Chinese
的。这个名称是瑜伽士的朋友们所起的。转变的方法是殊胜上师的莲花之口，一切都从成为善知识的那里产生。所有的续部都隐藏着，远离言语的表达，所有佛的秘密，谁也不会知道。口诀用眼睛可以看见，用感官的味道可以遍布，触摸到脚下的尘土，就会变成智慧的觉悟。将各种事物的法，射向空性的箭，用空性显现的方法来体验转变。用智慧的知识，将显现视为可以衡量的事物，这样的智慧是从无上的导师那里产生的。用方法将所有的烦恼都转变成殊胜，任何的分别念的刺都无法转变。这是从口诀心要中产生的定解，那也是从至尊者的威力中必定能够获得的。因此，对于具有传承的加持，具有任何的方便，有智慧的人应该恒常地依止。如是说。第二，如何依止之理有二，其中，显示依止之理的例子是：像那样的上师应该如何依止呢？就像病人依止药王，百姓依止国王，客人依止向导，商人依止船长，船夫依止舵手一样。为了平息烦恼，为了远离一切罪恶的损害，为了避免生死的恐惧，为了两个目标的自然成就，为了超越轮回的苦海，应该依止上师。也就是为了平息烦恼的疾病，病人依止医生，为了救护罪恶的恐惧，百姓依止国王，为了从生死的恐惧中解脱，客人依止向导，为了成就自他的两个目标，商人依止船长等等，为了超越轮回的河流，船夫依止舵手一样。以上讲述了依止上师的方法，其中，像医生一样依止的方法是：首先，病人以依止医生之理来依止上师，上师是医生，口诀是药物，自己要安立为病人的想法，精进努力是依止药物的方法，就像获得寂静安乐、从疾病中解脱的果实一样。其他的依止方法也用这个方法来衡量，用四种清净的认知来依止。也就是，树干
English
This name was given by the friends of yogis. The method of transformation is the lotus mouth of the supreme guru, everything arises from that which has become a virtuous friend. All the tantras are hidden, devoid of verbal expression, the secret of all Buddhas, no one will know. The oral instructions can be seen with the eyes, pervaded by the taste of the senses, touching the dust of the feet, it will become the awakening of wisdom. Shooting the arrow of emptiness at the dharma of various things, transforming the experience with the method of emptiness appearing. With the knowledge of wisdom, seeing the appearance as something that can be measured, such wisdom arises from the supreme teachers. Transforming all the afflictions into supreme with method, no thorn of any conceptualization can transform. This is the definite arising from the heart essence of oral instructions, that is also certain to be obtained from the power of the venerable one. Therefore, for the blessing with lineage, with any means, the wise should always rely on it. Thus it is said. Secondly, there are two ways to rely on it, among them, the example of showing the way to rely on it is: How should one rely on such a guru? Just as a patient relies on the king of medicine, the people rely on the king, the guest relies on the guide, the merchant relies on the captain, the boatman relies on the helmsman. In order to pacify afflictions, in order to avoid all the harms of evil, in order to avoid the fear of birth and death, in order to naturally achieve the two goals, in order to cross the sea of samsara, one should rely on the guru. That is, in order to pacify the disease of afflictions, the patient relies on the doctor, in order to save the fear of evil, the people rely on the king, in order to be liberated from the fear of birth and death, the guest relies on the guide, in order to achieve the two goals of oneself and others, the merchant relies on the captain, and so on, in order to cross the river of samsara, the boatman relies on the helmsman. The above describes the method of relying on the guru, among them, the method of relying on the guru like a doctor is: First, the patient relies on the guru in the way of relying on the doctor, the guru is the doctor, the oral instruction is the medicine, one must establish oneself as the idea of the patient, diligent effort is the method of relying on the medicine, just like obtaining the fruit of peace and happiness and liberation from the disease. Other methods of reliance are also measured by this method, and relied on with four pure perceptions. That is, the trunk
Chinese
在《调伏经》中说：种姓之子，你应该生起自己是病人的想法，对法生起是药的想法，对精进修持生起是疗养的想法，对善知识生起是医术精湛的医生的想法。又，种姓之子，你应该生起自己是平民的想法，对法生起无畏的想法，对精进修持生起是止息损害的想法，对善知识生起是国王的想法。又，种姓之子，你应该生起自己是客人的想法，对法生起布施无畏的想法，对精进修持生起是从一切怖畏中解脱的想法，对善知识生起是护送勇士的想法。又，种姓之子，你应该生起自己是商人的想法，对法生起是聚集货物的想法，对精进修持生起是成就利益的想法，对善知识生起是商队首领的想法。又，种姓之子，你应该生起自己是船夫的想法，对法生起是船的想法，对精进修持生起是到达河对岸的想法，对善知识生起是精于摆渡者的想法。种姓之子，你应该对善知识生起不因一切重担而疲倦如大地般的心，不被一切损害所动摇如金刚般的心，不折损一切言语如弟子般的心，听从一切教诲如仆人般的心，没有傲慢如被截角的牛王般的心。这些在《入行论》中说： 恒常善知识，精通大乘义，菩萨之行持，纵命亦不舍。在《吉祥生传》中说：应如依止上师之方式学习。这是所说的意义。第三，应摄受的弟子之特征，应舍弃和应取
English
From the Sutra of Taming: Son of lineage, you should generate the perception of yourself as a sick person. You should generate the perception of the Dharma as medicine. You should generate the perception of diligent practice as nursing. You should generate the perception of the virtuous friend as a skilled doctor. Again, son of lineage, you should generate the perception of yourself as a commoner. You should generate the perception of the Dharma as fearlessness. You should generate the perception of diligent practice as pacifying harm. You should generate the perception of the virtuous friend as a king. Again, son of lineage, you should generate the perception of yourself as a guest. You should generate the perception of the Dharma as giving fearlessness. You should generate the perception of diligent practice as liberating from all fears. You should generate the perception of the virtuous friend as an escorting hero. Again, son of lineage, you should generate the perception of yourself as a merchant. You should generate the perception of the Dharma as accumulating merchandise. You should generate the perception of diligent practice as accomplishing profit. You should generate the perception of the virtuous friend as a caravan leader. Again, son of lineage, you should generate the perception of yourself as a boatman. You should generate the perception of the Dharma as a boat. You should generate the perception of diligent practice as crossing to the other shore of the river. You should generate the perception of the virtuous friend as being skilled in ferrying. Son of lineage, you should generate towards the virtuous friend a mind like the earth, unwearied by all burdens, a mind like a vajra, unshaken by all harm, a mind like a disciple, not breaking all words, a mind like a servant, listening to all instructions, and a mind without arrogance, like a castrated bull king. These are from the Bodhisattvacaryāvatāra: Always a virtuous friend, Skilled in the meaning of the Great Vehicle, The supreme conduct of a Bodhisattva, One does not abandon even for life. From the Biography of Glorious Birth: One should learn according to the way of relying on the lama. This is the meaning that was spoken. Third, the characteristics of a disciple to be accepted, what to abandon and what to take
Chinese
关于弟子的两种分类。对于应该舍弃的弟子也有两种。现在解释恶器弟子的特征。从这些方面来说：另外，恶劣的弟子是所有过失的基础，缺乏信仰和羞耻心，没有惭愧和慈悲心，种姓和本性恶劣，行为和命运恶劣，心和行为以及五毒粗重，对于佛法和非法、善与恶的教导不精通，不守护戒律和誓言，对于对治烦恼无知，智慧狭小难以满足，容易生气且言语粗暴，自然而然地致力于非法行为，出卖佛陀，盗取佛法，侵吞僧众的财物。那些向喇嘛寻求佛法的人，因为自己没有调伏，所以会伤害和轻视他人，就像猎人一样。他们认为只能从上师那里接受这个教导，而其他方面也有缺点，就像牲畜一样。他们只是随便听听佛法，却想比别人更优秀，就像妓女一样。在没有完全听闻佛法之前，就为了取悦他人或轻视他人，或者为了少许财物而争吵和出卖佛法，这辈子不吉祥，下辈子会堕入恶道。在《三昧耶三句释》中说：诋毁金刚上师，用佛法换取财富，不以理智守护誓言，这些人今生短命，荣耀和好运衰退，受到空行母的惩罚而痛苦，来世会堕入恶道。这是（经文中的）解释。未考察的过失是：还有一些恶劣的弟子，一开始不经过考察就草率地接受，起初赞扬功德，后来又诋毁。有些人则混杂着虚伪和欺骗。
English
Regarding the two categories of disciples. There are also two types of disciples who should be abandoned. Now, the characteristics of a bad vessel disciple are explained. From these aspects: Furthermore, a bad disciple is the basis of all faults, lacking faith and shame, without embarrassment and compassion, with bad lineage and nature, bad conduct and fortune, coarse mind and actions, and the five poisons, not proficient in the teachings of Dharma and non-Dharma, good and evil, not keeping vows and commitments, ignorant of the antidote to afflictions because they do not restrain the gates of afflictions, small in wisdom and difficult to satisfy, easily angered and with harsh words, naturally diligent in non-Dharmic activities, selling the Buddha, stealing the Dharma, and embezzling the wealth of the Sangha. Those who seek Dharma from the Lama, because they have not subdued themselves, harm and despise others, like hunters. They think that they can only receive this teaching from the master, but there are also shortcomings in other aspects, like livestock. They just listen to the Dharma casually, but want to be better than others, like prostitutes. Before fully hearing the Dharma, they quarrel and sell the Dharma to please others or despise others, or for a small amount of wealth, which is inauspicious in this life and will lead to falling into bad realms in the next life. In the commentary on the "Three Samaya Sentences," it says: Those who slander the Vajra Master, exchange Dharma for wealth, and do not keep vows with reason, these people have short lives in this life, their glory and good fortune decline, they suffer from the punishment of the Dakinis, and they will fall into bad realms in the next life. This is the explanation (in the text). The fault of not examining is: Also, some bad disciples are accepted rashly without examination at the beginning, praising the merits at first and then slandering later. Some people mix hypocrisy and deception.
Chinese
奸诈之行。暗中诋毁上师的眷属。这些的果报是无间地狱。首先，不观察上师和弟子的根器，就结为师徒。之后，新交往时给予恭敬和财物，但因小事而生气，恶语相向。即使独自一人，也只想着缺点。诋毁他所有的眷属。有些人表面上赞美，伪装成恭敬的样子，但内心却不相信，表现出不恭敬的样子。暗地里用欺骗和诡计来欺骗，这些都是因为诽谤上师而产生的无量罪过。在《上师五十颂》中说：无间等恐怖的地狱，所依赖之处，是对上师的诅咒，如实宣说安住于此。如此说。应摄受的弟子也有十二种。良善弟子的特征是，顺便也宣说殊胜的法器：贤善的弟子，具有信心和智慧，精进、谨慎、具念和正知，不违背教言，守护律仪和誓言，身语意调柔，具有慈悲和利他心，心胸宽广，喜好长远，慷慨大方，具有清净的显现，稳重且具大恭敬心。他们以这些令上师欢喜的利益也是无量的。在《妙吉祥智慧庄严经》中说：种姓之子或种姓之女，如果具有殊胜的信心，对善知识进行承侍，那么比在恒河沙数劫中供养所有佛陀的福德聚还要无量无边。在《智慧胜妙续》中说：胜过供养劫中的佛陀，在上师的一根毫毛上，涂抹一滴酥油，福德聚尤为殊胜。如此说。这也是因为是殊胜的处所。在《意集经》中说：胜过千劫的佛陀，应当了知上师是亲人。为什么呢？因为劫中的所有佛陀，都是依靠上师而产生的。在上师未出现之前，连佛陀的名字也没有。如此说。应当思念功德并忏悔约束：像这样的良善弟子，应当恒常忆念上师的功德，不思念过失，即使见到也思念功德，确信是自己的显现，心中不
English
The way of evil deceit. Secretly disparaging the retinue of the Lama. The result of these is the Avīci hell itself. First, without examining the lineage of the Lama and the disciple, they become teacher and student. Then, with new acquaintance, they offer respect and wealth, but become angry over slight causes, using harsh words. Even when alone, they only think of faults. They disparage all of his retinue. Some outwardly praise and pretend to be respectful, but inwardly they do not believe and show disrespect. Secretly deceiving with deceit and trickery, these are immeasurable faults because of defaming the Lama. In the "Fifty Verses on the Guru," it says: Avīci and other terrifying hells, whatever relies on hell, is cursing the teacher, it is truly said to abide therein. Thus it is said. There are also twelve types of disciples to be accepted. The characteristics of a good disciple are, incidentally, also explained as a special vessel: A fortunate disciple has great faith and wisdom, diligence, mindfulness, memory, and awareness. They do not transgress the commands, protect vows and commitments. Body, speech, and mind are tamed, and they have great compassion and altruism. They are broad-minded, enjoy longevity, are generous, and have great pure perception. They are stable and have great devotion. The benefits of pleasing the Lama with these are also immeasurable. In the "Sutra of Mañjuśrī's Wisdom Ornament," it says: A son or daughter of good family who has supreme faith, if they serve a spiritual friend, the accumulation of merit is immeasurable and incalculable, more than making offerings to all the Buddhas as numerous as the sands of the Ganges for kalpas. In the "Tantra of Supreme Wisdom," it says: Better than offering to the Buddhas of a kalpa, on a single hair of the Lama, applying a drop of butter, the accumulation of merit is especially excellent. Thus it is said. This is also because it is a special place. In the "Gongdü Sutra," it says: More than a thousand kalpas of Buddhas, one should know the Lama as a relative. Why? Because all the Buddhas of a kalpa, all of them, arise relying on the Lama. Before the Lama appeared, even the name of Buddha did not exist. Thus it is said. One should contemplate the qualities and confess and restrain: Such a good disciple should always remember the qualities of the Lama, not think of faults, and even if seeing them, think of the qualities, being certain that it is one's own appearance, not in their heart.