all the lama's teachings have hidden intentions, and are spoken to suit the level of the student's wisdom. In order to increase trust through past examples, what is the manner of teaching with hidden intentions?
Chinese
如果像这样问：那些安住于世间邪见的人们，对于宣说大乘的至高无上者，会这样询问：是谁引导世间众生的导师呢？于是（导师）回答说：哎呀！你这位使世间欢喜的导师啊，既然你能够让所有世间众生都感到欢喜，那么对于像我这样喜欢快乐的人，也能开示与之相应的道理，并且能够开示如何不费力气就能获得果报，那么也可以称他为一切智者。当他们这样说的时候，导师回答说，以如此委婉的方式领会这些话语，无论他倾向于什么，都开示相应的引导之法，这又是怎么样的呢？（导师开示说：）嗔恨或无明是父亲，贪欲是母亲，我慢或持戒和受戒的觉悟，或者执着于清净的分别念是婆罗门，以及具有阿赖耶识习气的国王们，杀害父母二人，毁灭婆罗门，彻底摧毁国王们之后，以无分别的智慧加以净化，像这样行事的人们，将永远获得至高无上的安乐，即佛陀的果位。导师以这种委婉的方式开示和教导，那个具有邪见的人按照这种方式行事，最终获得了从轮回中解脱的果位的安乐，并永远拥有安乐。同样，对于至高无上的上师以委婉的方式所说的话语，如果与意义相关的经文相符，那么理解其意图非常重要。如果不相符，也会有很大的过失。因此，如果对经过观察具有法相的上师，视为伟大的皈依处，那么他的教言就是真实可靠的，并且毫不怀疑地相信其究竟的意义，那么对于他所教导的教言之法，也应坚定地接受并付诸实践。第二部分是从“楞伽的主人”到“与圣教相违背”之间所讲述的内容。如此这般，为了使人相信尊敬上师的意义，讲述了自己的经历。称呼为“楞伽的主人”，那是过去某个时候，导师，秘密之主，这样告诫我，即收集者：大菩萨金刚持，你……
English
If asked like this: Those who abide in the worldly views of wrong beliefs, to the supreme and excellent one who teaches the Mahayana, they would ask: Who is the guide who leads the beings of the world? Then (the teacher) would answer: Alas! You, the teacher who makes the world rejoice, since you are able to make all beings of the world rejoice, then for those who like happiness like me, you can also show the corresponding reason, and be able to show how to obtain the fruit without effort, then he can also be called the all-knowing one. When they say this, the teacher answers, understanding these words in such a euphemistic way, whatever he inclines to, he shows the corresponding method of guidance, what is this like? (The teacher shows:) Hatred or ignorance is the father, greed is the mother, arrogance or the realization of holding precepts and vows, or the discriminating thoughts of clinging to purity are Brahmins, and the kings with the alaya consciousness and karmic imprints, having killed both parents, destroyed the Brahmins, and completely destroyed the kings, and then purified them with non-discriminating wisdom, those who act in such a way will always obtain the supreme bliss, which is the state of Buddhahood. The teacher taught and instructed in this euphemistic way, and that person with wrong views acted in this way, and finally obtained the bliss of the state of liberation from samsara, and will always have bliss. Similarly, for the words spoken by the supreme guru in a euphemistic way, if they are in accordance with the scriptures related to the meaning, then understanding their intention is very important. If they do not match, there will also be great faults. Therefore, if you regard the guru who has been observed to have the characteristics as a great refuge, then his teachings are true and reliable, and if you believe in their ultimate meaning without doubt, then you should also firmly accept and put into practice the Dharma of his teachings. The second part is from "Lord of Lanka" to "contradicts the holy teachings." In this way, in order to make people believe in the meaning of respecting the guru, he told his own experience. Called "Lord of Lanka," that was sometime in the past, the teacher, the lord of secrets, admonished me, the collector, like this: Great Bodhisattva Vajradhara, you...
Chinese
谛听！上师殊胜，显示了比佛陀更受尊敬的来源。这是因为，即使是数百万大劫的佛陀，也应知晓导师善知识更为重要或殊胜。为什么呢？因为数百万劫的那些佛陀，也仅仅是依赖于导师而产生的。因此，不依赖于导师的佛陀，任何时候都不会出现。即使没有导师也能成佛，这种正确的说法，我也是没有见过的。如果说不依赖上师也能成佛，那么就与佛陀（藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）们，或者殊胜密咒的教言中，获得上师的诀窍后才能与果结合的说法相违背了。第三部分，从“具有意义的”到“知晓殊胜”，所显示的是：殊胜的上师，不仅受到瑜伽士和个人的尊敬，而且受到十方诸佛普遍敬慕，因此也显示了后世追随者也应该尊敬。对于具备一切特征，且证悟秘密法界，具有意义的殊胜上师，三世的一切时候，居住在十方世界的佛陀都会前来，赞颂功德，并且以极大的敬慕顶礼。一般来说，顶礼有很多种，但这里是不退转的顶礼。同样，菩萨持明者们也予以尊敬。殊胜的菩提萨埵，如天界之主帝释天、弥勒扎·毗摩罗等，以及龙族持世之子、夜叉俱毗罗、罗刹楞伽之主，以及外道、婆罗门等。持明者，即成为咒语之器的各种类型的人们聚集在一起，从虚空中散布各种各样的鲜花，并说道：上师善知识您，是我们的一切父亲，因为您给予我们真实的法之财富。上师善知识您，是我们的一切母亲，因为您给予我们真实的生命，并从痛苦中拯救我们。上师善知识您，是我们的一切怙主，因为您做我们真实的友人，并从轮回的痛苦中解脱我们。同样地
English
Listen! The excellent lama shows the source of being honored even more than the Buddhas. This is because even more than the Buddhas of hundreds of thousands of great kalpas, the teacher, the virtuous friend, should be known as important or superior. Why is that? Because those Buddhas of hundreds of thousands of kalpas arise only in dependence on teachers. Therefore, Buddhas who do not depend on teachers never appear at any time. I have never seen a correct teaching that Buddhas arise even without a teacher. If Buddhas were to arise without depending on the lama, it would contradict the Buddhas (Tibetan: བུདྡྷ་, Sanskrit Devanagari: बुद्ध, Sanskrit Romanized: Buddha, Literal Chinese meaning: Buddha) or the teachings of the sacred mantras, which state that one attains the fruit by obtaining the lama's instructions. The third part, from "meaningful" to "know the excellent," shows that the excellent lama is not only honored by yogis and individuals, but also revered by the victorious ones of the ten directions, so it shows that future followers should also be honored. The excellent lama, who possesses all qualities and realizes the meaning of the secret realm, is visited by all the Sugatas and victorious ones residing in the realms of the ten directions at all times of the three times, who praise his qualities and prostrate with great reverence. Generally, there are many kinds of prostrations, but here it is an irreversible prostration. Likewise, bodhisattvas and vidyadharas also honor him. Excellent Bodhisattvas such as Indra, the lord of gods, and Mili Tsabi Vimala, as well as the son of the Naga Holder, the Yaksha Kubera, the lord of the Rakshasas of Lanka, and heretics, Brahmins, and so on. Vidyadharas, that is, most of the various types of people who have become vessels of mantras, gather together, scattering all kinds of flowers emanated from the sky, and say: Lama, virtuous friend, you are our father, because you give us the wealth of the true Dharma. Lama, virtuous friend, you are our mother, because you give us true life and save us from suffering. Lama, virtuous friend, you are our protector, because you are our true friend and liberate us from the suffering of samsara. Similarly,