English
Furthermore, whoever reads and speaks it will accumulate countless immeasurable merits. So it is said. The way to please the guru through diligence is to abandon worldly activities, practice in hermitages and the like, display many signs of body and speech, and lead sentient beings onto the path, thereby pleasing the guru. As it is said in the Manifestation of Enlightenment: "By meditating on the generation stage for three kalpas, the merit of pleasing the guru is not something I boast about." So it is said. The way to please the guru through samadhi is: The way for people of middling capacity to please the guru is to please the guru with the body, that is, to do the guru's work and activities, and to please the guru by doing them; to please the guru with the price of one's life; when obstacles to life arise, such as fire, water, or other royal calamities, to be able to go as a substitute for the guru; if others create obstacles to the guru's body, to be able to kill them first; and to be able to give up one's life for the sake of the guru, the master of meaning. As it is said in the Glorious Tantra of the Arising of Nectar: "If someone harms the guru with a malicious mind, one should kill them oneself. Even if one takes the lives of a hundred thousand sentient beings, one cannot match this merit. Therefore, merit, the Buddhas who abide in the three times, have only prophesied in this way. Completing the guru's activities is also the same as this." So it is said. The way for people of lower capacity to please the guru is to please the guru with wealth and possessions; to please the guru by offering the kingdom and retinue; to purify the three circles completely and to offer whatever one has without stinginess. To please the guru by any means possible. As it is said in the Great Array Tantra: "Whatever the difference between great and small, by pleasing the guru, it is very difficult to express the merit." Therefore, one should please the guru in every way possible. The eighth common meaning is that the faults of having wrong views and contempt for the guru are beyond words. What need is there to mention others? Even just having contempt for the guru in a dream will have such consequences. As it is said in the Tantra of Establishing the Vow of Samaya: "If in a dream, body, speech, and mind, commit even a small fault against the vajra master, one will be reborn as a dog a hundred times, and be reborn as a leper."
Chinese
将会变成那样。之后，众生地狱中，冷热两种痛苦，只能亲自去体验。如是说。仅仅在梦中产生不信任、不尊敬或不信仰，就有如此的罪过，如果实际去做，那就无法言说了。此外，在《佛塔现证续》中说：轻蔑上师的身躯，比毁坏法身罪过更大；跨越上师的影子，比摧毁佛像罪过更大；给上师的话语添加虚构，会变成哑巴；诽谤上师的话语，会永远与神圣的佛法分离；诅咒上师的食物，如同自己杀死自己的灯。如是说。如果从身体方面轻蔑上师，或者做了错事，死后立即会堕入金刚地狱；如果从语言方面犯错，会转生为夜叉，然后堕入金刚地狱；如果从内心方面犯错，三世之后，内心的显现会错误地变成地狱的痛苦，必定会堕入其中。此外，在《观世音菩萨大悲普巴续》中说：从上师那里获得成就，如果轻蔑上师，会遭受极大的地狱痛苦，即使从中解脱，在百千万劫中，也不会听到神圣佛法的名字。如是说。在《金刚明点生起续》中说：成就生起之义，应恒常依止上师，他会给予你想要的果实，轻蔑他会遭受痛苦。如是说。此外，诋毁上师的罪过是：在《幻化网续》中说：诋毁上师和扰乱上师的心，其罪过如同用声音摧毁外面的大海，会体验到那种程度的痛苦，被称为金刚地狱。如是说。在《金刚空行续》中说：不要诋毁上师，因为他和诸佛无异，无论谁诋毁上师，今生就会遭受痛苦，会被瘟疫、毒药、武器之毒，以及空行母们所折磨，会被鬼神和邪恶的恶魔杀死，然后堕入众生地狱。如是说。此外，不要跨越上师的衣服等，以及身体的影子，不要与上师的明妃行淫，不要与上师争辩。如是说，在《金刚空行续》中
English
it will become like that. After that, in the hell of sentient beings, the suffering of both hot and cold, one can only experience it personally. So it is said. Just having disbelief, disrespect, or lack of faith in a dream has such a fault, if you actually do it, then it is beyond words. Furthermore, in the Tantra of Manifest Enlightenment of the Stupa, it says: Disparaging the body of the teacher is a greater sin than destroying the Dharmakaya; crossing the shadow of the teacher is a greater sin than destroying the Buddha image; adding fabrications to the words of the teacher will turn you into a mute; slandering the words of the teacher will forever separate you from the sacred Dharma; cursing the teacher's food is like killing your own lamp. So it is said. If you despise the teacher from the physical aspect, or do something wrong, you will immediately go to Vajra Hell after death; if you make a mistake from the verbal aspect, you will be reborn as a Yaksha, and then fall into the place of Vajra Hell; if you make a mistake from the mental aspect, after three lifetimes, the appearance of the mind will mistakenly become the suffering of hell, and you will definitely fall into it. Furthermore, in the Tantra of Avalokiteshvara's Great Compassion Phurba, it says: From the teacher, one obtains accomplishments, if you despise the teacher, you will suffer great hellish suffering, even if you are liberated from it, for hundreds of thousands of kalpas, you will not hear the name of the sacred Dharma. So it is said. In the Tantra of the Origin of Vajra Bindu, it says: The meaning of the arising of accomplishments, one should always rely on the teacher, he will give you the desired fruit, despising him will bring suffering. So it is said. Furthermore, the fault of defaming the teacher is: In the Tantra of the Net of Illusions, it says: Defaming the teacher and disturbing the teacher's mind, the fault is like destroying the outer great ocean with sound, one will experience that degree of suffering, and be known as Vajra Hell. So it is said. In the Tantra of Vajra Dakini, it says: Do not defame the teacher, because he is no different from all the Buddhas, whoever defames the teacher, will suffer in this very life, and will be tormented by plagues, poisons, weapon poisons, and Dakinis, and will be killed by ghosts and evil demons, and then fall into the hell of sentient beings. So it is said. Furthermore, do not step over the teacher's clothes, etc., and the shadow of the body, do not engage in sexual misconduct with the teacher's consort, do not argue with the teacher. So it is said, in the Vajra Dakini Tantra
Chinese
又说，对于上师的坐垫，鞋子，伞和衣服等，以及悦意的妃子的享用，不应遮挡阴影，也不应诘难。如果这样做，那么在任何时候，那人都会一直受到折磨，意义丧失，善妙远离。如此说。第九个总义是，如果犯了错误，则显示忏悔的程度：犯了两次到四次和十次等错误，通过忏悔可以消除。如果超过了自己的年龄，那么忏悔也无法消除。就像那样，《萨玛雅布置》中说：如果轻蔑上师的人，忏悔七次或十次，通过忏悔可以清净。超过自己年龄之后的忏悔，金刚萨埵不许可。如此说。因此，在任何时候，都要舍弃上师的缺点，思考有什么功德，并依止上师。瑜伽士们必定会成就所愿。就像《超越思维》的第一品中说：具足特征的上师，是所有功德的来源，是圆满菩提的基础。如此说。第十个总义是，专注于功德，在任何时候依止上师，显示如何产生功德：又在《超越思维》中说：依止上师的功德，就像如意树和如意宝，如同满愿牛一样，获得无法估量的功德。因此专注于上师，依止上师，是为了从轮回的战场中解脱。如此说。不仅如此，共同的悉地也从上师的欢喜中产生。也如是说，《大誓言至上续》中说：具有想要成就的信心者，成就是从上师的欢喜中产生的。如此说。此外，舍弃所有供养，供养上师也能获得一切智智的伟大果位，也是供养金刚萨埵，也能在同一时间积累所有福德资粮，也是依靠和修持所有佛法方面的苦行。因此，对于大事放下，小事放过，要努力寻求如何让上师欢喜的方法。也如是说，《吉祥律仪生起续》中说：完全舍弃所有供养，真实地进行上师的供养，通过使上师欢喜，就能获得一切智智的殊胜智慧。无与伦比的上师是金刚萨
English
Furthermore, regarding the teacher's seat, shoes, umbrella, clothing, etc., as well as the enjoyment of a pleasing consort, one should not cast a shadow over them, nor should one question them. If one does so, then at all times, that person will be constantly tormented, their meaning will be lost, and goodness will be far away. So it is said. The ninth general meaning is to show the extent of confession if one has committed a fault: faults such as two to four and ten times can be purified by confessing them. However, if it exceeds one's own age, then confession will not purify it. Likewise, in the "Arrangement of Samaya," it says: If a person despises the lama, confessing seven or ten times, they will be purified through confession. The realm of confession after one's own age has passed is not permitted by Vajrasattva. So it is said. Therefore, at all times, one should abandon the lama's faults, contemplate whatever qualities there are, and rely on the lama. Yogis will certainly accomplish their desired goals. As it says in the first chapter of "Transcending Thought": A lama who is complete with characteristics is the source of all qualities and the foundation of perfect enlightenment. So it is said. The tenth general meaning is to show how qualities arise by focusing on qualities and relying on the lama at all times: Again, in "Transcending Thought," it says: The qualities of relying on that are like a wish-fulfilling tree and a wish-fulfilling jewel, like a wish-granting cow, one obtains immeasurable qualities. Therefore, focusing on that, rely on the lama, in order to turn away from the battlefield of samsara. So it is said. Moreover, common siddhis also arise from pleasing the lama. As it is also said, in the "Supreme Tantra of Great Samaya": A faithful one who desires siddhis, siddhis arise from pleasing the lama. So it is said. Furthermore, abandoning all offerings, offering to the lama also attains the great state of omniscient wisdom. It is also offering to Vajrasattva, and one also accumulates all the accumulations of merit at the same time. It is also relying on and practicing all the asceticism of the Dharma. Therefore, for great matters, put them aside, and for small matters, let them go, and strive for ways to please the lama. As it is also said, in the "Glorious Tantra of the Source of Vows": Completely abandon all offerings, and truly make offerings to the lama. By pleasing him, one will attain that supreme wisdom of omniscience. The teacher who performs the unsurpassed is Vajrasattva.