English
Those who are of the land and people of Dharma, hoard and store up fields and children, yet have no qualities of practice themselves, but show others wrong views and wrong actions. They claim their lineage and descent are great, but their behavior is worse than dogs and pigs. They are arrogant, desire greatness and fame, and spend their lives in emptiness and lies. They divide the land and cling to self, leading beings onto the wrong path of life and death. They disregard cause and effect, have high opinions and low abilities, and engage in the practice of black alcohol. They endanger the life of the Buddha's teachings, lack compassion, and are full of attachment and hatred. The one and only basis of samsara and nirvana, self-born wisdom arises from itself. Knowing this is the display of wisdom, but they do not understand its essence. They deceive others and accomplish their own purposes, treating the faith of those to be tamed as merchandise. Because they do not understand the Dharma, they avoid the presence of the wise. To the ignorant masses, they boast and make grand pronouncements. Like flies gathering on dog feces, the lama who has not accumulated merit is surrounded by a retinue of those with bad karma. They aspire to ascend to heaven and attain Buddhahood, but upon death, they descend into the hell of Naraka. It is like a blind person leading a blind person, like bats linked together falling into a cliff. The lama who does not possess the qualities, even if he gives empowerment, both will be ruined. Being led astray into wrong paths, there is nowhere to go but the lower realms. Such an impure vase, even if it looks good on the outside, do not associate with it. Keep a distance with the sacred Dharma. Although the outside looks good, if the inner flaws are even slightly exposed, a great disaster will surely occur. Those who break their vows, both will go to hell. Therefore, one must first examine. This is the fifty-first chapter on the characteristics of a bad lama from the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun. ྅྅྅ Furthermore, the Teacher said: Having found a lama worthy of reliance, and a disciple who possesses the qualities of a vessel, one should rely on him with reverence in this way: Be patient and relaxed, seek opportunities, and try to accord with the lama's intentions. Request to be taught the practice Dharma, and make a commitment to accomplish whatever the lama says, setting appropriate times and boundaries. With body, speech, and mind in reverence, when sitting in front of the lama, do not show off, but be humble. Avoid sitting on platforms or high places. Avoid improper behavior such as stretching your legs. Avoid sitting in front of or behind the lama. When sitting, spread a cushion; when standing, tidy up quickly.
Chinese
说：“依止并令欢喜而生。”这是《普贤佛母虚空光明炽燃日秘密续》中，讲述依止上师的必要和行为的第二十五章。又，导师开示说：上师养育弟子时，对于有信心的新弟子，首先要用方便法引导。在没有理解究竟实义精髓之前，用因果二者来讲解诸法，讲述故事、比喻和教法，以及歌舞等轮回之事，讲述厌恶、恶趣和痛苦，讲述佛陀的功德等等。上师自己也要谨慎行为，如果出现违背教义的错误，就会让智慧浅薄的人失去信心，像不热的瓦罐一样，无法获得加持。弟子恭敬心的大小，取决于上师行为的好坏。对于行走、坐卧、饮食等行为，要好好教导方便之法。特别是通过这个法门，要学习所有的法门分支。对于轮回的事务和关系，要用方便法舍弃，并逐渐进入。在授予有相灌顶之后，要修持相应的本尊。在授予次第灌顶之后，要断除听闻的疑惑。在授予无相灌顶之后，要在寂静的崖洞、雪山、坟地中，区分身语意。要学习符合时宜的行为，要学习符合经文的行为。例如，就像母亲养育唯一的幼子一样，以巨大的慈爱之心，喂养甘露般的教诲乳汁。所有的法，其根本都是一个明点，没有分离。这唯一明点是慈悲的根本。在授予智慧和明智灌顶之后，要给予与灌顶相应的明妃，学习如熊女般的行为。自己也要为了弟子的清净，依赖实物，保持恒常的尺度。在授予词语权力的灌顶之后，舍弃一切有相的事务，在无相的境界中放松。学习如野兽般的行为，种下究竟实义精髓的认识。在自性觉悟不改变时，授予王位继承者的灌顶，并给予利益众生的命令。自己安住于三摩地，学习所有利益他人的菩萨行。首先，那些弟子们，因为不了解区分和守护的界限，
English
It is said, "It arises from relying on and pleasing." This is the twenty-fifth chapter of the Secret Tantra of the All-Good Mother, the Luminous Blazing Sun, which explains the necessity and conduct of relying on a lama. Furthermore, the Teacher said: When a lama nurtures a disciple, for a new disciple with faith, one should first guide them with skillful means. Before understanding the essential meaning of definitive truth, explain all the teachings through the two, cause and effect. Tell stories, parables, and teachings, as well as cyclic things like songs and dances. Explain aversion, the sufferings of the lower realms, and the qualities of the Buddhas, and so on. The lama himself should also be careful in his conduct. If there are mistakes that contradict the teachings, those of little intelligence will lose faith, like a clay pot that does not warm up, and blessings will not take root. The extent of the disciple's devotion depends on the lama's good or bad actions. Teach the methods of conduct well, such as walking, sitting, sleeping, and eating. In particular, through this vehicle, learn all the branches of the Dharma. Abandon worldly affairs and relationships through skillful means, and gradually enter into them. After bestowing empowerment with characteristics, practice the approach and accomplishment of that deity. After bestowing empowerments in stages, settle the doubts of listening. After bestowing empowerment without characteristics, separate body, speech, and mind in secluded cliffs, snow mountains, and charnel grounds. Learn conduct that is appropriate for the time, and learn in accordance with the scriptures. For example, just as a mother nurtures her only young child, with great compassion, feed the nectar-like milk of instruction. All the teachings, without exception, have a single essence, not separated. This single essence is the root of compassion. After bestowing the empowerment of wisdom and knowledge, give a consort appropriate to the empowerment, and learn conduct like that of a she-bear. For the sake of the disciple's purity, rely on objects and maintain a constant measure. After bestowing the empowerment of the power of words, abandon all activities with characteristics, and relax in the state without characteristics. Learn conduct like that of a wild animal, and plant the introduction to the essential meaning of definitive truth. When self-awareness does not change, bestow the empowerment of a regent, and give the command to benefit beings. Oneself, abide in samadhi, and learn all the practices of a Bodhisattva who benefits others. First, those disciples, because they do not know the distinctions and the limits to be protected,
Chinese
守护母续的三昧耶。如果粗略地了解，就是三分之一；如果详细地了解，就是三分之二。弟子自己应当守护。时间和地点以及处所本身，显现遮止的次第，全部都要由上师引导弟子。那功德不可思议。一切佛的种姓不会断绝。过去现在未来一切诸佛，也是从那样学习而逐渐产生的。一位具格的弟子一旦成就，就会将轮回从根拔起。三界一切有情，都从那儿生起牵引的铁钩。因此，弟子和上师二者，互相之间的缘起不要错乱，要珍惜。如是说。出自《普贤王母虚空明点燃灯日光秘密续》中，关于依止上师时应如何学习的章节，即第五十三章。྅྅྅ 又，导师开示说：谛听，有明智的眷属们。首先，弟子向喇嘛，如此寻求请问正法。早起洗漱，身体的装束要好好注意。同门道友是否具有三昧耶。也要好好准备各种东西。在法堂里打扫干净。准备好坐垫、帷幔、法座。内外供品丰盛地陈设。布置得特别殊胜，自然而然地，以及引导心意成熟。之后，吹奏催动法轮的声音。法螺要吹九遍。面向喇嘛的方向吹奏。大家一起祈祷，发出恳切的祈愿。当所有道友都聚集的时候，用香和乐器迎接喇嘛。请喇嘛安坐在舒适的座位上。恭敬地献上许多曼达。在舒适的地方结跏趺坐。在一个地方安住，不要移动位置。如果有帽子，就放在前面。如果有头发，就垂在前面。双手合掌，平稳放置。舍弃所有手的动作。眼睛看着喇嘛的脸。耳朵听着喇嘛的开示。心中要确定词句的意义。有疑问的时候，要反覆询问。口中要舍弃闲聊。伸腿、侧卧、大声喧哗，以及未经允许的座位和法座都要舍弃。没有生病的时候不要包头，没有敌人的时候不要带武器，没有老的时候不要拄拐杖，一切不合规矩的都要舍弃。词句的意义要一一关联。对于符合正法的修行目标，要以强烈的意愿，上下连贯。一切世俗的行为都要舍弃。遵守佛法
English
Protect the three samayas of the Mother Tantra. If you know it roughly, it is one-third; if you know it in detail, it is two-thirds. The disciple himself should protect it. Time and place, as well as the location itself, the order of appearance and negation, all must be guided by the guru to the disciple. Its merits are inconceivable. The lineage of all Buddhas will not be cut off. All Buddhas of the past, present, and future also gradually arose from such learning. Once a qualified disciple is accomplished, he will uproot samsara from its depths. All sentient beings of the three realms arise from that drawing iron hook. Therefore, the disciple and the guru, the interdependent connection between the two should not be mistaken, cherish it. Thus it is said. From the "Secret Tantra of the All-Good Mother, Luminous Sphere, Blazing Sun," the chapter on what to learn when relying on a guru, which is the fifty-third. ྅྅྅ Again, the Teacher said: Listen, you intelligent retinue. First, the disciple should ask the lama for the Dharma in this way. Get up early and wash your face and hands. Pay attention to the attire of the body. Whether fellow disciples have samaya or not. Also, prepare all kinds of things well. Clean the Dharma hall. Prepare the cushions, curtains, and throne. Arrange the outer and inner offerings abundantly. Arrange it in a particularly excellent way, naturally, and guide the mind to ripen. After that, blow the sound that urges the Dharma wheel. The Dharma conch should be blown nine times. Blow facing the direction of the lama. Everyone should pray together and make earnest prayers. When all the fellow disciples have gathered, welcome the lama with incense and music. Invite the lama to sit on a comfortable seat. Respectfully offer many mandalas. Sit in a comfortable place in the lotus position. Stay in one place and do not move. If there is a hat, put it in front. If there is hair, let it hang down in front. Put your hands together in prayer and place them steadily. Abandon all hand gestures. The eyes should look at the lama's face. The ears should listen to the lama's teachings. The mind should determine the meaning of the words. When in doubt, ask repeatedly. Abandon idle chatter in the mouth. Abandon stretching legs, lying on the side, making loud noises, and unauthorized seats and thrones. Do not cover your head when not sick, do not carry weapons when there are no enemies, do not carry a cane when not old, and abandon everything that is not in accordance with the rules. Connect the meaning of each word one by one. For the goal of practice that is in accordance with the Dharma, connect the top and bottom with strong intention. Abandon all ordinary behaviors. Obey the Dharma
Chinese
如我一般谨慎行， 羞耻欺诳当舍弃， 莫成聚中豺狼行， общее 律令畏惧事当舍。 总而言之，上师师兄弟， 如何言说如是行。 法座身恩曼扎及， 身暖口甜心中悦， 供献心中所喜悦。 顶礼信解绕佛塔， 各自安乐而安住， 安住于三摩地中。 如是说。 《普贤佛母虚空光明炽燃日之密续》中，学人在听闻讲说之时如何行持之行仪品第五十四。 又，导师开示说：谛听，具慧之轮众。 如是对待具器之学人， 宣讲甚深正法之时， 上师如是行仪而行。 安乐座上结跏趺坐， 自身所宣讲之何乘， 于坛城主尊明观想， 六道有情无余众， 于前刹那观为眷属。 以各自语言及智慧相合， 宣讲大乘佛法亦生起心。 于诸护法白方众， 祈请增益善妙护持断障碍， 各自事业委以事业。 法座中央置空位， 人与非人白方众， 信解听闻正法而观想。 眼观一切诸学人， 手结说法等印契， 语之词句以妙音， 以比喻意义理证三者关联而宣说。 于何根器所相应， 开示佛法乘之相应法门， 解释金刚句之词义， 错乱之续部合辑而说， 收缩之经文舒展而说， 正直之意与委婉之意， 未来引入之意义与， 直义了义心要之义， 无二之词句意义等， 剖析续部经文口诀而说。 未曾经历黑暗指引之， 传入学子之相续中， 如盲象开眼一般， 以口诀体验植入信解。 法会章节段落之时， 上下收摄意义而说， （藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：种子字）字之对境指示而安住， 安住于所思之理解中， 期间故事传记等等， 消除奇异故事之沉溺， 为揭露学子之过失， 附加先前故事之小钥匙， 之后