English
He is one who possesses karma. Since there is no other way to change it, no circumstance or suffering can shake him. Since delusion is pure from the beginning, without any alteration, in the state of the nature of reality realized, he abides through familiarity, like a key instruction, due to the cause of remembering objects. In the effortlessly spontaneous self-awareness, there is no effort of abiding or maintaining the mind. The essence of experience and realization is the self-born wisdom itself, devoid of reliance on causes and conditions, so it does not exist. In the intention of the mind, which does not abide in any bias, there is no division of inner and outer. The specific qualities of that appear as the five wisdoms. The wisdom of the four emptinesses has no inherent bias towards things. Mirror-like wisdom is such that all knowable things are self-illuminating, without any obscuring bias. The wisdom of equality is such that in suchness, there is no good or bad due to size. Discriminating wisdom is such that the non-biased awareness itself is clear in all directions without being mixed. Accomplishing activity wisdom is the embodiment of compassion that effortlessly accomplishes all purposes. These are also counted as different names and numbers for the aspects of qualities in the single bindu of the self-born wisdom mentioned above. The three distinctions that are superior to the lower ones are: self-awareness itself does not exist as an object, so it is not like the lower wisdom that is generated by the object of focus. Since self-generation itself has no cause of generation, it is not the wisdom generated from the cause of the two accumulations. Since spontaneously accomplished wisdom itself, like the sun and its rays, has no effort, it is not the wisdom that generates and accomplishes the twenty-four rivers through effort. Like the sky, the nature of that self-born wisdom, which is without beginning or end, is without direction or limitation, pervading all, and has been vast from the beginning. Because it possesses the confidence of realization and habituation, it is the activity of spontaneously accomplishing nature without special effort. ༈ From the beginning, the completely pure sphere of reality, while abiding in the intention of the activity described above, that very unchanging, impartial, and equal compassion arises in accordance with how it is appropriate. To the extent that limitless beings have inclinations, with skillful
Chinese
尤其适合任何根器的慈悲都会相应生起，并且看起来他们会被这些所调伏。与谁相遇就是与谁有缘，因为所化众生存在轮回多久，那么。 无边的慈悲，方法和时间也和所化众生一样显现。如果所化众生自己的觉性中没有证悟，那么他自己什么也看不到，因为所化众生和调伏者没有成立，慈悲的事业怎么会显现呢？对于有缘的所化众生。 慈悲不是从其他地方显现的，而是从其他地方显现并想要救护，那就是。 没有证悟自己显现为慈悲，显现为一切的体性。以能取和所取，将自他误认为不同的心的分别念不会解脱。如果慈悲是从自身之外的佛陀那里显现的。 对于被剧烈的痛苦所困扰的轮回者。 如果不救护而安住，那么从痛苦中救护的胜者，拥有大慈悲的佛陀，是消失了吗？是什么原因呢？什么时候从自己的相续中解脱的时候。 不需要他人救护我的慈悲，那又做什么呢？以业清净与不清净的缘故，具有细微和粗大的证悟的所化众生，虽然从其他地方显现为清净与不清净的相，但是在证悟的体性上，本来就有的觉性的无为慈悲，就这样显现，就这样利益，这本身就是度化众生的慈悲事业。 誓言是自性的意愿圆满具足而生起，所以像如意宝一样，是功德的勇士。 轮回痛苦的无边大海，像是度过彼岸的船一样，是誓言成为道路的比喻。 无为的真实意义的自明觉性的法性力，在证悟的境界中。 刹那也不改变，而是习惯于明现为如是智慧，不散乱地安住，这是共同的。 远离勤作的誓言，是不超出自己安住的觉性意义的誓言。 不守护共同和特殊的誓言的金刚上师。 精通显宗和内外的密宗的词句和意义，即使博学且智慧明亮。 例如，盲人互相牵引而摔倒一样，罪人牵引
English
Especially, the compassion that suits any potential disciple arises accordingly, and it seems that they are tamed by these. Whoever meets is the one who has the karma, because as long as the beings to be tamed exist in samsara, then. Infinite compassion, methods, and times also appear like those to be tamed. If there is nothing that the beings to be tamed do not realize from their own awareness, then they themselves do not see anything, because the beings to be tamed and the tamers are not established, how can the activities of compassion appear? For the fortunate beings to be tamed. Compassion does not arise from other places, but arises from other places and wants to protect, that is. Not realizing that oneself appears as compassion, appears as the nature of everything. With the apprehended and the apprehender, the discriminating mind that mistakes self and other as different will not be liberated. If compassion arises from a Buddha other than oneself. For the samsaric beings who are afflicted by intense suffering. If one abides without saving, then the victorious one who saves from suffering, the Buddha who possesses great compassion, has disappeared? What is the reason? When will I be liberated from my own continuum? What is the use of the compassion of others not needing to save me? Due to the purity and impurity of karma, the beings to be tamed who have subtle and gross realizations, although they appear from other places as pure and impure aspects, but in the nature of realization, the unconditioned compassion of awareness that is originally there, appears in this way, benefits in this way, and this itself is the compassionate activity of taming beings. The samaya is like a wish-fulfilling jewel because the perfect desires of one's own nature arise completely, and it is the hero of qualities. The endless ocean of samsaric suffering is like a boat that crosses to the other shore, and it is an example of the samaya becoming the path. In the state of realization by the power of the dharma of self-awareness of the unconditioned true meaning. Without changing even for a moment, but being accustomed to clearly appearing as that very wisdom, abiding without distraction, this is common. A samaya that is free from effort and does not go beyond the meaning of the awareness of one's own abiding state. The Vajra Master who does not keep the common and special samayas. Even if he is learned and has clear wisdom by studying all the words and meanings of the Sutras and the inner and outer Tantras. For example, just as blind people lead each other and fall, the sinful one leads.
Chinese
将师父自己和他人，以及师父和弟子二者都送入金刚地狱的过失，在一些续部中有所阐述。因此，具备上述誓言之道的师父，远离世间八法之名声，不因其情面而传法；不阻止信徒的供养，但不因贪执而为了财物而讲解；不做任何伤害自己和他人的事情；以慈悲普照一切众生之心安住；了悟轮回虚幻不实，不为世间的亲友父母等而奔波。远离这些过失，一切法皆能于不作意的平等法界中，以智慧转化而不动摇。若具足证悟智慧的把握，则行为粗细皆可，不为这些所束缚。不做贪嗔所执之事。那么，行为上的取舍是否与大圆满相违呢？心性本然状态以及证悟此状态的清净智慧，没有允许和禁止之法，因此没有差别。然而，由于执着颠倒，未证悟智慧之前，应主要依循与下乘相应的殊胜善行。如果行为本身通过证悟和串习而具有意义，则是殊胜的，非常美好。对于以弟子的根器是否堪能而分为两种情况进行阐述：将所有显现的征象，以弟子的智慧理解其意义，并通过上师的方便传授的弟子，是具备远离四种过患之器的弟子，必须珍视上述誓言、上师和口诀。对于没有不造作之义的把握，却以心性清净处所说的空泛之词为依凭，违背誓言，不守护清净之行，这是庸常之心。由于自身恶劣，因种姓、功德、财富而傲慢，轻蔑上师和道友；由于未曾听闻各个宗派，愚昧无知，自诩聪明，不了解口诀的取舍；将上师口诀的精华传给他人导致泄露；原本智慧低下，不将闻思修三慧结合；为了世间事业的利益和名声而修持口诀；胡言乱语
English
The fault of sending both the teacher himself and others, as well as both the teacher and the disciple, to the Vajra Hell is explained in some tantras. Therefore, the teacher who possesses the path of vows mentioned above is one who is far from the eight worldly concerns of fame and does not teach the Dharma for their sake; does not prevent the offerings of devotees, but does not explain for the sake of material possessions due to attachment; does not do anything that harms himself and others; abides with a heart of compassion that equally pervades all beings; realizes that samsara is illusory and does not strive for worldly relatives, parents, etc. Being free from these faults, all dharmas can be transformed by wisdom in the uncreated, equal dharmadhatu without wavering. If one possesses the confidence of realizing wisdom, then actions, whether coarse or subtle, are not bound by these. One does not engage in actions driven by attachment and aversion. So, does the acceptance or rejection of conduct contradict Dzogchen? In the pure wisdom of the nature of mind and the realization of it, there are no laws of permission and prohibition, so there is no difference. However, due to clinging to what is inverted, before realizing wisdom, one should mainly adhere to the superior virtuous conduct that corresponds to the lower vehicle. If the conduct itself has meaning through realization and habituation, it is supreme and very good. For those who explain by dividing into two based on whether the disciple's vessel is suitable or not: The disciple who understands the meaning of all appearances with the disciple's intelligence and is taught by the teacher's skillful means is a disciple who possesses a vessel that is free from the four faults and must cherish the above-mentioned vows, the teacher, and the instructions. For those who do not have confidence in the uncreated meaning but rely on the empty words spoken in the pure place of mind, violate the vows, and do not protect pure conduct, this is an ordinary mind. Due to one's own wickedness, being arrogant due to lineage, qualities, and wealth, despising the teacher and Dharma friends; being ignorant due to not having heard the various vehicles, being foolish and claiming to be intelligent, not understanding the acceptance and rejection of instructions; leaking the great essence of the teacher's instructions to others; originally having low intelligence and not combining the three wisdoms of hearing, thinking, and meditating; practicing instructions for the sake of worldly gain and fame; speaking nonsense.
Chinese
我虽非智者，然欲据智者上师之位；若不视师如己命，不以口诀为修持而思为传播，若向彼等宣讲大圆满耳传口诀，譬如西南尸陀林中，空行母集会听法般，具誓者聚集，于临终之前，非时而死之八种死魔断其命，有实际啖食血肉之过患，故经中所说不具功德之弟子，虽如自身之影般常伴左右，亦当以猛厉或方便法遣除之。虽杀之似身心分离，然亦不吐露口诀。无论发生任何怨恨与造作，皆由前世之业所致，故纵与之分离，亦不转为长久之业障与暂时之违缘。༈。信仰、智慧、精进、慈悲、誓言、施舍、大忍、吝啬与小气等功德圆满之弟子甚少，纵寻遍三千世界，亦仅有一二。因其易为沉沦、争论与怀疑之因，故纵多亦勿超三人。国王统治权势之口诀，当向能领会如意宝意旨之王族血统纯正者传授。从无量劫之前即已积累资粮，并对大圆满之义与虚假之乘进行反复修习者，被赞誉为具智慧秘密之法器。对于根器超绝者，譬如雏鹏于卵中羽翼丰满般，于轮回迷乱之时，基之自性本自成佛。破卵而出，母子一同于空中飞翔般，因无谬证悟自性，故与佛陀之意无别，从而占据无造作之上师之位。如天神与非天搅动大海，从精华凝聚中产生甘露般，诸佛之语，所有乘之精华凝聚之大圆满耳传总集，当向如所说之法器般，具耐心、懂规矩、自性贤善者传授。༈。灌顶之方法与弟子之法器