Chinese
因为是前世的本尊女神催动母，所以在孩童时代没有学习陀罗尼，但记忆力很好。能力也很强，那时放羊，念诵陀罗尼的时候，早晨从头顶出现一把小伞，逐渐变大，下午又变小，消失在头顶。问了一位老师，说是魔鬼，就中断了。之后去了卫藏（今拉萨一带），听说在藏（今日喀则一带）有位名叫古汝·洛扎瓦·楚臣嘉的人，就去了。洛扎瓦说，明天会来一位有缘人，让他到我这里来。在那里和他见面后，用手指着催动母的像说，这是你前世的本尊，你被恶友欺骗了。说完，就抱着像哭了起来。在那里，他被介绍认识，通过修行，成为了伟大的成就者。各位，因为他是前世的本尊催动母，如果洛扎瓦让他修文殊菩萨之类的，就不会成为成就者。本来就需要各自的根器。对哪个根器有信心，就是和那个根器有缘分。宗喀巴大师说：“各自的根器在适当的时候进行介绍。”还说：“如果改变意愿，会让嫉妒者走向毁灭。”所以，你们也不要改变别人的意愿，各自对哪个有信心的上师或本尊，就是和前世有联系的。就像《喜金刚》中所说：“瑜伽士若是大黑天，他的本尊就是不动佛。”等等。所以，下等的上师也要得到上等上师的加持，通过和自己的经验相结合的方式进行引导。如果不是这样，像在悬崖边上行走的引导方式，是无法产生功德的，就像要去东方却指引去北方一样。就像帕摩竹巴大师所说：“没有经验的禅修引导，就像不认识路的向导一样。”等等。他向香波嘉请教，什么时候是修行人教法衰落的时候？他说，当没有经验的老师给没有信心的学生传授引导的时候，就是衰落的时候。总之，如果没有单一味道的禅修证悟，就给学生传授引导
English
Because it was the stimulating mother, the tutelary deity of the previous life, he did not learn Dharani as a child, but had a good memory. He was also very capable. At that time, he herded sheep. When reciting Dharani, a small umbrella appeared from the top of his head in the morning, gradually grew larger, and in the afternoon it became smaller and disappeared into the top of his head. When he asked a teacher, he said it was a demon and stopped him. After that, he went to Ü-Tsang (now the Lhasa area). He heard that there was a man named Guru Lotsawa Tsultrim Gyal in Tsang (now the Shigatse area), so he went. The Lotsawa said, "A destined person will come here tomorrow, let him come to me." When he met him there, he pointed to the image of the stimulating mother and said, "This is your tutelary deity from your previous life. You have been deceived by evil friends." After saying that, he hugged the image and cried. There, he was introduced and through practice, he became a great accomplished one. Everyone, because he was the stimulating mother, the tutelary deity of his previous life, if the Lotsawa had him practice Manjushri or something like that, he would not have become an accomplished one. Originally, each person's aptitude is needed. Whichever aptitude one has faith in, that is the karmic connection one has. Je Rinpoche said, "Each person's aptitude is introduced at the appropriate time." He also said, "If you change your intention, you will lead the jealous one to destruction." Therefore, you should not change other people's intentions. Whichever guru or tutelary deity you have faith in, that is the connection you have with your previous life. Just as it says in the Hevajra Tantra, "If the yogi is Mahakala, his tutelary deity is Akshobhya." and so on. Therefore, even a lower guru must receive the blessings of the higher guru and guide through a way that combines with his own experience. If it is not like that, a guide like walking on the edge of a cliff cannot generate merit, just like pointing north when going east. Just as Pal Phagmo Drupa said, "A meditation guide without experience is like a guide who doesn't know the way." and so on. When he asked Shangpo Gyas, when is the time when the teachings of practitioners decline? He said that the time when an inexperienced teacher gives guidance to students without faith is the time of decline. In short, without the realization of the one taste of meditation, giving guidance to students
Chinese
相比之下，拿着弓箭射击更好。因此，各位，你们也不要超越老师。所有动物，在未成熟时就让其生长，会导致鼻子粘连、臀部歪斜等情况。那些是用来使心安住的方法。那么，除了两位上师之外，没有人具有神通。如果想知道弟子的根性和习气，就要追随智者的智慧。如果想知道那是什么，指的是诸佛的经典。追随它，就能正确无误地了解。第二，使安住稳固，就是在寂静的地方，如山洞等，以四种行为，像河流般不断地修持瑜伽。第三，使稳固增上，就是与各种不顺的境缘混合，从而使味道调和并进行禅修。此外，为了不让魔进入，一般来说，所谓的魔，如果内心生起五毒，那就是烦恼魔。因为有它，就像天鹅聚集在莲花湖上一样，召唤来三种邪魔，那就是天子魔。那些也进入四大组成的蕴身，引发风、胆、痰三种疾病，那就是蕴魔。因此断绝生命的就是死魔。为了不让那些进入，内心专注于没有烦恼三毒的禅定，如果没有魔进入，就像熄灭炉灶的火，烟就不会从烟囱里冒出来一样。降伏魔的方法是，一般来说，任何障碍之物，除了内心的妄念之外，外在并没有真实存在的魔。因此，在妄念未尽之前，魔就不会消失。如果风从洞里吹来，关紧外面的门也无济于事。如果湖泊着火，就找不到甘露水来熄灭，那么魔的根源是什么呢？总之，如果自己不给自己制造障碍，外在的障碍就无法阻挡。如尊者米拉所说：如果不知道自心是魔，外在的魔就是妄念。如果知道妄念是法身，那么魔的幻化就是瑜伽的庄严。
English
Compared to that, it is better to shoot with a bow and arrow. Therefore, all of you, do not surpass the teacher. If all animals are allowed to grow before they are mature, it will cause the nose to stick, the buttocks to be crooked, and so on. Those are the methods to make the mind abide. Then, except for the two previous lamas, no one has clairvoyance. If you want to know the disciple's temperament and latent tendencies, you must follow the wisdom of the wise. If you want to know what that is, it refers to the scriptures of the Buddhas. By following it, you will be able to understand correctly. Second, to make the abiding stable is to practice yoga continuously like a river in a secluded place such as a mountain retreat, with four kinds of conduct. Third, to enhance the stable is to mix with various unfavorable circumstances and conditions, so that the taste is harmonious and meditate. Furthermore, in order to prevent demons from entering, in general, the so-called demon, if the five poisons arise in the heart, that is the demon of affliction. Because of it, just as swans gather on a lotus lake, summoning the three kinds of evil spirits, that is the demon of the son of the gods. Those also enter the aggregates composed of the four elements, causing the three diseases of wind, bile, and phlegm, that is the demon of the aggregates. Therefore, the one who cuts off life is the demon of death. In order to prevent those from entering, focus the mind on the samadhi without the three poisons of affliction. If there is no demon entering, it is like extinguishing the fire of the stove, and smoke will not come out of the chimney. The method of subduing demons is that, in general, whatever the object of obstruction is, apart from the delusions of the mind, there has never been a demon that exists as a real object externally. Therefore, as long as delusions are not exhausted, demons will not disappear. If the wind blows from the hole, it is useless to close the outer door. If the lake is on fire, you will not find nectar to extinguish it, so what is the root of the demon? In short, if you do not create obstacles for yourself, external obstacles cannot stop you. As Jetsun Mila said: If you do not know that your own mind is a demon, the external demon is delusion. If you know that delusion is the Dharmakaya, then the magical display of the demon is the adornment of yoga.
Tibetan
་ཆེ། །གསུངས།། དེ་ལྟར་ཡང་འཕགས་པ་སྡུད་པ་ལས། གོ་ཆ་ཆེན་པོ་བགོས་ཤིང་བདུད་ཀྱི་རྒྱུ་འདུལ་བ། །དེ་ཡི་ཕྱིར་ན་སེམས་དཔའ་ཆེ་ཞེས་རབ་ཏུ་བརྗོད། །བགྱི་བ་གསུངས། གཞན་དག་ཁ་ཅིག་ལམ་ཉམས་སུ་ལེན་པ་ལ་བར་ཆད་བྱུང་ན་སྤང་བྱར་བྱེད། དེ་མ་གོ་བ་ཡིན། སྐྱོན་ལམ་གྱི་གྲོགས་ཡིན། སྐྱོན་དེ་ཉིད་ཀྱི་ཐོག་ཏུ་གནད་དུ་བསྣུན་པས་སྐྱོན་ཐམས་ཅད་དག་ཅིང་རྣམ་པར་སྨིན་པའི་འབྲས་བུ་ཡོན་ཏན་ཐམས་ཅད་དཔེ་མེད་ཅིང་འགྲན་ཟླ་དང་བྲལ་བར་རྫོགས་ནས་མཆི། གཉིས་པ་སྙིང་རྗེ་ཆེན་པོའི་སྒོ་ནས་གཞན་གྱི་སྡུག་བསྔལ་གྱི་ཁུར་འཁུར་བ་ནི། སྙིང་རྗེ་གསུམ་དང་ལྡན་པ་ཡིན་ཏེ། སེམས་ཅན་ལ་དམིགས་པའི་སྙིང་རྗེ། ཆོས་ལ་དམིགས་པའི་སྙིང་རྗེ། དམིགས་པ་མེད་པའི་སྙིང་རྗེ་དང་གསུམ་མོ། །སྙིང་རྗེ་དེའི་སྒོ་ནས། སྡུག་བསྔལ་གྱི་ཁུར་འཁུར་བ་ལ། ཁུར་མཁན་དགོས། དེ་ཡང་བདག་བས་གཞན་གཅེས་ཀྱི་བསམ་པ་བྱང་ཆུབ་སེམས་ཡིན་ཏེ། དེ་མེད་ན་རེ་ལྟོས་ཅན་དུ་འགྲོ་བས། ཕན་བཏགས་པ་ལ་དྲིན་བརྩི། བཟང་པོ་ལ་ཁ་བསྐོན་ངན་པ་ལ་ལྷམ་འཕྲོག་པའི་ཚུལ་དེ་ལྟ་བུས་ག་ལ་མཆི། སྙིང་རྗེ་ཕལ་ཆེར་དེར་འགྲོ་དོགས་ཡོད། རང་འདོད་ཕུགས་སུ་བཅུག་པའི་སྙིང་རྗེར་འགྲོ། གནོད་པ་སྐྱེལ་བ་ཡིན་གསུངས། ཆོས་རྗེའི་ཞལ་ནས་རྗེ་ཕག་མོ་གྲུ་པ་བཞུགས་པའི་དུས་སུ་སློང་བ་བྱུང་བ་ལ་སོགས་པ་ལ་ཡང་ཞིག་པོ་མི་མཛད་པར། ཡུལ་དེའི་ཉོན་མོངས་པའི་རྒྱུར་འགྲོའམ་མི་འགྲོ་ཕན་ཐོགས་སམ་མི་ཐོགས་བརྟགས་ནས་འཚམས་པོ་ལ་འཚམས་པོ། རྒྱལ་པོ་ལ་དཀར་ཡོལ། སྤྲང་པོ་ལ་ཕ་ཕབས་ཀྱི་ཚུལ་དུ་སྦྱོར་བར་འདུག་གསུངས། དེ་ལ་འབྲོངས་པས་ཨ་ཙ་ར་ལ་གསེར་བྱིན་པའམ་དགེ་བའི་བཤེས་གཉེན་སྣང་བ་བས་སྤྲང་པོ་ལ་བ་མེན་གཉིས་བྱིན་པའི་གཏམ་རྒྱུད་ལྟ་བུར་འགྲོ་བ་ལགས། ཡང་མདོ་སྡེ་སྐྱེས་རབས་ནས་ཀྱང༌། སྙིང་རྗེ་ལྟོས་པ་དང་བཅས་པས་སྦྱིན་པ་གཏང་ན་བུ་ལོན་ཆགས་སུ་བཅུག་ནས་འདུག་གསུངས། སྐྱེས་བུ་རྣམས་སྦྱིན་པ་གཏོང་བ་ལ་དུས་ཤེས་དགོས་གསུངས། དེ་ལྟར་ཡང་སྡོམ་པ་ཉི་ཤུ་པ་ལས། ཕན་དང་བདེ་བ་རྣམས་བྱས་ཏེ། །བདེ་ཡང་མི་ཕན་མི་བྱའོ། །སྡུག་བསྔལ་ཡིན་ཡང་གང་ཕན་བྱ། །གསུངས། གསུམ་པ་ཚེ་འདི་ལ་ལྟོས་པ་སྤུའི་རྩེ་མོ་ཙམ་ཡང་མེད་པ་ནི། འཇིག་རྟེན་འདིའི་བསམ་པ་དང་རྙེད་པ་དང༌། བཀུར་སྟི་ཆེ་ཐབས་དང་བཟང་ཐབས་འདོད་ན། བླ་མར་མི་འགྲོ་ཞིང་འཇིག་རྟེན་འདི་པ་རང་ཡིན་མོད། ཆོས་རྗེའི་ཞལ་ནས་དགེ་བཤེས་ཨ་གཤེད་ཁ་ཅིག་རང་ཆོས་བརྒྱད་བསྒྲུབ་པའི་སྙད་ཆོས་ལ་བཀལ་
Chinese
大。 语。如是，圣者集经中云：披上伟大甲胄，调伏魔之因。因此被称为大勇士。 行。其他一些人在修道时遇到障碍，就将其视为应舍弃之物。这是不理解。过失是道的助伴。在过失本身上施加压力，所有过失得以净化，成熟之果，所有功德无与伦比，无有匹敌地圆满。 二、以大悲心荷负他人之苦，即具足三种悲心：缘众生之悲心，缘法之悲心，无缘之悲心。 以彼悲心，荷负痛苦之重担，需有荷担者。此即自轻他重之菩提心。若无此心，则成有所依赖，施恩望报，好则加冕，恶则夺袍，岂能如此？ 大部分悲心恐有此弊端。将自身欲望置于首位之悲心，实为带来损害。 语。法王曾言，杰帕摩竹巴在世时，即使有人乞讨，亦不轻易施舍。需观察是否会成为当地烦恼之因，是否有利，衡量之后，适合者予之适合之物，国王予之瓷器，乞丐予之粗布。 如同仲敦巴尊者给予阿阇黎黄金，或善知识桑瓦给予乞丐两块酥油的故事。 又如本生经中云：以有所求之悲心布施，如同放债。 语。行善之人需知时。 如是，二十颂云：利益与安乐皆应作，不安乐亦无益之事不应作。虽是痛苦，然有益则应作。 语。三、对今生毫无顾恋，如毛发之尖端：若欲求世间之念、财富、恭敬、抬高身价、变得更好，则非为上师，实乃世间之人。 法王曾言，有些格西阿谢，以修持八法之名，将罪责推诿于佛法。
English
Great. Spoke. Thus, in the Holy Collection Sutra, it is said: "Having donned great armor, subduing the cause of demons. Therefore, one is proclaimed a great hero." Do. Some others, when encountering obstacles in practicing the path, regard them as things to be abandoned. This is a misunderstanding. Faults are companions on the path. By pressing down on the faults themselves, all faults are purified, and the fruit of maturation, all qualities, are perfected incomparably and without rival. Second, bearing the burden of others' suffering through great compassion means possessing three kinds of compassion: compassion focused on sentient beings, compassion focused on the Dharma, and compassion without focus. Through that compassion, to bear the burden of suffering, there must be a bearer. This is the Bodhicitta of cherishing others more than oneself. Without it, one becomes dependent, expecting repayment for kindness, crowning the good and stripping the robes of the bad. How could it be like that? Most compassion is feared to have this flaw. Compassion that places one's own desires first actually brings harm. Spoke. Dharma Lord once said that when Jetsün Phagmo Drupa was alive, even when someone begged, he would not give easily. One needed to observe whether it would become a cause of affliction in the area, whether it would be beneficial, and after measuring, give what was appropriate to the appropriate person, porcelain to the king, and coarse cloth to the beggar. It is like the story of Dromtönpa giving gold to the Acharya, or Geshe Sangwa giving two pieces of butter to the beggar. Furthermore, it is said in the Jataka Tales: "Giving with compassion that has expectations is like incurring debt." Spoke. People who do good deeds need to know the time. Thus, in the Twenty Verses, it is said: "Benefits and happiness should all be done, but what is not happiness and also not beneficial should not be done. Even if it is suffering, it should be done if it is beneficial." Spoke. Third, having no regard for this life, not even as much as the tip of a hair: If one desires worldly thoughts, wealth, respect, to elevate oneself, and to become better, then one is not a lama, but rather a worldly person. Dharma Lord once said that some Geshe Ashé, in the name of practicing the eight worldly dharmas, placed the blame on the Dharma.