English
Bound by stinginess, lacking merit and faith, ungrateful to people, using tricks to deceive, my instructions may be lost. The instructions may be lost to those who, like heretics, measure the height of the sky, may be lost to the children of the Hearers, may be lost to those who are eloquent and sing fragmented phrases as songs, may be lost to the Seven Sects and those who destroy the Dharma. This instruction should be entrusted to those with great faith, whose level is like always crying. One should greatly revere and cherish the lama, regarding him as a precious jewel. For the sake of the lama, one should even unreservedly offer one's body and life. One should cherish the essence like a jewel and the exhausted nourishment. Towards the lama, there should not be even a speck of stinginess. One should observe and always rely on the teachings of the Kagyu lineage. One should observe the view, be mindful, and effortlessly believe in the Dharma. If one finds such a disciple, one should entrust such instructions. If one does not find such a one, one should hide it in a solid rock. This is the instruction of Vairochana. Secret! Secret! Secret! Finished! Finished! Finished! Entrusted to future generations. This is the command. Atha. From the Great Net of Illusions. Vairochana's condensed essence of the Kagyu teachings, the thirty-first chapter of the dripping essence of instructions. Homage! O Lord Maha Guru! What kind of teacher should be abandoned by skillful means? He said: Listen, son of Yudra Nyingpo! The characteristics of a bad teacher are: entering a lower vehicle, harboring the mind of a lesser vehicle, in general, being narrow-minded, liking to respond to words with words, being arrogant, having high self-esteem, behaving coquettishly, being eloquent, pretending to be chaste, occupying a seat by boasting, being greedy for wealth and stingy with food, seeking disciples without knowledge or transmission, teaching others what one does not understand, boasting with arrogant skills, giving empowerments and blessings to others without having perfected one's own powers, having many conceptual thoughts, and striving to perform superficial religious practices. These are the characteristics of a bad teacher. As the scripture says: Placing religious practices that deceive children on the path of realization, there is no path to go on, no time to realize. What will happen to seeking the nature of Dharma? A scripture like a monkey who has not become a qualified teacher. This is what I, Vairochana, have said.
Chinese
因此，应以方便法来舍弃它。又，玉扎宁波问道：玛哈古汝，善妙上师的相状是怎样的？这样问道。毗卢遮那这样说道：心胸宽广、心量广大、智慧深邃，具有智慧才能的人，将佛语传承、经律论三藏、诀窍都纳入心中。获得上师贤者的加持灌顶，不将仪轨佛法当街叫卖，行为放荡不羁。不傲慢自大，与普通人一样。不做虚假的佛法，像水中的鱼一样沉默。进入低贱的身体，穿着破烂的衣服。吃东西不挑剔，别人给什么就吃什么。说话不狡猾，坦率直言。修行佛法不做作，说话像疯子一样。不对任何事物执着，像背着腐烂的麻风病人尸体。不轻易传授诀窍，非常严格保密。对于拥有低贱的身体却怀有崇高思想的人，要用各种美食和财物来供养，不要吝啬。要向他请教心中所有的疑问。这是毗卢遮那对后世之人的教诲。名为《甘露滴教言》。《大幻化网》中，第三十二品：讲述上师的过失和功德。 之后，热嘉纳古玛绕问道：至尊玛哈古汝，如何才能立即取悦上师？上师说道：所有誓言的续部中，都有广博而深刻的阐述。现在没有时间详细解释。最值得礼拜的是上师。如果请求，那也是一种过失。如果上师远在他方，就向他所在的方向顶礼。如果亲眼见到上师，就向他顶礼。如果在他身边拜见，就献上包含供品的顶礼。供品的大小没有定数，小到针和丝线都可以。如果经常向佛像顶礼，必定能消除三种障碍。所有佛殿中的佛像，都是上师的衣服和亲眷。这是毗卢遮那所说。之后，热嘉纳向毗卢遮那行了无数次大礼，并说道：唉玛吙！不住不着，自性坛城中，毗卢遮那是诸佛之主。从虚空界显现的各种身相，自性空性，不生法身。过去、现在、未来，无为智慧方便身。普贤毗卢遮那的身
English
Therefore, it should be abandoned by skillful means. Again, Yu Zhua Ningbo asked: Mahaguru, what are the characteristics of a good lama? When asked this, Vairotsana said: One with a great mind, a broad mind, and profound wisdom, a person with intellectual talent, who encompasses the Buddha's teachings, the three pitakas of scriptures and treatises, and the essential instructions. Having received the blessings and empowerment of a learned lama, not selling rituals and Dharma in the streets, behaving freely and unrestrainedly. Not being arrogant or conceited, being the same as ordinary people. Not faking the Dharma, being silent like a fish in water. Entering a lowly body, wearing ragged clothes. Not being picky about food, eating whatever is given. Not speaking cunningly, speaking frankly and directly. Not being pretentious in practicing Dharma, speaking like a madman. Not being attached to anything, like carrying a rotting leper's corpse. Not easily giving instructions, being very strict and secretive. To those who have a lowly body but hold noble thoughts, offer various delicacies and wealth without being stingy. Ask them all the questions in your heart. This is Vairotsana's advice to future generations. It is called "Nectar Drop Advice." In the Great Net of Illusion, the thirty-second chapter: Explaining the faults and merits of the teacher. Then, Nyak Jñana Kumara asked: Supreme Mahaguru, how can one immediately please the lama? The lama said: In the tantras of all vows, there are extensive and profound explanations. Now there is no time to explain in detail. The one most worthy of prostration is the lama. If you ask, that is also a fault. If the lama is far away, prostrate in the direction where he is. If you see the lama with your own eyes, prostrate to him. If you meet him in person, offer prostrations with offerings. The size of the offering is not fixed, even a needle and thread can be offered. If you always prostrate to the deities, you will surely eliminate the three obscurations. All the Buddha images in the temples are the lama's clothes and relatives. This is what Vairotsana said. Then, Nyak Jñana made countless prostrations to Vairotsana and said: Emaho! From the non-abiding, non-objectifying, self-nature mandala, Vairotsana is the lord of all Buddhas. The various forms appearing from the sphere of space, the self-nature emptiness, the unborn Dharmakaya. Past, present, and future, the unconditioned wisdom skillful means body. Samantabhadra Vairotsana's body
Chinese
礼敬！虽然声音显现不可言说，于义未动摇，为了以慈悲调伏恶毒，无论如何猛厉咒语，殊胜语不执著于相，般若波罗蜜多，礼敬俱生毗卢遮那之语。无有分别念，清晰了知一切，自生智慧，不涉三时，无念觉性之王完全显现，礼敬俱生毗卢遮那之心。伟大功德种种显现，仅是显现，即是唯一明点，任运圆满，究竟功德，胜者之身，礼敬赞叹俱生毗卢遮那之功德。以方便之事业广大饶益有情，示现众多有情解脱之殊胜道，方便善巧究竟，成办种种事业，礼敬赞叹俱生毗卢遮那之事业。我之身体、蕴、界与处等，如是供养悦意之侍奉，以无执著之方式供养，我等享用此无尽恩德之宝藏，教法乃您之无量恩德。消除无明愚痴之习气后，示现解脱道，礼敬赞叹上师您。为所有瑜伽士无谬示现殊胜义，礼敬皈依毗卢遮那之身语意以及功德事业五者。如是作大礼拜。热·嘉纳古玛绕作大礼拜千次。出自《大幻化网》。热·嘉纳作大礼拜千次之章节，第三十三。
English
Homage! Although sound appears unspeakable, it does not waver in meaning. In order to subdue malice with compassion, no matter how fierce the mantra, the supreme speech does not cling to characteristics, the Perfection of Wisdom. Homage to the speech of Kunsang Vairochana. Without any conceptualization, clearly knowing everything, self-born wisdom, not involving the three times, the king of non-conceptual awareness fully manifests. Homage to the mind of Kunsang Vairochana. Various great qualities appear, merely appearing, it is the single bindu. Spontaneously perfect, ultimate qualities, the body of the Victorious One. Homage and praise to the qualities of Kunsang Vairochana. With skillful means, the activity greatly benefits beings, showing many beings the supreme path of liberation. Skillful means are ultimate, accomplishing various activities. Homage and praise to the activity of Kunsang Vairochana. My body, aggregates, elements, and sense bases, in this way, offer pleasing service. Offering in a non-attached manner, we enjoy this inexhaustible treasure of kindness. The teachings are your immeasurable kindness. After removing the habits of ignorance and delusion, showing the path of liberation, homage and praise to you, the Lama. For all yogis, unerringly showing the supreme meaning, homage and refuge to the five—body, speech, mind, qualities, and activities—of Vairochana. Thus, making great prostrations. Nyak Jnanakumara made great prostrations a thousand times. From the Great Net of Illusions. The chapter on Nyak Jnana making great prostrations a thousand times, the thirty-third. Furthermore, Nyak Jnanakumara, having faith that his own mind is Buddha, spoke this: In the essence of the self-born wisdom, the nature of reality, all phenomena of appearance and existence, being able to manifest the non-apparent, I have faith that all phenomena are the essence. In the nature of one self-born wisdom, without differentiating ultimate truth, conventional truth, truth, and falsehood, manifestly revealing the awakened mind, I have faith without doubt or hesitation. In the nature of one self-born wisdom, not born from causes, not formed from conditions, the self-nature that does not depend on others, I have faith that it is self-born wisdom. That nature of one self-born wisdom, without causes or conditions, being spontaneously established,
Chinese
无需进行劳作和努力， 无需勤奋，自然成就，信心倍增。 自生智慧原本未被遮蔽， 一切显现之法皆清晰。 为了使一切法从根本上解脱， 深信您是教法的明灯。 如雅嘉纳古玛拉所说，毗卢遮那心生欢喜。 出自《大幻化网》，雅嘉纳向上师献上心意的第三十四品。 之后，毗卢遮那准备前往李域， 弟子们和，君主、大臣、百姓们， 带来了许多食物和饮料， 像推倒墙壁一样磕头顶礼， 有些人哭泣，有些人流泪， 有些人抓住毗卢遮那， 请求他留下， 尊者毗卢遮那开口说道： “喂！喂！请听我说！ 毗卢遮那将唱一首悦耳的歌。 具足功德和信心的所有弟子们，请听我说！ 君主、大臣、百姓三者，所有民众，请听我说！ 居住在汉地的所有集市，请听我说！” 如是说后，众人一片寂静。 之后，尊者毗卢遮那说道： “喂！三世安乐逝者诸佛海会， 特别是具有深意的三世上师们， 以及誓言护法海众，请垂念我！ 如今已到最后教诲之时。 不谬误修持秘密真言的善知识比黄金还稀少， 持咒者破戒，游走于村落，让民众行持。 执着于常有的僧人，毁坏戒律。 持有教法的藏地智者们， 为了获得利益而做笔记记录， 智者们争论辩驳，执着于言辞的边际。 因执着于祖先的傲慢，而随意讲解智慧。 所有精通言辞却不明白意义的善知识们， 为了获得名声和赞誉，聚集了许多民众。 如果有人供养鲜花，即使是民众也教导。 如果没有人请求加持和灌顶，即使是狗和猪也做。 如果有人来听法，就为民众、男女、孩童讲解。 如果利益巨大、势力强大，即使是罪大恶极之人也给予教诲。 如果有人有食物和财富，即使是破戒之人也暗中接纳。 如果贫穷困苦，即使是具足善缘的优良种姓也被拒之门外。 穿着粗布衣裳，傲慢自大的种姓势力强大。
English
There is no need to perform labor and effort, Without diligence, it is naturally accomplished, increasing confidence. Self-arisen wisdom is originally unobscured, All phenomena that appear are clear. In order to liberate all phenomena from their root, I deeply believe you are the lamp of the teachings. As Nyak Jñanakumara said, Vairochana rejoiced. From the Great Net of Illusion, the thirty-fourth chapter, when Nyak Jñana offered his mind to the Lama. Then, Vairochana prepared to go to Li country, The disciples and, the king, ministers, and subjects, Brought many foods and drinks, Prostrated like pushing down a wall, Some wept, some shed tears, Some grabbed Vairochana, Requesting him to stay, The venerable Vairochana spoke these words: "Hey! Hey! Listen! Vairochana will sing a pleasant song. All disciples who possess merit and faith, listen! The three, king, ministers, and subjects, all the people, listen! All the markets residing in the Han lands, listen!" Having said this, everyone fell silent. Then, the venerable Vairochana said: "Hey! The Sugatas of the three times, the ocean of Buddhas, Especially the Lamas of the three times who possess profound meaning, And the assembly of oath-bound protectors, please consider me! Now is the time for the final instructions. Good teachers who practice the unerroneous secret mantra are rarer than gold, Mantra practitioners break their vows, wander in villages, and cause people to practice. Monks who cling to permanence, break their monastic vows. The Tibetan scholars who hold the teachings, Make notes and records to gain profit, The scholars argue and debate, clinging to the edge of words. Because of clinging to the pride of their ancestors, they explain wisdom without certainty. All the good teachers who are skilled in words but ignorant of meaning, Gather many people, desiring fame and renown. If someone offers flowers, they teach even ordinary people. If no one requests blessings and initiations, they do it even for dogs and pigs. If someone comes to listen to the Dharma, they explain it to ordinary people, men, women, and children. If the benefit is great and the power is high, they give instructions even to those who have committed great sins. If someone has food and wealth, they secretly accept even those who have broken their vows. If someone is poor and destitute, even if they are of a good lineage with good fortune, they are rejected. The arrogant lineage wears coarse cloth and has great power.