English
Therefore, one should inquire and investigate whether that teacher possesses merits from other regions outside of his own. Furthermore, the nature of becoming a holy being is: possessing a trustworthy mind and a tamed heart, possessing immeasurable vast wisdom, being able to endure the causes of afflictions and suffering, thus possessing patience. Furthermore, being upright at all times, speaking truthfully. Furthermore, having no deceitful mind. The object to be known is all vehicles, appearing as the disciple wishes. Even if asked for a long time, the Dharma cannot be exhausted. Upon examination, the merits will become greater and greater. Speaking truthfully, not changing words. Acting as one has spoken. Abandoning the turmoil of samsara and the inferior, mundane affairs. Being free from floating and distraction, constantly abiding in one place. Abiding alone like the mane of a lion. Following the lineage of solitude and the path of a mind that is far from attachment. One who possesses these qualities is worthy of being a holy being. Furthermore, if such a teacher is not found, then even if the teacher one relies on does not possess the above qualities, but possesses the view and conduct of a holy being, vows, treasures, and the transmission of oral instructions, that one can also be regarded as a lama and revered as a holy being. Furthermore, a disciple with intelligence, faith, and respect, towards those who have become holy gurus, in the place where one wishes to meet them, respectfully perform three prostrations, and touch their feet with one's head. For each teaching received, and for the conversation that arises from questioning, repeatedly use honorific language, folded hands, and the means of meeting. With respectful words, maintain the boundaries of teachings and oral instructions. Accept the responses to teachings with pleasure or gentle words as much as possible. Speak truthfully, and have no deceitful mind. Because the guru is also a person, one should not mock his good and bad conduct with contempt or joking. Requesting from the guru, making offerings, receiving kindness, and after receiving the teaching "Come to me," meeting and staying, and accomplishing tasks, listening to profound teachings, the conduct of holy beings, except for these times, one should not be in the same place as the holy guru, and should never stay at any time except as an attendant. Not stepping on the shadow of the guru's body, nor
Chinese
不应傲慢自大。衣服（1）和财产（1）、鞋子、坐垫（1）和靠背（1）、卧具、食物等等，任何时候都不应吝惜。对于圣者所作事业的教言，应以生命为代价来完成。对于圣者的财物，即使是芝麻粒大小也不应沾染，应像保护自己的生命一样守护。在上师面前，不要戴帽子和头饰，自己打伞，以及像愚笨的孩子、疯子、到处游荡的人一样，不应成为圣者观看的对象。应温和、行为缓慢，像倾听（1）、思考（1）、怀疑（11）一样。身体的排泄物，无论大小便，都不应在上师能看到和感觉到的地方进行。不应轻浮、散漫、贪恋财物和心烦意乱。不应在上师面前聚集很多人，进行嬉戏打闹等行为。由生理产生的身体行为，如打嗝和咳嗽，应用衣服遮住嘴巴，或在看不到的地方，或用手遮住嘴巴，抑制并隐藏，应尽力让圣者感到愉悦。任何时候都不要直呼上师的名讳，应在称呼“圣名（1）”、“上师（1）”、“善知识（1）”等词语的结尾加上敬语。一定要与其他人区分开来。对于给予的教言，应回答“如您所说”。合掌，记住并领受所说的话。当圣者起身离开座位时，我应尽力提供迎送服务。总之，使上师欢喜的最好方法是：以不灰心和疲惫的信心，以不顽固和自满的想法的柔顺，以不被吝啬束缚的慷慨布施，以没有犹豫和怀疑的侍奉，以没有欺骗和虚伪的正直和诚实，以没有谄媚和奉承的真诚，以没有愚昧的智慧，以及以没有污垢的纯净意乐之心，这八种。将这八种全部供养给圣者。道次第中说，如果像这样艰难地依止上师，就能获得金刚持上师的修持窍诀的传授。获得之后
English
One should not be arrogant or haughty. Clothes (1) and possessions (1), shoes, cushions (1) and backrests (1), bedding, food, and so on, should never be begrudged. The instructions given for the actions of the holy ones should be accomplished with one's life as the price. The wealth of the holy ones, not even a sesame seed should be tainted, and should be guarded as one's own life. In front of the Guru, do not wear hats or headdresses, do not hold an umbrella over oneself, and do not act like foolish children, madmen, or wandering people. One should not become an object for the holy ones to observe. One should be gentle and slow in behavior, like listening (1), thinking (1), and doubting (11). All bodily excretions, whether feces or urine, should not be done where the Guru can see or feel them. One should not be frivolous, distracted, greedy for possessions, or mentally agitated. One should not gather many people in front of the Guru and engage in playful activities such as joking and laughing. Bodily actions arising from the elements, such as burping and coughing, should be covered with a cloth over the mouth, or in a place where they cannot be seen, or by covering the mouth with one's hand, suppressing and concealing them. One should try to make the holy one feel pleased. One should never address the Guru by name. When mentioning "Holy Name (1)," "Guru (1)," "Spiritual Friend (1)," etc., one should add a respectful term at the end of the utterance. One must distinguish oneself from others. To the instructions given, one should reply, "As you say." One should join one's palms together, remember, and receive what is said. When the holy one rises from the seat and departs, I should strive to provide welcoming and send-off services. In short, the best way to please the Guru is: with faith that is without discouragement or weariness, with gentleness that is without stubbornness or self-satisfaction, with generosity that is not bound by stinginess, with service that is without hesitation or doubt, with honesty and sincerity that are without deceit or hypocrisy, with sincerity that is without flattery or adulation, with wisdom that is without ignorance, and with a mind of pure intention that is without defilement, these eight. One should offer all eight of these completely to the holy Guru. In the Lamrim, it says that if one relies on the Guru in such a difficult way, one will receive the empowerment of the practice instructions of the Vajradhara Guru. After receiving it,
Chinese
如《大命续》中所说，应称为元朝国政。若献上，则给予如意心髓之口诀。如是说。 顶礼！《大乘明灯》。作为恭敬弟子的特征是：乐于行善，具有精进，耐心，行为端正，天性善良。内心粗暴，对于非口诀之器者，保守秘密，行为缓慢。具有高尚的品格，如美好庄严之方便。身语意三门的行为善良，不造作恶业，守护三门之十不善业。与上师圣尊的身语保持一致。心明朗，言语纯正，能够理解。如是获得智慧传承者，应予以解脱。如是说。 顶礼！此外，关于恶劣之器。在《道次第》中说：不具根本支分之誓言，身语行为粗暴。没有耐心，贪欲极大，嗜睡，贪酒，不精进，不恭敬学法，不重视口诀，不忆念上师，对道友缺乏同情心。在黑暗、隐蔽和人群中。无论与何人相遇，都独自行淫。观察三门之傲慢和恶劣行为。 顶礼！如果上师通过观察发现弟子的过失。由于经文和口诀不会穷尽，因此关闭智慧宝藏之门。由于口诀不会被恶劣之器获得。或者严厉斥责并抛弃，或者用花言巧语欺骗，将其驱逐到其他地方。不会传授心之安乐口诀。 顶礼！《秘密藏》。如果弟子愚昧无知，心怀邪念，即使给予百次。不到死亡的时候，也会耗尽生命。被焚烧于地狱，被抛入饿鬼道，长期处于劫数之中，然后才能解脱。如是说。 顶礼！口诀是：根本九续，交付宝藏，持明四法，日藏，以宝鬘三光迎请上师和僧众。或者噶饶多吉的十一法，持明的五法，咕咕ra匝的二法。十八法和三十四法，心部十八法，拉香，帕持，四义顿断，秘密心灯，以及之前的十八法，这些都是口诀。十万颂等属于少分之禅定。
English
As stated in the Great Life Continuum scripture, it should be referred to as the Yuan Dynasty's state affairs. If offered, it bestows the oral instructions of the essence of the mind of Rui. Thus it is said. Homage! The Great Vehicle Lamp. The qualities of a respectful disciple are: delighting in virtue, possessing diligence, being patient, having proper conduct, and being of good nature. One who is not harsh, keeps secrets from those who are not vessels for oral instructions, and whose actions are slow. Possessing noble qualities, such as the means of being beautiful and adorned. Engaging in good actions with body, speech, and mind, refraining from non-virtuous deeds, and guarding against the ten non-virtuous actions of the three doors. Acting in accordance with the body and speech of the holy guru. With a clear mind and pure speech, able to understand. Such a one who has obtained the lineage of wisdom should be liberated. Thus it is said. Homage! Furthermore, regarding bad vessels. In the Path Instructions, it says: not possessing the vows of the root and branches, with coarse behavior of body and speech. Impatient, with great desire, sleepy, fond of alcohol, lacking diligence, disrespectful towards learning the Dharma, not attentive to oral instructions, not remembering the guru, lacking compassion for fellow practitioners. In darkness, secrecy, and among people. Wherever one meets someone, engaging in solitary sexual activity. Examining the pride and evil conduct of the three doors. Homage! If the guru discerns the disciple's faults through observation. Because the scriptures and oral instructions will not be exhausted, close the door to the treasury of wisdom. Because oral instructions will not be obtained by bad vessels. Either harshly rebuke and abandon, or deceive with flattering words and send them away to another place. The oral instructions of the bliss of the mind will not be given. Homage! The Secret Essence. If a disciple is ignorant and has wrong thoughts, even if given a hundred times. Before the time of death, life will be exhausted. Being burned in hell and thrown into the realm of hungry ghosts, remaining for a long time in kalpas, and then being liberated. Thus it is said. Homage! The oral instructions are: the Nine Root Longchen Nyingthig Cycles, entrusting treasures, the Four Dharmas of Vidyadharas, the Sun Essence, inviting the guru and sangha with the Three Lights of the Garland of Jewels. Or the Eleven of Garab Dorje, the Five of Vidyadharas, the Two of Kukkuraja. The Eighteen and Thirty-four, the Eighteen of the Mind Series, La Shen, Pa Tri, the Four Meanings of Sudden Cutting, the Secret Heart Lamp, and the previous Eighteen, these are the oral instructions. The Ten Million Songs and so on belong to a small part of meditation.
Chinese
由于格热的口诀非常广博，所以这里不赘述。口耳相传的口诀是：灌顶、传承、口诀，依赖于圆满四种成就之河流的上师。超越言诠，空性于自性中解脱的口诀是：以自己无法体验的方式去体验，所以无法写在纸上。 ༈ 如果没有领悟到如此这般的密咒乘的词句意义，就向他人展示，即是意集（Dgongs 'dus）。无论何人造作无间罪，将堕入地狱。杀害父母、阿罗汉，以及分裂僧团，如来怀恶意而出血，造作五无间罪，其罪过比说邪法更为严重。在自己没有真正领悟之前，如果以文字引导意义，对于任何问题都没有确定的理解就回答，那么其罪过比夺取一切有情众生的生命并加以斩断更为严重。自己不了解的法，向他人宣说，比杀生更为严重。 ༈ 根本续：自己领悟之后才向他人宣说，那才是真正的导师，因为我就是佛，五种功德也圆满了。 ༈ 就像眼药一样，能消除弟子无明的翳障。这个与四种印契不符，且与量、教证、理证、口诀三者相违的过失，向诸佛、持明者以及三宝忏悔，并在无二的境界中忏悔。愿以此微薄的善行，使我所追随者，智慧之眼的所有翳障完全清净，彻底理解乘的取舍差别，并愿他们恒常安住于自证现量见到法性平等性的境界中。 ༈ 名为“开启智慧之眼”的口诀。塞·班德·炯丹所著。完毕。 ༈ 大圆满龙钦九支续及其口诀，以及相关解释的下方，是保护免受污损的封皮月亮印。 开启智慧之眼的口诀，塞·班德·炯丹之语。
English
Since the instructions of Geré are very extensive, they will not be elaborated here. The oral instructions of the whispered lineage depend on a lama who has perfected the four streams of empowerment, transmission, instruction, and accomplishment. The instruction for the liberation of emptiness in its own place, beyond expression, is experienced in a way that one cannot experience oneself, and therefore cannot be written down. ༈ If one does not understand the meaning of the words of such a mantra vehicle and shows it to others, it is the 'Gathering of Intentions' (Dgongs 'dus). Whoever commits the five inexpiable sins will be reborn in hell. Killing one's parents, an arhat, and dividing the sangha, causing a Tathagata to bleed with malicious intent, committing the five inexpiable sins, is a heavier sin than speaking false Dharma. Before one has truly realized the meaning for oneself, if one leads the meaning in writing, and answers questions without a definite understanding of anything, then the sin is heavier than taking the lives of all sentient beings and cutting them off. Explaining to others a Dharma that one does not understand oneself is heavier than killing. ༈ Root Tantra: Whatever one does to speak to others after realizing oneself, that is the true teacher, because I am the Buddha, and the five qualities are also complete. ༈ Like eye medicine, this removes the haze of ignorance of the disciples. May the faults that are contrary to the four seals of the command, and that contradict the three of valid cognition, scripture, reason, and instruction, be forgiven by the Buddhas, Vidyadharas, and the Three Jewels, and may they be confessed in the state of non-duality. By this small virtue of effort, may all those who follow me have the haze of the power of the eye of wisdom completely purified, may they thoroughly understand the distinctions of what to accept and reject of the vehicle, and may they constantly abide in the state of self-awareness, directly seeing the equality of the nature of reality. ༈ The instruction called "Opening the Eye of Wisdom." Written by Sé Bendé Jungden. Completed. ༈ Below the Great Perfection Longchen Nyingtik Nine Branch Cycle and its instructions, along with related explanations, is the moon seal of the cover protecting against defilement. The instruction of Opening the Eye of Wisdom, the words of Sé Bendé Jungden.