English
Act with mindfulness like me, Shameful deceit should be abandoned, Do not become a jackal in the assembly, Abandon actions that fear public law. In short, all the lamas and siblings, Act according to how they speak. Offer mandalas of gratitude on the Dharma seat, Provide warmth to the body, sweetness to the mouth, and Offer what pleases the heart. Circumambulate with devotion and prostrations, Sit in your own comfort, And abide in samadhi. Thus it is said. From the Secret Tantra of the All-Good Mother, the Clear and Blazing Sun, the fifty-fourth chapter, which teaches how students should behave during listening and teaching. Furthermore, the Teacher proclaimed: Listen, all you skilled ones in the circle of awareness. Thus, to the worthy students, At the time of teaching the profound Dharma, The lama should act in this manner: Sit in the lotus position on a comfortable seat, Clearly visualize the main deity of the mandala Of whichever vehicle you are teaching, And instantly consider all the six realms of sentient beings As your retinue in front of you. With your own language and intelligence in harmony, Teach the Great Vehicle Dharma and generate the mind of enlightenment. To all the Dharma protectors, the white side, Pray that they increase goodness and protect against obstacles, Entrusting them with their respective duties. Leave the center of the Dharma seat empty, And imagine that all beings, human and non-human, on the white side, are listening to the sacred Dharma with devotion. Look at all the students with your eyes, Hold your hands in the mudra of teaching the Dharma and meditative equipoise. With a melodious voice in your speech, Explain the connection between example, meaning, and reason. To whichever faculty is appropriate, Show the Dharma gate that corresponds to the vehicle. Explain the verses of the Vajra words, Explain the confused tantras by compiling them, Explain the contracted scriptures by expanding them. Consider the straightforward meaning and the indirect meaning, And the meaning of future introduction, And the meaning of the direct meaning, the definitive meaning, and the essential meaning, Explain the words and meanings that are non-dual, By opening up the tantras, scriptures, and instructions. Without the darkness of ignorance lingering, It will penetrate the student's mindstream. Just like opening the eyes of a blind elephant, Instill faith through experiential instructions. At the time of Dharma sessions, chapters, and sections, Explain the meanings by summarizing them from beginning to end. Establish the object of the (Tibetan: བྷཻཾ，Sanskrit Devanagari: भें，Sanskrit Romanization: bheṃ，Literal meaning: seed syllable) syllable for demonstration, Establish the understanding of what is to be thought about for contemplation, During that time, stories and biographies, etc., Eliminate the immersion in wondrous tales. In order to reveal the faults of the students, Attach small keys of previous stories, Afterwards
Chinese
祈愿回向已作毕，珍视慈爱菩提心，如是善巧示修行，上师即是佛刻碗，具有正法之纹饰，弟子堪能盛满之，刻碗纹饰若触及，即成三身之擦擦。如是师徒口诀行持珍。如是说。出自《普贤王母光明炽燃日秘密续》，上师示教时之行仪品第五十五。྅྅྅又，导师开示说：谛听，明觉光辉之轮众，虽有上师弟子之聚会，然需具相之一处所。若遇一恶劣处所，则立即可能生起九种恶事，故应如是寻找善妙处所。上方有雪山之源头，下方似手印交叠，中间似铺设垫子，犹如跏趺坐之姿势，冷热适宜且水木丰盛，超越凡俗之地，坚固寂静且清澈高远，果实丰饶且力量充沛，无有野蛮侵扰及猛兽，昔日亦为成就者所居之处，地神柔顺且心悦诚服，获得自在且九分安乐，见行不一互不混杂，未被麻风病人等所玷污，应依止如是之所。若居尸陀林，则生大厌离，若居雪山中，则明觉清澈，若居山崖中，则证悟增长，若居大处所，则加持增盛，山谷交界处，顺逆境俱全，寂静处所生体验，于合时宜之行持，寻找合时宜之所，彼时生起之体验，彼时触及三身果。往昔诸佛亦皆因依止善妙处所而成佛。如是应考察处所。如是说。出自《普贤王母光明炽燃日秘密续》，修持无上甚深之三处所之特征品第五十六。྅྅྅又，导师开示说：如是于寂静处所居，友伴之特征极重要，若恶语如毒水般倾泻，则新慧心性融于空性中，若心胸狭隘且矫揉造作，则嗔恨生起且誓言衰损，若喜饶舌且暴露缺点，则五毒如火般燃烧，恶劣之族类，思
English
The dedication and aspiration have been made. Cherish the loving Bodhicitta for all. If one is skilled in demonstrating practice in this way, the Lama is like a Buddha-carved bowl, having the patterns of the sacred Dharma. The disciple, a worthy vessel, should be filled. If the patterns of the carved bowl are touched, it becomes a three-kayas tsa-tsa. Thus, the master-disciple's oral instructions and practice are precious. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the chapter on the conduct of the Lama when teaching the Dharma, the fifty-fifth. ྅྅྅ Again, the Teacher spoke: Listen, all you with the radiance of awareness. Although there is an assembly of Lama and disciples, one place with qualities is needed. If one encounters a bad place, nine immediate evils may arise. Therefore, it is important to seek a good place like this: Above, there is the source of white glaciers. Below, it resembles crossed hand gestures. In the middle, it is like a spread-out cushion. It is like sitting in the lotus position. The temperature is balanced, and water and trees abound. It is superior to ordinary places. It is strong, secluded, and highly clear. Fruits are abundant and full of strength. There are no wild aggressors or predators. It is also a place where accomplished ones have resided in the past. The earth deities are gentle and receptive. One obtains freedom and nine kinds of comfort. Views and practices are not mixed and are distinct. It is not defiled by lepers or widows. Rely on seeking such a place. If one stays in a charnel ground, great sadness arises. If one stays in a snowy place, awareness is clear. If one stays in a cliff, realization increases. If one stays in a great place, blessings increase. At the boundary of mountains and plains, favorable and unfavorable conditions gather. In a secluded place, experiences arise. For practices that are in accordance with the times, seek a place that is in accordance with the times. At that time, experiences arise. At that time, one touches the three kayas themselves. All Buddhas of the past also attained Buddhahood by relying on good places. Likewise, one should examine the place. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the chapter on the characteristics of the three places where the unsurpassed profound practice is undertaken, the fifty-sixth. ྅྅྅ Again, the Teacher spoke: Thus, when dwelling in seclusion, the qualities of a companion are very important. If bad words are scattered like poisonous water, the new mind and essence dissolve into emptiness. If one is narrow-minded and pretentious, hatred arises and vows are broken. If one is talkative and exposes faults, the five poisons burn like fire. Evil kinds of thoughts
Chinese
年幼时，总有堕落低下的可能； 若常与醉酒喧闹者为伍，总有遭受恶劣影响的时候。 过去与何人为友，后来后悔， 现在也会变得与那人一样。 如果助长懈怠放逸， 总有一天会变得世俗。 若在酒馆村口游荡， 可能会成为堕入地狱的引路人。 因此，应当远离恶友。 良友的特征是： 过去也曾依止过许多上师， 领受了所有上师的慈悲。 没有违犯誓言等过失， 精进闻思等修行。 在bhém（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）之时，能克服困难。 过去也能消除修行的障碍， 具有苦行和坚韧的毅力。 这样的人与上师无异。 如同树木根部的一条细根， 最终能到达树梢。 如果不是这样，中等的朋友也应该 与自己志同道合，见解和行为相似。 能保守秘密，话少而有分量， 不轻率，有耐心，不轻易灰心。 心胸坦诚，有毅力，智慧高超， 出身良好，能与自己相合。 应当与这样的人为友。 不会成为暂时修行的障碍， 最终也不会违犯誓言， 在三身法界中证得佛果。 如是说。 《普贤王母虚空光明炽燃日光密续》中，开示友伴之相的第五十七章。 ྅྅྅又，导师开示说： 从时节的差别来说， 一般来说，年纪轻的时候， 脉气旺盛的时候，体验迅速。 在处所、物品、顺缘具足的时候， 有使智慧增长的必要。 在遇到良友、良师的时候， 有学习甚深正法的必要。 在上师慈悲摄受的时候， 有彻底领悟教言的必要。 在自己信心初生的时候， 有生起精进的必要。 在时间、日期吉祥的时候， 有促成缘起的必要。 在凡夫独处的时候， 有修持行为的必要。 在身体没有疾病等的时候， 有增长善行的必要。 在心中没有痛苦的时候， 有明观bhém（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）的必要。 特别是修持秘密行的时候， 春秋两季是最好的时节。 在现量体验的时候， 夏末秋初和小雪时节， 要知道这两个时节的差别。 天空多云且阴暗
English
In youth, there is always the possibility of falling into inferiority; If one often associates with those who are drunk and noisy, there will always be times of suffering bad influences. Who one associated with in the past, and later regretted, Now one will become the same as that person. If one encourages laziness and distraction, One day one may become worldly. If one wanders around taverns and village entrances, One may become a guide to hell. Therefore, one should abandon bad friends. The qualities of a good friend are: In the past, they have relied on many lamas, Received the compassion of all those lamas. Without faults such as breaking vows, They have persevered in study, contemplation, and practice. In times of Bhém (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Literal Chinese meaning: seed syllable), they can overcome difficulties. In the past, they could also eliminate obstacles to practice, Possessing diligence and perseverance. Such a person is no different from a lama. Like a single fine root of a tree's root system, It can eventually reach the treetop. If not like this, even a middling friend should Share the same mind, similar views and conduct. Able to keep secrets, speaking little but with weight, Not frivolous, patient, and not easily discouraged. With an honest heart, perseverance, and great wisdom, Of good lineage, able to harmonize with oneself. One should associate with such a person. They will not be an obstacle to temporary practice, And ultimately will not break their vows, Attaining Buddhahood in the realm of the three kayas. Thus it is said. From the "Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space," the fifty-seventh chapter, which explains the qualities of a companion. ྅྅྅Also, the Teacher taught: From the difference of seasons, Generally speaking, when one is young, When the channels and energies are strong, experience is swift. When the place, substances, and favorable conditions are complete, There is a need to increase wisdom. When encountering good friends and good teachers, There is a need to learn the profound Dharma. When the lama compassionately embraces one, There is a need to thoroughly understand the instructions. When one's faith is newly born, There is a need to generate diligence. When the time and date are auspicious, There is a need to create auspicious connections. When an ordinary person is in solitude, There is a need to cultivate conduct. When the body is free from illness and so on, There is a need to increase virtuous deeds. When the mind is free from suffering, There is a need to clearly visualize Bhém (Tibetan: བྷཻཾ, Sanskrit Devanagari: भें, Sanskrit Romanization: bheṃ, Literal Chinese meaning: seed syllable). Especially when practicing secret conduct, Spring and autumn are the best times. When experiencing directly, Late summer, early autumn, and early winter, Know the difference between these two times. When the sky is cloudy and dark