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FIFTY STANZAS OF GURU DEVOTION 事師法五十頌 By Aryasura written in the first century B.C. 馬鳴菩薩集 With an oral commentary by Geshe Ngawang Dhargey Ngawang Dhargey 格西講解 索達吉堪布譯（粗體字） Homage to the Bhagavan Vajrasattva 頂禮薄伽梵金剛薩埵 Bhagavan is one of the many epithets used for an Enlightened Being, a Buddha. The Tibetan term for it, "Chom-dan-da (bCom-ldan ‘das)", is etymologies as follows. "Chom" means to overcome. Buddhas have overcome both the obstacles preventing Liberation and those preventing Omniscience. The former include the delusions or moral and mental defilements (klesa), and the ignorance of grasping for true independent existence, as well as the seeds of all of these. The latter refers to the instincts of both these defilements and this ignorance. "Dan" means to possess. Buddhas possess all good qualities, having completed their accumulations of both merit and insight resulting in their Form and Wisdom Bodies respectively. "Da" means to pass beyond. Buddhas have passed beyond samsara, the cycle of uncontrolled rebirth with suffering due to karma and delusions. 薄伽梵（Bhagavan）是許多證悟佛的稱謂之一，意為佛。其藏語“ Chom-dan-da（bCom-ldan‘das）”的詞源如下： “ Chom”意味著調服。佛調服了阻礙解脫的障礙，也克服了阻礙遍知能力的障礙。前者包括妄念或道德和心識上的缺失（klesa），執取真正有常存在的無明，以及所有引這些障礙的因（種子）。後者指的是引致這些缺失和無明的本能。 “da”是指具足。佛具有所有好的品質，完滿了二資糧的累積功績及洞察實相的能力，分別成就了布身和智慧身。 “ Da”是指超越。佛已經超越了輪迴，因為因果和妄念，不受控地遭受痛苦的輪迴。 The hidden meaning of Vajrasattva, Dor-je sem-pa (rDo-rje sems-dpa’) in Tibetan, can also be discovered from its etymology. "Dor-je" means indestructible diamond-lightening. Here it refers to the diamond-hard wisdom of the non-duality of (1) the mind that has bare perception of Voidness, experienced with a feeling of Great Bliss and (2) the Voidness that is the object of this mind. "Sem-pa" means the one with a heroic mind. It signifies someone who has himself abandoned all delusions, ignorance and their instincts and has the heroic mind that is ready to help others in all possible ways. 從藏語“金剛薩埵”詞源中也可以發現其隱含含義。 “ Dor-je”是指堅不可摧的閃耀鑽石。在這裡，它指如鑽石無堅不摧的非二元智慧：（1）能觀虛空的心，體驗大樂；（2）心與虛空無二無別。 “ Sem-pa”是指具有英勇的人。它表示一個人，已經放棄了所有的妄念，無明及其本源，並且擁有勇敢的心，隨時準備以各種可能的方式幫助他人。 Thus Bhagavan Vajrasattva refers to the state of Vajradhara, the form Buddha takes in the tantras. As the way to attain his Enlightened state is through Guru-devotion, Asvaghosa begins his work with this homage. 因此，薄伽梵金剛薩埵（Bhagavan Vajrasattva）指的是金剛總持（Vajradhara），一個佛在金剛乘顯現的身。由於他是透過對上師淨心承事的方法達至證悟，馬鳴菩薩以這種敬意開始了他的工作。 (1) 成就具德金剛薩埵因，上師蓮足之下敬頂禮。諸多無垢續中所宣說，略而言之此當敬諦聽。 Bowing in the proper way to the lotus feet of my Guru who is the cause for me to attain the state of a glorious Vajrasattva, I shall condense and explain in brief what has been said in many stainless tantric texts about Guru devotion. (Therefore) listen with respect. 以恰當的方式向上師的蓮花足作頂禮，這是使我達到金剛薩果位的因，我將簡要並扼要解釋許多關於對上師淨心承事的不朽金剛乘文獻內容。 （因此）請帶有尊重地聆聽。 (2) 得受殊勝之灌頂，金剛上師之面前，十方世界中所住，如來三時敬頂禮。All the Buddhas of the past, present and future, residing in every land in the ten directions, have paid homage to the Tantric Masters from whom they have received the highest empowerments. (Is there need to mention that you should too?) In general there are three types of empowerments or initiations, casual, pathway and resultant. The first is to ripen your mind stream, the second is an actual path of practice through which to gain Enlightenment and the third is into the actual liberated state of Buddhahood. Everyone who ever has or will attain Enlightenment does so through receiving these highest empowerments from their Tantric Masters. 在十方寸土上，所有過去，現在和將來的佛，都曾向金剛乘上師致敬，他們從中獲得了最高的灌頂。 （是否還需要說 － 您也應該這樣做呢？） 總的來說，灌頂有三時，即因﹑道﹑果。第一個是使您的心流成熟，第二個是在達致證悟的修行道上，實際的修持，第三個是進入佛性，得到圓滿解脫時。所有獲得或將要獲得證悟的人，都是通過從金剛乘上師那裡獲得這些最高的加持來做到這一點的。 (3) 以大信心三時中，手捧具花束曼茶，合掌供養於上師，恭敬稽首禮其足。 Three times each day with supreme faith you must show the respect you have for your guru who teaches you (the Tantric path), by pressing your palms together, offering a mandala as well as flowers and prostrating (touching) your head to his feet. As a disciple you must regard your Guru as an Enlightened Being. Even if from his own point of view he is not Enlightened and you, his disciple, have gained Buddhahood before him, you must still show him respect and pay homage. For instance, Maitreya, the fifth and next Buddha of the thousand of this world age, who now presides over Tusita Buddha-field, became Enlightened before his Guru, Sakyamuni Buddha. To demonstrate respect for his Guru, Maitreya has a stupa or reliquary monument on his forehead. Likewise Avalokitesvara, the incarnation of the compassion of all the Buddhas, is crowned in his eleven-headed aspect with the head of his Guru, Amitabha Buddha, the one who presides over Sukhavati Buddha-field. This learning from a Guru should not be like killing a deer to extract its musk and then discarding its corpse. Even after attaining Enlightenment you must still continue to honor your Guru who made all your achievements possible. 每天必須三次，對著你的金剛乘上師，以大信心合掌，提供曼陀羅和花朵以你的頭接觸上師腳作頂禮，來表達對教導您的上師（金剛乘）的尊重。 作為弟子，您必須將您的上師視為已證悟的佛。即使從他自己的角度來看，他不是證悟的佛，而你作為他的弟子，甚至比他更早獲得了佛性，你仍然必須向他表示敬意並向他致敬。例如，彌勒佛，這個世界時代的第五個和下一個佛，現在主持著兜率天佛土，他比他的上師釋迦牟尼佛更早友得證悟。為了表示對他的上師的尊重，彌勒佛的額頭上有佛塔或聖物紀念碑。同樣，觀世音菩薩是所有佛的慈悲心化身，在其十一頭王冠上也有他的上師阿彌陀佛（主持西方極樂佛土）的頭像。 從上師身上學到，不可像殺鹿提取其麝香，然後丟棄其屍體。即使在獲得證悟之後，您必須仍然敬重使您獲得所有成就變得可能的上師。 (4) 在家抑或新僧侶，為斷世間人誹謗，陳設佛經等之前，持禁戒者意禮師。 Those who hold ordination vows, if (your Guru) is a layman or your junior, prostrate (in public) while facing such things as his scriptural texts in order to avoid worldly scorn. But in you mind (Prostrate to your Guru). 如果你持守出家戒律，而您的上師是居士或是新僧侶，在公共場合時，可對著佛經等敬禮，以避免世俗人的誹謗。但是在您的心中（向您的上師頂禮）。 (5) 供養座墊身起立，幫助上師做事等，具禁戒者皆當行，不作頂禮斷劣事。 As for serving (your Guru) and showing him respect, such as obeying what he says, standing up (when he comes) and showing him to his seat - these should be done even by those with ordination vows (whose Gurus are laymen or their junior). But (in public) avoid prostrating and unorthodox actions (such as washing his feet). 至於侍奉（您的上師）並向他表示尊重，例如聽從他說的話，站起來（當他到來時）和指引到他的座位- 即使是那些有出家戒律的（他們的上師是居士或新僧侶）也應該這樣做。）。但是（在公共場合）應避免頂禮和不合常規的行為（例如洗腳）。 One of the ordination rules is that monks and nuns should not prostrate to laymen. This is taken to mean that in public you should not show this type of respect for your lay Guru as it might cause misunderstanding and scorn among those who casually observe. It is better to prostrate facing scriptural texts or Buddha images near him, while directing your reverence in your mind to your Guru. 出家戒律之一是僧侶不應向居士頂禮。這意味著在公眾場合中，您不應該對居士身份的上師表示這種尊重，因為這可能會引起那些隨便觀察的人的誤解和輕視。最好是俯臥面對他附近的經文或佛像，同時將自己的敬意在心中送給上師。 For example, the great masters Candragomi and Candrakirti often debated with one another. The former was layman, the latter a monk. One day Candrakirti invited Candragomi to his monastery. He wanted all the monks to form a procession, but the lay Master objected that the local townspeople would find it strange. Candrakirti told him not to worry. He placed a statue of Manjusri on a high throne and in the procession had a monk carry it directly before Candragomi. All the people thought that this ceremony was in honor of Manjusri, the manifestation of the Buddhas’ wisdom, and thus the monk avoided any bad feelings. 例如，偉大的上師Candragomi和Candrakirti經常互相爭論。前者是居士，後者是和尚。有一天，Candrakirti邀請Candragomi到他的寺院去。他希望所有的僧侶排列迎接隊伍，但居士上師反對，因為當地的鄉親會感到這做法奇怪。Candrakirti告訴他不要擔心。他將文殊菩薩的雕像放在高寶座上，並在隊伍中由僧侶將其抬到Candragomi面前。所有人都以為這一儀式是為了向文殊菩薩（佛陀智慧的體現）作禮，因此，這讓出家眾便避免了任何不好的感受。 Although restraint and indirect means of showing respect are often called for out of consideration for others, in private disciple must follow all the proper procedures of Guru-devotion no matter what the status of his Guru may be. However general respect, such as rising when he comes, must be shown at all times. 儘管基於出於他人的考慮，經常提到採取克制和間接的方式表達尊重，但弟子在私人場合，無論其上師的地位如何，都必須遵循尊敬上師的所有適當程序。無論如何，始終需要表現出基本的敬意，例如上師到來時要站起來。 On his own part, however, a Guru should always be humble never arrogant or pompous thinking himself great and worthy of honor. P’a-ra Rinpoche, one of the most realized disciples of the Senior and Junior Tutor of His Holiness the Fourteenth Dalai Lama, always kept a scriptural text by his seat. Explaining why, he said that when people would come to visit him and prostrated, at least they would gain some merit from showing respect to the scriptures since he himself had no qualifications. 然而，就上師自身而言，一位上師應該時刻保持謙虛，永遠不要自大或自負，以為自己偉大而值得榮譽。 P’a-ra仁波切是第十四世達賴喇嘛尊者的資深和新弟子中最有悟性的弟子之一，他的座位旁一直放著經文。他解釋了原因，他說，當人們前來拜訪他並作頂禮時，至少由於他本人沒有資格接受，但對佛經表示尊重，他們至少會從中受益。 (6) 上師以及諸弟子，相同失毀誓言因，是故勇士先觀察，上師弟子之關係。 In order for the words of honor of neither the Guru nor the disciple to degenerate, there must be a mutual examination beforehand (to determine if each can) brave a Guru-disciple relationship. At tantric empowerments many sets of vows are taken never to abandon the practices and procedures essential for spiritual progress. The disciple pledges his word of honor never to transgress these vows, such as always to visualize his Guru as inseparable from the meditational deity into whose practice he has just been initiated. Such deities, as well as the Gurus, share the same Enlightened nature as all the Buddhas, differing only in the physical aspect they manifest. 為了使上師和弟子的言語不致退化，建立師徒關係前，必須事先進行相互檢查（以確定雙方是否可以）勇敢地建立師徒關係。 在金剛乘灌頂中，許多誓言為永不被放棄修持和以靈性修行中必要的實踐。弟子保證他永不違背這些誓言，例如總是將他的上師視為他剛被濯頂的本尊的化身。這位本尊和上師一樣，擁有與所有佛相同的開悟，只是他們所顯化的身體有所不同。 The Guru, too, has previously pledged his word of honor never to disclose the tantric secrets to those who are unable to understand and keep them. Just as the milk of a lion should not be kept in a clay pot, so the profound and powerful methods of the tantra should not be entrusted to those who are not ready. If, having taken such vows, either the Guru or disciple should allow his word of honor to degenerate, it will be impossible for either to attain any of his goals and very serious unfortunate consequences will follow for both. Therefore it is extremely important for there to be a mutual examination between the Guru and disciple before they enter a formal relationship. 上師也曾承諾要遵守他的誓言，決不向無法理解和保守秘密的人透露金剛乘的秘密要訣。正如不應將獅子的牛奶保存在煲中一樣，金剛乘深遠而有力的方法也不應委託給那些尚未準備好的人。如果守了誓言，上師或弟子要么讓他的誓言退化，要么不可能實現他的任何目標，而這兩個目標都將帶來非常嚴重的不幸後果。因此，在上師和弟子進入正式關係之前，進行相互檢查是非常重要。 In ancient times in order to receive an empowerment a potential disciple would have to ask over a period of three years. An initiation was not at all something casual. By making the disciple wait so long, a Guru impressed on him the seriousness of entering the tantric path, tested his commitment and ensured that he was properly prepared. Often a Guru would make a disciple wait even longer before agreeing to teach him anything. He would repeatedly test his character and only when he had understood him well would he accept him as his disciple. 在遠古時代，為了獲得灌頂，未來弟子在三年間不斷提出要求。灌頂絕不是偶然的。通過讓弟子等待這麼長時間，一位上師教導他進入金剛乘道路應有的嚴肅，檢驗他的諾言並確保他作好了充分的準備。一位上師經常會讓弟子們等待更長的時間，然後才同意教他任何東西。他會反複測試他的性格，只有當他很好地理解他時，他才會接受他為他的弟子。 The disciple also must test his potential Guru and determine if he is fully qualified. He must be confident that he will be able to devote himself fully to this Master. Before entering a formal Guru disciple relationship, you have complete freedom of choice. But once such a bond has been established, these teachings on Guru-devotion must be followed with total commitment. 弟子亦必須測試他的未來上師，並確定他是否完全具足資格。他必須確信自己將能夠全心投入在這位上師。進入正式的上師弟子關係之前，您具有完全的選擇自由。但是，一旦建立了這種聯繫，就必須全心全意地遵循這些關於對上師虔信心的教義。 (7) 具慧弟子切莫依，無有悲心憎恨害，驕傲貪執愛炫耀，不護根門之上師。 A disciple with sense should not accept as his Guru someone who lacks compassion or who is angersome, vicious or arrogant, possessive, undisciplined or boasts of his knowledge. 有理智的弟子不應將缺乏慈悲心，易怒，惡毒，自大，具佔有欲，無紀律或自以為是的人當作他的上師。 (8) 穩重平和具智慧，安忍正直無諂誑，了知密咒續部事，具仁慈心通論典， (A Guru should be) stable (in his actions), cultivated (in his speech), wise, patient and honest. He should neither conceal his short-comings not pretend to possess qualities he lacks. He should be an expert in the meanings (of the tantra) and in its ritual procedures (of medicine and turning back obstacles). Also he should have loving compassion and a complete knowledge of the scriptures. （一位上師應該在）（他的行動是）穩定的，（在他的講話中）具備修養，明智，耐心和誠實。他既不應掩飾自己的缺點，也不應假裝具有自己所缺乏的特質。他應該通達（金剛乘的）含義及其相關法事程序（醫學和避過障礙）方面的專家。他也應該有愛與慈悲心和對經文的全面了解。 (9) 了達十種真如義，擅長繪畫壇城事，精通傳講密宗法，極具敬信根調柔。 He should have full expertise in both ten fields, skill in the drawing of mandalas, full knowledge of how to explain the tantra, supreme pure faith and his senses fully under control. 他應該在這十領域都具有全面的專業知識，繪畫供曼達的技巧，完全懂得解說金剛乘，殊勝的純正信心以及能完全控制他的感官。 In general a Mahayana Guru should have the following ten qualities: (1) discipline as a result of his mastery of the training in the higher discipline of moral self-control, (2) mental quiescence from his training in higher concentration, (3) pacification of all delusions and obstacles form his training in higher wisdom, (4) more knowledge than his disciple in the subject to be taught, (5) enthusiastic perseverance and joy in teaching, (6) a treasure of scriptural knowledge, (7) insight into and an understanding of Voidness, (8) skill in presenting the teachings, (9) great compassion and (10) no reluctance to teach and work for his disciples regardless of their level of intelligence. 一般而言，大乘上師需要具備以下十項素質：（1）掌握自我控制，在高等戒律訓練中受到訓練及完全掌握；（2）在三摩地訓練中調伏內心；（3）對治所有影響他的智慧修持訓練的妄念和障礙；（4）在所要教的科目上比他的弟子知道更多；（5）在教學中充滿熱情和毅力；（6）佛經知識寶庫（7）洞悉和理解空性，（8）講授教導的技巧，（9）大悲心，（10）不論弟子的智力水平如何，也願意為弟子作教和工作。 A Tantric Master must have even more good qualities, as listed in the text. Most important is that he be an extremely stable person, with his body, speech and mind totally under control. 如文本中所列，金剛乘上師必須具有更高的品質。最重要的是，他是一個非常穩定的人，他的身體，語言和思想完全受到控制。 There are two set of ten fields in which the Guru must be a complete master. The ten inner ones are essential for teaching the yoga and anuttarayoga classes of tantra, which stress the importance of purifying mainly internal mental activities. These are expertise in (1) visualizing wheels of protection and eliminating obstacles, (2) preparing and consecrating protection knots and amulets to be worn around the neck, (3) conferring the vase and secret empowerments, planting the seeds for attaining a Buddha’s Form Bodies, (4) conferring the wisdom and word empowerments, planting the seeds for attaining a Buddha’s Wisdom Bodies, (5) separating the enemies for Dharma from their own protectors, (6) making offerings, such as sculptured tormas, (7) reciting mantras, both verbally and mentally, that is visualizing them revolving around his heart, (8) performing wrathful ritual procedures for forcefully catching the attention of the meditational deities and protectors, (9) consecrating images and statues and (10) making mandala offerings, performing the meditational practices (sadhana) and taking self-initiations. 上師必須是一個完滿共有兩個領域，每個領域有十個項的大師。內在的十個要素，對於講授金剛乘瑜伽和anuttarayoga瑜伽至關重要，它們強調了淨化主要是內部心理活動的重要性。這些專業知識包括：（1）可觀想護輪並消除障礙物；（2）準備和製作戴在脖子上的保護結和護身符；（3）授予寶瓶和秘密灌頂；種下為獲得佛身的種子，（4）賦予智慧和口傳，播下獲得佛智慧身的種子，（5）將佛法的敵人與自己的護法分開，（6）作供養，例如雕刻食子，（7）在口和心上背誦咒語，觀想它們圍繞心間旋轉；（8）作忿怒修持，有效地吸引禪定本尊和護法的注意力；（9）加持佛卡和佛像；（10）製作曼陀羅供奉，進行禪修練習（法）並進行自我灌頂。 The ten external qualities are required for teaching the kriya and carya classes of tantra, which stress the importance of purifying mainly external activities in connection with internal mental processes. These are expertise in (1) drawing, constructing and visualizing the mandala abodes of the meditational deities, (2) maintaining the different states of single-minded concentration (samadhi), (3) executing the hand gestures (mudras), (4) performing the ritual dances, (5) sitting in the full meditational position, (6) reciting what is appropriate to these two classes of tantra, (7) making fire offerings, (8) making the various other offerings, (9) performing the rituals of (a) pacification of disputes, famine and disease, (b) increase of life span, knowledge and wealth, (c) power to influence others and (d) wrathful elimination of demonic forces and interferences, and (10) invoking meditational deities and dissolving them back into their appropriate places. 教金剛乘的kriya和carya需要十種外在品質，這強調淨化外部活動的重要性，以連結內心的過程。這些包括（1）繪製，構建和形象化禪修中的本尊壇城；（2）保持禪定（samadhi）的不同狀態；（3）作手印（mudras），（4）金剛舞；（5）處於完整的禪修姿勢；（6）念誦適用於這兩個領域的金剛乘經文；（7）進行火供；（8）進行各種薈供；（9）進行法會。 （a）平息爭端，飢荒和疾病；（b）延長壽命，增加知識和財富；（c）影響他人的能力；（d）徹底消除惡魔力量和干擾；以及（10）迎請禪定中的本尊並將其溶入到適當的位置。 It is not sufficient for a Tantric Master merely to know how to perform the superficial actions of these above rituals. He must actually be able to do them. For instance, when consecrating an image of a meditational deity, he must be able to invoke the actual deity and place it in the image, not merely recite the words of the accompanying text. If you take as your Guru a Master with all these qualifications and powers, and he accepts you as his disciple, you must devote yourself fully to him. Although it is possible that out of delusion you might disagree with your Guru, never show him disrespect or despise him from the depth of your heart. 金剛乘上師僅僅知道如何執行上述儀式的表面行為是不夠的。他必須實際上也能夠做到。例如，在加持禪定本尊的佛卡時，他必須能夠迎請真實的本尊並將其置於圖像中，而不僅僅是背誦相關的文字。如果您以具備所有這些資格和能力的上師作為您的上師，並且他接受您作為他的弟子，則您必須全心全意地虔信於他。儘管出於妄念，您可能會不同意您的上師，但切勿表現出對他的不敬或鄙視。 (10) 身為弟子若故意，輕蔑如是之上師，則已輕侮一切佛，故彼恒時受痛苦。 Having become the disciple of such a protecting (Guru), should you then despise him form your heart, you will reap continual suffering as if you had disparaged all the Buddhas. 成為保護者（上師）的弟子之後，如果您發自內心鄙視他，您將得到持續的痛苦，就好像您貶低了所有佛一樣。 (11) 誹謗上師之弟子，患傳染病危害病，中邪瘟疫染諸毒，大愚之人依此死。 If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die(a horrible death) caused by demons, plagues or poison. 如果您如此愚蠢鄙視您的上師，您將感染傳染疾病以及由邪靈引起的疾病。您將死於惡魔，瘟疫或毒藥（可怕的死亡）。 (12) 遭受惡王及毒蛇，水火空行與盜賊，妖魔鬼怪眾所殺，墮入無間之地獄。 You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell. 您將被（邪惡的）國王，烈火，毒蛇，水，女巫或土匪，邪靈或野蠻人殺死，然後在地獄中重生。 (13) 何時何地永切莫，擾亂金剛上師心，設若愚者如此作，定於地獄受燉苦。 Never disturb your Guru’s mind. Should you be foolish and happen to do this, you will surely boil in hell. 切勿打擾您的上師心。如果您很愚蠢並且碰巧這樣做，您肯定會在地獄中沸騰。 (14) 佛經真實而宣說，誹謗上師之眾生，長久住於無間獄，此等恐怖地獄中。 Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted Pain, it is clearly explained that those who disparage their Guru will have to remain there (a very long time). 無論教過什麼可怕的地獄，例如無間地獄（Avici），不間斷痛苦的地獄，都清楚地解釋了，那些貶低他們上師的人將不得不呆在那裡（很長一段時間）。 (15) 是故一切精勤者，永遠亦莫惡言謗，智慧高超不炫耀，賢德金剛阿闍黎。 Therefore exert yourself whole-heartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues. 因此，全心全意地儘自己所能，不要輕視你的金剛乘上師，那位不顯示自己偉大智慧和美德的人。 As your Guru is a Buddha, despising him is the same as hating all who are Enlightened. The state of Buddhahood is one of complete Liberation from all suffering, ignorance, delusions and obstacles. It is the attainment of all good qualities, complete perfection and total Omniscience. Despising or belittling such a state by disparaging your Guru, you cast yourself in the opposite direction from happiness and freedom. Having contempt for wisdom and Liberation, you gain instead bondage and pain. Such tormented states are what have been described in all the scriptures ad the various hells. 因為您的上師是佛，所以鄙視他就像恨所有證悟的佛一樣。佛果是解脫所有苦難，無明，妄念和障礙的。是所有殊勝的功德，完全完美和遍知的成就。以鄙視或貶低您的上師，會使自己陷入與幸福和自由相反的方向。鄙視智慧和解脫，反而會增加束縛和痛苦。這種折磨的狀態在所有經文和各種地獄中都有描述。 Thus there are great dangers in entering a Guru-disciple relationship. Your Tantric Master may be the one who has given you empowerments, a tantric discourse or even instruction on mandala drawing. As he has no pretension and is never boastful, he will always hide his good qualities and never hesitate to admit shortcomings. If you do not recognize such traits as indications of his perfection, humility and skillful means, you may make the serious mistake of belittling or seeing faults in him. Having established a formal bond with this Guru and through him entered a pathway to Buddhahood, you have then cast yourself into terrible suffering if from the depth of your heart you break this link . Therefore you must have great awareness, for although Guru devotion will elevate you to Full Enlightenment, a breach of it will be your downfall. 因此，進入師徒關係存在極大的危險。您的金剛乘上師可能曾給你灌頂您，解說金剛乘教義甚至指導曼陀羅繪畫的人。因為他沒有自負，從不自誇，所以他將永遠隱藏自己的優良品質，並且毫不猶豫地承認自己的缺點。如果您不認識到他的完美，謙卑和熟練手段的特徵，那麼您可能會犯嚴重的錯誤，輕視或看到他的缺點。與這位上師建立了正式的關係，並通過他進入了成佛的道路，如果您從內心深處中斷了這種聯繫，那麼您就將自己陷入可怕的痛苦之中。因此，您必須有足夠的意識，因為淨心承事上師雖然可以使您提昇至圓滿證悟，但違反它會成為您的敗筆。 (16) 稱心如意之供品，恭敬奉獻上師尊，依此今後不遭受，瘟疫病等諸損害。 (If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harm as plagues will not befall you. （如果由於缺乏意識而表現出不敬），請向您的上師虔誠地作供養，並尋求他的寬恕。這樣一來，諸如瘟疫之類的傷害就不會降臨到您身上。 As a Buddha, a Guru will never hold a grudge, showing him disrespect cannot possibly offend or hurt him. The only one you harm is yourself. Therefore if you repent and beg his forgiveness, he will accept what you offer with great compassion. Then by the force of your faith, respect and devotion, you need not experience great misfortune. 作為佛，上師永遠不會懷恨在心，對他不尊重是不可能冒犯或傷害到他。您唯一在傷害的人是您自己。因此，如果您悔改並懇求他的寬恕，他會以大悲心接受您的供養。然後，憑著您的信心，尊重和淨心承事精神，您就不必經歷巨大的不幸。 The beneficial effects of Guru-devotion and the dire consequences of a breach of it are not rewards and punishments from a godly Guru. They follow directly from cause and effect. Your Guru is the focal point for your practices leading to Enlightenment. The more devoted you are towards the state of perfection he represents, the closer you come toward this goal. Despising him can only tale you further away into darkness and ignorance. 對上師的虔敬心帶來的利益和違背它所得到的可怕後果，跟世俗的神化上師給的獎賞和懲罰不同。前者直接來自因果關係。您的上師是您實現證悟的關鍵。您越對他所代表的完美表現出虔敬心，您就越接近實現這證悟的終點。鄙視他只會使你陷入黑暗和無明。 (17) 於自誓言阿闍黎，難施兒子與妻子，自之生命亦恒獻，何況不定之受用？ It has been taught that for the Guru to whom you have pledged your word of honor (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting wealth? 有人教導說，對於您已對其許下誓言的上師（將其觀想為你的修持本尊），您應該願意犧牲您的妻子，孩子甚至您的生命，儘管這些（不容易）犧牲。還需要提及您的短暫財富嗎？ (18) 無數俱胝劫之中，亦難證得佛陀果，于諸具足精進者，上師即生亦賜予。 (such practice of offering) can confer even Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless millions of eons.（供養的做法）甚至可以使熱心（弟子）在一生中成就佛果。話就咁算用無數劫也很難做到。 (19) 恒時護己之誓言，恒時供養諸善逝，恒時亦供上師尊，上師等同一切佛。 Always keep your word of honor. Always make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas. 持守您的誓言。經常向證悟者作供養。經常向你的上師作供養，因為他與所有佛無異。 (20) 欲求無盡果位者，自之稍許悅意物，至極珍愛物品間，悉皆供養上師尊， Those who wish (to attain) the inexhaustible (state of Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of the best quality. 那些希望（獲得）無量（佛智慧身）的人應該把令他們帶來愉悅的東西供養給他們的上師，從最瑣碎的物品到最上盛的。 (21) 供養上師即等同，恒時供養一切佛，供養上師乃福田，積累資糧成佛果。 Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood). 供養（您的上師）跟不斷供養所有佛淨心等功德同等。這樣的供養可以得到很多好處。以此獲的得（佛）至高無上的證量。 Making offerings to your Guru as the representative of all Buddhas is extremely important. Such generosity is symbolic of your total dedication to achieve Buddhahood. If because of miserliness or selfishness you hold back from giving what you find the most pleasing and offer only what you do not want for yourself, how can you promise to give yourself totally for the work of benefiting all sentient beings be anything but a farce? Without any attachment you must be willing to sacrifice everything for your attainment of Enlightenment through your Guru. The offering mandala symbolizes this dedication of your body, speech and mind , and even the entire universe for this goal. 向您的上師作為所有佛的代表，以作獻供極為重要。慷慨布施象徵著您全心全意成就佛果。如果由於吝嗇或自私而拒絕供養讓自己歡喜的物品，而只提供自己不想要的東西，那麼您怎麼能承諾全心全意地利益所有眾生呢？您必須沒有任何依戀，願意犧牲一切透為上師以達到證悟。 供曼陀羅象徵著您以身語意作供養，甚至象徵著整個宇宙。 If you are poor like Je-Tzun Milarepa, it does not matter that you do not have riches to offer. What is important is your state of mind and willingness to sacrifice anything for the sake of your Guru, Enlightenment and all sentient beings. The best offering, then, is of your practice. But if you have wealth, you must never hesitate to use it for gaining merit. 如果您像密勒日巴這樣的窮人，沒有財富可沒關係。重要的是您的心態和願意為了上師､證悟和所有眾生而犧牲一切。因此，最好的供養就是您的修持。但是，如果您有財富，就必須毫不猶豫地使用它來獲得功德。 Therefore making offerings is not so that your Guru can become rich. On his part the Guru should regard such offerings as a tiger would look at grass. The point is to benefit yourself and ultimately everyone else by your total dedication. Great merit is gathered from such practice, resulting in your attainment of the Form Body of a Buddha. If you can see the void nature, that is the lack of true independent existence of yourself, your Guru and what you offer, then you accumulate at the same time the insight that will result in your achievement of a Buddha ’s Wisdom Body. Thus the supreme powerful attainment of Buddhahood comes from making offerings to your Guru. 因此，供養不是為了使您的上師致富。上師應該像老虎看著草一樣地看待供養。關鍵是要全力以赴，讓自己受益，最終使所有人受益。通過這種修持便可得到巨大的功德，從而使您獲得佛身。如果您看到空的本性，您自身黃非實有存在，您的上師和您所供養的東西非實有地存在，那麼您將同時累積見地，使您未來獲得佛的智慧身。因此，至高無上的佛果成來自為您的上師獻供。 (22) 具有慈悲慷慨施，戒忍功德之弟子，上師與佛金剛持，切莫觀為異體也。 Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard as different his Guru and the Buddha Vajradhara. 因此，具有慈悲心，慷慨，持守道德和忍辱的好弟子，絕不應將他的上師和金剛總持（佛）視為獨立個體。 Your Guru, the meditational deities and Vajradhara, the form Buddha assumes in the tantras, are all the same in nature. They are like a single person in a drama changing masks and costumes and playing different roles. The same is true if you have many Gurus. You must regard them all as Buddha, differing only in the face he wears. 您的上師，本尊和金剛總持（佛在金剛乘中的化現）其根本本質都是相同的。他們就像一個戲劇中的一個人，換上面具和服裝，扮演不同的角色。如果您有許多上師，也是如此。您必須將它們全部視為佛，只是其所顯現的面相不同。 The ability to see your Guru as not different from Buddha Vajradhara depends on your motivation. If you have developed an Enlightened Motive of Bodhicitta, you are striving to become a Buddha yourself in order to be fully able to benefit others. The stronger this motive, the more the thought of Enlightenment comes to pervade your mind completely. Thinking only of Enlightenment and ways to achieve it, you will automatically be able to see your Guru in terns of this state because nothing else will be in your mind. 能否將您的上師與金剛總持視為無二無別取決於您的動機。如果您發展了菩提心的證悟動機，那麼您將努力證悟成佛，以便能夠利益他人。動機越強烈，想獲得證悟的想法就會滲進到您的思想中。僅想著證悟及其道路，您將能夠自然看到你的上師是如此，因為您的腦海中沒有別的東西。 The more you wish to attain Enlightenment, the clearer you see the necessity for your Guru to be a Buddha. Thus with the strong compassion of wishing others never to suffer, you can dedicate yourself easily and with joy. Through the practice of the perfections of generosity, the discipline of moral self control, patience and so forth, all centered around your Guru, you will then be able to attain his state. 您越想獲得證悟，就越清楚明白視您的上師為佛的必要​​性。因此，懷著強烈的慈悲心，希望其他人永遠不會遭受痛苦，您可以輕鬆而快樂地奉獻自己。通過實踐布施，持戒律，忍耐等等，所有這些都圍繞著您的上師為中心，您將能夠獲到他的見地。 (23)畏懼如毀佛塔罪，師影尚且不應跨，鞋子座墊乘騎等，不能跨越何須言？ If you should never tread on even (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount? 您永遠不應踩踏（您的上師）影子，因為這苦後果如同摧毀佛塔一樣，那是否有必要提及，永遠不要踩踏或跨過他的鞋子或座椅，（坐在他的座位或騎）他的坐騎？ A stupa is a monument in which relics of a Buddha are kept. Like your Guru, it serves as a focal point for your veneration and devotion to attaining Buddhahood. Destroying one and stepping on your Guru’s shadow, then, are both acts of extreme disregard and disrespect for the state of Enlightenment. Therefore the fearsome consequences of both are the same. 佛塔是保存佛舍利的紀念塔。像您的上師一樣，他是您對於成佛的尊重和虔敬的根本。那麼，破壞佛塔與踩踏上師的影子，皆是極度漠視和不尊重證悟的行為。因此，兩者可怕的苦果是相同的。 If you treat your Guru’s shoes, seat and the horse or vehicle he rides as ordinary objects, and presume to use them yourself or step on them, your arrogant attitude can only become a major hindrance to your attainment of Buddhahood. 如果您將上師的鞋子，座椅以及他騎乘的馬匹或車輛當作普通物品，並假定可拿來使用或踩踏它們，這傲慢的態度只會成為您成佛的主要障礙。 (24) 大智慧者以喜心，聽從上師之言教，合理之事若無力，稟師無能為力也。 (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply). 有智慧（弟子）應該愉快而熱情地服從他的上師的話。如果您缺乏知識或能力（不能執行他所說的話），請用（禮貌）的方法解釋為什麼您不能（遵守）。 (25) 由依上師而獲得，悉地善趣及安樂，是故一切精勤者，切莫違背師言教。 It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore make a whole hearted effort never to transgress your Guru’s advice. 正是您的上師帶來了強大的造,、更高的重生和幸福。因此，請竭盡全力避免違反您的上師的建議。 Obeying your Guru’s orders and following his advice are more important than making countless offerings. Entrusting yourself fully to him, he will guide you along the path to Enlightenment. If with haughty pride and stubborn closed-mindedness you think you know what is best for your own spiritual progress, how will you be able to learn anything from him? 遵守您的上師的命令並聽從他的建議比提供無數產品更為重要。完全將自己託付給他，他將引導您走向證悟之路。如果您以傲慢的驕傲和固執的胸懷，以為自己知道什麼是最適合自己的精神進步的，那麼您將如何向他學習什麼呢？ This does not mean that you should become a mindless slave or that your Guru can take undue advantage of you. As you are aiming for the complete freedom of Enlightenment, there must also be freedom in the means of attaining it. You should never follow your Guru’s wishes simply because you feel obligated or forced to obey.Rather try to understand his intentions and aim. Your Guru will only tell you to do what is beneficial for yourself and others. What he asks may be difficult and its immediate purpose may not be obvious, but you should receive his advice joyfully and with deep gratitude for his concern with your welfare. 這並不意味著您應該成為一個盲目的奴隸，也不意味著您的上師可以過度利用您。當您追求完全的證悟自由時，實現它的方式也必須有自由。您絕不可以僅僅因為感到自己有義務或被迫服從而遵循您的上師的意願，而是要理解他的意圖和目標。您的上師只會告訴您做對自己和他人有益的事情。他的要求可能很困難，其眼前目的可能並不明顯，但您應該高興地接受他的建議，並深切感謝他對自己的福利的關注。 Examine yourself honestly to see if you can follow his wishes. If there is no way in which you can comply, do not be rude or arrogant. Explain politely and with extreme humility what the difficulty is. Your Guru will not be unreasonable; as a Buddha he is filled with great compassion. 誠實地檢查自己，看看是否可以遵循他的意願。如果您無法遵守，請不要粗魯或自大。禮貌地，極其謙遜地講解困難是什麼。您的上師不會不合理；作為佛，他充滿了同情心。 If, however, you can avoid transgressing his advice, this is best. Following the spiritual path as he directs, you can attain not only the ordinary powerful attainments (siddhi) of extra-physical and mental powers common to non-Buddhists, but depending on your motivation, a higher rebirth, the happiness of Liberation or the supreme powerful attainment of Buddhahood. 但是，如果您可以避免違背他的建議，那是最好的。遵循他所指導的精神道路，您不僅可以獲得非佛教徒所共有的普通的超物質和精神力量的強大成就（siddhi），而且還可以根據您的動力，更高的重生，解放的幸福或至高無上的成就佛的強大成就。 (26) 上師財物護如命，師愛之人亦如師，師之眷屬如親友，專心致志恒思維。 (Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show) for him. (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times. （衛兵）您的上師的財產，就像您自己的人生一樣。甚至對您的上師的摯愛（家庭）也要與他同等對待（尊重）。 （深情地）貼近他的那些人，就好像他們是你自己最親近的親人一樣。一心一意地以這種方式思考。 Before Drom-ton-pa studied with Atisa, he served another Guru in K’am. During the day he carried his master’s children on his back, spun wool with his hands and softened leather with his feet. At night he tended his animals. He did all this with great joy, and although he was only a layman, Atisa appointed him to receive all the teachings he brought to Tibet. 在Drom-ton-pa與Atisa學習之前，他曾在K'am擔任另一位上師。白天，他背著主人的孩子，用手紡羊毛，用腳軟化皮革。晚上他照顧動物。他非常高興地完成了所有這些工作，儘管他只是一個外行，但Atisa任命他接受了他帶到西藏的所有教s。 When Je-Tzun Milarepa was serving Marpa, he would throw himself in the mud and beg his Guru’s wife to sit on him while she milked to cows. You must have such respect and devotion for everyone close to your Guru. Remember that he is a Buddha with equal regard and love for all. If you are jealous of his family, attendants or other disciples, if you are possessive of his time and attention, this clearly shows that you do not sincerely believe him to be a Buddha. Milarepa在為Marpa服務時，他會把自己扔在泥濘中，懇求他的上師的妻子在他擠奶時坐在他身上。您必須對您的上師附近的每個人都有這種尊重和淨心承事。請記住，他是一位佛祖，對所有人都有同等的尊重和愛心。如果您嫉妒他的家人，服務員或其他弟子，並且擁有他的時間和注意力，那麼這清楚地表明您並不真誠地相信他是佛。 (27) 坐於高墊與先行，頭上帶有圍巾等，雙足放於座墊上，雙手叉腰皆莫為。 Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear you hair in a top-knot, a hat, shoes or any weapons. (Never) touch a seat (before he sits down or if he happens to sit on the ground. Do not) place your hands (proudly) on your hips or wring them (before him). 切勿坐在（同上）床上（與您的上師一樣），也不要走在他前面。 （不要教）將頭髮編成高結，帽子，鞋子或任何武器。 （從不）觸摸座椅（在他坐下之前或碰巧坐在地面上。請勿）（驕傲地）將手放在臀部上或擰緊（在他之前）。 (28) 上師如若已起身，切莫躺臥與端坐，恒時圓滿而精通，此等承侍上師事。 Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner. 當您的上師站立時，切勿坐著或斜躺（當他坐著時，也不得說謊）。隨時準備站起來並以出色的方式熟練地服務於他。 (29) 隨意口吐唾液等，座墊之上伸雙腳，輕拍緩捶與辯論，上師之前皆莫為。 In the presence of your Guru never do such things as spit, cough or sneeze without covering your head. (Never) stretch your legs when at your seat, nor walk back and forth (without reason before him. And never) argue. 在您的上師在場的情況下，請勿遮住頭部吐痰，咳嗽或打噴嚏。 （絕對）坐在座位上時不要拉長雙腿，也不要來回走動（在他面前沒有任何理由，而且永遠不要）爭吵。 (30) 搓手唱歌與跳舞，彈奏樂器亦莫為。談論諸多閒雜語，師聞附近切莫為。 Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing. 切勿按摩或摩擦四肢。請勿唱歌，跳舞或演奏樂器（出於宗教目的除外）。在（您的上師）聽覺範圍之內，切勿閒聊或閒聊或說話過多（或太大聲）。 All these examples of improper behavior are prohibited not because your Guru will be offended: Buddhas cannot be affected by rudeness. It is because you wish to attain his state of perfection, and have great respect for this achievement, that you should not act in a coarse, arrogant or inconsiderate manner. 禁止所有這些不正當行為的例子，不是因為您的上師會被冒犯：佛不會受到粗魯的影響。這是因為您希望達到他的完美狀態，並對此成就有很高的敬意，所以您不應以粗魯，自大或無禮的方式行事。 The customs outlined here are not meant to be unnatural and cruel restrictions. If you are sitting cross legged at a discourse and this becomes uncomfortable, you are certainly permitted to lift your knees or shift your position. But to sit casually with your feet stretched out towards your Guru reflects a flippant, disrespectful attitude. Receiving a discourse is not like attending a sporting event. It is not for your amusement, but for your attainment of Enlightenment that you are with your Guru. Therefore you must show him great respect and always be alert to his needs and comfort. 這裡概述的習俗並不意味著不自然和殘酷的限制。如果您在演講中盤腿坐著而感到不舒服，則當然可以允許您抬起膝蓋或改變姿勢。但是，隨便坐著，雙腳伸向您的上師，這反映出一種輕率的，無禮的態度。接受演講並不像參加體育比賽。和您的上師在一起並不是為了娛樂，而是為了您獲得證悟。因此，您必須向他表示崇高的敬意，並時刻警惕他的需求和安慰。 (31) 應當恭敬墊上起，以恭敬心而端坐。夜晚過河恐怖途，得許可後當前行。 (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night or at rivers or on dangerous paths, with (your Guru’s) permission you may walk before him. （當您的上師進入房間時）從您的座位上站起來並稍微低下頭。恭敬地坐（在他面前）。在晚上，河流或危險的道路上，經（您的古魯）許可，您可以在他之前走。 (32) 上師能見之眼前，具智慧者身扭轉，倚靠柱子不應為，亦莫抻拉手指節。 In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor leaning (casually) against pillars and such. Never crack you knuckles, (play with your fingers or clean your nails). 在他的上師的直接視線中，有理智的（弟子）不應（坐）身體扭曲，也不能（隨意）靠在支柱等上。切勿割傷指關節（用手指玩耍或清潔指甲）。 You must always be considerate of your Guru. As he is the one who will show you the way to complete freedom from all your suffering and how to be able to liberate others, he is more precious than anything else. If he is in danger, you must protect him. Do not sit back idly and proudly as if you owned the entire world. 您必須始終體貼您的上師。因為他是將向您展示如何擺脫所有苦難以及如何能夠解放他人的人，所以他比其他任何人都更寶貴。如果他處於危險之中，則必須保護他。不要像坐擁整個世界那樣懶洋洋地坐在那裡。 (33) 洗足以及沐浴身，擦拭以及搓揉等，首先頂禮再為之，最後亦可隨意行。 When washing (your Guru’s) feet or his body, drying, massaging or (shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like. 當洗（您的古魯）的腳或他的身體，乾燥，按摩或（剃）他時，先進行（三次）虛脫，然後得出結論。然後儘可能多地（自己）參加。 If you have the opportunity to wash your Guru, shave his head or in anyway attend to his comfort, you will be able to gain a great deal of merit. Thus all such actions must be done with the greatest respect. Never selfishly think of your own needs first. Your primary concern is with your Guru and your attainment of his Enlightened state. Only afterwards should you care for yourself.如果您有機會洗淨上師，剃光頭或無論如何都要照顧他的舒適度，您將獲得很多好處。因此，所有這些行動都必須得到最大的尊重。永遠不要先自私地考慮自己的需求。您最關心的是您的上師和您對他的開悟狀態的了解。只有之後，您才應該照顧自己。 (34) 倘若稱呼上師名，師名之後加尊者，為令他人恭敬之，言說尊稱之敬語。 Should you need to address (your Guru) by his name, add the title "Your Presence" after it. To generate respect for him in others, further honorific may also be used. 如果您需要用他的名字來稱呼（您的上師），請在其後添加標題“您的存在”。為了在他人中贏得對他的尊重，還可以使用進一步的敬意。 Once when Je Tzong-ka -pa was giving a discourse to a few disciples in a retreat house above where Sera Monastery later was built, Ka-drub Je came to meet him for the first time. He asked a nun living nearby where the Venerable Tzong-ka-pa could be found and she ran off without saying a word. She rinsed her mouth, lit a stick of incense and then replied, "My gracious, venerable Abbot, His Presence Je Tzong-ka-pa resides over there." 當Je Tzong-ka-pa在後來建有Sera Monastery的一所僻靜房屋中向幾個弟子講課時，Ka-drub Je第一次來見他。他問住在附近的一個修女，那裡可以找到尊貴的宗喀巴，而她一言不發地跑了出去。她漱了口，點燃了一根香，然後回答：“我親切可敬的住持，他的存在宗宗巴住在那裡。” If your Guru’s name is Rin-chen dor-je, you may refer to him when speaking to others as ‘my spiritual master, His Presence, the holy, venerable Rin-chen dor-je." At least some respectful title must be used. It is extremely crude, arrogant and grating to address, refer to or write about your Guru merely using his personal name. Your Guru is not your childhood playmate, but a Buddha leading you to Enlightenment. 如果您的上師的名字是Rin-chen dor-je，您在與他人交談時可能會稱呼他為“我的靈性導師，他的存在，聖潔，可敬的Rin-chen dor-je。”至少必須使用一些恭敬的頭銜。 。僅僅使用自己的名字來稱呼，提及或寫下您的上師是極其粗魯，傲慢和刺耳的事情。 (35) 請求上師予吩咐，口中當說謹遵命，雙手合十不散亂，洗耳恭聽師吩咐。 When asking for your Guru’s advice, (first announce why you have come). With palms pressed together at your heart, listen to what he tells you without (letting your mind) wander about. Then (when he has spoken) you should reply, "I shall do exactly as you have said." 在尋求上師的建議時，（首先宣布您來這裡的原因）。手掌壓在您的心上，聆聽他告訴您的內容，而不會（讓您的想法）四處走動。然後（當他講話時）您應該回答：“我將按照您所說的去做。” (36) 發笑以及咳嗽等，應當用手捂住口，事情成辦圓滿後，當以柔語作陳述。 After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear you throat or laugh in his presence), cover you mouth with your hand. 做完（您的老師告訴您的）後，用禮貌而溫柔的話語報告（發生的事情）。如果您打哈欠或咳嗽（在他面前清嗓子或大笑），請用手遮住嘴。 Never waste your Guru’s time by coming to him merely for idle chatter. After making prostration three times, announce the purpose of your visit directly. Ask your questions in a straight forward manner, with extreme politeness and humility. 永遠不要僅僅因為閒聊而浪費您的上師的時間。經過三次虛脫，直接宣布您的訪問目的。以直截了當的方式提出您的問題，要有禮貌和謙卑。 If your Guru gives you advice or asks you to do something, examine yourself to see if you can comply. If you cannot, then excuse yourself and explain why. do not promise to do something and then go back on your word. The consequences of such disobedience and negligence are very serious. But if you can comply, tell him you will do what he says. Keep him informed of your progress and always report in the end what you have done. 如果您的老師為您提供建議或要求您做某事，請檢查一下自己是否可以遵守。如果不能，請原諒並解釋原因。不要承諾做某事，然後再說一遍。這種不服從和疏忽的後果非常嚴重。但是，如果您可以遵守，請告訴他您將按照他說的去做。向他通報您的進度，並始終在最後報告您的工作。 (37) 上師之前調柔住，衣等儀錶當整潔，雙膝跪地手合掌，欲聞法等祈三遍。 If you wish to receive a certain teaching, request three times with your palms press together while kneeling before him on you (right) knee. (Then at his discourse) sit humbly with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics). 如果您想接受某種教導，請三下跪在他（右）膝蓋上的同時併攏，同時按壓三下。 （然後在他的演講中）謙虛地坐著，穿著適當的衣服，整潔（乾淨，沒有裝飾品，珠寶或化妝品）。 (38) 承侍一切行為中，當無貢高我慢心，知慚畏懼護根門，當以新媳姿態住。 Whatever you do to serve (your Guru) or show him respect should never be done with an arrogant mind. Instead you should ever be like a newly-wed bride, timid, bashful and very subdued. 無論您為服務（您的上師）做什麼或向他表示尊敬，都不要妄自大公。相反，你應該像個新婚新娘一樣，膽小，害羞，柔和。 (39) 嬌媚姿態等諸行，上師之前當斷除，其餘類似之事宜，自己觀察當捨棄。 In the presence of (the Guru) who teaches you (the path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts. 在教你（道路）的（上師）在場時，不要以自負，風騷的方式行事。至於向他人誇耀您所做的（為您的上師所做的），請檢查（您的良心）並丟棄所有此類行為。 It is improper for a Guru to offer to teach without being specifically requested. He teaches to benefit his disciples, not to display his knowledge. Therefore it is important to make such requests in the proper, formal manner. However, do not try to pressure your Guru into teaching you something too advanced for your level. He will judge when you are ready. do not haughtily order him to do what you think is best. 一位上師沒有明確要求就提供教學是不適當的。他教導要使自己的弟子受益，而不是顯示自己的知識。因此，以適當，正式的方式提出此類請求非常重要。但是，請勿嘗試向您的老師施加壓力，讓他們教您一些超出您水平的東西。他會在您準備就緒時進行判斷。不要傲慢地命令他做你認為最好的事情。 When attending his discourse, remember it is not a social event. The only reason you are there is to learn how to attain Enlightenment for the benefit of others. You have not come to show off your wealth or beauty to others, so do not adorn yourself like a peacock. Also be aware and considerate of the social customs of those around you. Never dress in a manner offensive to others that would cause their minds to become disturbed. Be neat, clean and unostentatious, sitting with great respect for your Guru. 參加他的演講時，請記住這不是社交活動。您在那裡的唯一原因是學習如何為他人造福。您沒有來向別人炫耀自己的財富或美麗，所以不要像孔雀一樣裝飾自己。還應注意並考慮周圍人的社會風俗。切勿以冒犯他人的方式穿衣，以免干擾他人。保持整潔，清潔和朴實無華，並高度尊重您的上師。 When serving your Guru, do not be childish. Whatever service you do or offerings you make are for you to attain Enlightenment through its merit. Do not do such things so that you can boast to others how pious and devoted you are. No merit is to be gained from arrogance. Do not serve your Guru with haughty pride as though you were doing him a great favor. He does not need your help; he is a Buddha. But you need his help very much, for by allowing you to perform small tasks he is giving you a great opportunity to gather merit. Therefore remember his kindness in allowing you to serve him. 服務您的上師時，不要幼稚。無論您提供什麼服務或提供什麼服務，都可以通過其優點獲得啟迪。不要做這樣的事情，這樣您就可以向別人吹噓自己多麼虔誠和虔誠。傲慢無濟於事。不要以傲慢的驕傲為您的上師服務，就好像您在幫他一個大忙一樣。他不需要你的幫助。他是佛。但是您非常需要他的幫助，因為通過允許您執行小任務，他為您提供了一個收集功績的絕好機會。因此，請記住他在允許您為他服務時的好意。 Also so not act in a coquettish manner, flirting with your Guru as though you could win his favor in this way. Your Guru is a Buddha with equal loving compassion for all. He will not be impressed by you frivolous behavior. 也不要以風騷的方式行事，與您的上師調情，就好像您可以通過這種方式贏得他的支持。您的上師是一位對所有人具有同等慈悲憐憫的佛。你的輕率行為不會打動他。 (40) 開光灌頂與火施，攝受弟子傳佛法，上師若在彼境內，未經開許前莫為。 If you are (requested) to perform a consecration, (an initiation into) mandala or a fire offering ceremony or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission. 如果（被要求）進行淨心承事，（發起）曼荼羅或供火儀式或召集弟子並進行演講，則如果您的上師居住在該地區，則您不得這樣做，除非您事先徵得他的同意。 41) 作開光等所得物，悉皆供養上師尊，上師接受供品後，其餘隨意自享用。 Whatever offerings you receive from performing such rites as (the consecration known as) Opening the Eyes, you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like. 無論通過執行（如淨心承事）睜開眼睛等儀式得到的淨心承事，都應將所有這些淨心承事給您的上師。一旦他拿走了令牌部分，您就可以將其餘部分用於自己的任何用途。 (42) 不攝上師之弟子，于上師前當禁止，自之弟子承侍己，起立頂禮等行為。 In the presence of his Guru a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru) stop (your disciples) from showing you respect such as rising (when you come) and making prostration. 弟子在他的上師面前時，不應對自己的弟子行事（作為上師），也不應作為他的上師對他行事。因此（在您自己的上師之前）停止（您的弟子）向您表示尊重，例如昇起（當您來時）和虛脫。 Even when you have become a Guru yourself, you must still practice great devotion to your Guru. If you are requested by your own disciples to give an empowerment, a discourse and so forth, and your own Guru resides in the same area, you should ask him first if he can give this in your place. If your Guru cannot, then only with his approval may you perform such ceremonies yourself. 即使您自己已經成為一名上師，也必須對上師淨心承事出極大的淨心承事精神。如果您自己的弟子要求您進行賦權，演講等，而您自己的上師居住在同一地區，則應首先詢問他是否可以在您的位置上這樣做。如果您的上師不能，那麼只有得到他的同意，您才能親自執行此類儀式。 If your Guru lives far away, you should write to him for permission to accept a disciple or give any teachings. you should not act independently with pride as if you were a great and holy Master, but always in deference to his advice. Especially in the presence of your Guru you must not allow your own disciples to show you respect. You must at all times be humble. Therefore any offerings you receive should be taken to your Guru as a sign of your respect. He will take a token and then give them back. he has no greed for your offerings, but you must always have him foremost in your mind. 如果您的上師生活在遙遠的地方，您應該寫信給他，以允許他接受弟子或進行任何教s。您不應以自己是一個偉大而神聖的主人而自豪地獨立行事，而應始終尊重他的建議。尤其是在您的上師在場的情況下，您絕不能讓自己的弟子表示敬意。您必須始終保持謙虛。因此，您收到的任何淨心承事都應帶到您的上師那裡，以表示您的尊重。他將拿出令牌，然後還給他們。他對您的淨心承事沒有貪婪，但您必須始終將他放在首位。 Once Ra-chung-pa was living in the same town as his Guru, Je-Tzun Milarepa. As he was noted for being very handsome, many devotees came to see him and presented him with a great deal of offerings. He thought, "If I have been given so many offerings, then surely my guru has received at least three times as much." 拉宗巴（Ra-chung-pa）與他的上師Je-Tzun Milarepa居住在同一個城鎮。正如他以非常英俊而著稱的那樣，許多淨心承事者前來見他，並向他提供了許多禮物。他想：“如果給了我很多產品，那我的上師肯定會收到至少三倍的產品。” He went to his Master and said, "Didn’t we receive a lot of offerings today. Let us share them with all the other disciples. But his Guru showed him that all he had been given that day was a piece of meat, a cheese cake and some butter. Ra-chung-pa felt very embarrassed that he had received more offerings than his guru and told him he would leave town immediately. 他去找師父說：“我們今天沒有收到很多淨心承事。讓我們與其他所有弟子分享。但是他的上師向他展示了那天他得到的只是一塊肉，一個芝士蛋糕和一些黃油拉中巴感到很尷尬，他收到的食物比他的上師多，並告訴他他將立即離開城鎮。 He asked permission to go to Lhasa to see the famous Buddha image. Je-Tzung Milarepa replied, "If you see your Guru as a Buddha, what use is it to look at a statue?" 他請求允許去拉薩觀看著名的佛像。 Je-Tzung Milarepa回答說：“如果您將上師視為佛，那麼看雕像有什麼用？” He then asked if he could visit the ancient monastery at Sam-ya. Again his Guru answered, "When looking at the spectacle of your mind, what use is it to see a building?" 然後他問是否可以參觀三亞的古老修道院。他的上師再次回答：“看著你的心靈奇觀，看到一座建築物有什麼用？” A third time he requested to make a pilgrimage to Lhodrag where his Guru’s Master, the great Marpa had lived. His Guru only said, "if you meditate on my Master’s teachings, what good is it to see his house?" 他第三次請求到魯道格（Lhodrag）朝聖，這位偉大的瑪帕（Marpa）曾是他的上師的主人。他的上師只是說：“如果您沉思我主人的教,，看到他的房子有什麼好處？” Je-Tzun Milarepa told him not to try to do too many things, but to go into meditational retreat in order to gain more confidence in his practice. And this is what Ra-chung-pa did, for he realized that is not proper for a disciple to receive more respect and offerings than his Guru. Milarepa告訴他不要嘗試做太多事情，而要進入冥想靜修階段，以便對自己的練習獲得更大的信心。這就是Ra-chung-pa所做的，因為他意識到，弟子比他的上師得到更多的尊重和淨心承事是不合適的。 (43) 供養上師任何物，以及上師賜何物，具有智慧之弟子，應當頂禮雙手接。 Whenever you make an offering to your Guru or whenever your Guru presents you with something, a disciple with sense will (present and ) receive this using both hands and with his head slightly bent. 每當您向上師獻祭時，或者上師向您提供東西時，有理智的弟子都會（現在和）用雙手並略微彎曲頭部來接受。 (44) 不忘正知與正念，自之行為謹慎者，道友行為越軌時，當以喜心互制止。 Be diligent in all your actions, (alert and ) mindful never to forget (your word of honor). If fellow disciples transgress, correct each other in a friendly manner. 對您的所有行為都保持勤奮，（保持警惕和）注意不要忘記（您的榮譽之言）。如果弟子們過犯，請以友好的方式互相糾正。 All disciples who receive tantric empowerment from the same Guru become "vajra" brother and sisters. You should have great affection and regard among you, helping each other stay on the path. Never be jealous, proud or compete with your fellow disciples. By correcting each other you please your Guru and everyone benefits. If there is unity and harmony among Dharma friends, this will spread into the lives of others around you. 所有從同一個上師那裡獲得金剛乘灌頂的弟子都成為“ vajra”兄弟姐妹。你們之間應該有深厚的感情和關懷，互相幫助。永遠不要嫉妒，自豪或與您的弟子競爭。通過相互糾正，您可以使您的老師和所有人受益。如果佛法朋友之間團結一致，這將波及您周圍其他人的生活。 (45) 病人對於事上師，雖未頂禮求開許，已做一切遮止行，具善心者無罪過。 If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind. 如果由於疾病，您在身體上（無法）向您的上師鞠躬，並且即使沒有（他的明確）許可，也必須做通常會被禁止的事情，那麼，如果您的思想有良性，就不會有不幸的後果。 Guru-devotion is not a fanatic practice. if you are ill and your guru enters the room, you need not stand up and prostrate. If you have something to present, but are too weak to extend your hand, it is permissible even for your Guru to bend down to your bed and receive it. This is not showing disrespect for your Guru, because in your heart you wish to do what is proper but your physical condition prevents you. 上師淨心承事不是一種狂熱的做法。如果您生病了並且您的老師進入了房間，則您無需站起來俯臥。如果您有東西要呈現，但又太虛弱而不能伸出手，即使您的上師彎腰躺到床上也可以接受。這並不表示不尊重您的上師，因為您內心希望做正確的事，但身體狀況卻無法做到。 However, there are certain things for which there are no exceptions. You must never disturb your Guru’s mind, boast, be arrogant or disrespectful no matter what the circumstances. 但是，在某些事情上沒有例外。無論在任何情況下，您都不得打擾您的上師的頭腦，自誇，傲慢或不敬。 (46) 於此多言何必要，能令師喜皆當為，師不喜事悉斷除，於此應當盡力行。 What need is there to say much more. do what ever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these. 有什麼需要說的更多。做任何讓您的老師滿意的事情，並避免做他不喜歡的事情。在這兩個方面都要勤奮。 (47) 所謂悉地隨師生，此乃金剛持親言，了知此後諸行為，竭盡全力令師喜。 "Powerful attainments follow from (doing what) your Guru (likes)." This has been said by (the Buddha) Vajradhara himself. Knowing this , try to please your Guru fully with all the actions (of your body, speech and mind). “強大的成就源於您的上師（喜歡做）。” （佛）金剛德拉自己曾說過這一話。知道這一點後，請嘗試使所有動作（身體，語言和思想）完全取悅您的上師。 Everyone wants only happiness and never to experience any suffering. The source of these achievements is your guru, for he shows you the path to Buddhahood and, by his living example as an Enlightened Being, inspires you to travel this path yourself. If you realize this, you will understand the importance of single-minded Guru-devotion and you will do only what pleases him. As the source of these teachings is the Buddha Vajradhara, you should put aside all doubts. follow them with full conviction and you can attain Enlightenment. 每個人都只希望幸福而從不經歷任何痛苦。這些成就的來源是您的上師，因為他向您展示了通往佛性的道路，並以他作為證悟者的活生生的榜樣，激勵您自己走這條道路。如果您意識到這一點，您將了解專一的上師淨心承事的重要性，並且只會做讓他高興的事情。由於這些教義的源頭是金剛乘佛，您應該將所有疑慮拋在一邊。堅定不移地跟隨他們，即可獲得啟迪。 What pleases your Guru, then, is your practice leading to Buddhahood. Thus your motivation for pleasing him should be Bodhicitta and you wish to help others. You should not be prompted by worldly desires such as seeking your Guru’s praise or fatherly approval. Moreover, if your Guru scolds you, examine your feelings. If you have not intentionally belittled him or sought to annoy him, and if you have not responded to his scolding with anger or accusations that he is unenlightened, then you have not committed a breach of Guru-devotion. In such situation it is totally inappropriate to become depressed, despondent anymore. To do so is an indication of your strong ego-grasping which causes you to take his criticism too personally. 那麼，令您的上師滿意的是您的修行導致了成佛。因此，您取悅他的動機應該是菩提心，並且您希望幫助他人。世俗的慾望（例如尋求上師的稱讚或父親的認可）不會提示您。此外，如果您的上師責罵您，請檢查您的感受。如果您沒有故意貶低他或試圖惹惱他，並且沒有以憤怒或指責他沒有開悟來回應他的責罵，那麼您就沒有違反上師虔誠。在這種情況下，變得不再沮喪，沮喪是完全不合適的。這樣做表明您對自我的強烈把握，使您對他的批評過於個人化。 Marpa scolded and even beat Je-Tzun Milarepa many times. This was not because he personally disliked him, but because out of compassion he saw the need for skillful means that were forceful. Thus if your Guru is wrathful with you try to see this as a method he is using to tame your mind and lead your to Enlightenment. As a Buddha, how could he possibly hate you? 馬爾巴罵了很多遍，甚至擊敗了Je-Tzun Milarepa。這不是因為他個人不喜歡他，而是因為出於同情心，他看到了需要強有力的熟練手段的需要。因此，如果您的上師對您感到憤怒，請嘗試將其視為馴服您的思想並帶領您進入證悟運動的一種方法。作為佛，他怎麼可能討厭你？ (48) 意樂清淨之弟子，已于三寶前皈依，此部事師五十頌，應當施彼讀誦也。 After a disciple has taken refuge in the Triple Gem and developed a pure (Enlightened motive), he should be given this (text) to take to his heart (how to abandon his own arrogant self-will and) follow in his Guru’s footsteps (along the Graded Path to Enlightenment). 弟子避難於三寶並發展出一種純正的（開悟的動機）後，就應該給他這個（文字）以振作起來（如何拋棄自己傲慢的自我意志，並跟隨他的上師的腳步（沿著通往證悟的分級路徑）。 (49) 傳授欲學密咒等，令彼堪為妙法器，後當讀誦與受持，密宗十四根本戒。 (By studying the prerequisite training of Guru-devotion and the Graded Path, common to both the sutra and tantra), you will become a (suitable) vessel (to hold) the pure Dharma. You may then be given such teachings as tantra. After receiving the proper empowerments, recite out loud the fourteen root vows and take them sincerely to your heart. （通過研究宗佛和金剛乘共有的上師虔誠和等級路徑的先決條件訓練，您將成為（持有）純淨佛法的（合適的）船隻。然後，您可能會得到金剛乘這樣的教teaching。獲得適當的灌頂後，請大聲念出十四根誓言，並將其真誠地帶到您的心中。 If as a disciple you have pure thoughts to benefit others, are humble, not arrogant or selfish and have no rough manners, your guru will first teach you what it means to take refuge. He will demonstrate the stability, direction and meaning your life can be given by going for protection from all your suffering and confusion to the Triple Gem of the Buddhas, their teachings of Dharma and the sangha community of those who realize them. He will then guide you gradually through the Three Principal Paths of renunciation, an Enlightened Motive of Bodhicitta and a correct understanding of Voidness. On the firm foundation of your refuge and Bodhicitta vows, you can then be given these detailed teachings on Guru-devotion. 如果作為弟子，您有使他人受益的純潔思想，謙虛，不自大或自私，並且沒有粗魯的舉止，那麼您的上師首先會教您避難的含義。他將通過保護您免受一切痛苦和困惑的保護，來證明佛的三寶，佛法和對這些佛法的僧伽社區的支持，從而表明您的生命的穩定性，方向和意義。然後，他將逐步引導您完成放棄的三個主要途徑，菩提心的開明動機以及對虛無的正確理解。在您的避難所和菩提心誓言的牢固基礎上，您將獲得有關上師虔誠的這些詳細教義。 This text was written to be recited daily so that disciples will not forget the important points of how to conduct themselves with their Guru. When your Master has prepared you in this way for the tantric teachings, and you have become a suitable vessel, then it is proper for him to initiate you. He will then explain the tantric vows and you must be sure never to transgress them. Buddha Vajradhara has promised that even if you do no meditation but keep purely for sixteen lifetimes the root tantric vows, you will thereby accumulate enough merit and eliminated sufficient obstacles to attain enlightenment. 編寫該文本是為了每天誦讀，以使弟子們不會忘記如何與他們的上師交流的要點。當您的師父以這種方式為您準備好金剛乘教義，並且您成為合適的器皿時，那麼由他來啟動您就適當了。然後，他將解釋金剛乘誓言，您必須確保永遠不要違反它們。金剛乘佛已許諾，即使您不進行冥想，而僅保留根源金剛乘誓言十六年，您仍將積enough足夠的功績，並消除獲得證悟的足夠障礙。 After receiving initiations, you will be empowered to follow the complete tantric path as your Guru directs you through the development and completing stages. Your success will depend on your Guru devotion and the purity of keeping all the vows/ Thus proper devotion to your Guru in accordance with these teachings is essential throughout the path to the Enlightened state of non-duality with your Guru Buddha-meditational deity. 收到證悟知識後，您將有權遵循完整的金剛乘路線，因為您的上師指導您完成開發和完成階段。您的成功將取決於您的上師的淨心承事精神和保持所有誓言的純度/因此，按照這些教義正確地淨心承事給您的上師，在您與上師佛像冥想相處的開悟非對偶狀態的整個過程中至關重要。 (50) 為利隨學師弟子，造此無垢之論典，以我所積諸善根，祈願眾生速成佛。 As I have not made the mistake when writing this work (of adding my personal interpretation), may this be of infinite benefit to all disciples who follow their Guru. By limitless merit I have gathered in this way, may all sentient beings quickly attain the state of Buddha. 由於我在編寫此作品時並沒有犯錯（添加我的個人解釋），因此這對於所有跟隨他們的上師的弟子來說都是無窮的。我以這種方式收集的無限功德，可以使所有眾生迅速達到佛的狀態。 This concludes the "Fifty Stanzas of Guru-devotion" by the great Master Asvaghosa. It has been requested and translated (into Tibetan) by the monk translator, the great editor Rin-ch’en zang-po, together with the Indian Abbot Padmakaravarma.至此，偉大的上師阿斯瓦格薩（Asvaghosa）總結了“上師虔誠的五十節”。僧侶翻譯，偉大的編輯仁禪藏寶和印度的住持帕德瑪卡拉瓦瑪都曾要求並翻譯成藏文。

Beyond the suggestion to focus with firm conviction and appreciation on the good qualities and kindness that their mentors actually have, the sutras and tantras instruct disciples to regard these qualities and kindness as those of a Buddha. As disciples advance in their practice, they gain progressively deeper understanding of the relation between their mentors and Buddhas. Eventually, as practitioners of highest tantra, they need to see that their tantric masters are Buddhas. 除了要堅定地堅定和讚賞他們的導師實際擁有的優良品質和善意的建議外，佛經和密宗還指示門徒將這些品質和善意視為佛陀的品質和善意。隨著門徒們實踐的發展，他們對自己的導師與佛陀之間的關係越來越了解。最終，作為密宗最高的修煉者，他們需要看到自己的密宗大師是佛陀。 The later Gelug graded-path texts added seeing that one's mentor is a Buddha to their presentations of guru-meditation. The meditation focuses on understanding why a mentor must be a Buddha. The first reason is scriptural authority: Buddha stated in several sutras and tantras that in later times he shall appear in the form of spiritual mentors and that disciples then need to respect their mentors as they would respect him. 後來的格魯格（Gelug）的分級路徑課本中，他們在上師冥想的介紹中看到自己的導師是佛陀。冥想的重點是理解為什麼導師必須是佛陀。第一個原因是聖經上的權威：佛陀在數個佛經和密宗中都說，以後他將以屬靈導師的形式出現，然後門徒需要尊重他們的導師，因為他們會尊重他。 The next four reasons are inferences from logic. (1) Because the enlightening influence of the Buddha operates without any break in continuity, it must still be operating at present. (2) For that influence to reach disciples, it needs to pass through a medium, namely the medium of properly qualified mentors, as with the analogy of the need for a magnifying glass to focus the rays of the sun on kindling. (3) The way in which the confused minds of disciples makes things appear is unreliable. Therefore, although mentors may appear to have inherent flaws, this appearance of their mode of existence does not correspond to how they actually exist. (4) Because disciples' minds are limited, they would only be able to see and relate to a manifestation of Buddha that appeared with conventional limitations. Therefore, to help disciples, mentors necessarily appear to have conventional shortcomings. 接下來的四個原因是邏輯推理。 （1）由於佛陀的開明影響在運作時不會中斷任何連續性，因此佛陀目前必須仍在運作。 （2）為了使這種影響達到門徒，它需要通過一種媒介，即合格的導師媒介，就像需要用放大鏡將太陽光線聚焦在點燃上那樣。 （3）門徒迷茫的頭腦使事物顯現的方式是不可靠的。因此，儘管導師可能看起來具有內在的缺陷，但其存在方式的這種表象與他們實際存在的方式並不相符。 （4）由於門徒的思想有限，因此他們只能看到並與具有傳統局限性的佛像顯現相關聯。因此，為了幫助門徒，導師必定有傳統的缺點。 Most Westerners find this presentation lacking. Either it fails to convince them that their mentors are Buddhas or it leads them to accept the proposition with inadequate understanding. Thus, they misunderstand the instruction to see their mentors as Buddhas. 大多數西方人認為缺乏這種表現形式。要么無法說服他們他們的導師是佛陀，要么導致他們在理解不足的情況下接受了這一主張。因此，他們誤解了將導師視為佛陀的指示。 In A Commentary on [Dignaga's "Compendium of] Validly Cognizing Minds," Dharmakirti stated that the defining characteristic of a phenomenon that arises from causes and conditions is its ability to perform a function for a specific audience. Because of this ability, the phenomenon is what it is. Thus, for instance, a watch that performs the function of a toy for a baby is not simply a watch functioning as a toy: it is a toy, for the baby. 在關於[Dignaga的“有效認知的綱要”的評論”中，Dharmakirti指出，由原因和條件引起的現象的定義特徵是其為特定受眾執行功能的能力。由於這種能力，現象就是它的本來面目。因此，例如，執行用於嬰兒的玩具的功能的手錶不只是用作玩具的手錶：它是用於嬰兒的玩具。 The Madhyamaka explanation clarifies this point: the object is only contingently a toy, not ultimately a toy. It is not the case that the watch contains a concrete, findable defining characteristic, like a genetic code, that by its own power makes it ultimately a watch. Nor is it the case that the item here is an object that has two such characteristics in it, which by their own powers make it ultimately both a watch and a toy, either simultaneously or alternatively. Nor is it the case that the object itself is ultimately something undefined, which is neither of the two. It is a watch or a toy contingent on its ability to function validly as a watch for an adult or a toy for a baby, without ultimately being a watch, a toy, both, or neither. Madhyamaka的解釋澄清了這一點：對像只是視情況而定，是玩具，而不是最終是玩具。手錶並非包含具體的，可找到的定義特徵（例如遺傳密碼），而是靠其自身的力量使它最終成為手錶。這裡的物品也不是具有兩個這樣的特徵的物體，它們通過自身的力量最終使它同時成為手錶或玩具，或者成為玩具。也不是對象本身最終不是未定義的對象，這兩者都不是。它是一種手錶或玩具，要視其能否有效地用作成人的手錶或嬰兒的玩具而最終不能成為手錶，玩具，或兩者都不是的能力而定。 The confusion here is that the four logical inferences cited in the graded-path texts demonstrate that spiritual mentors function as Buddhas for their disciples, while the scriptural quotations state that they are Buddhas. By the above explanation, the two statements are equivalent, but only in the sense that mentors are contingently Buddhas, not ultimately Buddhas. Westerners who are unaware of the Madhyamaka distinction between contingent and ultimate existence find the entire presentation totally baffling. Their confusion becomes even more perplexing because a magnifying glass does not need to be the sun in order to act as a medium for the sun. Therefore, when the texts recommend seeing that a mentor is a Buddha, we need to understand this to mean seeing the person only contingently as a Buddha, inasmuch as he or she validly functions as a Buddha for disciples. 這裡的困惑是，漸變路徑文本中引用的四個邏輯推論表明，精神導師對他們的門徒起著佛陀的作用，而經文中卻說他們是佛陀。通過以上解釋，這兩個陳述是等效的，但僅在導師是偶然的佛，而不是最終的佛的意義上。西方人不知道馬德哈姆卡特遣隊與最終存在之間的區別。整個表演完全令人困惑。他們的困惑變得更加困惑，因為放大鏡不必是太陽即可充當太陽的媒介。因此，當文本建議看到導師是佛陀時，我們需要理解這意味著僅將某人視作佛陀，因為他或她有效地充當了門徒的佛陀。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Sutra Spread Out Like a Tree-Trunk, Buddha recommended that disciples discern their spiritual mentors as physicians, themselves as patients, the Dharma as a medicine, and its diligent practice as the way to be cured. A spiritual mentor, after all, teaches methods to heal disciples of shortcomings and difficulties. Let us supplement the above explanation of contingent and ultimate identities with the Prasangika-Madhyamaka analysis of mental labeling to understand the validity of this vision. 佛陀在《像樹乾一樣的佛經》中建議門徒們以醫師的身份來指導他們的精神導師，以患者本身的身份來指導，以藥物的方式來研究佛法，並以勤奮的方式來解決問題。畢竟，一位精神導師會教一些方法來治愈門徒的缺點和困難。讓我們用Prasangika-Madhyamaka對心理標籤的分析來補充上述對偶發身份和最終身份的解釋，以了解這一願景的有效性。 Spiritual mentors are only contingently doctors inasmuch as they can validly function as doctors for disciples. More precisely, they are only conventionally doctors inasmuch as they can be validly labeled as doctors by disciples. Valid mental labeling requires a valid basis for the labeling. Here, the basis is the ability of mentors to function validly as doctors for healing their disciples of shortcomings and difficulties. This does not imply, however, that spiritual mentors are doctors in all senses of the word, either ultimately or even conventionally. No one would expect his or her mentor to be able to perform brain surgery. Labeling mentors as doctors is merely a convention, drawn in order to affect disciples' attitudes so that they may derive the most benefit from their relationships with their teachers. After all, as mentioned previously, the term tenpa, rendered as "building a healthy relationship," refers equally to the relationships of patients to doctors and of disciples to spiritual mentors. 精神導師只能是偶然的醫生，因為他們可以有效地充當門徒的醫生。更準確地說，他們只是傳統上的醫生，因為他們可以被門徒有效地標記為醫生。有效的心理標籤需要有效的標籤基礎。在此，基礎是指導者有效地發揮醫生的作用，以治愈其缺點和困難的門徒。然而，這並不意味著從任何意義上說，精神導師都是醫生，無論是最終還是傳統上都是醫生。沒有人會期望他或她的導師能夠進行腦部手術。將導師標記為醫生只是一個慣例，旨在影響門徒的態度，以便他們可以從與老師的關係中獲得最大利益。畢竟，如前所述，術語“ tenpa”被稱為“建立健康的關係”，同樣是指患者與醫生之間的關係以及門徒與精神導師之間的關係。 Further, the great Indian monastic university of Nalanda, which specialized exclusively in sutra studies, followed a custom that all Tibetan monastic centers of learning subsequently have adopted. During classes, the monk students are to regard their teachers as Buddhas, themselves as bodhisattvas, their classrooms as pure Buddha-fields, the subject matter as the purest Dharma, and the occasion as timeless. These five features characterize the situation of a Buddha teaching in a sambhogakaya form. Sambhogakaya is a network of subtle forms, made of transparent light, which can teach the full scope of the Mahayana teachings to the most advanced disciples. 此外，專門從事佛經研究的印度那蘭達偉大的寺院大學遵循的習俗後來被所有藏傳寺院學習中心採用。在上課時，和尚學生應將其老師視為佛陀，將自己視為菩薩，將其教室視為純淨的佛陀場，將主題視為最純淨的佛法，並將場合視為永恆。這五個特徵表徵了三寶屋形式的佛陀教學的情況。 Sambhogakaya是由透明光構成的微妙形式的網絡，可以將最重要的門徒的全部大乘教義都傳授給他們。 Discerning a mentor's activity of teaching the Dharma and using it as a basis for ascribing him or her a name allows a valid labeling of the person as a sambhogakaya Buddha. As in the case of labeling a mentor a doctor, labeling a mentor a Buddha does not mean that he or she is ultimately, or even conventionally, a Buddha in the full sense of the word. Disciples would hardly expect that their mentors could multiply into billions of forms or walk through walls. Following this convention of labeling merely affects disciples' attitudes so that they have greater respect for the seriousness of their studies. Moreover, as Sakya Pandita wrote in The Profound Path of Guru-Yoga, depending on whether disciples view their mentors as ordinary beings, bodhisattvas, or Buddhas, they gain the inspiration of one or the other. 辨別導師教佛的活動，並以此為基礎來刻上他或她的名字，就可以有效地將其標記為三寶佛。在給導師貼標籤的情況下，給導師貼上佛的標籤並不意味著他或她最終或什至是常規意義上的佛陀。門徒很難指望他們的導師會成千上萬種形式或穿牆而出。遵循這種標籤慣例只會影響門徒的態度，因此他們更加重視學習的嚴肅性。而且，正如薩基亞·潘迪塔（Sakya Pandita）在《上師瑜伽的深奧之路》中所寫的那樣，取決於門徒們是否將他們的導師看成是普通的人，菩薩或佛陀，他們得到了彼此的啟發。 Therefore, when regarding our mentors conventionally as Buddhas, we discern only certain features about them and on that basis we label them Buddhas. We do not label our mentors as Buddhas based on everything about them, but rather based only on their good qualities. The strength of these qualities does not affect the validity of the labeling. Whether eyes are strong or weak, we validly label them eyes if they enable us to see. Similarly, whether our mentors' skills in communicating the Dharma are great or small, we validly label the skills a Buddha-quality if they enable us to learn Buddha's teachings. 因此，當將我們的導師傳統上視為佛陀時，我們僅能辨認其某些特徵，並在此基礎上將其標記為佛陀。我們並不是根據導師的一切來稱呼導師為佛陀，而是僅基於其良好的素質。這些品質的強度不會影響標籤的有效性。無論眼睛強弱，只要它們使我們能夠看到，我們都會有效地標記它們的眼睛。同樣，無論我們的導師交流佛法的技能是好是小，如果能夠使我們學習佛陀的教。，我們都將其有效地標記為佛陀品質。 Moreover, the mental labeling of our mentors as Buddhas is valid by Chandrakirti's three criteria. (1) Nalanda had the established convention of labeling a spiritual mentor a Buddha and our mentors follow the Nalanda tradition of teaching the Dharma. (2) A mind that can validly apprehend what is conventionally true does not contradict the labeling. Our mentors perform the functions of a Buddha in leading us to enlightenment through explaining Buddha's teachings. We experience the beneficial effects of their teachings the more we put them into practice. (3) A mind that can validly apprehend the deepest truth about how things exist also does not contradict the labeling. Labeling our mentors as Buddhas does not imply that their actions of teaching the Dharma, by their own powers, independently of anything else, make our mentors ultimately, or even conventionally, omniscient Buddhas. Our mentors exist and function as Buddhas for us only inasmuch as we can validly label them as Buddhas and Buddhas are what our mental labels refer to. 此外，根據錢德拉基（Chandrakirti）的三個標準，我們對導師的心理標籤為佛陀是有效的。 （1）納蘭達（Nalanda）建立了一個標籤，稱其為靈性導師和佛陀，我們的導師遵循納蘭達（Nalanda）教佛法的傳統。 （2）能夠有效理解傳統上正確的思想並不矛盾於標籤。我們的導師通過解釋佛陀的教perform來履行佛陀在引導我們啟蒙方面的功能。我們將其付諸實踐越多，就會從他們的教experience中受益。 （3）可以有效理解事物存在方式的最深層真理的思想也不會與標籤相矛盾。將我們的導師標記為佛陀並不意味著他們以自己的力量獨立於其他任何事物來教導佛法的行為最終使我們的導師甚至傳統上成為無所不知的佛陀。我們的導師存在並僅對我們起佛的作用，因為我們可以有效地將其標記為佛，而佛是我們的心理標籤所指。 － Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Regarding a spiritual mentor as a Buddha has a shared meaning common to sutra and tantra. The sutras and their commentaries instruct disciples to see their mentors as Buddhas when they receive teachings or when they take refuge or bodhisattva vows. The highest tantras instruct disciples to do the same at all times. Chandrakirti taught that highest tantra teachings with a general meaning shared with sutra are to be taken literally only if they accord with common experience. Because regarding one's teacher as a Buddha does not accord with common experience, it is not to be taken literally. Sakya Pandita explicitly made this point in The Divisions of the Three Sets of Vows. There he wrote, "The Prajnaparamita texts state that disciples need to regard their mentors as if the teachers were Buddhas. They do not claim that the mentors actually are Buddhas." 關於靈性導師，佛陀具有佛經和密宗的共同含義。佛經及其註釋會指示門徒在接受教or，尋求庇護或菩薩立誓時將其導師視作佛陀。最高密宗指示門徒在任何時候都要做同樣的事情。錢德拉基（Chandrakirti）教導說，只有與普遍經驗相符的情況下，才可以採用與佛經具有共同含義的最高密宗教義。因為把自己的老師當成佛陀與一般的經驗不符，所以不要從字面上看。 Sakya Pandita在《三組誓言的分裂》中明確指出了這一點。他在那裡寫道：“《般若波羅蜜經》經文說，門徒需要把他們的導師當作老師是佛陀。他們並沒有聲稱導師實際上是佛陀。” A shared teaching that is not to be taken literally has different levels of meaning depending on the context. Each level needs interpretation to clarify the intended meaning. Moreover, the levels of interpretation common to sutra and the early stages of tantra practice are all intended to lead us deeper. They lead to the definitive, ultimate level of meaning concerning the clear light mind and the realization of voidness with it. 取決於上下文，在字面上不應該採用的共享教義具有不同的含義水平。每個級別都需要解釋以闡明預期的含義。此外，對佛經的普遍理解水平和密宗實踐的早期階段都旨在使我們更深入。它們導致了明確的，最終的意義層次，涉及到清晰的明亮思想以及由此實現的虛無。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Last Testament Letter Cast to the Wind, the Gelug master Gyalrong Tsultrim Nyima explained three progressive levels on which disciples need to see their spiritual mentors as amalgams of the Buddha-figures Avalokiteshvara, Manjushri, and Vajrapani. On the first level, their mentors are like them in their good qualities; on the second, they have their qualities; and on the third, their mentors are the three figures. 在《最後的遺書隨風而逝》中，格魯派大師Gyalrong Tsultrim Nyima解釋了三個進步的層次，在這個層次上，門徒需要把他們的精神導師看作是佛陀佛像Avalokiteshvara，Manjushri和Vajrapani的混合體。在第一層，他們的導師就像他們一樣，素質很高。第二，他們有自己的特質。第三，他們的指導者是三個人物。 In an oral commentary, Serkong Rinpoche correlated Gyalrong's three levels with the three progressive ways in which disciples need to view their mentors as Buddhas found in the shravaka (listener) sutra, bodhisattva sutra, and highest tantra explanations. The shravaka sutras, often called the Hinayana (modest vehicle) sutras, include the Pali canon of the Theravada tradition and the Sanskrit canons of seventeen other early Indian Buddhist schools. From a shravaka point of view, their mentors are similar to Buddhas in having developed a Buddha's good qualities. From a bodhisattva standpoint, their mentors are emanations of Buddhas and thus contain these qualities; while from the viewpoint of highest tantra, they are Buddhas. These three interpretations derive from a difference in the description of Shakyamuni Buddha found in the shravaka sutras, the bodhisattva sutras, and the highest tantras. 在一次口述評論中，塞爾孔仁波切將賈朗的三個層次與三個漸進方式相關聯，在此三種方式中，門徒需要將他們的導師視為菩薩，聽經，菩薩經和最高密宗的解釋。 shravaka佛經，通常稱為Hinayana（適中的車輛）經，包括Theravada傳統的巴利經和其他17所印度早期佛教學校的梵文經。從shravaka的角度來看，他們的導師在發展佛陀的優良品質方面與佛陀相似。從菩薩的角度來看，他們的導師是佛陀的散發，因此包含了這些特質。從最高密宗的角度來看，他們是佛陀。這三種解釋源於在shravaka佛經，菩薩經和最高密宗中對釋迦牟尼佛的描述不同。 The shravaka sutras explain that Shakyamuni was born as an ordinary being, Prince Siddhartha, and that he developed his good qualities during his lifetime to become a Buddha. Thus, on a shravaka level, we focus on our mentors as similar to Shakyamuni in that they started life as ordinary people and developed good qualities through strenuous effort. Focusing on this aspect of our mentors helps us to realize that we also have started the spiritual path as ordinary beings. With appropriate hard work, we too may correct our deficiencies and gain the qualities of a Buddha. This realization helps us to develop the shravaka motivation, the determination to be free of our shortcomings. shravaka佛經解釋說釋迦牟尼天生就是一個普通的人，悉達多太子，他一生髮展成佛。因此，在shravaka層面上，我們專注於與釋迦牟尼相似的導師，因為他們以普通人的身份開始生活，並通過艱苦的努力培養了良好的素質。專注於我們導師的這一方面有助於我們認識到我們也已經像普通人一樣開始了精神道路。通過適當的努力，我們也可以糾正我們的不足並獲得佛陀的品質。這種認識有助於我們發展shravaka的動機，決心擺脫自己的缺點。 According to the bodhisattva sutras, Shakyamuni Buddha reached enlightenment eons ago. Out of compassion, he consciously took birth as Prince Siddhartha in the form of a supreme emanation (nirmanakaya, tulku) to demonstrate to others the manner of becoming a Buddha. Understanding Shakyamuni in this way helps us to realize that enlightenment does not end with death. Buddhas continue to help others until everyone has become enlightened. Thus, seeing our mentors as further emanations of Buddha supports our understanding that Shakyamuni is continuing to manifest for everyone's sake. This helps us to gain the courage to keep our bodhisattva motivation, bodhichitta, to strive to become Buddhas as our mentors have done and to help others for as long as is needed. 根據菩薩的經文，釋迦牟尼佛早於啟蒙。出於同情心，他有意識地以至高無上的散發形式誕生了悉達多王子（nirmanakaya，tulku），向其他人展示了成為佛陀的方式。以這種方式理解釋迦牟尼有助於我們認識到，啟蒙並不會以死亡而告終。佛陀繼續幫助別人，直到每個人都得到開悟。因此，將我們的導師視為佛陀的進一步散發出來，支持了我們的理解，釋迦牟尼一直在為大家著想。這有助於我們獲得勇氣，保持我們的菩薩動力（菩提心），努力像導師一樣努力成為佛陀，並在需要時幫助他人。 The Tibetan tulku system encourages the bodhisattva sutra view of spiritual mentors. Although objectively one does not need to be a Buddha to start a line of tulkus, Tibetan disciples regard their mentors as enlightened tulkus, whether or not spiritual authorities recognize them as Rinpoches. Because Shakyamuni manifests in an extensive network of tulkus, disciples see their mentors as Shakyamuni tulkus, if not also as tulkus of other traditionally recognized lines. 藏族圖爾庫制度鼓勵菩薩對精神導師的經觀。儘管從客觀上講，不必像佛陀那樣開始一串圖爾庫斯的行列，但藏族門徒們將他們的導師視為開明的圖爾庫斯，無論靈性權威是否將其視為仁波切。因為釋迦牟尼在大量的圖爾庫人網絡中表現出來，所以門徒們將他們的導師看作是釋迦牟尼圖爾庫人，即使不是其他傳統上公認的系的圖爾庫人也是如此。 According to the highest tantra explanation, while Shakyamuni Buddha taught The Prajnaparamita Sutras on Vultures' Peak, he simultaneously appeared as Vajradhara and taught the tantras. Thus, Shakyamuni is both Prince Siddhartha and Vajradhara. Similarly, on the highest tantra level we need to see that from one point of view our tantric masters are the spiritual teachers we see before us, but on another level they are simultaneously Vajradharas. Therefore, tantra guru-yoga often entails imagining Vajradhara in a mentor's heart. Visualizing this helps us to realize that, on one level, our tantric masters and we have ordinary minds and bodies, but simultaneously, on the deepest level, we both have clear light minds, subtlest communicative vibrations, and subtlest energy-wind. In other words, on the deepest level, we all have the materials for an enlightening mind, speech, and body of a Buddha. 根據最高密宗的解釋，釋迦牟尼佛在禿Peak山頂上教《般若波羅蜜經》時，他同時以金剛拉達拉（Vajradhara）的身份出現並教授密宗。因此，釋迦牟尼既是悉達多太子，又是金剛德拉。同樣，在最高密宗水平上，我們需要看到，從一個角度來看，密宗大師是我們眼前所見的靈性導師，但在另一方面，他們同時也是金剛乘。因此，密宗大師瑜伽經常需要在導師的心中想像金剛乘。可視化這有助於我們認識到，一方面，我們的密宗大師和我們擁有普通的思想和身體，但是同時，在最深層次上，我們倆都有清晰的頭腦，微妙的交流振動和微妙的能量風。換句話說，在最深的層次上，我們所有人都具有使佛陀的思想，言語和身體得到啟發的材料。 In tantra guru-yoga, disciples need to see their mentors as Buddhas on all three levels – shravaka sutra, bodhisattva sutra, and highest tantra. Thus, in A Ceremony to Honor the Gurus, the Fourth Panchen Lama taught disciples to visualize their tantric masters externally in the forms of Tsongkhapa as a monk with shravaka vows. In Tsongkhapa's heart sits Shakyamuni, the teacher of the bodhisattva sutras. In Shakyamuni's heart sits Vajradhara, the source of the highest tantras. In Vajradhara's heart is a syllable hum, symbolizing clear light mind. 在密宗大師瑜伽中，門徒需要在所有三個層面上看到他們的導師為佛陀：shravaka佛經，菩薩經和最高密宗。因此，在第四屆班禪喇嘛的紀念儀式中，班禪第四世教徒們以宗喀巴的形式在外部將他們的密宗大師形象化為具有僧伽羅卡誓言的和尚。宗喀巴大師的心中坐著釋迦牟尼佛。釋迦牟尼心中有金剛乘，這是最高密宗的源頭。在金剛德拉（Vajradhara）的心中，有一個音節的嗡嗡聲，象徵著清晰的頭腦。 Moreover, as the Fourth Panchen Lama explained in The Essence of [Kedrub Je's] "Ocean of Actual Attainments," the stacked figures also represent the gross, subtle, and subtlest levels of body, speech, and mind. Regarding one's tantric master as a Buddha on all three levels of each leads to the ultimate, definite source of Buddhahood – clear light subtlest mind and the subtlest communicative vibration and subtlest energy-wind inseparable from it. 而且，正如班禪四世喇嘛在《 Kedrub Je's的本質：實際成就的海洋》中所解釋的那樣，堆積的數字也代表了身體，言語和思想的總體，微妙和微妙的水平。在每個三個層面上，將一個密宗大師都視為佛陀會導致最終的，確定的佛陀源頭–清晰的微妙心靈，微妙的溝通振動以及與之密不可分的微妙能量風。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

The statement in highest tantra that one's tantric master is a Buddha is extremely perplexing. It has a level of meaning shared with sutra and tantra, namely, as explained before, that for their disciples, mentors are both contingently and conventionally Buddhas inasmuch as they can validly function for them as Buddhas and, on that basis, can be validly labeled by them as Buddhas. Mentors, however, are never inherently and ultimately Buddhas, since inherent, ultimate existence as this or that, by the power of findable defining characteristics, is impossible. Here, however, the statement that one's tantric master is a Buddha has additional deeper meanings specific to highest tantra practice. 在最高密宗中，密宗大師是佛陀的說法極為困惑。它具有與佛經和密宗相同的意義，即，如前所述，對於他們的門徒，導師既是偶然的，也是傳統上的佛陀，因為他們可以有效地為他們充當佛陀，並在此基礎上可以有效地貼上標籤。被他們當作佛陀。但是，導師永遠不是內在的，也不是最終的佛陀，因為通過可發現的定義特徵的力量，內在的，最終的存在是不可能的。但是，這裡的密宗大師是佛陀的說法具有最高密宗修行所特有的更深層含義。 Some spiritual seekers take the highest tantra statement to have a literal meaning. Consequently, they view all their tantric masters' actions, words, and emotional states as perfect. This frequently happens regarding dzogchen masters, since dzogchen supposedly means that everything is perfect. In Ascertaining the Three Vows, however, the Nyingma master Ngari Panchen made the situation clear. He explained that, in private, dzogchen masters may occasionally need to act in contradiction to the norms of generally accepted behavior. However, when in the public eye or in the company of beginners who may lose faith, dzogchen masters need to uphold strictly the liberation and bodhisattva vows. Thus, if popular spiritual teachers act improperly with students at Dharma centers, they are violating the basic Buddhist principles. Naivety over this point may open spiritual seekers to possible abuse. 一些屬靈的尋求者以最高密宗的陳述具有字面意義。因此，他們認為所有密宗大師的行為，言語和情感狀態都是完美的。對於dzogchen大師來說，這經常發生，因為dzogchen據說意味著一切都是完美的。但是，在確定三個誓言中，寧瑪大師Ngari Panchen明確了這一情況。他解釋說，在私下里，卓琴大師有時可能需要採取與普遍接受的行為準則相抵觸的行動。但是，當在公眾視野中或在初學者的陪伴下可能會失去信心時，Dzogchen大師必須嚴格遵守解放和菩薩的誓言。因此，如果受歡迎的靈性導師在佛法中心的學生行為不當，就違反了佛教的基本原則。在這一點上幼稚可能會使尋求精神的人遭受虐待。 Some disciples are skeptical. They feel that the statement concerning tantric masters' being Buddhas cannot possibly mean what it says. Their mentors may be like Buddhas in having gained good qualities through hard work. Their mentors may even be similar to Buddha-emanations, serving as containers for the Buddha-qualities that they see in them. Regarding their mentors actually as Buddhas may be a helpful ploy of mental labeling for gaining the most inspiration from the person, but they think, "Surely, it is just a mental trick." Their skeptical attitudes deprive them of realizing the deepest insights to be gained from the teaching. The Sakya master Ngorchen clearly stated in A Filigree for Beautifying the Three Continuums that in the context of highest tantra, the tantric master is not merely like a Buddha; he or she is a Buddha. 一些門徒對此表示懷疑。他們認為有關密宗大師是佛的說法可能並不意味著它所說的話。他們的導師可能像佛陀一樣，通過努力獲得了良好的品質。他們的導師甚至可能類似於佛陀的散文，充當他們所看到的佛陀品質的容器。實際上，以佛陀為導師可能是從人身上獲得最大靈感的一種心理貼標方法，但他們認為，“當然，這只是一種心理竅門”。他們的懷疑態度使他們無法從教學中獲得最深刻的見解。 Sakya大師Ngorchen在《美化三個連續體的花絲》中明確指出，在最高密宗的背景下，密宗大師不僅像佛陀。他或她是佛陀。 In The Heart of the Tantras: The Fivefold Practice [of Mahamudra], the Drigung Kagyu master Rigdzin Chokyi Dragpa explained the deeper meaning of a tantric master's being a Buddha. The meaning derives from the characteristically tantric practice of working toward Buddhahood through methods that resemble the resultant state one is striving to attain. The usual human appearance of the body of a tantric master and its simultaneous appearance as the enlightening body of a Buddha, particularly during an empowerment, are two facts about the same attribute of one phenomenon (ngowochig, ngo-bo gcig; "they are one by nature"). The phenomenon here is a tantric master; the attribute is the appearance of his or her physical body; the two facts about that attribute are that the appearance can validly be as a usual human and as the enlightening body of a Buddha. 在《密宗的中心：五行修行》中，龍貢Ka舉大師里金津喬基·德拉帕解釋了密宗大師成為佛陀的深層含義。其含義源於特有的密宗實踐，即通過類似於人們正在努力達到的最終狀態的方法向佛陀努力。密宗大師的身體通常在人類中的出現，以及佛陀的悟性身體在人類中的同時出現，特別是在賦權期間，是關於一種現象的相同屬性的兩個事實（ngowochig，ngo-bo gcig；“它們是一個自然地”）。這裡的現像是密宗大師。屬性是他或她身體的外觀；關於該屬性的兩個事實是，外觀可以有效地像平常的人類和佛陀一樣具有啟發性。 The usual human appearance of a tantric master's body is that it is thin or fat, gets tired, sometimes becomes sick, and grows old. The enlightening body of a Buddha, however, is made of transparent light and energy, appears in a wide array of Buddha-forms, can multiply, can pass through solid objects, and never tires, gets sick, or grows old. The two appearances are two facts about the physical body of a tantric master and, in this sense, our tantric masters are Buddhas – although, of course, not inherently and ultimately Buddhas. 密宗大師身體的常見人類外觀是它瘦弱或肥胖，疲倦，有時生病並變老。但是，佛陀的開明身體是由透明的光和能量組成的，以各種各樣的佛陀形式出現，可以繁殖，可以穿過固體物體，並且不會疲倦，生病或變老。這兩個表像是有關密宗大師的身體的兩個事實，從這個意義上講，我們的密宗大師是佛陀-儘管當然不是內在的，也是最終的佛陀。 Moreover, our tantric masters are Buddhas also in the sense that their speech and minds have both usual human appearances and appearances as a Buddha's enlightening speech and mind. The human appearance of their speech is that it sometimes falters, is unclear, or fails to speak our languages. A Buddha's enlightening speech, on the other hand, communicates perfectly in every language, without faltering or ever being unclear. The human appearance of their minds is that they sometimes become angry, lack warmth, or fail to understand what we mean. A Buddha's enlightening mind, by contrast, is totally free of disturbing emotions, has equal love for all beings, and understands everything perfectly. 此外，我們的密宗大師也是佛陀，從某種意義上來說，他們的言語和思想都具有通常的人類外表和作為佛陀開明的言語和思想的外表。他們說話的人像是有時會變得乏味，不清楚或無法說我們的語言。另一方面，佛陀的開悟性演講可以用每種語言完美地溝通，而不會步履蹣跚，也不會變得不清楚。他們頭腦中的人類外觀是他們有時會生氣，缺乏溫暖或無法理解我們的意思。相比之下，佛陀的開明思維完全沒有令人不安的情緒，對眾生有同等的愛心，對一切事物都一清二楚。 Yet, if we look at our tantric masters, how can their bodies be both flesh and blood and transparent light and energy? How can they be both old and eternally youthful? How can two seemingly incompatible facts about the appearance of our tantric masters' bodies both be true? We need to explore the matter more deeply. 但是，如果我們看看我們的密宗大師，他們的身體又如何既有血有肉，又有透明的光和能量呢？他們怎麼既老又永遠年輕呢？關於我們的密宗大師的屍體的外表，兩個看似不相容的事實怎麼能成立呢？我們需要更深入地探討這個問題。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Supplement to the Middle Way, Chandrakirti gave a relevant example. Suppose that three groups – ghosts, humans, and divine beings (gods) – all looked at the liquid in a specific cup. Because of different karmic propensities, ghosts would see it as pus, humans as water, and divine beings as nectar. Since the liquid does not exist with an inherent, ultimate identity as any of the three substances, the perception of each group would be valid from its own point of view. Moreover, each group would experience the taste of the liquid according to the appearance it perceived. Yet, pus, water, and nectar are not the same. 在《中間道路的補編》中，錢德拉基（Chandrakirti）給出了一個相關的例子。假設三個組-幽靈，人類和神靈-都注視著特定杯子中的液體。由於業力的不同，幽靈會將其視為膿液，將人類視為水，而將神靈視為花蜜。由於液體不像三種物質中的任何一種一樣具有固有的，最終的身份，因此從其自身的角度來看，每個組的感知都是有效的。而且，每個組將根據其所感知的外觀來體驗液體的味道。然而，膿液，水和花蜜是不一樣的 Chandrakirti's analysis also applies to our previous example of an adult and a baby looking at the same object. The adult would see it as a watch and would know the hour by looking at it; the baby would see it as a toy and play with it. Because the object does not exist with an inherent, ultimate identity as a watch or a toy, the perception and experience of each would be valid. Yet, a watch and a toy are not the same. 錢德拉基（Chandrakirti）的分析還適用於我們之前的示例，即成年人和嬰兒看著同一物體。成人會把它當作手錶，通過看會知道小時。嬰兒會將其視為玩具並玩耍。由於對像不具有作為手錶或玩具的固有最終身份，因此每個對象的感知和體驗都是有效的。然而，手錶和玩具卻不一樣。 The situation is equivalent regarding a newcomer and a tantric disciple looking at a Buddhist teacher. The newcomer would see the teacher's body as human; the teacher's tantric disciple would perceive it as the body of a Buddha-figure. Because a body does not exist with an inherent, ultimate identity as flesh and blood or as light and energy, both perceptions would be valid. Yet, a solid flesh-and-blood body is not identical to a transparent body made of light and energy. 對於新來者和密宗徒弟看佛教老師而言，情況是一樣的。新來的人會看到老師的身體是人。老師的密宗門徒會認為它是佛像的身體。因為不存在具有肉體，血液或光和能量的固有的最終身份的身體，所以兩種感知都是有效的。但是，堅固的血肉體與由光和能量製成的透明體並不相同。 Even one person may validly see the same object as two different things and validly make use of it in both ways. Someone may both play with a watch as a toy and still accurately tell the time with it. One does not preclude the other. Similarly, we may see our tantric masters' bodies as human when our mentors are ill. During empowerments, however, we may see the same bodies as those of Buddha-figures, which can never fall sick. Both perceptions are correct from their own points of view. The tantric vision, however, does not negate the necessity to take our mentors to the doctor when they have come down with flu. 甚至一個人也可以有效地將同一物體視為兩個不同的事物，並以兩種方式有效地利用它。有人既可以將手錶當玩具玩，又可以準確地說出時間。一個不排除另一個。同樣，當導師生病時，我們可能會將密宗大師的身體視為人類。然而，在賦權期間，我們可能會看到與佛像相同的屍體，它們永遠不會生病。從他們自己的觀點來看，兩種看法都是正確的。然而，密宗的眼光並沒有否定當我們的指導者患上流感後要帶我們的指導者去看醫生。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Another way of saying that the perceptions of our tantric masters as ordinary humans and as Buddha-figures are equally valid is to say that the two perceptions, or the two perceived appearances, are inseparable (yermey, dbyer-med). Inseparable, here, means that if one validly occurs from one point of view, the other validly occurs from another viewpoint. Only in this sense are our tantric masters inseparably ordinary humans and Buddhas. Inseparable, then, in this context, does not mean that the two appearances need to occur simultaneously. When one perceives one appearance, one does not need simultaneously to perceive the other. 另一種說法是，我們的密宗大師對普通人和佛像的理解同等有效，這是說兩種感知或兩種感知到的外觀是不可分割的（愛美，德拜醫學）。在這裡，不可分割是指，如果從一個角度來看一個有效地發生，則從另一個角度來看另一個有效地發生。只有在這個意義上，我們的密宗大師才是普通人類和佛陀不可分離的。因此，在此上下文中不可分割的是，這並不意味著兩個外觀需要同時發生。當一個人感知一種外觀時，一個人不需要同時感知另一種。 Inseparable Impure and Pure Appearances The teachings on "inseparable samsara and nirvana" from the Sakya system of the path and its results indicate several levels of meaning of the assertion that our tantric masters are inseparably ordinary humans and Buddhas. These teachings may help us to understand better this difficult point. From among the many meanings of samsara and nirvana, let us focus here on samsara as signifying "impure" or "ordinary appearances" and nirvana as meaning "pure appearances." Further, let us focus on the two inseparable appearances in reference to our tantric masters' bodies. 路徑的薩迦派對“不可分割的輪迴和必殺技”的教導及其結果表明，密宗的主人是不可分割的普通人類和佛陀的斷言具有不同的含義。這些教導可以幫助我們更好地理解這一困難點。在輪迴和必殺技的許多含義中，讓我們在這裡集中註意輪迴表示“不純”或“普通的外表”，而必殺技則表示“純粹的外表”。此外，讓我們著眼於密宗大師身體的兩個不可分割的表象。 Inseparable impure and pure appearances have three levels of significance relevant here. (1) The impure appearances of our tantric masters' bodies may refer to their appearances as ordinary humans. Their pure appearances may refer to their appearances as Buddha-figures. The two appearances are inseparable, somewhat as are two quantum levels of energy at which subatomic particles may vibrate. Thus, our tantric masters' having bodies with inseparable ordinary human and Buddha forms means that their bodies may validly appear as one or the other depending on the point of view, like a liquid may appear as pus, water, or nectar. Their bodies, however, do not ultimately exist with inherent human or Buddha appearances, or with both or with neither. 不可分離的不純和純淨的外觀在這裡具有三個重要的意義層次。 （1）我們的密宗大師身體不純淨的外貌可能被稱為普通人的外貌。它們的純淨外觀可能將其外觀稱為佛像。這兩個表像是不可分割的，就像亞原子粒子可能振動的兩個量子能級一樣。因此，我們的密宗大師擁有與普通人類和佛陀形態密不可分的身體，這意味著他們的身體可以視觀點有效地以一種或另一種形式出現，就像液體可能以膿液，水或花蜜的形式出現一樣。然而，它們的身體最終並不會以人類或佛陀的內在外觀或兩者兼有或兩者都不存在。 Moreover, there are no concrete, findable characteristic marks within our tantric masters' bodies that by their own powers make them appear in human or Buddha forms. As in the case of quantum levels of energy within an atom, different levels of appearance exist as mere possibilities, totally dependent on other factors, and not as independently existent, concrete entities. 而且，在我們的密宗大師的身體中沒有任何具體的，可發現的特徵標記，這些特徵標記憑其自身的力量使它們以人類或佛陀的形式出現。就像原子內能量的量子能級一樣，存在的不同能級僅僅是可能，完全取決於其他因素，而不是獨立存在的具體實體。 (2) The impure appearances of our tantric masters' bodies may refer to their appearances as having conventional faults, such as improper behavior. Their impure appearances may also refer to their appearances as having a mixture of conventional faults and good qualities. Their pure appearances are ones having only conventional good qualities, such as compassion. All three appearances occur, although not necessarily at the same moment, and are inseparably valid, each from a different viewpoint. Inherent, concrete flaws or assets, however, do not exist within our tantric masters, making them ultimately impure, pure, or a mixture of both. （2）我們的密宗大師身體的不正確外觀可能是指其外觀具有常規缺陷，例如行為不當。它們的不純淨外觀也可能指的是它們具有傳統缺陷和良好品質的混合體。它們的純淨外觀是只有常規的良好品質，例如同情心的外觀。儘管不一定必須在同一時刻出現所有這三種情況，但從不同的角度來看，它們都是有效的。但是，我們的密宗大師不存在內在的，具體的缺陷或資產，這使它們最終是不純的，純淨的或兩者兼而有之。 (3) The impure appearances of our tantric masters' bodies may refer to their deceptive appearances as if existing in impossible manners. Their pure appearances may refer to their nondeceptive appearances as existing in the ways in which they actually exist. For ease of discussion, let us call the former type of impure appearances "appearances of independent existence" and the latter type of pure appearances "appearances of dependent existence." Our tantric masters' bodies appear inseparably as dependently and independently existent depending on the minds that perceive them. There are no concrete, findable features within them – not even voidness itself – which by their own powers make them exist either dependently or independently. （3）我們的密宗大師身體的不純潔的外表可能是指其欺騙性的外表，好像它們以不可能的方式存在一樣。它們的純淨外觀可能是指它們以實際存在的方式存在的非欺騙性外觀。為了便於討論，讓我們將前一種類型的不純外觀稱為“獨立存在的外觀”，將後一種類型的純外觀稱為“依賴存在的外觀”。我們的密宗大師的身體根據感知它們的思想而不可分割地獨立和獨立地存在。它們內部沒有具體的，可發現的特徵，甚至沒有虛無本身，這些特徵憑其自身的力量使它們獨立或獨立地存在。 Further, the three meanings of impure and pure appearances may overlap in several ways. The appearances of our tantric masters' bodies as humans may be as humans with or without conventional faults. Whether appearing as human bodies with conventional faults or as human bodies with only good qualities, our tantric masters' bodies may appear independently existent or dependently existent. The appearances of our tantric masters' bodies as the enlightening bodies of Buddha-figures, however, would only appear exclusively with good qualities. The bodies of Buddha-figures do not have conventional faults. Nevertheless, the appearances of our tantric masters' bodies as those of Buddha-figures may appear independently existent or dependently existent. 此外，不純和純淨外表的三種含義可能會以幾種方式重疊。我們的密宗大師身體的外觀可能是具有或沒有常規缺陷的人類。無論是作為具有常規缺陷的人體出現，還是僅作為具有優良品質的人體出現，我們的密宗大師的身體都可能獨立存在或依賴存在。但是，我們的密宗大師的身體作為佛陀人物的啟蒙身體的出現，只會具有良好的品質。佛像的身體沒有傳統的缺陷。然而，我們的密宗大師的身體像佛像一樣可能獨立存在或依存存在。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Disciples may label their tantric masters as Buddhas based on the pure appearances of them as humans or as Buddha-figures, both with good qualities, whether the qualities appear to exist dependently or independently. Because good qualities are functions of Buddha-nature, deeper bases for validly labeling their tantric masters as Buddhas are their mentors' Buddha-natures. However, people may not yet realize the potential qualities of their Buddha-natures, may only partially realize them, or may fully realize them. The question, then, naturally arises concerning the validity of labeling people as Buddhas based on unrealized or only partially realized Buddha-natures. The question pertains equally to disciples' seeing their tantric masters as Buddhas and, in tantra practice, to disciples' seeing themselves and all others as Buddha-figures. For an answer, we need to turn to the highest tantra teachings. 門徒可以根據他們作為人或佛像的純淨外表，將他們的密宗大師標記為佛陀，無論他們的品質似乎是獨立存在還是獨立存在。由於高質量是佛陀自然的功能，因此更有效地將其密宗大師標記為佛陀的更深層基礎是其導師的佛陀自然。但是，人們可能尚未意識到其佛性的潛質，可能僅部分意識到它們，或者可能完全意識到它們。於是，自然而然地出現了一個問題，即根據未實現的或僅部分實現的佛性將人標記為佛的有效性。這個問題同樣與門徒把他們的密宗大師看成佛像有關，在密宗實踐中，門徒把自己和所有其他人看成佛像。要獲得答案，我們需要轉向最高密宗教義。 In the context of highest tantra, as explained previously, Buddha-nature may refer to the clear-light mind. Although each Tibetan tradition explains this differently, they all agree that one aspect of the nature of the clear light mind is that it is the source of all Buddha-qualities. Another aspect of its nature is that it is devoid of existing in impossible ways. Whether the clear light mind is totally obscured, partially obscured, or completely free of fleeting stains, these factual aspects of its nature remain the same. Moreover, whether the Buddha-qualities of the clear light mind are only in potential form, partially operational, or fully functional, still the nature of the clear light mind remains the same. 如前所述，在最高密宗的背景下，佛性可以指清澈的心靈。儘管每種藏族傳統對此有不同的解釋，但他們都同意，清醒頭腦的本質的一個方面是，它是所有佛性的源泉。其本質的另一方面是，它缺乏以不可能的方式存在的條件。無論清晰的頭腦完全被遮蓋，部分被遮蓋還是完全沒有短暫的污漬，其本質的這些事實方面都保持不變。而且，無論清醒頭腦的佛性只是處於潛在形式，部分運作還是完全起作用，清醒頭腦的本質仍然保持不變。 In short, the deepest basis for mentally labeling a tantric master as a Buddha is the master's clear light mind. The basis for labeling is not the fleeting stains that may or may not be obscuring that mind. Nor is the basis the strength of the manifest qualities of that mind. Thus, the mental labeling of a tantric master as a Buddha based on clear light mind is always valid. 簡而言之，在心理上將密宗大師標為佛陀的最深層基礎是大師清晰的頭腦。標記的依據不是可能會或可能不會使您的頭腦模糊的短暫污漬。這種思想的明顯品質的基礎也不是力量。因此，以清晰的頭腦為基礎的密宗大師作為佛陀的心理標記始終是有效的。 Mentally labeling our tantric masters as Buddhas based on clear light mind leads to the definitive, ultimate meaning of the instruction to see that one's tantric master is a Buddha. Seeing that the flaws that appear in our external gurus are dependently arising fleeting stains enables us to see that the flaws that appear in our internal gurus – our clear light minds – are also dependently arising and fleeting. This insight is essential for actualizing the Buddha-qualities of our own clear light minds. 根據清晰的頭腦將我們的密宗大師貼心地標記為佛陀，從而使該指令具有最終的最終含義，即看到某人的密宗大師是佛陀。看到外在大師中出現的缺陷是因短暫而短暫地產生的污漬，使我們能夠看到內在大師中出現的缺陷（我們清醒的頭腦）也是因而產生且短暫的。這種洞察力對於實現我們自己清醒頭腦的佛性至關重要。 According to Difficult Points concerning Helping and Showing Respect to a Guru, although everyone has a clear light mind, devoid by nature, viewing one's dog as a Buddha does not have the same benefit as viewing one's tantric master as a Buddha. Therefore, although the clear light minds of our tantric masters are valid bases for labeling them as Buddhas, their other good qualities, plus the inspiration we gain from them, make the labeling more effective in bringing us insight. The main qualities that may serve as further bases for labeling our tantric masters as Buddhas are their compassion, bodhichitta, and far-reaching attitudes (perfections), and the fact of their conferring upon us highest tantra empowerments. 根據關於幫助和尊重宗師的困難要點，儘管每個人都有清醒的頭腦，天生缺乏，將狗視為佛陀與將其密宗大師視為佛陀的益處不同。因此，儘管我們的密宗大師頭腦清醒，頭腦清醒，是將他們貼上佛像的有效依據，但他們的其他優良品質，再加上我們從中獲得的啟發，使貼圖更能有效地帶給我們洞察力。可以將我們的密宗大師稱為佛像的主要特質是他們的同情心，菩提心和深遠的態度（完美），以及它們賦予我們最高的密宗授權的事實。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Introductory Remarks All Buddhist traditions emphasize the importance of a spiritual teacher on the path. Spiritual teachers do not just: Give information Answer questions Check the student's understanding Check the student's intellectual, emotional, and meditation development. Spiritual teachers also: Give vows and empowerments Serve as role models Provide inspiration through their personal examples Serve as links to a tradition going back to Buddha. 導論 所有佛教傳承都強調修道之路上上師的重要性。 上師不僅僅 給予信息， 回答問題， 檢驗弟子（學生）的理解程度， 檢查弟子的智力、情緒、以及禪修的進步情況。 上師還 賦予戒咒和加持， 作為主要楷模， 通過他們的個人經驗提供啟發 作為一個傳承回溯到佛陀的鏈接。 導師和弟子都有很多不同的層次，因此，在修道之路上聯繫的方式也不同。 Cultural Context The modern Western situation for studying with a spiritual teacher is completely different from the traditional Asian one. In traditional Asia, most students of Dharma: Are monks or nuns, with full-time commitment to the spiritual path Have no major activity other than studying and practicing the Dharma Begin studying Buddhism as uneducated children Consequently, as adults, have only a minimal education in "lay" subjects, such as mathematics, social studies, and science Accept the values of traditional Asian societies regarding the role of women and the view of authority structures – women are inferior and hierarchies are the norm. In the modern West, most students: Are laypeople, busy with professional and personal lives Have little spare time for the Dharma Start studying Dharma as educated adults Demand equality of the genders and a democratic social structure. On the financial side, traditional Asia affords societal support for spiritual teachers. Even those who are not their students present them with offerings. In the modern West, spiritual teachers need to support themselves. Many run Dharma centers, with financial, organizational, and administrative concerns. All these factors affect the student-teacher relation. Many spiritual seekers have benefited, but there has also been much misunderstanding, many mistakes, and spiritual wounding. 文化背景 現代西方跟隨上師研修的環境和傳統亞洲的情形完全不一樣。 在傳統亞洲，大多數佛法弟子 是和尚或者尼姑，所有時間都投諸靈修之道， 除了 研究和修持佛法，沒有其他重要活動， 從沒有接受過教育的孩童開始就進行研究佛法， 結果，作為成人，他 們只有極少的“世俗”科目的教育，例如數學、社會研究和科學， 在婦女地位和權威結構觀念上，接受傳統亞洲社會的價值觀 – – 婦女低於男人，等級制度就是規範。 在現代西方，大多數弟子 是俗人，忙於工作和個人生活， 很少有時間研修佛法， 開始研修佛法時是接受了教育的成人， 要求性別平等和民主的社會結構。 從資金方面講，傳統亞洲社會為上師提供社會性支持。有些人即便不是弟子，也會提供供奉。而在現代西方，上師需要自謀生路。很多人懷著資金、組織和管理的考慮在經營佛法中心。 所有這些因素都影響著弟子 – – 導師的關係。很多靈修追求者頗受饒益，同時也有很多誤解、很多錯誤，以及精神上的創傷。 Dangers Dangers are exacerbated, in the case of the Tibetan tradition, by texts on "guru-devotion." The audience for such texts was committed monks and nuns with vows, needing review in preparation for tantric empowerment. The instructions were never intended for beginners at a Dharma center, knowing nothing about Buddhism. We need to avoid the two extremes: Deification of the spiritual teachers, opening the door to naivety and abuse Demonization of them, opening the door to paranoia and closing the door to gaining true inspiration and deep benefit. 危險 在藏傳佛教傳承中，危險因為“依止上師”的各種經典而增加了。 這些經典的聽授者是堅守戒咒的和尚和尼姑，在準備密宗加持時需要重新檢視。 這些指導從來沒有打算用在對佛教一無所知的佛法中心的初學者身上。 我們需要避免兩種極端： 將上師奉若神明，給愚昧和辱沒大開方便之門。 將上師妖魔化，大開妄想之門，關閉了獲取真正啟示和深奧饒益之門。 A Nontraditional Analytical Scheme I have analyzed the issue and suggested ways of making the relationship healthy in Relating to a Spiritual Teacher: Building a Healthy Relationship (Ithaca: Snow Lion, 2000). Here, I would like to introduce an additional nontraditional scheme for analyzing the issue, suggested by and expanded from the work of the Hungarian psychiatrist Dr. Ivan Boszermenyi-Nagy, one of the founders of family therapy and contextual therapy. 一個非傳統的分析範式 在《 Relating to a Spiritual Teacher: Building a Healthy Relationship（ 關於上師：建立一種健康的關係）》 （Ithaca: Snow Lion，2000 ）中，我分析了這個問題，並就形成健康的關係做了建議。這裡，我願意介 紹一個分析這個問題的補充性、非傳統的範式，這是根據家庭治療和情景治療的創立者之一 – – 匈牙利精神病專家伊万·波澤門伊 – 納吉博士的工作而得到啟示並展開的。 The Six Dimensions of a Relationship We can analyze the relationship from the sides of both the student and the teacher in terms of six factors or dimensions. If there are problems in the relation, this may help to identify where they lie so that each party can try to adjust and adapt to bring about a healthier balance. The six factors are: The facts concerning each party and concerning the setting of the relationship The aim of the relationship for each party and the psychological factors affecting it The role each party defines him or herself and the other as playing in the relationship, and thus the expectations each has and how each one feels about him or herself Each party's level of commitment to and involvement in the relationship, and the psychological factors affecting this Other psychological factors of each party How the relationship works and the effect it has on each party. 關係的六個維度 我們可以根據六種因素或者維度，從弟子和導師兩個方面對關係進行分析。如果一個關係中存在問題，這會有助於認識問題出在何處，這樣每一方就能夠做出調整和適應，從而帶來健康的平衡。 這六種因素是： 關乎每一方的事項、以及關乎關係的背景； 每一方對關係的目的，以及影響它的心理因素； 每一方自我定義的角色，以及他人在關係中扮演的角色，每一方由此產生的期待，以及每一方對自身的感受； 每一方對該關係的承諾和介入層次，以及影響它的心理因素； 每一方的其它心理因素； 關係如何發揮作用，以及它對每一方產生的影響。 1. The Facts Concerning Each Party and Concerning the Setting of the Relationship The facts about each party that influence the relationship include: Gender and age Culture of origin – Asian or Western Shared language or need for a translator – for personal communication and/or teachings Monastic or lay Amount of Dharma and worldly education Qualifications for being a spiritual teacher or student in terms of emotional and ethical maturity Amount of time each has available for the other Number of other students The teacher being resident or only occasionally visiting. The setting might be in: A Western Dharma center – a city center or a residential center If a Dharma center, an independent one or one that is part of a large Dharma organization A monastery – in Asia or in the West. 第一：關乎每一方的事項、以及關乎關係的背景 每一方影響關係的事項包括： 性別和年齡， 文化淵源 – – 亞洲或歐洲 擁有共同語言或者需要翻譯 – – 個人交流和/ 或教授 僧侶還是俗人； 佛法和俗世教育的量； 就情感和道德的成熟程度而言，成為一名上師或者弟子的資質； 每一方給對方能夠付出時間的長短； 其他弟子的數量； 導師是定居者、或者只是偶爾來訪。 環境可能在 一個西方的佛法中心 – – 市中心或者住宅中心； 佛法中心是否是一個獨立的、還是一個較大佛法組織的一部分； 一座寺院 – – 亞洲的或者西方的。 2. The Aim of the Relationship for Each Party and the Psychological Factors Affecting It For both parties in any relationship, the aim of the relationship is nearly always mixed. The student-teacher relationship is no exception. The student may come to a spiritual teacher to: Gain information and learn facts Learn to meditate Work on his or her personality Improve things in this life Improve future lives Gain liberation from uncontrollably recurring rebirth (samsara) Gain enlightenment to help all others gain similar liberation and enlightenment Learn to relax Make social contacts with like-minded students Gain access to exotica Find a miracle cure for some physical or emotional problem Get a "Dharma-fix" from an entertaining charismatic teacher, like a "Dharma-junkie." Moreover, the student may be looking to the teacher for: Guidance and inspiration along the Buddhist path Therapy Pastoral guidance A parent substitute Approval Someone to tell him or her what to do in life. The spiritual teacher, in turn, may want to: Give facts Impart oral transmission and preserve the Dharma Work on the students' personalities Plant seeds for benefiting the students' future lives Help students reach a better rebirth, liberation, and enlightenment Build up a Dharma center or a Dharma empire of centers Gain converts to his or her lineage Raise money to support a monastery in India or rebuild one in Tibet Find a secure base as a refugee Make a living or become rich Gain power by controlling others Gain sexual favors The negative psychological factors affecting both parties include: Loneliness Boredom Suffering Insecurity The wish to be trendy Group pressure. 第二：每一方對關係的目的以及影響這種關係的心理因素 在任何關係中，雙方關於關係的目的幾乎總是混雜的。弟子 – – 導師之間的關係概莫能外。 弟子可能找導師 獲取信息和了解事項， 學習禪定， 為他或她的個性而努力， 提升此生的事情， 提升來世， 從無法控制的轉生（輪迴）中獲得解脫， 獲得覺悟，從而幫助所有其他人獲得相似的解脫和覺悟， 學習如何放鬆， 和志趣相投的弟子進行社會交往， 獲得走進新奇事物的門徑， 對一些生理或情緒問題找到一種靈丹妙藥， 從一位極具魅力的導師那裡得到“佛法修理”，就像一名“佛法愛好者。” 此外，弟子尋找導師，或許是為了 在佛法之道上得到指導和啟示， 心理治療， 牧師般的指導， 父母的替代品， 認可， 一個告訴他或她生活中該做些什麼的人。 回過頭來，上師可能想著 給予事實； 給予口頭翻譯和維護佛法； 為塑造弟子的個性努力； 為饒益弟子的來世播下種子； 幫助弟子達到更好的轉生、解脫和覺悟； 建立一個佛法中心或者佛法中心的王國； 為他或她的傳承獲得皈依者； 得到資金來支持在印度建造一座寺院或者在西藏重修一座寺院； 為難民找一個安全的基地； 謀生或致富； 通過控制別人獲得力量； 獲得色相。 影響雙方的負性心理因素包括 孤獨， 厭倦， 苦難， 不安全， 想引領時尚， 群體壓力。 3. The Role Each Defines Him or Herself and the Other as Playing in Terms of the Relationship and Thus the Expectations Each Has and How Each One Feels about Him or Herself The spiritual teacher may regard him or herself, or the student may regard the teacher as: A Buddhism professor, giving information about Buddhism A Dharma instructor, indicating how to apply Dharma to life A meditation or ritual trainer A spiritual mentor, conferring vows A tantric master, conferring tantric empowerment. The student may regard him or herself, or the spiritual teacher may regard the student as: A Buddhism student, gaining information A Dharma pupil, learning how to apply Dharma to life A meditation or ritual trainee A disciple who has merely taken vows with the teacher A disciple who is personally guided by the teacher. Another aspect of this dimension is how each feels about him or herself because of the relationship. The student may feel that he or she is: Protected Belonging to someone Whole Fulfilled A servant A member of a cult. The spiritual teacher may feel that he or she is: A master A humble practitioner A savior A pastor A psychologist An administrator of Dharma centers or of a Dharma empire The financial supporter of a monastery. 第三：每一方對自身的定義和對方根據這種關係所扮演的角色，以及每一方所持有的期待，還有每一方的自我感覺 上師可能自認為，或者弟子可能認為導師是 佛學教授，提供佛教的信息； 佛法指導者，指出如何在生活中實踐佛法； 一名禪定或儀式的教練； 靈修的顧問，賦予戒咒； 一位密宗大師，賦予密宗加持。 弟子可能自認為，或者上師可能認為弟子是 佛學學生，想獲得信息， 佛法學童，要學習如何在生活中實踐佛法； 一名禪定或儀式的受訓者； 一名只是跟著老師持戒的信徒； 一名得到導師親自指點的信徒。 這一維度的另一面是，他或她因為這種關係而自我如何如何。 弟子可能覺得自己 得到了保護， 隸屬於某人， 完整的， 圓滿的， 一名僕人， 組織中的一員。 上師可能覺得他或她是 一位大師， 一名謙卑的修持者， 一名救星， 一名牧師， 一名心理學家， 一個佛法中心或者佛法王國的管理者， 寺院資助者。 4. Each Party's Level of Commitment to and Involvement in the Relationship, and the Psychological Factors Affecting This The student may be: Paying set fees, giving dana donations, or studying without paying or offering anything to the teacher Casually involved or deeply committed to either Buddhism, the teacher, and/or a lineage Intending to take or has taken vows with the teacher or not Taking responsibility to help the teacher Feeling indebted Feeling obligated Feeling that he or she must be loyal – the role of group pressure in this is significant Feeling that he or she will go to hell if he or she does anything wrong. The spiritual teacher may: Take responsibility to guide the students ethically Wish to run the students' lives and tell them what to do Doing his or her duty, because his or her own teachers sent him or her to teach See him or herself as just doing a job. Negative psychological factors affecting this dimension include: Fear of commitment Fear of authority, perhaps because of a background of abuse The need to be useful or to be loved The need for attention The need to control others The need to prove oneself. 第四：每一方忠誠於並介入到這種關係的層次，以及影響它的心理因素 弟子或許 繳納設置費，給予檀那捐贈，或者給導師不給任何酬勞或供奉而學習， 隨便參與或者深深沉浸在佛教、導師、以及（或者）某一傳承之中， 有或沒有導師的情況下，意欲持守或者業已持守戒咒， 負擔起幫助導師的責任， 感到有所蒙恩， 感到有所施恩， 覺得他或者她必須要忠誠 – – 群體壓力的作用在這裡很顯著， 覺得他或者她如果做了什麼錯事就會下地獄。 上師可能 負擔起在道德上引導弟子的責任， 想著要管理弟子的生活，告訴他們要做什麼， 完成自己的責任，因為他或她的導師派遣他（她）來施教， 把自己看做只是在做一份工作。 影響這一維度的負性的心理因素包括 害怕承諾， 害怕權威，或許是因為一種墮落的背景， 一種有用或者被愛的需求感， 想要感受注意， 想要控制他人， 想要提升自己。 5. Other Psychological Factors for Each Party These include whether the parties are: Extroverted or introverted Intellectual, emotional or devotional Warm or cold Calm or bad tempered Greedy for time and attention Jealous of other students or of other teachers Filled with low self-esteem or arrogance 第五：每一方的其它心理因素 這些包括各方是否 性格外向或內向， 智慧、情感豐富或者虔誠， 溫暖或冷漠， 安靜或壞脾氣， 對時間和關注度貪心不足， 對其他弟子或導師滿懷嫉妒， 只有自尊低下或者傲慢自大。 6. How the Relationship Works and the Effect It Has on Each Party Do they student and teacher together form: A good or bad team A team in which both bring out the best abilities in each other or which hinders each other's abilities A team which wastes each other's time because of different expectations A team in which a hierarchic structure is maintained and in which the student feels exploited, controlled and thus inferior (reinforcing low self-esteem), and the teacher feels him or herself to be the authority and superior – note that what one side feels may not correspond to what the other feels A team in which one or both feel inspired or drained. 第六：關係如何發揮作用以及它對每一方的影響 弟子和導師共同來自 一個良好的還是糟糕的團隊， 這樣一個團隊裡，雙方都能激發出對方最佳的能力，或者給對方的能力造成障礙， 這樣一個團隊，互相因為不同的期待而浪費時間， 這樣一個團隊保持著權威結構，學生在其中感到被剝削、被控制，因此感到低人一等（強化了卑微）；導師認為自己是權威、高人一等 – – 注意，一方之所感覺與另一方之所感覺不一致， 這樣一個團隊，雙方都感到深受啟發或者精疲力竭。 Summary We need to evaluate a student-teacher relationship in terms of all six dimensions and each of their constituent factors. If the factors do not match each other, both sides need to try to harmonize and adjust them, or adapt. If one side is unreceptive to this approach to problem-solving, because of cultural differences or emotional factors, the other side needs either to make the adjustments him or herself or to maintain a distance from the relationship. 結論 我們需要根據全部這六種維度以及每一維度的構成要素來評估弟子 – – 導師之間的關係。如果構成要素相互不符，雙方都要努力調整、使之和諧、或者適應。如果有一方因為文化差異或情感因素而對這種處理方式不接受， 另一方就需要自己做出調整或者與這種關係保持一種距離。 Eng：https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/factors-affecting-a-relation-with-a-spiritual-teacher 中：https://studybuddhism.com/zh-TW/jin-jie-yan-xi/dao-ci-di/shi-tu-zhi-jian-de-guan-xi/ying-xiang-yu-ling-xing-dao-shi-zhi-jian-guan-xi-de-yin-su

Premises People at Dharma centers often have difficulty relating to spiritual teachers, even properly qualified ones. Some may feel nothing toward the resident teacher, even if the person is a Geshe or a lama. Others may be unimpressed with a famous teacher who visits, though everyone else treats the person with extreme devotion. They find confusing the teaching that they must regard spiritual teachers as Buddhas. They may think that they need to regard all teachers in this way and that they need to do so from the start. Consequently, they feel that they are doing something wrong. 前提 佛法中心的人常常難以與精神導師聯繫起來，即使是合格的導師。有些人可能對常駐老師毫無感覺，即使此人是格西或喇嘛。其他人可能對一位拜訪的名師無動於衷，儘管其他人都以極度虔誠的態度對待這個人。他們發現必須將上師視為佛的教義令人困惑。他們可能認為他們需要以這種方式對待所有老師，並且他們需要從一開始就這樣做。因此，他們覺得自己做錯了什麼。 The first step for unraveling the problem is to acknowledge certain empirical facts about student-teacher relationships. (1) Almost all spiritual seekers progress through stages along the spiritual path. (2) Most practitioners study with several teachers during their lifetimes and build up different relationships with each. (3) Not every spiritual teacher has reached the same level of accomplishment. (4) The type of relationship appropriate between a specific seeker and a specific teacher depends upon the spiritual level of each. (5) People usually relate to their teachers in progressively deeper manners as they advance along the spiritual path. (6) Because the same teacher may play different roles in the spiritual life of each seeker, the most appropriate relationship each seeker has with that teacher may be different. The presentation in this book follows from these premises. 解開這個問題的第一步是承認某些關於師生關係的經驗事實。 (1) 幾乎所有的靈性尋求者都會在靈性道路上經歷不同的階段。 (2) 大多數從業者在其一生中與幾位老師一起學習，並與每個老師建立了不同的關係。 (3) 並非每個靈性導師都達到了相同的成就水平。 (4) 特定求道者與特定導師之間適當的關係類型取決於每個人的靈性水平。 (5) 人們在靈性道路上前進時，通常會以越來越深的方式與他們的老師建立聯繫。 (6) 因為同一個老師在每個求道者的靈性生活中可能扮演不同的角色，所以每個求道者與那個老師的最合適的關係可能​​不同。 本書中的介紹遵循這些前提。 Terminology The six points listed above are suggested by a distinction that Gampopa made in A Precious Ornament for Liberation, based on the Prajnaparamita literature. During the course of progressing to enlightenment, spiritual seekers become capable of receiving and understanding instruction from teachers who are increasingly more sophisticated in their realization of voidness. Thus, both spiritual teachers and seekers divide into levels. Here, we shall differentiate levels of spiritual teachers according to other criteria: the increasingly broader contents, perspective, and intent of the instruction that they impart. Further, in conjunction with each type of spiritual teacher, we shall formulate a corresponding spiritual seeker. 術語 上述六點是岡波巴根據般若波羅蜜多典籍在《解脫寶器》中所作的區分而提出的。在走向證悟的過程中，修行者能夠接受和理解上師的教導，這些上師在證悟空性方面越來越精明。因此，靈性導師和求道者都分為不同的層次。在這裡，我們將根據其他標準來區分靈性導師的級別：他們所傳授的教學內容、視角和意圖越來越廣泛。此外，結合每一類靈性導師，我們將製定相應的靈性尋求者。 To clarify the discussion, let us adopt certain conventions. Let us call someone who conveys information about Buddha's teachings from a withdrawn perspective a "Buddhism professor." A person who not merely sits in the audience, but who actually studies with such a Buddhism professor would be a "student of Buddhism." Someone, on the other hand, who imparts the teachings from the point of view of their practical application to life, based on personal experience, we shall name a "Dharma instructor." Someone who learns practical Buddhism from a Dharma instructor would be his or her "Dharma pupil." A person who trains others in the pragmatic aspects of meditation or ritual practice, we shall call a "meditation or ritual trainer." The corresponding spiritual seeker would be a "meditation or ritual trainee." 為了澄清討論，讓我們採用某些約定。讓我們稱從隱秘的角度傳達佛法信息的人為“佛教教授”。一個不僅坐在觀眾席上，而且真正向這樣一位佛學教授學習的人，才是“學佛的人”。另一方面，如果有人根據個人經驗，從實際應用的角度來傳授教法，我們將稱之為“法師”。向法師學習實用佛法的人，就是他或她的“法弟子”。在禪修或儀式實踐的實用方面訓練他人的人，我們將稱為“禪修或儀式訓練師”。相應的精神尋求者將是“冥想或儀式實習生”。 We shall use "spiritual mentor," in the Mahayana sense, for someone who leads others along the graded path to enlightenment. Someone whom a spiritual mentor leads along the graded path would be his or her "disciple," starting with a seeker who wishes first for spiritual goals only in this lifetime, or also for future generations. Among spiritual mentors, someone who confers Mahayana safe direction or either lay or monastic vows, we shall call a "refuge or vow preceptor." Someone who receives refuge or liberation vows from such a preceptor would be a member of the person's "refuge or vow progeny." 我們將使用大乘意義上的“精神導師”來指代帶領他人走上證悟之路的人。一位靈性導師帶領他或她的“弟子”將是他或她的“弟子”，首先是一個只希望在這一生或後世首先實現靈性目標的尋求者。在上師中，給予大乘安全指引或出家或出家誓言的人，我們稱為“皈依或誓言導師”。從這樣的上師那裡接受皈依或解脫誓言的人將成為該人“皈依或誓言後代”的成員。 A mentor who teaches the methods for developing bodhichitta and who leads a seeker along the bodhisattva path, we shall name a "Mahayana master." Someone whom he or she guides would be a "Mahayana disciple." Further, a Mahayana master who leads disciples to enlightenment through the methods of tantra, we shall designate a "tantric master." Corresponding to a tantric master would be a "tantric disciple." Further, the teacher who turns a seeker's heart and mind most strongly to the Dharma, we shall refer to as a "root guru." "Spiritual teacher" and "spiritual seeker" will be used as general terms. 一位教授發菩提心的方法並帶領求道者走菩薩道的導師，我們將稱其為“大乘大師”。他或她指導的人將成為“大乘弟子”。再者，一位大乘上師，通過密續的方法引導弟子證悟，我們稱其為“密續上師”。與密宗大師相對應的是“密宗弟子”。此外，最強烈地將求道者的心和意念轉向佛法的老師，我們將稱之為“根本上師”。 “靈性導師”和“靈性尋求者”將用作通用術語。 Classical textual presentations of the relationship between a spiritual seeker and a spiritual teacher speak only about specific categories of mentors and disciples. They do not pertain to prior levels of teachers or seekers. On the one side, they concern spiritual mentors who are primarily Mahayana masters, tantric masters, or root gurus – all three of whom are gurus, lamas, and spiritual friends. On the other side, they deal mainly with either Mahayana or tantric disciples. The relationship between a refuge or vow preceptor and his or her refuge or vow progeny usually appears in a separate context: the discussion of monastic discipline. The emphasis there is almost exclusively on the relationship with a preceptor for monastic vows. 靈性尋求者和靈性導師之間關係的經典文本介紹只涉及特定類別的導師和弟子。它們與教師或尋求者的先前級別無關。一方面，他們關注的精神導師主要是大乘上師、密宗上師或根本上師——他們三人都是上師、喇嘛和精神朋友。另一方面，他們主要與大乘或密宗弟子打交道。皈依者或戒律上師與其皈依者或戒律後裔之間的關係通常出現在一個單獨的背景下：討論出家戒律。那裡的重點幾乎完全是與出家戒律的上師的關係。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Buddhism Professors Many people interested in Buddhism do not have spiritual teachers to guide them. They may study Buddhism merely from books, tapes, videos, or from the Internet. His Holiness the Fourteenth Dalai Lama has affirmed the propriety of learning in this way. Appropriate topics include impermanence, karma, compassion, and voidness. Most Westerners, in fact, initially develop interest in the Dharma and gain their introductory knowledge from books – not only from works on Buddhism, but also from New Age books and from fictional and nonfictional accounts of Tibet. Even seeing popular films on Tibetan themes can spark people's interest. 許多對佛教感興趣的人沒有靈性導師來指導他們。他們可能僅通過書籍，錄音帶，錄像帶或互聯網來學習佛教。第十四世達賴喇嘛殿下確認以這種方式進行學習的適當性。適當的主題包括無常，業力，同情心和虛無。實際上，大多數西方人最初對佛法產生了興趣，並從書籍中獲得了入門知識，不僅是佛教著作，而且是新時代書籍以及西藏的虛構和非虛構著作。甚至看有關藏族主題的流行電影都可以激發人們的興趣。 Books, tapes, and videos, however, cannot answer questions. No matter how interactive a computer program may be, it too cannot provide all the answers. Only a live teacher can do that. Therefore, for most people the next step after gaining some information about Buddhism is to attend a few lectures. 但是，書籍，磁帶和視頻無法回答問題。無論計算機程序如何互動，它也無法提供所有答案。只有現場老師才能做到。因此，對於大多數人來說，在獲得有關佛教的一些信息之後的下一步就是參加一些講座。 Some may take a course with a Buddhism professor at a university, to learn more facts about the subject. Knowledge of the history of Buddhism, the influence on it from political developments, and the cultural adaptations that came with its spread helps to dispel romantic illusions. It provides the background and intellectual tools for sifting through massive amounts of material to pinpoint the essence. Buddhism professors may also educate students in the contents of Buddha's teachings. They usually do this in a removed manner, as when objectively conveying the contents of any world religion. 有些人可能會與一所大學的佛教教授一起上一門課程，以了解有關該主題的更多事實。了解佛教的歷史，政治發展對佛教的影響以及其傳播所帶來的文化適應，有助於消除浪漫的幻想。它提供了用於篩選大量材料以查明本質的背景和知識工具。佛教教授還可以對佛陀的教contents內容進行教育。他們通常以客觀的方式來做這件事，就像客觀地傳達任何世界宗教的內容一樣。 Well-educated teachers, Geshes, or kenpos at Dharma centers may also impart the contents of Buddha's teachings in the same manner as do university professors. Such teachers may also explain how to apply the Dharma to life, but students of Buddhism pay little attention. They listen merely to gain information. Thus, for students of Buddhism, even Geshes or kenpos are merely Buddhism professors. If, as seekers, we wish to study Buddhism as a method for spiritual self-development, we need to work with a teacher as a Dharma instructor. 達摩中心受過良好教育的老師，Geshes或kenpos可能也會像大學教授一樣傳授佛陀的教導內容。這樣的老師也可以解釋如何將佛法應用於生活，但是佛教學生卻很少注意。他們只是在聽以獲取信息。因此，對於佛教的學生來說，甚至Geshes或kenpos都只是佛教教授。如果作為尋求者，我們希望學習佛教作為一種精神自我發展的方法，那麼我們需要與一位老師作為佛法講師一起工作。 Dharma Instructors The distinction between Buddhism professors and Dharma instructors derives from three progressive levels of discriminating awareness differentiated in Buddhism. (1) Discriminating awareness of correct information derives from listening to lectures by trustworthy teachers or from reading books by reliable authors. (2) Discriminating awareness based on correct intellectual insight derives from thinking about the correct information thus received. (3) Discriminating awareness based on correct experiential insight derives from meditating on a correct intellectual understanding. Spiritual teachers may instruct seekers based on one or more of the three levels of correct awareness. 佛教教授與佛法講師之間的區別源於佛教中區別對待意識的三個進步水平。 （1）對正確信息的歧視是源於可信賴的老師聽課或可靠的作者看書。 （2）基於正確的智力洞察力來區分意識源於對由此獲得的正確信息的思考。 （3）基於正確的經驗洞察力來區別意識是通過沉思正確的智力理解而產生的。屬靈的老師可以根據正確認識的三個等級中的一個或多個來指導搜尋者。 Buddhism professors teach information gained from texts or from Western scholarly research. In addition, they may have tried to figure out the meaning of the teachings intellectually and thus may also teach from intellectual insight and understanding. Dharma instructors also have some level of scriptural knowledge and teach accordingly. In addition, however, they explain from experiential insight and understanding, gained from putting the teachings into practice and from trying to apply them to life. Buddhism professors may also have experiential insight, but they do not usually convey these insights to others. 佛教教授教授從課文或西方學術研究中獲得的信息。另外，他們可能試圖從理智上弄清教義的含義，因此也可能從理智的見解和理解中進行教teach。佛法講師還具有一定水平的經文知識，並據此進行教學。但是，他們還從經驗的洞察力和理解力中進行了解釋，這些知識是通過將實踐付諸實踐並試圖將其應用於生活中而獲得的。佛教教授也可能有經驗性見識，但他們通常不會將這些見解傳達給他人。 Dharma instructors may be older spiritual seekers at Dharma centers with more knowledge and experience than the others have. More advanced than that, instructors may be resident teachers or may be visiting ones on tour. They may have university degrees in Buddhist Studies or monastic degrees, although neither is prerequisite. As Dharma pupils, we may learn how to apply Buddhist practices to life from any of these types of Dharma instructors. 佛法講師在佛法中心可能是年長的靈性導師，他們的知識和經驗比其他人更多。比這更高級的，講師可以是駐地老師，也可以是遊覽中的來訪者。他們可能都擁有佛教研究的大學學歷或修道院的學歷，儘管兩者都不是先決條件。作為佛法系的學生，我們可能會從這些佛法講師中學習任何一種將佛教習俗應用到生活中的方法。 Meditation or Ritual Trainers Seekers who wish to go beyond intellectual knowledge of the Buddhist methods for self-transformation need to train in the practices. The training involves meditating and, for certain aspects of the teachings, performing ritual practices. Meditation involves either generating a beneficial state of mind or settling the mind into its natural wholesome state. Through frequent repetition, the state of mind becomes habitual and forms an integral part of one's personality. Ritual practice adds physical and verbal form to meditation and creates a bond with tradition. It may entail arranging a shrine, making offerings, doing prostrations, chanting texts, or using the traditional ritual implements of vajra, bell, and hand drum. The sense of continuity and of belonging to a group of practitioners, past and present, performing the same rites brings with it a feeling of support, security, and confidence. 想要超越佛教自我轉化方法的知識知識的尋求者需要在實踐中進行訓練。訓練涉及冥想，並且對於教義的某些方面，進行儀式練習。冥想包括產生一種有益的心態，或者讓心進入自然的健康狀態。通過頻繁的重複，心理狀態會成為習慣，並成為一個人性格中不可分割的一部分。儀式練習為冥想增加了身體和語言的形式，並與傳統建立了聯繫。它可能需要佈置神社、供養、大禮拜、誦經或使用金剛杵、鈴鐺和手鼓等傳統儀式工具。連續性和歸屬於過去和現在的一群從業者，執行相同的儀式帶來了支持、安全和信心的感覺。 Several people at a Dharma center may be able to train us in the basic aspects of meditation and ritual. These include, again, older spiritual seekers and both resident and visiting Dharma instructors. Some centers have specialists as meditation or ritual trainers for beginners. These persons may have completed three-year retreats. They may not necessarily be able to instruct us in more than the elementary Dharma teachings, but have experience and competence in training people in the initial stages of meditation, ritual, or both. 佛法中心的幾個人可能能夠在冥想和儀式的基本方面訓練我們。其中包括年長的修行者以及常駐和來訪的佛法導師。一些中心有專家作為初學者的冥想或儀式教練。這些人可能已經完成了三年的閉關。他們可能不一定能夠指導我們超過基本的佛法教義，但具有在冥想、儀式或兩者兼有的初始階段訓練人們的經驗和能力。 Spiritual Mentors The Buddhist teachings differentiate between insights and realizations. An insight does not make a significant change in one's life, but may lead in that direction. A realization, on the other hand, whether it be partial or complete, actually produces a noticeable improvement that lasts. The distinction we are drawing here between Dharma instructors and spiritual mentors derives from this difference. Dharma instructors may have either insight or realization, whereas spiritual mentors need to have some level of realization. 佛教教義區分洞察和證悟。洞察力不會對一個人的生活產生重大改變，但可能會朝著那個方向發展。另一方面，實現，無論是部分的還是完整的，實際上都會產生持續的顯著改進。我們在這裡畫的佛法導師和精神導師之間的區別就是源於這種差異。佛法導師可能有洞察力或證悟，而精神導師需要有某種程度的證悟。 A further distinction derives from the two ways in which Buddha conveyed to others what he had attained. He communicated his enlightenment verbally and through the effects of his realizations. Buddhism professors and Dharma instructors teach primarily through verbal instruction. For spiritual teachers to guide seekers fully, however, they need also to embody the teachings, integrated into their personalities. Only then, as spiritual mentors, can they truly inspire and teach disciples by their living examples. Because of the obvious personal development of mentors, spiritual seekers feel confident in entrusting themselves as disciples to them, to help reach similar levels of self-transformation. Spiritual mentors, then, help disciples to develop their personalities. 進一步的區別來自佛陀向他人傳達他所獲得的東西的兩種方式。他通過他的覺悟的效果口頭傳達了他的啟蒙。佛教教授和佛法導師主要通過口頭教學進行教學。然而，要讓靈性導師充分指導求道者，他們還需要將教義具體化，融入他們的個性。只有這樣，作為精神導師，他們才能真正以他們的活生生的榜樣來啟發和教導弟子。由於導師的明顯個人發展，精神尋求者有信心將自己作為門徒委託給他們，以幫助達到類似的自我轉化水平。那麼，精神導師幫助門徒發展他們的個性。 Thus, once we have gained sufficient practical knowledge of the teachings from studying with Dharma instructors and sufficient familiarity with pragmatic aspects through working with meditation or ritual trainers, we may be ready to take the next step. We may be ready to become disciples of spiritual teachers and to relate to them as spiritual mentors. To be spiritual mentors, teachers need the qualities of gurus, lamas, and spiritual friends, irrespective of the actual titles they bear. They may have been our Buddhism professors, Dharma instructors, or meditation or ritual trainers. Our spiritual mentors may also be other teachers, not specifically associated with our universities or Dharma centers. 因此，一旦我們從佛法導師的學習中獲得了足夠的實踐知識，並通過與冥想或儀式導師合作而對實用方面有足夠的熟悉，我們可能準備好邁出下一步。我們可能已經準備好成為靈性導師的門徒，並將他們視為靈性導師。要成為靈性導師，教師需要上師、喇嘛和靈性朋友的品質，無論他們實際擁有什麼頭銜。他們可能是我們的佛教教授、佛法導師或冥想或儀式教練。我們的精神導師也可能是其他老師，與我們的大學或佛法中心沒有特別聯繫。 Moreover, to become the disciple of a spiritual mentor requires living up to the name disciple. Specifically, seekers interested in Buddhism need to make a formal commitment to the Buddhist path. This entails taking vows to restrain from unruly behavior and to train in constructive ways. In Ocean of Infinite Knowledge, Kongtrul, the encyclopedist of the Rime (nonsectarian) movement, explained three types of spiritual mentor. The distinction derives from which of three sets of vows a disciple takes in the mentor's presence: pratimoksha, bodhisattva, or tantric vows. Buddhist vows entail a long-term commitment. In the Tibetan tradition, lay or monastic vows are for an entire lifetime, whereas refuge, bodhisattva, and tantric vows are for all one's lifetimes until enlightenment. Consequently, the disciple-mentor bond that crystallizes around these major commitments also carries a great level of seriousness. 而且，要成為精神導師的弟子，還需要名副其實的弟子。具體來說，對佛教感興趣的尋求者需要對佛教道路做出正式承諾。這需要發誓克制不守規矩的行為並以建設性的方式進行培訓。在無量知識海中，Rime（無宗派）運動的百科全書者康楚解釋了三種精神導師。區別在於弟子在導師面前接受的三組誓言中的哪一個：解脫、菩薩或密宗誓言。佛教誓言需要長期的承諾。在西藏傳統中，在家或出家的誓言是終生的，而皈依、菩薩和密宗的誓願是終生的，直到證悟。因此，圍繞這些重大承諾而形成的師徒關係也具有高度的嚴肅性。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Refuge or Vow PreceptorsThose who wish to commit themselves to the Buddhist spiritual path formally take safe direction in life from the Triple Gem: the Buddhas, the Dharma, and the Sangha. Full engagement also entails taking either lay or monastic vows for individual liberation. Committed lay Buddhists, for example, promise to restrain from either all or some of the following destructive actions: killing, stealing, lying, indulging in inappropriate sexual behavior, and taking intoxicants. 那些願意獻身於佛教精神道路的人，從佛陀，佛法和僧伽那裡正式走上了三重寶石生命安全的方向。充分參與還需要為個人解放採取非公開或修道院式的誓言。例如，虔誠的佛教徒承諾會限制以下所有或部分破壞性行為：殺戮，偷竊，撒謊，沉迷於不適當的性行為以及服用麻醉劑。 Taking safe direction and liberation vows marks the watersheds in a Buddhist spiritual life. Although the classical texts describe several extraordinary methods whereby certain disciples at the time of the Buddha received monks' or nuns' vows, nowadays people require the presence of spiritual elders. Although Kongtrul discussed vow preceptors specifically in the context of taking monastic vows, disciples also need to take refuge and lay vows in the presence of elders. Therefore, we shall extend the scope of Kongtrul's category of vow preceptors to include those in whose presence disciples take Mahayana refuge or lay vows. Since most Westerners following the Buddhist path remain householders, let us limit our discussion to these preceptors for "pre-monastic" vows. 遵循安全的方向和解放的誓言標誌著佛教精神生活中的分水嶺。儘管古典文獻描述了幾種非凡的方法，在佛陀時代某些門徒接受僧侶或修女的誓言，但如今，人們需要靈性長老在場。儘管Kongtrul專門在接受寺院誓言的背景下討論過誓言接受者，但門徒也需要在長者在場的情況下避難並躺下誓言。因此，我們將擴大Kongtrul的誓言接受者類別的範圍，以包括那些在場的門徒乘大乘避難所或立誓的人。由於大多數遵循佛教徒道路的西方人仍然是家庭住戶，因此讓我們將討論範圍限於“先修道士”誓言的這些傳教士。 In the context of Tibetan Buddhism, refuge or vow preceptors are necessarily Mahayana elders. Moreover, they need to be spiritual mentors who have kept their vows purely for a certain number of years, depending on the level of vow conferred. This qualification adds gravity and authenticity to the event, as preceptors formally link their progeny to the traditions tracing back to the immediate disciples of the historical Buddha. 在藏傳佛教的背景下，避難所或誓言受戒者必定是大乘佛教的長者。此外，他們需要成為精神導師，根據所宣誓的誓言水平，將其誓言純粹地保持一定年限。這種資格為事件增加了引力和真實性，因為傳教士將他們的後代與追溯到歷史佛的直接門徒的傳統正式聯繫起來。Refuge and vow preceptors need not be the same persons. Although they become one of our teachers in the context of our taking vows, they do not need to serve in other ways as our spiritual mentors. Moreover, taking safe direction or liberation vows with a preceptor connects us with Buddhism in general. It does not commit us to the specific Tibetan tradition of the preceptor, since all Tibetan sects transmit the same Indian lineage of vows. We become simply Buddhist practitioners, laypeople, or monastics, and not members of the Nyingma, Sakya, Kagyu, or Gelug order. 避難和誓言接受者不必是同一個人。儘管他們在誓言的背景下成為我們的老師之一，但他們並不需要以其他方式擔任我們的精神導師。此外，在總體上以安全的態度接受指導或解放誓言將我們與佛教聯繫起來。由於所有藏宗教派都傳遞相同的印度誓言血統，因此它並未使我們信奉特定的藏傳教士傳統。我們只是成為佛教徒，信徒或僧侶，而不是寧瑪派，薩迦派，Ka舉派或格魯派的成員。 Some spiritual seekers formally take safe direction while still only students of Buddhism, Dharma pupils, or meditation or ritual trainees. Some take this step even as newcomers to Buddhism, knowing hardly anything of the teachings. Often, they do so as a spur of the moment decision made under group pressure, moved by the charisma of the teachers offering the refuge ceremonies. Merely participating in a ritual, however, does not constitute taking safe direction. Nor does it make participants the disciples of the teachers conducting the ceremonies, nor members of their refuge progenies. Taking safe direction, in its full sense, requires that both the spiritual teachers and the seekers fulfill the qualifications for preceptor and progeny and for mentor and disciple. Especially essential is that the spiritual seekers have appropriate motivations – at minimum, dreading emotional ill-being later in life. Moreover, the seeker needs not only the confidence that the Triple Gem provides a safe direction to avoid these troubles, but also the full intention to put this positive direction into their lives and to keep the refuge commitments and vows. 一些尋求精神的人正式採取安全的指導，而仍然只有佛教的學生，佛法的學生，冥想或儀式的受訓者。有些人甚至在佛教的新來者中也邁出了這一步，對這些教義一無所知。通常，這樣做是出於在集體壓力下做出決定的一時衝動，這是由提供避難儀式的老師們的超凡魅力所感動的。但是，僅參加一項儀式並不構成採取安全的指導。它也不會使參與者成為主持儀式的老師的門徒，也不會使他們的避難所後代成為成員。從全面的意義上講，要採取安全的指導，就要求靈性的老師和尋求者都具備傳教士和後代以及導師和門徒的資格。尤其重要的是，精神尋求者要有適當的動機-至少會在以後的生活中恐懼情感疾病。此外，尋求者不僅需要相信三重寶石為避免這些麻煩提供了安全的指導，而且還需要有充分的意願將這一積極的指導納入他們的生活，並保持避難所的承諾和誓言。 The refuge ceremony forms a standard part of all tantric empowerments. Since Tibetan lamas often permit insufficiently prepared spiritual seekers to attend empowerments, they also permit insufficiently prepared persons to take safe direction. The traditional rationale is that, even if seekers lack the appropriate causes for taking safe direction, attending the ceremonies plants seeds of positive potential for future lives. The spiritual seekers need not understand anything that is happening. Attendance alone successfully plants seeds for the future, unless the persons have negative attitudes that would prevent them from receiving positive, or at least neutral impressions of the proceedings. Nonetheless, attending empowerment ceremonies in this way to plant seeds for the future, or to receive the "blessings," still does not make the lamas their refuge preceptors, let alone make them their tantric masters. 避難儀式是所有密宗授權的標準部分。由於藏族喇嘛經常允許準備不足的精神尋求者參加授權，因此他們也允許準備不足的人採取安全的指導。傳統的理由是，即使尋求者缺乏採取安全指導的適當理由，參加儀式也為將來的生活種下積極的種子。尋求精神的人不需要了解正在發生的任何事情。除非出席者的消極態度會阻止他們對訴訟程序產生正面或至少中立的印象，否則出勤本身就可以為將來成功地種下種子。儘管如此，以這種方式參加授權儀式為將來播種或獲得“祝福”，仍然不能使喇嘛成為避難所的接受者，更不用說使他們成為密宗的主人了。 Mahayana Masters Just as taking safe direction is the gateway for entering the Buddhist path in general, developing a bodhichitta motivation is the entrance to the Mahayana way. Furthermore, bodhichitta has two stages. The mere development of the motivation constitutes "aspiring bodhichitta": the aspiration to become a Buddha to benefit others as much as is possible. With "engaged bodhichitta," disciples commit themselves, with bodhisattva vows, to train intensively in the methods and wisdom that bring enlightenment and to help others now as much as they can. 正如通向安全的方向通常是進入佛教之路的大門一樣，發展菩提心的動機也是大乘佛教方式的入口。此外，菩提心經有兩個階段。動機的單純發展就構成了“有抱負的菩提心”：成為佛陀以盡可能多地造福他人的抱負。門徒們通過“奉獻的菩提心”，用菩薩的誓言致力於對帶來啟蒙的方法和智慧進行深入的訓練，並儘力幫助其他人。 When their aspiring bodhichitta intensifies to become engaged bodhichitta, disciples may take bodhisattva vows in several ways. Best is in the presence of the spiritual mentors who have taught them the Mahayana way. If they have made sincere effort to reach these mentors, but for some reason cannot arrange to take bodhisattva vows with them, there is no need to postpone. When disciples are ready to engage fully in bodhisattva conduct, the absence of their mentors to conduct a ceremony does not pose a problem. In such cases, the Indian mentor Shantideva explained in Engaging in Bodhisattva Behavior, sincere disciples may also take bodhisattva vows in the presence of Buddha statues or paintings. If none are available, they may even take them before Buddhas and bodhisattvas visualized as present. 當他們有抱負的菩提心增強為訂婚菩提心時，門徒可能以幾種方式接受菩薩的誓言。最好的是在教導大乘方式的屬靈導師面前。如果他們做出了真誠的努力來接觸這些導師，但由於某種原因卻無法安排與他們一起接受菩薩誓言，則無需推遲。當門徒準備充分參與菩薩行事時，他們的導師缺席典禮就不會造成問題。在這種情況下，印度導師尚蒂德娃（Shantideva）在“從事菩薩行為”中解釋說，真誠的門徒也可能在有佛像或油畫的情況下接受菩薩的誓言。如果沒有可用的，他們甚至可以在佛像和菩薩像現在呈現之前拿走它們。 Kongtrul specified that Mahayana masters are spiritual mentors in whose presence disciples take bodhisattva vows. Nevertheless, since Atisha emphasized the need for mentors to explain bodhichitta and the bodhisattva way before conferring vows, we may extend the definition of a Mahayana master. In a broader sense, Mahayana masters are the spiritual mentors whose teachings on compassion and bodhichitta lead disciples to develop aspiring bodhichitta and then to take bodhisattva vows. Such mentors, when fully qualified, are able to guide disciples along the complete path to enlightenment. The English term master, here, has nothing to do with masters and slaves, but rather with the spiritual mentors' mastery of the methods leading to the highest level of evolution possible. 孔特魯爾指出，大乘大師是精神導師，在場的弟子們帶著菩薩的誓言。但是，由於阿蒂沙強調在導師宣誓前需要導師解釋菩提心和菩薩的方式，因此我們可以擴展大乘大師的定義。從廣義上講，大乘大師是精神導師，他們的同情心和菩提心的教義導致門徒發展有抱負的菩提心，然後繼承菩薩的誓言。這樣的導師，如果完全合格，就能夠沿著完整的道路引導門徒開悟。這裡的英語術語“主人”與“主人”和“奴隸”無關，而是與精神導師對導致最高水平進化的方法的掌握有關。 Tantric Masters Mahayana disciples may travel the path to enlightenment through the methods of either sutra or tantra. The sutras contain Buddha's basic teachings on the methods for gaining positive qualities such as ethical self-discipline, concentration, compassion, bodhichitta, and understanding of voidness. In the tantras, Buddha presented advanced methods to supplement the sutra practices for reaching enlightenment more efficiently and rapidly. These methods focus on using the imagination to transform one's self-image through the model of a Buddha-figure. All Tibetan Buddhist traditions teach paths to enlightenment that combine sutra and tantra practice. 大乘弟子可能會通過佛經或密宗的方法走上啟蒙之路。佛經包含佛陀關於獲得積極特質的方法的基本教義，例如道德自律，專心，同情，菩提心和對虛無的理解。在密宗中，佛陀提出了先進的方法來補充經文的做法，以便更有效，更迅速地達到啟蒙目的。這些方法著重於利用想像力通過佛像模型來改變自己的自我形象。藏傳佛教的所有傳統都教導了將佛經與密宗實踐相結合的開悟道路。 As mentioned earlier, the gateway for entering the tantra path in general is receiving an empowerment (wang, dbang; initiation) for a specific Buddha-figure from a spiritual mentor. The Buddha-figure may be part of a practice from any tantra class. The Nyingma tradition delineates six classes of tantra, while the other Tibetan traditions speak of four. The three highest classes of Nyingma tantra are equivalent to the other traditions' highest tantra class. If we to use the term tantric master in its most general sense, it refers to a spiritual mentor who confers an empowerment from any of these tantra classes. For example, in Clarifying [Ashvaghosha's] "Fifty Stanzas [on the Guru]," Dragpa Gyaltsen, the third of the five Sakya founders, occasionally used the term tantric master in this sense. 如前所述，進入密宗路徑的門戶通常是從靈性導師那裡獲得針對特定佛像的授權（wang，dbang，initiation）。佛像可能是任何密宗類修行的一部分。寧瑪傳統描繪了六種密宗，而其他藏族傳統則講了四類。寧瑪密宗的三大最高等級相當於其他傳統的最高密宗。如果我們從最普遍的意義上使用“密宗大師”一詞，它指的是一種精神導師，可以賦予這些密宗類別任何一種權力。例如，在澄清[Ashvaghosha]的[Suru上的五十節]中，薩迦五位創始人中的第三位的德拉格·賈爾特森（Dragpa Gyaltsen）在這種意義上偶爾會用到密宗大師這個詞。 Kongtrul, however, defined tantric masters as the spiritual mentors before whom disciples take tantric vows during empowerments and before the visualizations of whom they renew or strengthen those vows during "self-empowerments" after they have completed tantric retreats. Only an empowerment into either the third (yoga tantra) or the highest class of tantra entails taking tantric vows. Tantric vows include promises concerning how disciples will regard and treat their tantric masters. Thus, in a more technical sense, the term tantric master applies only to spiritual mentors of the two higher classes of tantra. Tsarchen, for example, used the term in this way in his commentary to Ashvaghosha's text. 然而，Kongtrul將密宗大師定義為精神指導者，在授權期間門徒們接受密宗誓言，並在他們完成密宗修養後，在“自我授權”期間對其進行可視化更新或強化這些誓言。只有對第三種（瑜伽密宗）或最高級別的密宗進行授權，才能獲得密宗誓言。密宗誓言包括有關門徒如何看待和對待其密宗大師的承諾。因此，從更技術的角度來看，密宗大師這一術語僅適用於兩大類密宗的靈性導師。例如，沙皇（Tsarchen）在對Ashvaghosha文本的評論中以這種方式使用了該術語。 According to Difficult Points concerning Helping and Showing Respect to a Guru, an anonymous Indian commentary to Ashvaghosha's text introduced to Tibet by the Kagyu-Nyingma translator Go Lotsawa, the instruction to see one's tantric master as a Buddha pertains specifically to highest tantra. From all the teachings concerning the student-teacher relationship, this instruction causes the most confusion. Since highest tantra offers the clearest explanation of this teaching, we shall further restrict the term tantric master in accordance with its usage in this anonymous text and limit our discussion to highest tantra. 根據關於幫助和表現出對上師的困難的觀點，由g舉寧寧譯者Go Lotsawa向西藏介紹的Ashvaghosha文字的印度匿名註釋，該指令將某位密宗大師視為佛陀，這與最高密宗有關。從所有有關師生關係的教義中，此說明引起了最大的困惑。由於最高密宗提供了最清晰的解釋，因此，我們將根據此匿名文本中的用法，進一步限制密宗這一術語，並將我們的討論限制為最高密宗。 Restricting the meaning of the term in this way also accords with its usage in the context of the widespread tantric practice of guru-yoga (lame-neajor, bla-ma'i rnal-'byor) as Naropa, the Indian forefather of the Kagyu lineage, codified it in Actualizing through a Guru. In tantric guru-yoga, disciples imagine receiving four empowerments through colored lights emanated from their tantric masters. The four empowerments are an exclusive feature of highest tantra. Therefore, similarly, we shall use the term tantric guru-yoga to mean highest tantric guru-yoga. 以這種方式限制該術語的含義也符合其在古茹瑜伽（Lae-neajor，bla-ma'i rnal-'byor）作為印度opa舉先祖那羅巴的廣泛密宗實踐中的使用。宗族，將其編入《通過大師實現》。在密宗宗師瑜伽中，門徒們想像著從密宗大師發出的彩色光中獲得四項授權。這四個授權是最高密宗的獨有特徵。因此，類似地，我們將使用“密宗大師瑜伽”一詞來表示最高的密宗大師瑜伽。 Since highest tantra focuses on harnessing internal energies for spiritual use, let us borrow the imagery of rockets to elucidate the role of tantric masters. The Buddha-figures for which disciples receive empowerment are like the classes and models of spacecraft they use for undertaking the spiritual "inner-space" journey to enlightenment. The skills they gain on the Mahayana sutra path provide the systems for flying the ships. For optimal travel once they have taken off with empowerments, they need to supplement their energy with subsequent boosts (jenang, rje-gnang; permission) and refueling of mantras (ngagtu, sngags-btu; gathering of mantras). Moreover, to follow the course of the highest tantra path, they need also to receive energization (lung, lung; oral transmission) of the appropriate texts and directive thrusts (ti, khrid; discourse) explaining the subtle points of the meditation practices. Tantric masters supply disciples with all these spiritual provisions. 由於最高密宗專注於將內部能量用於精神用途，因此讓我們藉用火箭的圖像來闡明密宗大師的角色。門徒獲得力量的佛像就像他們用來進行精神上的“內部空間”啟蒙之旅的航天器的模型和模型一樣。他們在大乘經中獲得的技能為飛行船隻提供了系統。為了獲得最佳的旅行，他們一旦獲得授權，就需要通過隨後的提升（珍南，rje-gnang；許可）和加註咒語（ngagtu，sngags-btu；收集咒語）來補充精力。此外，要遵循最高密宗路徑的路線，他們還需要接受適當的教法和指示性推力（ti，khrid；話語）的加電（肺，肺，口腔傳播），以解釋冥想方法的精妙之處。密宗大師為門徒提供了所有這些屬靈的條件。 In discussing how to relate to tantric masters, Ashvaghosha explicitly mentioned only those mentors who confer empowerment. Tsongkhapa, however, clarified this point in his commentary to Ashvaghosha's text, The Complete Fulfillment of Disciples' Hopes. There, he asserted that the protocol followed with empowering mentors also applies to other tantric masters, for example those who explain the texts and give quintessence teachings (menngag, man-ngag). This is because receiving explanations or the quintessence teachings for a specific highest tantra practice requires previous empowerment and thus tantric vows. 在討論如何與密宗大師建立關係時，阿什瓦格莎（Ashvaghosha）明確提到僅那些賦予權力的導師。然而，宗喀巴在對Ashvaghosha的案文《門徒的希望的完全實現》的評論中澄清了這一點。他斷言那裡附有授權導師的協議也適用於其他密宗大師，例如那些講解經文並講求精髓的人（menngag，man-ngag）。這是因為要接受針對特定最高密宗實踐的解釋或精髓教導，需要事先授權，並因此需要密宗誓言。 Tantric masters, then, are spiritual mentors who empower, boost, refuel, energize, and give directive thrust to our highest tantra inner-space journeys. As perpetual sources of inspiration, they keep our engines running. Moreover, through continuing supervision and instruction, our tantric masters provide ground control and dependable guidance systems to reach our goals accurately and safely. 因此，密宗大師是精神導師，他們為我們的最高密宗內太空之旅賦予力量，增強力量，加油能力，激發精神並提供指導性推力。作為永恆的靈感來源，它們使我們的發動機運轉。此外，通過不斷的監督和指導，我們的密宗大師提供地面控制和可靠的製導系統，以準確，安全地實現我們的目標。 Our tantric masters may already be our Mahayana masters, or may be other spiritual teachers with whom we have only rare contact. Moreover, the same tantric master may give us empowerment, subsequent boost, refueling of mantras, energization, directive thrust, and quintessence teachings for a particular Buddha-figure, or we may receive the six from separate masters. 我們的密宗大師可能已經是我們的大乘大師，或者可能是我們僅有很少聯繫的其他精神導師。此外，同一個密宗大師可以為我們提供授權，隨後的提升，咒語加油，增能，指令推力和特定佛像的精髓教,，或者我們可以從單獨的大師那裡獲得六種。 Before we receive tantric empowerments, mentors may give us oral transmissions of the tantric preliminary practices (ngondro, sngon-'gro) or of various mantras. They may also explain general tantra or even highest tantra theory in order to dispel our misconceptions. Receiving such an oral transmission or explanation, however, does not establish a tantric disciple-master relationship. The relationship stems from taking tantric vows at a full empowerment. 在我們獲得密宗授權之前，導師可能會口頭傳授密宗的初步實踐（ngondro，sngon-gro）或各種咒語。他們還可以解釋一般密宗，甚至是最高密宗理論，以消除我們的誤解。然而，接受這樣的口頭傳播或解釋並不能建立密宗的門徒-主人關係。這種關係源於在完全授權下獲得密宗誓言。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Root Gurus Root gurus are the spiritual mentors who turn disciples' hearts and minds most ardently to the Buddhist path. They are the strongest sources of inspiration to sustain disciples throughout their spiritual journeys. The relationships with such teachers act as roots for all attainments. 根源大師是靈性導師，他們最熱衷於使徒弟們的思想和思想轉向佛教之路。他們是在整個屬靈旅程中維持門徒的最有力的靈感來源。與這些老師的關係是所有成就的基礎。 The mentors who serve disciples as their root gurus may not necessarily be the first spiritual teachers that the seekers encounter or the ones who give them the most Dharma instruction or meditation or ritual training. Nor are they necessarily the mentors with whom they take refuge or liberation vows. Most, however, come from among their tantric masters. The discussion of root gurus traditionally appears primarily in the context of highest tantra practice. 以門徒為根源的導師不一定是尋求者遇到的最早的靈性導師，也不一定是向他們提供最多佛法指導，冥想或儀式訓練的導師。他們也不一定是與他們避難或解放誓言的導師。然而，大多數來自他們的密宗大師。傳統上，有關根大師的討論主要是在最高密宗實踐的背景下出現的。 The Sakya tradition, in fact, equates the terms spiritual mentor, tantric master, and root guru. Such mentors serve as the roots of our paths because of the refuge, liberation, bodhisattva, and tantric vows we take in their presence during highest tantra empowerments, and because of the experiences and flash insights we gain during the procedures through their inspiration. 實際上，薩迦派的傳統等同於精神導師，密宗大師和根大師。這些導師是我們之路的根基，這是因為在最高密宗授權過程中我們擁有庇護，解放，菩薩和密宗誓言，並且由於我們在程序中通過其靈感得到的經驗和快速的見識。 Progressing through Graded Relationships with Spiritual Teachers The Nyingma and Kagyu traditions distinguish two types of tantric practitioners: those who progress through graded stages and those for whom everything happens at once. Kedrub Norzang Gyatso, tutor of the Second Dalai Lama, explained the distinction in A Lamp for Clarifying Mahamudra to Establish the Single Intention of the Kagyu and Gelug Traditions. The former follow graded steps throughout their spiritual paths, whereas the latter travel the final steps all at once as the result of enormous networks of potential built up by graded practice in previous lives. Although the Nyingma and Kagyu texts explain the path to enlightenment mostly from the viewpoint of those for whom everything happens at once, these types of disciple are extremely rare. The overwhelming majority of practitioners progress through stages. 寧瑪族和Ka舉族的傳統區分了兩種類型的密宗從業者：那些經歷分級階段的人和那些同時發生一切的人。第二達賴喇嘛的導師Kedrub Norzang Gyatso解釋了“澄清大手印以建立Ka舉和格魯派傳統的單一意圖”一書中的區別。前者在他們的精神道路上遵循分級步驟，而後者由於先前生活中的分級練習建立了巨大的潛力網絡，因此一次穿越了最後一步。儘管寧瑪派和Ka舉派的著作大多從同時發生一切事情的人們的角度解釋了啟蒙的道路，但這類門徒卻極為罕見。絕大多數從業者都經歷了階段性的發展。 Often when Westerners approach Tibetan Buddhism, they read some literature and, because they have not received deep explanations, confusedly identify themselves as practitioners for whom everything happens at once. Believing that they do not need to progress through stages even during the earlier phases of the path, they think they must immediately jump into the deepest, most advanced form of relationship with a spiritual teacher. Not understanding the qualifications, intent, and profound dynamics of such relationships, their naivety and lack of awareness bring them much confusion and pain. 通常，當西方人接觸藏傳佛教時，他們會閱讀一些文學作品，而且由於他們沒有得到深入的解釋，所以混淆地認為自己是修煉者，凡事都發生於此。他們認為即使在課程的早期階段也不需要分階段進行發展，他們認為他們必須立即跳入與靈性老師的最深層，最先進的關係形式。由於不了解這種關係的資格，意圖和深刻的動態，它們的幼稚和缺乏認識使他們感到困惑和痛苦。 Relationships with spiritual teachers need to be built slowly. This allows for the natural growth of trust on both sides. Students need confidence in teachers' qualifications, to trust that they will not mislead them. Teachers need confidence that students are serious, to trust that they will not misunderstand or misuse the teachings. One of the teachers' bodhisattva vows, after all, is to avoid teaching voidness to those not ready to understand it. In addition, one of their tantric vows is to avoid revealing confidential teachings to those unable to keep them private. 與屬靈老師的關係需要慢慢建立。這使得雙方之間的信任自然增長。學生需要對老師的資格有信心，相信他們不會誤導他們。教師需要相信學生是認真的，相信他們不會誤解或濫用教義。畢竟，教師的菩薩誓言之一是避免向那些尚未準備好理解虛空的人傳授虛空。此外，他們的密宗誓言之一是避免向無法將其保密的人透露機密教義。 Therefore, if we wish to become disciples of tantric masters, we need to start as students of Buddhism professors or as pupils of Dharma instructors. Only with growing maturity may we safely enter relationships with spiritual teachers that are progressively more advanced. Our initial level spiritual teachers may be unqualified to become our tantric masters or even to become our spiritual mentors. Similarly, our tantric masters may have initially been our Buddhism professors. We avoid problems so long as both sides keep the roles straight and follow the mode of behavior appropriate to the level of relationship. 因此，如果我們想成為密宗大師的門徒，就必須從佛教教授的學生或佛法講師的學生開始。只有隨著日趨成熟，我們才能安全地與越來越高級的屬靈老師建立關係。我們最初的精神導師可能沒有資格成為我們的密宗大師，甚至沒有資格成為我們的精神導師。同樣，我們的密宗大師最初可能是我們的佛教教授。只要雙方保持角色平直並遵循適合於關係水平的行為方式，我們就可以避免出現問題。 Summary As spiritual seekers, we need to look to spiritual teachers in terms of what we wish to learn and are ready to absorb. We may wish to gain intellectual knowledge of Buddhism, Dharma instruction about applying the teachings to life, or pragmatic training in meditation or rituals. We may also wish for spiritual growth leading to emotional well-being in this lifetime, favorable rebirths, liberation, or enlightenment, or for the total self-transformation of tantra as the most efficient means for becoming Buddhas. The appropriate relationships with our teachers depend on our aim and our level of development. Moreover, spiritual teachers need to consider honestly what they can offer to spiritual seekers. 作為屬靈的尋求者，我們需要根據我們希望學習和準備吸收的知識來尋求屬靈的老師。我們不妨獲得佛教的知識知識，關於將這些知識應用於生活的佛法教學或冥想或儀式的實用訓練。我們也可能希望精神上的成長導致今生的情感幸福，重生，解放或啟蒙，或者密宗的完全自我轉化，成為成為佛陀的最有效手段。與老師的適當關係取決於我們的目標和發展水平。此外，靈性導師需要誠實地考慮他們可以提供給靈性尋求者的東西。 As Wonpo Sherab-jungnay, nephew of the founder of the Drigung Kagyu tradition, implied in A Grand Commentary to [Drigungpa's] "Single Intention of the Sacred Dharma," most teachers, objectively speaking, have not yet reached liberation or enlightenment. Nevertheless, so long as spiritual teachers do not pretend that they have already achieved them, and so long as they are progressing unerringly toward these goals, they may help us to reach their current levels. Thus, if teachers do not pretend to be able to teach beyond their capacities and if spiritual seekers do not project onto teachers roles that exceed the persons' qualifications or onto themselves levels of development beyond their present stages, each side avoids many problems. 正如Dungung Kagyu傳統的創始人的侄子Wonpo Sherab-Jungany在[Drigungpa的“神聖佛法的單向意圖”的大型評論中所暗示的那樣，大多數教師客觀上來說尚未達到解放或啟蒙的目的。但是，只要精神導師不假裝他們已經實現了目標，並且只要他們為實現這些目標而毫不動搖地前進，他們就可以幫助我們達到目前的水平。因此，如果教師沒有假裝自己的能力超出了他們的能力，並且如果精神尋求者沒有扮演超出人的資格的教師角色，或者他們沒有超越現階段的自身發展水平，那麼雙方都會避免很多問題。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

In A Precious Ornament for Liberation, Gampopa cited three analogies from the sutras to elucidate the need for a spiritual mentor. Just as a traveler needs a navigator for traversing an unknown route, an escort for making a dangerous journey, and an oarsman for crossing a mighty river, a spiritual seeker needs a mentor for treading the path to enlightenment. As a navigator, a spiritual mentor supplies correct information so that a disciple knows the way. As an escort, he or she remains close throughout the journey so that a disciple does not wander astray. As an oarsman, the person provides the energy that drives a disciple on to reach his or her goal. Although the topic of building a relationship with a spiritual teacher pertains to building one specifically with a Mahayana master and, especially, with a tantric master as a root guru, the three analogies may help us to understand the need for all levels of spiritual teachers. This understanding is particularly important for modern seekers with "do-it-yourself" mentalities. 甘波帕（Gampopa）在《解放的珍貴裝飾品》中引用了三段經文，以闡明對精神導師的需求。就像旅行者需要導航員穿越未知的路線，陪同人員進行危險的旅程以及划槳來穿越強大的河流一樣，精神尋求者也需要指導者來踏上開悟的道路。作為導航員，屬靈的導師會提供正確的信息，以便門徒知道方法。作為陪同人員，他或她在整個旅程中都應保持親近，以免門徒誤入歧途。作為槳手，人會提供能量推動門徒達到他或她的目標。儘管與靈性導師建立關係的主題與專門與大乘大師建立關係，特別是與密宗大師為根導師建立關係，但這三個類比可以幫助我們理解各級靈性導師的需求。對於具有“自己動手”心態的現代求職者而言，這種理解尤其重要。 The Need for a Buddhism Professor When journeying through unfamiliar lands, naivety of local conditions and customs may make particular styles of travel unrealistic. Guidebooks may be useful, but far more helpful are natives of the regions. With lifetimes of experience, they can correct wayfarers' mistakes. Similarly, when attempting to travel the Buddhist path seekers may pass through the unknown territory of traditional Asian spiritual disciplines. They need experienced Buddhism professors with lifetimes of study to recognize their immature ways of thinking. Like navigators and escorts, such teachers keep them on course throughout their studies by correcting them, for instance when they think illogically or when they mistake their culturally specific assumptions for universal truths. 在陌生的土地上旅行時，天真的當地條件和習俗可能會使特定的旅行方式變得不現實。指南可能有用，但更有用的是該地區的本地人。憑藉一生的經驗，他們可以糾正行人的錯誤。同樣，當佛教徒嘗試旅行時，可能會穿越傳統亞洲精神學科的未知領域。他們需要經驗豐富的佛教教授，他們一生都在學習，以認識他們不成熟的思維方式。就像導航員和護送員一樣，這類教師通過糾正它們來使他們在整個學習過程中保持正常，例如，當他們不合邏輯地思考時，或者當他們將其針對特定文化的特定假設誤解為普遍真理時。 Both books and lectures may be either dry or interesting. However, because the living energy of a person far surpasses the static energy of a written page, a professor's excitement about a subject can more easily spark a passion in students for their studies. Similarly, for our progress in Buddhism to gain momentum, we need initial boosts of energy. Therefore, we need to rely on enthusiastic lively professors, like on oarsmen, to help us to power our spiritual journeys. 書籍和講座可能既枯燥又有趣。但是，由於一個人的生命力遠遠超過了書面書頁的靜態能量，因此教授對主題的興奮會更容易激發學生對學習的熱情。同樣，為了使佛教取得進步，我們需要初步增強精力。因此，我們需要依靠熱情洋溢的教授（如划槳手）來幫助我們推動我們的精神之旅。 The Need for a Dharma Instructor If spiritual seekers try to apply the Dharma methods to themselves without living models against which to gauge their progress, they may easily deceive themselves and wander astray. With distorted fantasies about Dharma practice and its results, their preconceptions may be bizarre. Therefore, in addition to studying with Buddhism professors, we need to rely on Dharma instructors to dispel these fantasies and to keep our spiritual practices grounded in reality. 如果屬靈的尋求者試圖將佛法應用到自己身上而沒有生活模型來衡量自己的進步，他們可能會輕易地欺騙自己並迷失方向。對佛法實踐及其結果的幻想錯亂了，他們的先入之見可能是奇怪的。因此，除了與佛教教授一起學習外，我們還需要依靠佛法講師來消除這些幻想，並使我們的屬靈實踐紮根於現實。 Moreover, to work on ourselves requires confidence that change is possible. When Dharma instructors share with us their experience from personally pursuing this course and we can see for ourselves the beneficial results, we gain confidence and inspiration. Thus, we need Dharma instructors to keep us moving on the path. 此外，為自己而努力需要對改變的信心。當佛法講師與我們分享他們親自學習這門課程的經驗時，我們可以親眼看到有益的結果，我們就會獲得信心和啟發。因此，我們需要佛法講師來保持我們前進的道路。 The Need for a Meditation or Ritual Trainer Trying to learn meditation or ritual from manuals or from people lacking experience courts almost certain failure. As when wishing to learn gymnastics, we need expert trainers to show us how to follow the procedures properly. They need to work with us on regular bases to adjust our performances and to correct our mistakes. In addition, we need systematic "workouts" with meditation or ritual trainers to overcome the laziness that may keep us from practicing on our own or from going through complete regimes. 試圖從手冊或缺乏經驗的人那裡學習冥想或儀式，幾乎肯定會失敗。正如希望學習體操一樣，我們需要專業的培訓師來向我們展示如何正確地遵循這些程序。他們需要定期與我們合作，以調整我們的表現並糾正我們的錯誤。另外，我們需要與冥想或禮儀訓練師一起進行系統的“鍛煉”，以克服可能使我們無法獨自練習或經歷完整制度的懶惰。 The Need for a Spiritual Mentor Gampopa explained that the main need for building a relationship with a spiritual mentor is to enable seekers to strengthen and expand their networks of positive force and deep awareness (collections of merit and wisdom). Doing so allows them to gain emotional well-being in this lifetime and favorable rebirths, and eventually to rid themselves of the obstacles preventing liberation and enlightenment. Liberation from the recurring problems of uncontrollable rebirth comes from ridding themselves of disturbing emotions and attitudes (Skt. klesha, afflictive emotions), especially naivety about reality. Enlightenment comes from additionally eliminating unconscious projection of impossible fantasies. Gampopa解釋說，與精神導師建立關係的主要需求是使尋求者能夠增強和擴展他們的積極力量和深刻認識（功德和智慧的集合）網絡。這樣做可以使他們在這一生中獲得情感上的幸福並獲得新生，並最終擺脫阻礙解放和啟蒙的障礙。從反復出現的無法控制的重生問題中解放出來的原因是擺脫了令人不安的情緒和態度（Skle。klesha，痛苦的情緒），尤其是對現實的天真。啟發來自於額外消除了無法想像的無法想像的幻想。 Gaining emotional well-being in this lifetime, favorable rebirths, liberation, and enlightenment requires radical transformations of our personalities and our ways of viewing the world. The insights and realizations necessary for making these improvements do not come easily. We need to open ourselves, both intellectually and emotionally, to new ways of thinking, acting, and communicating. We also need a great deal of inspiration and support to give us the courage and strength to change. For the deepest inspiration, the Nyingma codifier Longchenpa stated in A Treasure House of Precious Guideline Instructions, one definitely needs a proper relationship with a spiritual mentor. Let us examine whether Longchenpa's statement is culturally specific or relevant also for modern skeptical seekers. 要獲得一生的情感幸福，重生，解放和啟蒙，就需要對我們的個性和觀察世界的方式進行根本性的轉變。進行這些改進所必需的見識和認識並不容易。我們需要在思想和情感上開放自己，以新的思維方式，行動方式和溝通方式。我們還需要大量的靈感和支持，以給予我們改變的勇氣和力量。為了獲得最深遠的啟發，寧瑪編纂者龍辰帕在《珍貴的珍寶指南指南》中表示，絕對需要與精神導師建立適當的關係。讓我們研究一下龍辰帕的說法在文化上是特定的還是與現代懷疑論者有關。 As Western spiritual seekers, many of us read Dharma books. We attend classes at Buddhist centers and even participate in guided group meditations. These may open our minds and may even inspire us. Yet, granted that self-development is always difficult and slow, most of us find that we do not make significant progress. This is because, by themselves, these activities can only open and inspire us to a limited extent. We may develop an intellectual understanding and tentative acceptance of rebirth, a spiritual orientation of safe direction and bodhichitta, and knowledge of what to practice and avoid for achieving our spiritual goals, but something more is needed. We need something that will move our hearts in positive ways and thus give us the courage and strength to drop our limited views and negative habits. 作為西方的精神追求者，我們許多人都讀過佛法書籍。我們在佛教中心上課，甚至參加團體指導的冥想。這些可能會打開我們的胸懷，甚至可能激發我們的靈感。然而，考慮到自我發展總是困難而緩慢的，我們大多數人發現我們沒有取得重大進展。這是因為這些活動本身只能在有限的程度上開放和啟發我們。我們可能會發展出對重生的理智理解和初步接受，對安全方向和菩提心的精神取向的了解，以及對為實現我們的精神目標而應該實踐和避免的知識，但是還需要更多。我們需要一些能夠以積極的方式打動我們的心，從而給予我們勇氣和力量的人，以擺脫我們有限的觀點和不良習慣。 In this regard, modern Western spiritual seekers are no different from traditional Asian ones. For this reason, we need to build inspiring relationships with spiritual mentors nowadays as well. Nevertheless, we also need a sober, responsible approach in order to find qualified mentors who suit our dispositions and in order to ensure that the relationships we build with such mentors are healthy ones. 在這方面，現代西方的精神尋求者與傳統的亞洲精神尋求者沒有什麼不同。因此，我們今天也需要與精神導師建立鼓舞人心的關係。儘管如此，我們還需要一種清醒，負責任的方法，以找到適合我們性格的合格導師，並確保我們與此類導師建立的關係是健康的。 In what ways can inspiration from mentors help us on our spiritual paths? To answer this question, we need to understand what Buddhism means by inspiration. The Sanskrit term for inspiration, adhishtana, often translated as blessings, means an elevation or an uplifting. The Tibetan rendering, chinlab (byin-rlabs), implies waves that bring magnificence. Implicit is that the uplifting leads to emotional well-being, to favorable rebirths, and to the magnificent states of liberation and enlightenment. 導師的啟發可以通過哪些方式幫助我們走上精神道路？要回答這個問題，我們需要通過啟發來理解佛教的含義。梵語“靈感”一詞，“ adhishtana”，通常翻譯為“祝福”，意指海拔或隆起。藏語渲染chinlab（byin-rlabs）蘊含著波瀾壯闊的波浪。內在的暗示是，這種提升會導致情感上的福祉，有利的重生以及宏偉的解放和啟蒙狀態。 Further, according to The Great [Sanskrit-Tibetan] Etymological Dictionary, a source of inspiration uplifts people through its truth, its calmness, its wisdom, and the positive things that it offers. Thus, more than Dharma instructors, we need spiritual mentors in order to gain inspiration in the complete sense of the word. Fully qualified mentors inspire disciples with the authenticity of their realizations, with their calmness and its soothing effect, with their wisdom, and with both the positive qualities that they have to share and the wonderful opportunities they offer. Inspiration, then, in its spiritual sense, has nothing to do with becoming excited or moved to action by someone's fame, power, wealth, or sex appeal. 此外，根據《梵語藏漢詞源詞典》，靈感源泉通過它的真實性，鎮定性，智慧和它所提供的積極的東西使人們振奮起來。因此，除了佛法講師以外，我們還需要靈性導師，才能從單詞的全部意義上獲得啟發。完全合格的導師以其實現的真實性，他們的鎮定與鎮定作用，他們的智慧以及他們必須分享的積極品質和所提供的奇妙機會來啟發門徒。那麼，從精神上來說，靈感與某人的名氣，力量，財富或性吸引力而變得興奮或行動無關。 In Graded Visualizations as a Thrust for Conviction and Appreciation of a Guru, the Drugpa Kagyu master Pema Karpo gave a clear example of the inspiring effect of a spiritual mentor. When disturbing emotions and thoughts upset our minds, if we imagine our mentors in our hearts, warmly smiling at us, we become relaxed, our minds calm down, and we may begin to smile ourselves. 在《分級可視化作為對上師的定罪和欣賞的推動》中，Drugpa Kagyu的大師Pema Karpo給出了一個清晰的例子，說明了精神導師的啟發性作用。當打擾情緒和思想困擾我們的思想時，如果我們想像我們的導師在我們的心中，對我們熱情地微笑，我們就會放鬆下來，我們的思想會平靜下來，我們可能會開始微笑自己。 Studying and meditating under the guidance of spiritual mentors with whom we have built deep relationships have a noticeably stronger effect than doing so on our own or with teachers toward whom we feel little or nothing. The inspiration we feel makes the practices more effective. It activates our potential and stimulates our deep awareness so that we slowly gain insight and realization. Gradually, our mental and emotional blocks disappear and we become free of our problems and our inability to help others. Thus, the ritual practices of guru-yoga in all Tibetan traditions include requesting inspiration from one's visualized mentor to realize each step of the path to enlightenment and imagining the inspiration entering one's heart in the graphic form of brilliant light. 在與我們建立了深厚關係的屬靈導師的指導下進行學習和冥想比單獨或與我們感到極少或一無所知的老師進行學習和冥想具有明顯更強的作用。我們感受到的啟發使實踐更加有效。它激發了我們的潛力，激發了我們的深刻意識，使我們逐漸獲得了洞察力和認識。逐漸地，我們的精神和情感障礙消失了，我們擺脫了問題和無助他人的能力。因此，在所有藏族傳統中，宗師瑜伽的儀式實踐包括：從視覺化的導師那裡尋求靈感，以實現啟蒙之路的每一步，並以燦爛的光影形式想像靈感進入人心。 The enlightening process takes place, however, only in the case of healthy relationships between emotionally mature disciples and properly qualified mentors. It does not occur in exploitative relationships in which naive seekers are overdependent on demagogues or frauds. The mechanism for its success hinges on the issue of trust. Because properly qualified mentors are free of emotional problems, are only concerned to benefit others, and are fully competent to guide disciples properly, we eventually come to trust such persons. Our trust derives from having built up, over time, long-term relationships with them so that we are totally convinced of their integrity. 然而，只有在情緒成熟的門徒與適當資格的導師之間建立健康關係的情況下，才有啟發性的過程。在天真尋求者過分依賴煽動者或欺詐行為的剝削關係中，這種情況不會發生。其成功的機制取決於信任問題。由於合格的導師沒有情感問題，只關心使他人受益，並且有足夠的能力正確地指導門徒，因此我們最終信任這些人。我們的信任源於與他們建立長期的關係，因此我們完全相信他們的誠信。 In the process of gaining trust in our mentors, we also come to trust in ourselves that we can improve by bonding with them. The security gained from this realization allows us to be receptive to their positive influence and to be open to change. The protection-wheel practice of the Drugpa Kagyu ladrub (bla-sgrub; Skt. guru-sadhana; actualizing through the guru) tradition clearly illustrates this point. Before meditation on voidness and tantric transformation of their self-images, practitioners imagine their tantric masters sitting and smiling radiantly before them in the form of Avalokiteshvara, the embodiment of compassion. The security of the warm and trusting relations with their mentors provides the protected emotional space within which to begin dropping neurotic compulsive ways. 在贏得對導師的信任的過程中，我們也信任自己，我們可以通過與導師的結合而改善自己。從這種認識中獲得的安全性使我們能夠接受它們的積極影響並願意改變。 Drugpa Kagyu ladrub（bla-sgrub； Skt。guru-sadhana；通過宗師實踐）的保護輪實踐清楚地說明了這一點。在冥想他們的自我形象的虛無和密宗轉變之前，從業者想像他們的密宗大師以觀世音菩薩的形式，像慈悲一樣，在他們面前光芒四射地坐著微笑。與導師的親切和信任關係的安全性提供了受保護的情感空間，在該空間中，人們開始放棄神經質強迫性方式。 In short, the primary need for spiritual mentors is for people to move our hearts so that we gain the necessary uplifting energy for reaching our spiritual goals. In moving our hearts in the proper direction throughout our spiritual journeys, spiritual mentors act like oarsmen, navigators, and escorts. 簡而言之，精神導師的主要需求是人們動搖我們的心靈，以便我們獲得實現精神目標所需的振奮精神。在整個精神之旅中，我們的心向正確的方向移動時，精神導師的行為就像槳手，航海家和護送員。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

The Need for a Combination of Sources of Inspiration Generating and sustaining a positive motivation to work on ourselves, like doing the work itself, require courage, commitment, and enormous energy. Recalling our previous efforts at self-improvement may depress us rather than move us to action. If, on the other hand, we think of others who have gained liberation and enlightenment, of those who are well advanced toward these goals, and of the attainments that each has attained, we may become inspired. In other words, taking a safe direction in life from the Triple Gem of the Buddhas, the Sangha, and the Dharma, we gain inspiration. Their inspiration energizes our motivation and moves us to work on ourselves. 像開展工作本身一樣，產生並維持積極進取的工作動力需要勇氣，承諾和巨大的精力。回顧我們以前在自我完善方面所做的努力可能會使我們感到沮喪，而不是使我們採取行動。另一方面，如果我們想到獲得解放和啟蒙的其他人，朝著這些目標邁進的人以及每個人都取得的成就，我們可能會受到啟發。換句話說，從佛陀，僧伽和佛法的三重寶石中走出安全的人生道路，我們獲得了靈感。他們的靈感激發了我們的動力，並促使我們繼續努力。 Further, if our thoughts for self-improvement dwell only on benefiting ourselves, we may still lack sufficient energy despite receiving inspiration from the Triple Gem. However, when we focus on others, especially on those who are suffering, we receive further inspiration. Together with inspiration from the Triple Gem, the added boost strengthens our motivation. It enables us to make even the most radical changes in ourselves to be able to help others. Thus, Shantideva explained that positive force for gaining Buddha-qualities comes from focusing equally on the Buddhas and on suffering beings. 此外，如果我們關於自我完善的思想僅停留在使自己受益的方面，那麼儘管受到了三重寶石的啟發，我們仍可能缺乏足夠的精力。但是，當我們專注於他人時，尤其是那些受苦的人，我們會得到進一步的啟發。再加上三重寶石的靈感，增加的動力增強了我們的動力。它使我們能夠做出最根本的改變，從而能夠幫助他人。因此，Shantideva解釋說，獲得佛像品質的積極力量來自對佛像和受苦眾生的同等關注。 Inspiration from the Triple Gem and sincere motivation inspired by others, however, are still not enough to enable us to overcome neurotic habits. We need to supplement the two with an additional, more powerful source of inspiration. Practical experience has confirmed that the most potent source is a strong and healthy relationship with a spiritual mentor. The inspiration gained has special strength because it derives from the dynamics of a living human relationship and because that relationship is with someone having exemplary qualities. 然而，三重寶石的啟發和其他人的真誠動機仍不足以使我們克服神經質習慣。我們需要用其他更強大的靈感來源來補充這兩者。實踐經驗已經證實，最有效的來源是與精神導師建立牢固而健康的關係。所獲得的靈感具有特殊的力量，因為它源於人與人之間鮮活的人際關係的動態變化，並且因為這種關係是與具有模范特質的人建立的。 Everyday experience corroborates these points. Looking at photos or even at videos of either heroes or anonymous disaster victims never moves us as much as actually meeting the people. Further, just meeting the people is never as uplifting as is having personal relationships with them. Since the Buddhas and lineage masters are no longer physically present, they cannot move us as deeply as can fully qualified mentors. Moreover, since qualified mentors are free of irrational behavior and swings in mood, healthy relationships with them are easier to maintain than with most people we feel moved to help. Consequently, the inspiration received from mentors tends to be more even and lasting. 每天的經驗證實了這些觀點。看著英雄甚至匿名災難受害者的照片甚至視頻，都不會像實際遇見人們那樣使我們感動。此外，與人相處從來沒有像與人建立人際關係那樣令人振奮。由於佛陀和宗族大師已不在身旁，因此他們無法像合格的導師那樣深入地推動我們。此外，由於合格的導師沒有不合理的舉止，沒有情緒波動，因此與大多數人相比，與他們保持健康的關係比我們感到很樂於幫助的人容易。因此，從導師那裡得到的靈感往往更加平均和持久。 In short, to develop and sustain a strong motivation to work on ourselves requires inspiration from the Triple Gem, from those in need of help, and from our spiritual mentors. Like an alloy of metals that is stronger than any of its individual components, an alloy of sources of inspiration provides our motivation and us with the greatest strength. Each element in the mixture reinforces the others so that, in the end, the energy of the whole is greater than that of the sum of its parts. 簡而言之，要發展並保持強烈的自我工作動力，就需要三重寶石，需要幫助的人以及我們的精神導師的啟發。就像金屬合金比任何一種單獨的成分都要堅固一樣，靈感來源的合金為我們提供了動力，並為我們提供了最大的力量。混合物中的每個元素都增強了其他元素，因此最終，整體的能量大於其各個部分之和的能量。 How Sources of Inspiration Work Together Gampopa, and later Sakya Pandita, the fourth of the five Sakya founders, used the analogy of the sun, a magnifying glass, and kindling to explain how sources of inspiration work together to provide disciples with spiritual strength. Sakya Pandita explained that without a magnifying glass to focus the rays of the sun, the heat of the sun by itself cannot bring kindling to the flame. Similarly, without a healthy relationship with a spiritual mentor to focus the waves of the Buddhas' enlightening influence (tinley, 'phrin-las), these waves by themselves cannot spark disciples to enlightenment. Effects arise dependently from a combination of causes and conditions. Gampopa和後來的Sakya創始人中的第四位Sakya Pandita，都是用太陽的比喻，一個放大鏡和點燃來解釋靈感的來源如何共同為門徒提供精神力量。薩基亞·潘迪塔（Sakya Pandita）解釋說，如果沒有放大鏡來聚焦太陽光線，太陽本身的熱量就無法點燃火焰。同樣，如果沒有與屬靈導師的健康關係來集中佛陀的啟蒙影響力（丁利，弗林-拉斯），這些浪潮本身就無法激發門徒獲得啟蒙。影響是由原因和條件的組合而產生的。 On their own, the Three Gems may be too distant and impersonal to move disciples to action. In fact, most practitioners on the early stages of the path find conceiving of, let alone relating to their qualities nearly impossible. Therefore, we need something to help us gain access to their enlightening influence. Qualified mentors provide that access by indicating, through teachings and their way of being, the goals we wish to attain, those who have reached them, and those who are striving toward them. Since inspiration from these indications comes from living persons with whom we can relate, it acts like a magnifying glass to focus within us the enlightening influence of the Triple Gem. 就其本身而言，“三個寶石”可能距離太遠且缺乏個性，無法使徒弟們採取行動。實際上，大多數從業者在這條道路的早期階段就發現了受孕，更不用說與他們的素質有關了，這幾乎是不可能的。因此，我們需要一些幫助我們獲得其啟發性影響的方法。合格的導師會通過教導和他們的存在方式，指明我們希望達到的目標，實現目標的人和正在努力實現目標的人，來提供這種訪問。由於這些指示的靈感來自與我們可以聯繫的在世人士，因此它就像放大鏡一樣，聚焦於我們內在的三重寶石的啟發性影響。 The tantras explain that this enlightening influence works primarily in four ways. It calms disturbances, stimulates growth, gives control over difficult matters, and forcefully ends dangerous situations. Because of our trust, being with our mentors calms us down. Because of our openness, it stimulates our good qualities to blossom. Because of our respect, we gain control of ourselves in their presence. Because of our awe, we forcefully resist any destructive impulses when with them, no matter how compelling the impulses might be. Thus, the positive emotional dynamics of healthy relationships with spiritual mentors allow the enlightening influence of the Triple Gem to affect us. 密宗解釋說，這種啟發性的影響主要以四種方式起作用。它可以平息干擾，刺激增長，控制棘手的事情並有力地結束危險情況。由於我們的信任，與導師在一起可以使我們平靜下來。由於我們的開放性，它激發了我們的優良品質。由於我們的尊重，我們在他們的存在下獲得了對自己的控制。由於我們的敬畏精神，我們會堅決抵制任何與之相伴的破壞性衝動，無論這些衝動有多麼引人注目。因此，與靈性導師建立健康關係的積極情感動力使三重寶石的啟發性影響能夠影響我們。 Healthy relationships with mentors also help us to gain easier access to inspiration from loved ones in need of help. Because fully qualified mentors are emotionally stable, wise, and benevolent people, mature relationships with them uplift us greatly. The security and strength we gain enables us to open our hearts more easily to emotionally challenging people. Without inspiration from our mentors, even loved ones may sometimes upset us too much to move us to help them. Thus, the Sakya master Gorampa's Discourse Notes on "Parting from the Four [Stages of] Clinging" recommended guru-yoga as a preliminary for bodhichitta meditation. 與導師的健康關係也有助於我們更輕鬆地從需要幫助的親人那裡獲得靈感。由於完全合格的導師在情感上穩定，明智和仁慈，與他們的成熟關係極大地提升了我們。我們獲得的安全感和力量使我們更容易向情緒上充滿挑戰的人們敞開心hearts。沒有我們導師的啟發，即使是親人，有時也會使我們非常沮喪，以致我們無法幫助他們。因此，薩迦大師Gorampa的“離世”的話語註釋推薦了上師瑜伽作為菩提心禪修的基礎。 The Relation between a Spiritual Mentor and Buddha-Nature Gampopa indicated the mechanism of how spiritual mentors, as oarsmen, may move disciples along the spiritual path. He explained that Buddha-nature is the cause and a healthy relationship with a spiritual mentor is the condition, for reaching enlightenment. Buddha-nature refers to the network of innate qualities and aspects of each individual that allows him or her to become a Buddha. Inspiration from a spiritual mentor acts as the condition for activating this network. 加蓬帕（Gampopa）指出，作為划槳手的精神導師如何使徒弟們沿著精神道路前進的機制。他解釋說，佛陀自然是原因，與靈性導師的健康關係是達到啟蒙的條件。佛性指的是每個人都有與生俱來的特質和方面的網絡，使他或她成為佛陀。精神導師的啟發是激活該網絡的條件。 According to Maitreya's The Furthest Everlasting Continuum, Buddha-nature is a network of three kinds of factors. Abiding factors, such as the nature of the mind, constitute the first category. They never change. Evolving factors, the second kind, grow like seeds with proper conditions. They include the mind's innate systems of good qualities, positive potentials, and deep awareness. The aspect of everyone's heart and mind that allows him or her to be inspired is the third type of factor. Inspiration stimulates the realization of abiding factors and the activation of evolving ones. 根據彌勒的《最持久的連續體》，佛性是由三種因素組成的網絡。諸如心性之類的信奉因素構成第一類。他們永遠不會改變。第二類進化因子像具有適當條件的種子一樣生長。它們包括頭腦的優質，天生的潛能和深刻的意識的先天系統。第三種因素是使每個人的心靈都受到啟發的方面。靈感激發了持久因子的實現和進化因子的激活。 In the magnifying glass analogy, then, Buddha-nature would refer to the kindling and to the fact that it can catch on fire. A mentor's inspiration would be like the condition needed for the kindling to burst into flames. The result, however, would not be the disciples' immolation, but their transformation to more enhanced states. Perhaps a closer example would be the firing of clay into magnificent porcelain. 因此，在放大鏡的比喻中，佛陀自然會指稱點燃，並指稱它會著火。良師益友的靈感就像點燃烈火所需的條件一樣。然而，結果不是門徒的獻身，而是他們向更強大國家的轉變。也許更接近的例子是將粘土燒製成宏偉的瓷器。 Many things, such as nature, music, and patriotism, may uplift our spirits. They lack the ability, however, to inspire us to enlightenment. The Ninth Karmapa, a great luminary of the Karma Kagyu tradition, clarified this point in Mahamudra Eliminating the Darkness of Unawareness. He explained that a healthy relationship with a spiritual mentor is the dominating condition (dagkyen, bdag-rkyen) for becoming a Buddha, like the sensory cells of the eyes are the dominating condition for visual perception. In other words, visual cognition not only arises through the medium and power of the cells of the retina, but also, because of them, occurs as an instance of seeing, rather than of hearing. Thus, the medium's being rods and cones determines that the form of cognition arising through it is vision. Similarly, enlightenment not only arises through the medium and power of a healthy relationship with a spiritual mentor, but also occurs as an instance of someone becoming an ideal teacher. Buddhahood does not entail a person's becoming a perfect sunset or a musical masterpiece. 自然，音樂和愛國主義等許多事物可能會振奮我們的精神。但是，他們缺乏激發我們啟發的能力。第九Kar瑪巴人是arma瑪舉舉tradition族傳統的傑出代表，他在《消除無意識的黑暗》的《大手印》中闡明了這一點。他解釋說，與精神導師保持健康的關係是成為佛陀的主要條件（dagkyen，bdag-rkyen），就像眼睛的感覺細胞是視覺感知的主要條件。換句話說，視覺認知不僅通過視網膜細胞的媒介和力量而產生，而且由於它們的存在，還作為觀看而不是聽覺的實例而發生。因此，媒介是棒和圓錐體，決定了由此產生的認知形式是視覺。同樣，啟蒙不僅通過與靈性導師的健康關係的媒介和力量而產生，而且在某人成為理想老師的情況下發生。佛陀並不意味著一個人成為完美的日落或音樂傑作。 How Inspiration Activates Buddha-Nature In A Precious Garland for the Four Themes, Longchenpa used Gampopa's four themes to clarify how inspiration from a spiritual mentor helps to bring enlightenment. Together with safe direction and bodhichitta, this inspiration moves disciples to take the Dharma as a path – the second of Gampopa's four themes. In other words, the amalgam of the three moves disciples to practice the Buddhist methods as a pathway leading to enlightenment. Taking the Dharma as a path, then, describes the process whereby the firing of clay brings it to porcelain. 在《四個主題的珍貴花環》中，隆興帕運用了甘波帕的四個主題來闡明靈性導師的啟發如何帶來啟發。結合安全的指導和菩提心，這一靈感使門徒們走上了佛法之路–這是甘波帕（Gampopa）四個主題的第二個主題。換句話說，三者的汞齊使徒弟們練習佛教的方法作為通往啟蒙的途徑。然後，以佛法為路徑，描述了燒製粘土將其帶入瓷器的過程。 Terdag Lingpa, Nyingma teacher and disciple of the Fifth Dalai Lama, further clarified the process. In A Precious Ladder, he explained Buddha-nature as the cause and a mentor's inspiration as the condition for generating true pathways of mind – the fourth noble truth. True pathways of mind are activated states of evolving factors of Buddha-nature, such as compassion and deep awareness. Through inspiration and other supporting conditions, these factors reach full maturity and bring the total transformation of enlightenment. 寧瑪派老師，第五世達賴喇嘛的弟子泰達格·林帕（Terdag Lingpa）進一步闡明了這一過程。在《珍貴的階梯》中，他解釋了佛陀的本質是原因，導師的靈感是產生真正的心靈之路的條件-第四尊崇高的真理。心靈的真實路徑是佛陀自然進化因素的激活狀態，例如同情心和深刻的意識。通過啟發和其他支持條件，這些因素完全成熟，並帶來了啟蒙的全面轉變。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

Inspiration from Oral Transmission \As stated earlier, spiritual mentors act as navigators, escorts, and oarsmen to help propel disciples along the pathways of mind to enlightenment that the disciples generate within themselves. They do this through both obvious and subtle ways. One of the more subtle methods is by giving oral transmission of Buddha's texts. The transmission occurs through mentors' reading texts aloud or reciting them from memory, usually at top speed, to disciples who listen attentively. As the need for transmission may be difficult for Westerners to understand at first, let us look more closely at this facet of the disciple-mentor relationship. To appreciate its significance, we need to outline some of the major features of the Buddhist approach to spiritual education. 如前所述，靈性導師充當導航員，護送員和划槳手，以幫助門徒沿著心靈的路徑推動門徒在自己體內產生的啟示。他們通過明顯和微妙的方式來做到這一點。一種更微妙的方法是通過口頭傳遞佛陀的經文。傳播是通過導師的朗讀或通常以最快的速度將其從記憶中朗誦到誦讀的門徒身上而實現的。由於西方人一開始可能難以理解傳播的需求，因此讓我們更仔細地研究門徒與導師之間關係的這一方面。要了解它的重要性，我們需要概述佛教精神教育方法的一些主要特徵。 In A Brief Indication of the Graded Stages of the Path, Tsongkhapa explained that the sutras are difficult to understand by themselves. They purposely contain much repetition, do not present their topics in a logical sequence, and seemingly contradict one another. This is because Buddha intended them for disciples of differing abilities and needs. Many people learn more easily from abstract pictures of topics painted in dabs and pieces rather than from linear explications. Moreover, the sutras did not appear in writing until several centuries after Buddha orally delivered them. Repetition within them ensured that important points would not be lost when preservation of the words depended solely on memory. 宗喀巴在《道路分級階段的簡要說明》中解釋說，經文本身很難理解。它們故意包含大量重複內容，沒有按照邏輯順序呈現其主題，並且似乎彼此矛盾。這是因為佛陀將他們定為具有不同能力和需求的門徒。許多人從輕描淡寫的主題抽象照片中學習，而不是從線性說明中學習。而且，直到佛陀口頭講道後的幾個世紀，經文才以書面形式出現。它們之間的重複確保了當單詞的保存完全取決於記憶時，重要點不會丟失。 Further, the "root texts" that later Indian and Tibetan masters composed have a vague style with many thiss and thats that do not have clear referents. They were purposely written this way to allow the texts to serve as roots for several interpretations according to different sets of theories. When disciples recite these texts from memory, they must fill in the levels of significance themselves and keep several levels simultaneously in mind. 此外，後來的印度和西藏大師撰寫的“根文本”具有模糊的風格，其中許多主題並沒有明確的指稱。他們故意以此方式編寫，以使這些文本可以根據不同的理論集作為幾種解釋的基礎。當門徒從記憶中背誦這些文本時，他們必須自己填寫重要性級別，並同時牢記多個級別。 To clarify the meaning of the sutras and these later texts, Indian and Tibetan masters compiled commentaries, sub-commentaries, and treatises. In addition, the Tibetans organized outlines, logic manuals, and systematic comparative presentations of the Indian schools of philosophical tenets. Although these materials make learning easier, they are nothing more than study tools. To use the tools properly for gaining realization, disciples require guideline instructions from spiritual mentors. One cannot learn everything by simply reading a textbook. 為了弄清經文及其後文本的含義，印度和西藏的大師們編寫了評論，小註釋和論著。此外，藏人還組織了印度哲學流派的大綱，邏輯手冊和系統的比較介紹。儘管這些材料使學習變得容易，但它們不過是學習工具。為了正確地使用工具來實現，門徒需要靈性導師的指導。僅僅閱讀一本教科書就無法學到一切。 When studying mathematics, students cannot learn, if the teacher solves all the problems for them. Teachers can impart the principles and show how to apply them with a few examples, but the students learn by working out problems for themselves. The same holds true with the Buddhist material. As my root guru, Tsenzhab Serkong Rinpoche, explained, "If Buddha or the ancient masters wished to write more clearly, they would certainly have done so. They were not stupid or incompetent. They purposely wrote as they did to make us think. Their style forces us to put together the meaning with the help of a mentor's guideline instructions." 在學習數學時，如果老師為他們解決了所有問題，學生將無法學習。教師可以傳授原理並通過一些示例展示如何應用這些原理，但是學生可以通過自己解決問題來學習。佛教材料也是如此。正如我的祖宗宗哲仁波切仁波切所說：“如果佛陀或古代大師希望寫得更清楚，他們肯定會寫的。他們不是愚蠢或無能。他們故意寫這些字，以使我們思考。風格迫使我們在導師的指導說明的幫助下將含義拼湊在一起。” Even in imparting guideline instructions, spiritual mentors do not reveal everything at once. Instead, they give mere hints or present only fragments at a time. This teaching method ensures that disciples fit together the pieces of the puzzle themselves. It also encourages them to develop perseverance and patience. This, in turn, helps disciples to fortify their motivations. It weeds out those who are not serious and who are unwilling to put in the effort required to overcome their disturbing emotions and attitudes. 即使是在提供指導性指示時，精神導師也不會立即透露所有內容。相反，它們僅給出提示或一次僅顯示片段。這種教學方法​​可確保門徒自己將拼圖拼湊在一起。這也鼓勵他們發展毅力和耐心。反過來，這有助於門徒加強他們的動機。它清除了那些不認真和不願付出必要努力來克服其令人不安的情緒和態度的人。 The term guideline instructions and its honorific equivalent personal instructions (zhel-lung, zhal-lung) are often translated as "oral instructions." This translation may be confusing. Although guideline instructions derive from the personal experience of spiritual mentors and mostly originate from oral discourses, some appear first in written form. Moreover, most of the instructions that were first delivered orally have also been put into writing. Living mentors may give their own guideline instructions, either orally or in writing; however, most mentors rely primarily on the guidelines given by previous masters from their lineage. 術語指導說明及其尊敬的個人指導說明（zhel-lung，zh​​al-lung）通常被翻譯為“口頭說明”。這種翻譯可能會造成混淆。儘管指導性說明是從精神導師的親身經歷中得出的，並且大多源於口頭論述，但其中一些首先以書面形式出現。此外，大多數最初以口頭形式提供的說明也已寫入書面形式。在職導師可以口頭或書面形式給出自己的指導性指示；但是，大多數導師主要依靠前任大師從其家族傳授的指導方針。 When spiritual mentors give their own guideline instructions in person, disciples find them extremely inspiring. Disciples may also be inspired to a certain extent by reading the commentaries and recorded guideline instructions of lineage mentors. Merely reading them, however, is insufficient for gaining deep understanding of their meaning and integration of it into their lives. Disciples need the stronger inspiration that comes from living mentors, to activate their Buddha-natures so that they can make the Dharma into true pathways of mind leading to liberation and enlightenment. The formal mechanism for gaining inspiration to understand and integrate the meaning of the texts and traditional guideline instructions is through receiving their oral transmission, in other words their energization, from a spiritual mentor. 當精神導師親自給出自己的指導性指示時，門徒們會發現它們極具啟發性。通過閱讀血統導師的評論和記錄的指導方針，也可以在一定程度上啟發門徒。但是，僅僅閱讀它們不足以深入了解它們的含義並將其融入生活。門徒需要來自活著的導師的更強有力的啟發，以激活他們的佛性，從而使佛法成為通往解放和啟蒙的真實思想之路。獲得靈感以理解和整合文本和傳統指南說明的意義的正式機制是通過從精神導師那裡獲得其口頭傳播，換句話說，就是對他們進行激勵。 The custom of oral transmission arose in ancient times before people applied the written language to spiritual matters. Periodic group recitation of Buddha's words from memory ensured that additions, deletions, and errors did not corrupt them. Listening to the words chanted in perfect unison, disciples gained confidence that successive generations from the time of Buddha had transmitted them correctly. This confidence led disciples to trust that studying and digesting these words would put them on the authentic Buddhist path. Teachers later extended the custom of oral transmission to the commentaries and guideline instructions of the great Indian and Tibetan masters. Although texts existed in written form, copies were extremely rare. 口頭傳播的習俗在人們將書面語言應用於精神問題之前就已經出現了。從記憶中定期對佛陀的單詞進行集體朗誦可確保添加，刪除和錯誤不會破壞它們。門徒們聽完完美一致的誦經詞後，就確信佛陀以後的世世代代都正確地傳達了這些話。這種信心使門徒們相信，研究和消化這些話語會使他們走上真正的佛教之路。後來，教師們將口頭傳播的習俗擴展到印度和西藏大師的評論和指南中。儘管文本以書面形式存在，但副本極為罕見。 The lines of oral transmission of most of Buddha's discourses, their commentaries, and the guideline instructions have continued without break up to the present. They play a central role in Tibetan Buddhism. In fact, the four Tibetan traditions and their subdivisions define themselves by the specific lineages that they transmit. Nevertheless, the lines of transmission are not mutually exclusive. Many schools share several lineages up to certain points in their histories. 佛陀大部分話語，他們的評論和指南的口頭傳遞路線一直持續到現在。他們在藏傳佛教中起著核心作用。實際上，藏族的四種傳統及其細分根據它們傳播的特定世係來定義自己。然而，傳輸線不是相互排斥的。許多學校在其歷史上的某些方面都有著共同的血統。 Group chanting of Buddha's words still occurs in the monasteries and nunneries. Nowadays, however, oral transmission is primarily from spiritual mentors to large groups or to individuals. Its purpose is to inspire disciples not merely by confidence in the accuracy of the words, but by confidence also in the authenticity of the mentors' realization of their meaning. When His Holiness the Fourteenth Dalai Lama, for example, transmits a text by reciting it at top speed, pausing at only one or two places to question the masters around him about how to interpret the most difficult passages, he inspires everybody. As he lacks any pretense, his occasional pauses convince us that everything else in the text is completely clear. This inspires us that the text is perfectly understandable. The deep impression this makes fortifies the potentials of our Buddha-natures so that, with sufficient study and effort, we too may gain similar realization. 在寺院和修道院中，佛陀的集體誦經仍在發生。然而，如今，口頭傳播主要是從精神導師到大團體或個人。其目的是不僅通過對單詞準確性的信心來激發門徒，而且還通過對指導者實現其含義的真實性的信心來激發門徒。例如，當第十四世達賴喇嘛殿下以最快的速度朗誦一段文字時，僅在一兩個地方停下來向周圍的主人詢問如何解釋最困難的段落時，他便激發了所有人的靈感。由於他沒有任何藉口，他偶爾的停頓使我們相信案文中的所有其他內容都是完全清楚的。這啟發我們該文本是完全可以理解的。深刻的印象增強了佛陀自然的潛能，因此，在充分的學習和努力下，我們也可能會獲得類似的認識。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

Benefits of a Healthy Relation with a Spiritual Teacher Dr. Alexander Berzin After we have carefully examined the teacher, the classic texts on the graded path (lam-rim) speak about the benefits or advantages of having a healthy relation with a spiritual teacher. They also discuss the disadvantages of turning away from that relationship. It is important to remember the example of Atisha going to Sumatra and examining the teacher, Serlingpa, for a very long time before actually starting to study with him. Some of the texts even say that the teacher and disciple need to examine each other for twelve years before they seriously commit to the relationship. Certainly, this careful scrutiny is essential, and once we commit and entrust ourselves to a teacher in the proper way, then we experience the many benefits. In order to help develop an aspiration to achieve something, a general method found in the Dharma is to describe the benefits of having it, and warn us about the dangers when, once a commitment has been made, we turn our backs and show contempt or anger instead, thinking for example, “What I did was so stupid.” Pointing out the dangers is not to scare us, but to make us realize that we shouldn’t take this type of connection lightly in terms of our attitude toward the teacher. This is quite serious and, if we enter into this relationship prematurely and then decide that this was completely stupid, this leaves us in a very terrible state of mind. We need to be careful beforehand. Also, don’t consider these lists of benefits and disadvantages to be like somebody trying to sell us a used car. “Buy this. This is really the greatest car,” and so on. It’s not advertisement to make us want to get something because the benefits sound so great. That is not at all the proper attitude. Everything in the Dharma is based on cause and effect. If we’re going to enter into a Dharma student-teacher relationship, then what will be the effect of it? What is the influence and what can happen? We need to enter into the situation with our eyes open. There is nothing magical about it. The following is the list of these benefits. Let’s go through them to make sure we have a correct understanding and how they actually apply in real life. 在我們仔細檢查了上師之後，等級路徑 (lam-rim) 上的經典經文講述了與精神上師建立健康關係的好處或好處。他們還討論了遠離這種關係的缺點。重要的是要記住阿底峽到蘇門答臘並在真正開始與他一起學習之前很長時間檢查老師Serlingpa的例子。有的經文甚至說，師徒要互相檢討十二年，才能認真地建立關係。當然，這種仔細的審視是必不可少的，一旦我們以正確的方式委身並委託給老師，那麼我們就會體驗到許多好處。為了幫助培養實現某事的願望，佛法中的一個普遍方法是描述擁有它的好處，並警告我們一旦做出承諾，我們就會轉身並表現出輕蔑或蔑視的危險。取而代之的是憤怒，例如，“我所做的事情太愚蠢了”。指出危險不是為了嚇唬我們，而是讓我們意識到，在對待老師的態度上，我們不應該掉以輕心。這是非常嚴重的，如果我們過早地進入這種關係，然後認為這完全是愚蠢的，這會讓我們處於一種非常糟糕的心態。我們需要事先小心。另外，不要認為這些利弊清單就像有人試圖向我們出售二手車一樣。 “買這個。這真的是最棒的汽車，”等等。這不是廣告讓我們想要得到一些東西，因為好處聽起來很棒。這根本不是正確的態度。佛法中的一切都是基於因果的。如果我們要進入佛法師生關係，那會產生什麼影響呢？有什麼影響以及會發生什麼？我們需要睜大眼睛進入情況。它沒有什麼神奇之處。以下是這些好處的列表。讓我們通過它們來確保我們有一個正確的理解以及它們在現實生活中的實際應用。 The Benefits of a Healthy Relation with Our Spiritual Teachers 與我們的精神導師建立健康關係的好處 We Will Come Closer to Buddhahood 我們會更接近成佛 The first advantage is that we come closer to Buddhahood. That’s quite obvious. If the teacher is explaining to us how to become a Buddha and we follow the teacher’s instructions, then naturally we will come closer to the goal. That means being willing to practice what the teacher says and evaluating what is realistic for us at the present time. A skillful teacher will instruct us in terms of what we are actually best suited and ready for. But, of course all of that depends on having a personal relationship with the teacher, and that’s not so easy. 第一個好處是我們更接近成佛。 這很明顯。 如果老師給我們講解成佛的方法，我們按照老師的指示去做，自然就離目標更近了。 這意味著願意實踐老師所說的，並評估目前對我們來說是現實的。 一位熟練的老師會根據我們實際上最適合和準備的方式來指導我們。 但是，當然，所有這些都取決於與老師的個人關係，而這並不容易。 We need to establish a one-to-one, personal relationship, which we can do in various ways: for example, transcribing or translating for the teacher. If we’re doing something like that, we can always do a little bit more. This is what Serkong Rinpoche taught me. He said, “No matter how tired you are, you can always do five minutes more.” A good trainer in a fitness club does the same thing, pushing us to increase the repetitions or weight. Obviously if it’s too much for us, then we speak to the teacher and explain that we aren’t able to do that now, and request something that will help us reach that stage. 我們需要建立一對一的個人關係，我們可以通過多種方式來做到這一點：例如，為老師轉錄或翻譯。 如果我們正在做類似的事情，我們總是可以做得更多。 這是色貢仁波切教給我的。 他說：“不管你有多累，你總能多做五分鐘。” 健身俱樂部的優秀教練也會做同樣的事情，推動我們增加重複次數或重量。 顯然，如果這對我們來說太過分了，那麼我們會與老師交談並解釋我們現在無法做到這一點，並要求一些可以幫助我們達到那個階段的東西。 We Will Build Up Positive Force 積聚正能量 The next benefit is that we come closer to Buddhahood by building up positive force through such things as making offerings to our teacher and by helping him or her. A spiritual teacher is like a Buddha; and a Buddha doesn’t really need the offerings. The attitude the teacher should have, to quote the texts, should be “like a tiger with grass.” A tiger is not interested in eating grass. If we look at teachings on Buddha-nature – the factors that will enable us to become a Buddha – one of them is a network of positive force, a so-called “collection of merit.” Helping the teacher in whatever ways we can, without being a pest by being too pushy, builds up an enormous amount of positive force. 下一個好處是，我們通過向老師供養和幫助他或她等方式建立積極的力量，從而更接近成佛。 精神導師就像佛陀； 佛陀並不真的需要這些供品。 教師應有的態度，引用課文，應該是“如虎添草”。 老虎對吃草不感興趣。 如果我們看關於佛性的教義——使我們能夠成佛的因素——其中之一是積極力量的網絡，即所謂的“功德集結”。 盡我們所能幫助老師，而不是因為過於咄咄逼人而成為害蟲，從而建立起巨大的積極力量。 What does that actually mean? We’re not talking about gaining merit in terms of accumulating a certain number of points and then we win the game. Perhaps an example from my own experience will clarify this. As a young man, I was quite selfish and self-centered. I had the opportunity to be with Serkong Rinpoche for nine years, and of course I wanted to help. He was an older man, quite overweight, and I naturally wanted to help him get in and out of the car, and to help in any way I could. This moved me away from thinking just in terms of myself and actually toward helping somebody. I became more concerned about his comfort than my own. What was the result of that? I learned through that process to take care of not only him, but others as well. I learned to help anybody. Helping him built up the positive force and habit to start to be more concerned about someone else’s comfort and happiness than my own. At least from my own experience, it works like that. The relation with the spiritual teacher reinforces how important it is to care for others, and we see that we actually can care for others. Obviously, we could learn that also by taking care of our children. As a parent, we naturally will care more for our baby’s comfort than our own. But there’s a big difference. With our baby, we identify with it as “my baby, it’s mine;” whereas, we can’t be possessive with our spiritual teacher. That doesn’t work at all. When the baby cuddles with us, it’s so nice and so sweet. The teacher isn’t going to do that. 這實際上是什麼意思？我們不是在談論通過積累一定數量的積分來獲得優勢，然後我們贏得比賽。也許我自己的經驗可以說明這一點。作為一個年輕人，我非常自私和以自我為中心。我有機會與色貢仁波切在一起九年，當然我想幫忙。他年紀大了，超重了，我自然想幫他上下車，盡我所能提供幫助。這讓我不再只考慮自己，而是真正地幫助別人。我變得比我自己更關心他的舒適。結果是什麼？通過這個過程，我學會了不僅要照顧他，還要照顧其他人。我學會了幫助任何人。幫助他建立積極的力量和習慣，開始比我自己更關心別人的舒適和幸福。至少從我自己的經驗來看，它是這樣工作的。與精神導師的關係強化了關心他人的重要性，我們看到我們實際上可以關心他人。顯然，我們也可以通過照顧我們的孩子來學習這一點。作為父母，我們自然會比我們自己更關心寶寶的舒適度。但是有很大的不同。對於我們的寶寶，我們將其視為“我的寶寶，它是我的”；然而，我們不能對我們的精神導師佔有欲。那根本行不通。當寶寶和我們擁抱時，它是如此美好和甜蜜。老師不會那樣做的。 We Will Please the Buddhas 我們會取悅諸佛 The next benefit is that we will please the Buddhas. What in the world does that mean? Buddhas have equanimity. They’re not going to get angry if we don’t practice properly, and they’re not going to say how wonderful we are if we do. To do something in order to please our teacher and get a pat on the head and wag our tails like a dog is just silly. We need to analyze. What are the Buddhas all about? They’re all about helping others to overcome suffering and attain liberation and enlightenment. If we practice, we come closer to them in the sense of coming closer to their hopes for us. Maybe for some people trying to please our teacher, like wanting to please our parents, might work. We don’t want to be scolded, and so on. However, try not to approach this from a child’s point of view. As a parent, we try to teach our child a sense of universal values and to be a decent honest person. When we see that they are, we have a sense of satisfaction. We’re not talking about then boasting to all our friends about our children. But seeing that our children have turned out to be kind persons is what gives us a feeling of having been a good parent. This is the idea behind this point of pleasing all the Buddhas. As it says, what will please our teacher is to actually follow his or her instructions and try to emulate the good qualities that he or she has. This isn’t about much less significant things like what they prefer to eat and so on. 下一個好處是我們會取悅諸佛。這到底是什麼意思？諸佛有捨。如果我們不正確地練習，他們不會生氣，他們也不會說如果我們這樣做了我們有多棒。做一些事情來取悅我們的老師，拍拍我們的頭，像狗一樣搖尾巴是愚蠢的。我們需要分析。諸佛究竟是什麼？他們都是為了幫助他人克服痛苦，獲得解脫和開悟。如果我們練習，我們就會更接近他們，也就是更接近他們對我們的希望。也許對於一些試圖取悅我們老師的人，比如想要取悅我們的父母，可能會奏效。我們不想被罵，等等。但是，盡量不要從孩子的角度來看待這個問題。作為父母，我們試圖教給孩子普世價值觀，做一個正派誠實的人。當我們看到他們是，我們有一種滿足感。我們不是在談論向我們所有的朋友吹噓我們的孩子。但是看到我們的孩子變成了善良的人，這讓我們覺得自己是一個好父母。這就是取悅諸佛的理念。正如它所說，讓我們的老師高興的是真正遵循他或她的指示並嘗試模仿他或她所擁有的良好品質。這與他們喜歡吃什麼等無關緊要的事情無關。 We Won’t Be Disturbed by Demons or Bad Company 我們不會被惡魔或壞人打擾 The next on the list is that we will not be disturbed by demons or bad company. Let’s not think of little creatures with horns, fangs and so on for demons. We’re talking about demonic forces. When we practice so-called “guru-yoga” properly, we protect ourselves from negative influences by imagining that our teacher is with us all the time. That’s the whole point of imagining the teacher on our heads or in our hearts. The values of the teacher are there. Even if our teacher has already passed away, his or her values are still there in our hearts, protecting us from negative influences. The point is that, having established this relationship with our spiritual teacher, we’re really serious about trying to improve ourselves. We’ve sincerely committed ourselves to our teacher in terms of our attitudes, the way we interact and so on. We really don’t want to be a hypocrite. Even if everybody around us is acting in very unruly ways, we’re not going to be disturbed. That’s the term used in the text; we’re not going to be “disturbed” or thrown off course by all these negative things around us. That’s because we’re quite clear about the course that we’re putting in our lives. Our commitment protects us from these negative, so-called “demonic” influences. 清單上的下一個是我們不會被惡魔或壞人打擾。我們不要為惡魔想像有角、尖牙等的小生物。我們在談論惡魔的力量。當我們正確地練習所謂的“上師瑜伽”時，我們會通過想像我們的老師一直與我們同在來保護自己免受負面影響。這就是在我們的頭上或心中想像老師的全部意義。老師的價值觀就在那裡。即使我們的老師已經去世，他或她的價值觀仍然在我們心中，保護我們免受負面影響。關鍵是，在與我們的精神導師建立了這種關係後，我們真的很認真地想要提高自己。在態度、互動方式等方面，我們真誠地向老師承諾。我們真的不想成為一個偽君子。即使我們周圍的每個人都以非常不守規矩的方式行事，我們也不會被打擾。這是文本中使用的術語；我們不會被周圍所有這些負面事物“打擾”或偏離軌道。那是因為我們非常清楚自己在生活中所走的路線。我們的承諾保護我們免受這些負面的、所謂的“惡魔”影響。 Actually, the negative, demonic influences are our weak minds, our weak resolve. That’s what’s negative and that’s why we need to be really firm in terms of what we’re doing. This kind of stability is based on strong examination and analysis beforehand: Am I ready and willing to entrust myself to this spiritual teacher? 事實上，負面的、惡魔的影響是我們軟弱的心智、軟弱的決心。 這就是負面的，這就是為什麼我們需要對我們正在做的事情非常堅定。 這種穩定是建立在事前強烈的審視和分析之上的：我準備好並願意將自己託付給這位靈性導師嗎？ We Will Automatically Put a Stop to All Disturbing Emotions and Misdeeds 我們將自動停止所有令人不安的情緒和不當行為 The list continues, stating that we will automatically put a stop to all our disturbing emotions and misdeeds – all our negative destructive behavior. When we feel like doing or saying something negative or stupid, we think, “How can I act like this? I have such respect for my teacher and respect for the path, how can I act in some stupid way?” When we’re with our teacher, we don’t pick our nose, just to use a silly example. We want to act properly because of a sense of respect for our teacher and the situation. 清單還在繼續，聲明我們將自動停止所有令人不安的情緒和不當行為——我們所有的負面破壞性行為。 當我們想做或說一些消極或愚蠢的事情時，我們會想，“我怎麼能這樣？ 我對我的老師和對道路的尊重，我怎麼能做出一些愚蠢的行為？” 當我們和老師在一起時，我們不摳鼻子，只是舉一個愚蠢的例子。 由於對老師和情況的尊重，我們想要正確行事。 How can we get angry or greedy? When eating with our teacher, would we gobble up all the food and cake on the table? 我們怎麼會生氣或貪婪？ 和老師吃飯的時候，我們會把桌子上的食物和蛋糕都吃光嗎？ For example, I remember one time when I was visiting with the old Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama. Ling Rinpoche was the master of Vajrabhairava (Yamantaka), a really forceful Buddha-figure. Most people were actually quite frightened of him because he had such an unbelievably strong, forceful presence; but in fact, Ling Rinpoche was very gentle when you got to know him. Even before I could understand Tibetan well, I would go and visit him, and when I was with him, just by the force of his Manjushri – Manjushri is in the heart of Vajrabhairava – my mind would become clearer. I could understand most of what he was saying. He exerted such a strong force. This time when I was visiting him, he was sitting on a low platform with a rug on it and I was sitting on a similar one, perpendicular to him. All of a sudden, a large scorpion appeared on the floor in front of us. Ling Rinpoche turned to me with a very obviously affected dramatic gesture and asked, “Oh dear, a scorpion. Aren’t you afraid?” I answered, “How could I possibly be afraid in the presence of Vajrabhairava?” He just laughed and laughed. 例如，我記得有一次拜訪達賴喇嘛尊者的高級導師老林仁波切。林仁波切是金剛金剛（Yamantaka）的上師，一位非常強大的本尊。大多數人其實都對他感到害怕，因為他有著難以置信的強大，強大的存在。但事實上，當你認識他時，林仁波切是非常溫和的。甚至在我能很好地理解藏語之前，我就去拜訪他，當我和他在一起的時候，僅僅依靠他的文殊菩薩的力量——文殊菩薩在金剛貝拉瓦的心中——我的心就會變得更清晰。我能聽懂他說的大部分內容。他施展瞭如此強大的力量。這次我拜訪他時，他坐在一個低矮的平台上，上面鋪著地毯，而我坐在一個類似的平台上，與他垂直。突然，一隻大蝎子出現在我們面前的地板上。林仁波切以一種非常明顯的戲劇性姿態轉向我，問道：“哦，天哪，蝎子。你不害怕嗎？”我回答說：“我怎麼可能在金剛拔哇的面前害怕呢？”他只是笑了笑。 His called his attendant, who came, put a piece of paper under the scorpion and a cup over it and took it outside, as if it was all sort of staged as a lesson. But the truth was, how could anybody in the presence of such a great master panic, overreact and jump up on the platform screaming about a scorpion? I couldn’t possibly do that. That’s a very clear example. As the texts say, we automatically stop acting in ridiculous, childish ways. 他叫來了侍者，侍者來了，在蝎子下面放了一張紙，上面放了一個杯子，然後把它帶到了外面，好像這是在上演課一樣。 但事實是，在這樣一位大師面前，怎麼會有人驚慌失措，反應過度，跳到平台上尖叫一隻蝎子？ 我不可能那樣做。 這是一個非常明顯的例子。 正如經文所說，我們會自動停止以荒謬、幼稚的方式行事。 Our Insights and Realizations on the Spiritual Levels and Paths Will Increase 我們對靈性層次和道路的洞察力和覺悟會增加 Our insights and realizations on the spiritual levels and paths will increase. Obviously if we’re with our teacher all the time, witnessing the example of how he or she deals with difficult situations, of course our understanding and realizations will increase the more we practice trying to be like that. If we become our teacher’s translator or drive the car for them, or whatever it is that we can contribute, we see how they handle everyday, real-life situations. With Serkong Rinpoche, I saw him interact with Pope John Paul and also with a drunk on the street. How he handled these situations really gave me insight into how to relate to others. 我們在靈性層面和道路上的洞察力和領悟將會增加。 顯然，如果我們一直和老師在一起，見證他或她如何處理困難情況的例子，當然我們的理解和領悟會增加，我們越練習努力做到這一點。 如果我們成為老師的翻譯或為他們開車，或者我們可以做出任何貢獻，我們就會看到他們如何處理日常生活中的現實情況。 與色貢仁波切一起，我看到他與教宗若望保祿以及街上的醉漢互動。 他如何處理這些情況真的讓我了解瞭如何與他人相處。 We Will Not Be Deprived of Spiritual Guides in Our Future Rebirths 在未來的重生中，我們不會被剝奪精神導師 This benefit refers to having constructive, positive spiritual guides in all our future rebirths. Appreciating this benefit depends, of course, on believing in rebirth which, for many people, is not such a simple matter. However, if we think of the example of being instinctively drawn to a spiritual teacher or even just instinctively wanting to find a spiritual teacher, such instincts will continue and become even stronger in future lives. Where do these instincts come from? They come from previous lives. If we build such instincts up further in this lifetime, they will surely manifest once more in future lifetimes. This depends, of course, on having a precious human rebirth and not one as a cockroach! 這個好處是指在我們未來的所有重生中擁有建設性的、積極的精神指導。 當然，欣賞這種利益取決於相信輪迴，對許多人來說，這不是一件簡單的事情。 但是，如果我們想到本能地被靈性導師所吸引，甚至只是本能地想要尋找靈性導師的例子，這種本能會在未來的生活中繼續存在並變得更加強烈。 這些本能從何而來？ 他們來自前世。 如果我們在這一世進一步建立這種本能，它們肯定會在未來世再次顯現。 當然，這取決於有一個寶貴的人類重生，而不是像蟑螂一樣！ We Will Not Fall to Lower Realms 我們不會墮落到下界 The texts state that we will not fall to lower realms. What is the cause for worst rebirth states? Destructive behavior. What is the main cause for a precious human rebirth? Ethical discipline, supplemented with the other far-reaching attitudes, the “paramitas.” In a proper relationship with a spiritual teacher, we naturally act in an ethical way and practice the other far-reaching attitudes as well: 經文說我們不會墮落到較低的領域。 重生最壞狀態的原因是什麼？ 破壞性行為。 寶貴的人類重生的主要原因是什麼？ 道德紀律，輔以其他影響深遠的態度，即“波羅蜜多”。 在與靈性導師建立適當關係時，我們自然會以道德的方式行事，並實踐其他影響深遠的態度： Generosity – We’re helping our teacher, being generous in every way we can. 慷慨——我們正在幫助我們的老師，盡我們所能慷慨。 Ethical self-discipline – When we're with our teacher, because we have such great respect for him or her, we would never act in a negative way. 道德自律——當我們和老師在一起時，因為我們非常尊重他或她，我們永遠不會採取消極的方式。 Patience and perseverance – It’s really hard to follow and learn from a spiritual teacher as a close disciple. To do so, we need to put in a lot of effort and patience. This means not getting angry with our teacher or at how difficult the spiritual path might be. This is one of the things we really have to examine before entering into this student-teacher relation. It is one of the most important aspects of the contract, as it were. It doesn’t matter what our teacher does, we are committed to looking at it as a teaching. We’re not going to get angry. 耐心和毅力——作為一個親密的弟子，跟隨和學習一位精神導師真的很困難。 為此，我們需要付出很多努力和耐心。 這意味著不要對我們的老師或靈性道路可能有多麼困難生氣。 這是我們在進入這種師生關係之前真正必須檢查的事情之一。 可以說，這是合同中最重要的方面之一。 不管我們的老師做什麼，我們都致力於將其視為一種教學。 我們不會生氣。 Serkong Rinpoche, without mercy, called me an idiot all the time, even in front of ten thousand people. I never got angry with him. Never! In fact, he was right. I was an idiot; and, I deeply wanted not to be. My reaction was usually a nervous laugh, and actually the Tibetans all thought the way I responded was wonderful. It wasn’t that I was laughing at him; but that was my automatic response. If we’re going to get angry with our teacher, forget it. The relationship is not going to work at all. To never become angry with our teacher means we have to be really convinced that he or she is only interested in our welfare. If we have such confidence, we can more easily develop patience and perseverance. 色貢仁波切毫不留情地一直罵我是白痴，即使在萬人面前也是如此。 我從不生他的氣。 絕不！ 事實上，他是對的。 我是個白痴； 而且，我深深地不想成為。 我的反應通常是緊張的笑聲，實際上藏人都認為我的反應方式很棒。 我不是在嘲笑他，而是在嘲笑他。 但那是我的自動反應。 如果我們要生我們的老師的氣，那就算了。 這種關係根本行不通。 永遠不要對我們的老師生氣意味著我們必須真正相信他或她只對我們的福利感興趣。 如果我們有這樣的信心，我們更容易培養耐心和毅力。 Concentration – If we’re with our teacher, we can’t have our minds wander. We can’t say, “What did you say? I wasn’t paying attention.” That doesn’t work. Serkong Rinpoche trained me to be his translator. At any time of day or night when with him, he would just stop and say, “Repeat what I just said,” or “Repeat what you just said.” It was a wonderful training. I never got angry and yelled, “Not now.” We need that level of attention and mindfulness if we’re going to be a translator. 專注——如果我們和老師在一起，我們就不會走神。 我們不能說：“你說什麼？ 我沒注意。” 那是行不通的。 色貢仁波切訓練我成為他的翻譯。 在白天或晚上的任何時候和他在一起時，他都會停下來說：“重複我剛才說的話”或“重複你剛才說的話”。 這是一次美妙的訓練。 我從來沒有生氣並大喊：“不是現在。” 如果我們要成為一名翻譯，我們需要這種程度的關注和正念。 Discriminating awareness – Serkong Rinpoche was great at teaching that. There’s a wonderful example I always think of. Once, Rinpoche was teaching at Nalanda, this Western monastery in France. They asked him to teach the ninth chapter, the wisdom or discriminating awareness chapter, of Shantideva’s text Engaging in Bodhisattva Behavior (Bodhisattvacharyavatara). Only a few sessions were allocated for this, and Rinpoche thought it was absolutely ridiculous and pretentious that they thought this entire, very advanced and difficult chapter could be covered in two or three sessions. He began by explaining something totally incorrectly, and all the Western monks very dutifully wrote it down. Then after the tea break, he came back and said, “You’re all idiots. I just taught something completely incorrectly. Don’t you think? Don’t you examine anything that people say? Did this accord with the text? Does this accord with what you’ve studied before? Learn discriminating awareness.” 辨別覺知——色貢仁波切非常擅長教授這一點。我一直在想一個很好的例子。有一次，仁波切在法國的這座西方寺院那爛陀寺任教。他們請他講授寂天菩薩《行菩薩行》（Bodhisattvacharyavatara）的第九章，智慧或分別的覺知章。只安排了幾節課，仁波切認為他們認為這整個非常高級和困難的章節可以在兩三個課節中完成，這絕對是荒謬和自命不凡的。他首先解釋了一些完全錯誤的東西，所有西方僧侶都非常盡職地把它寫下來。茶歇後，他回來說：“你們都是白痴。我只是教了一些完全不正確的東西。你不覺得嗎？你不檢查人們所說的任何東西嗎？這符合正文嗎？這和你之前學過的一致嗎？學習辨別意識。” For the rest of the sessions, he explained one line from the entire chapter in a very elaborate way, to show them that they needed to be serious about wanting to study this topic. They should never think it’s going to be easy. 在接下來的課程中，他以非常詳盡的方式解釋了整章中的一句話，向他們表明他們需要認真對待想要研究這個主題。 他們永遠不應該認為這會很容易。 We Will Effortlessly Achieve All Short- and Long-Term Aims 我們將毫不費力地實現所有短期和長期目標 Then, the texts state we will effortlessly achieve all short- and long-term aims. That doesn’t mean to be passive, sit back and then everything will just fall in our laps. But karmic cause and effect does actually work. Buddha didn’t lie about this. We build up a lot of positive force by serving and helping our teacher. As a result, things do go much more easily for us. We’re able to accomplish a lot more. I look at this point in terms of my own life, and what has been accomplished with my website. It’s unbelievable. Last year we had more than a million visitors. I believe that a great deal of this success is a result of the strong relation I have had and still have with my spiritual teachers, and from the great amount of effort and work I put into helping them be available to many others. My motivation for becoming a translator and interpreter was that the teachings by His Holiness and His Holiness’s teachers were so unbelievably incredible. But, in those early days when I first went to India, either they were not translated at all or they were translated poorly. I felt I just had to do something about it. With that kind of decision to help, we gain armor-like perseverance: “No matter how difficult it might be, I’m going to do it! I’m going to train to be able to translate so that people can have access to these teachings. They are too wonderful for people not to have access to them.” 然後，文本表明我們將毫不費力地實現所有短期和長期目標。這並不意味著被動，坐下來，然後一切都會落在我們的腿上。但業力因果確實有效。佛陀沒有在這件事上撒謊。通過服務和幫助我們的老師，我們建立了很多積極的力量。結果，事情對我們來說變得更容易了。我們能夠完成更多工作。我從我自己的生活以及我的網站所取得的成就來看這一點。這太不可思議了。去年我們有超過一百萬的訪客。我相信，這種成功很大程度上歸功於我與我的精神導師之間的牢固關係，以及我為幫助許多其他人提供幫助而付出的大量努力和工作。我成為一名翻譯的動機是尊者和尊者的老師們的教導是如此令人難以置信的難以置信。但是，在我第一次去印度的那些日子裡，要么根本沒有翻譯，要么翻譯得不好。我覺得我必須為此做點什麼。有了這種幫助的決定，我們獲得了盔甲般的毅力：“再難，我都會去做！我將接受培訓，使其能夠翻譯，以便人們能夠接觸到這些教義。它們太棒了，人們無法接觸到它們。” As for my own experience with the website, everything has, as I describe it, “fallen from the sky.” Somebody came along and offered to set up the initial version of site for me. When the first version went up, people contacted me from all over the world, wanting to help with it. I didn’t go looking for them. Some major patrons offered financing to pay the various people required to work on it. I didn’t ask for it; they approached me. It has been, in this sense, effortless. The karma is there. If we build up the karmic causes, the results follow – it works. Although most karmic results ripen in future lifetimes, there are some types of karmic behavior that will give results in this lifetime, such as helping those who have helped us the most. In particular, this applies to spiritual teachers and our parents. From my own experience, these benefits happen. It’s not just a nice fairytale. 至於我自己對網站的體驗，正如我所描述的，一切都是“從天上掉下來的”。 有人過來並提出為我設置網站的初始版本。 當第一個版本上線時，來自世界各地的人們聯繫我，希望能提供幫助。 我沒有去找他們。 一些主要贊助人提供資金來支付工作所需的各種人員。 我沒有要求它； 他們走近我。 從這個意義上說，它是毫不費力的。 業力就在那裡。 如果我們建立業力，結果就會隨之而來——它起作用了。 雖然大多數業果會在來世成熟，但有一些業力行為會在這一世產生果報，例如幫助那些幫助過我們最多的人。 這尤其適用於靈性導師和我們的父母。 根據我自己的經驗，這些好處發生了。 這不僅僅是一個美好的童話。 The Disadvantages of Turning Our Backs on Our Spiritual Teachers 背棄靈性導師的壞處 As mentioned, there are also dangers that will follow if we go back on our commitment to our spiritual teacher once we have made it. They occur if we leave in anger, showing contempt toward the teacher, cursing and harboring great hatred inside, regretting getting involved with that teacher or with Buddhism in general. These are the types of situations referred to in this list of the dangers involved. The list does not refer to making a mistake in following our teacher’s instructions or being too lazy to do what our teacher asked us to do. Don’t misunderstand the translation phrase “a breach of guru-devotion” to be referring to that. 如前所述，如果我們一旦做出了對精神導師的承諾，就會有危險隨之而來。 如果我們在憤怒中離開，對上師表示輕蔑，在內心詛咒並懷有極大的仇恨，後悔與那位上師或一般佛教交往，它們就會發生。 這些是涉及的危險列表中提到的情況類型。 這份清單並不是指在遵循老師的指示時犯了錯誤或懶得去做老師要求我們做的事情。 不要誤解翻譯短語“違反上師奉獻”是指那個。 Losing the Ability to Trust Anyone 失去信任任何人的能力 We won’t go through the entire list, but we can understand it in general. If we open ourselves up to trusting in somebody, in a sense we become very vulnerable. For example, a child who implicitly trusts a parent or a teacher but then is sexually or physically abused by them, in most cases, can be damaged emotionally for the rest of their lives. Although possible, it’s very difficult for anyone to overcome that. They don’t trust anybody anymore; their capacity to trust is lost. There is always caution not to be open, not to get involved, and not to be hurt ever again. It’s a huge obstacle. There is the extreme example of a teacher abusing the students – such things unfortunately happen. There are quite a few examples of people pretending to be great teachers while actually they just abuse or take advantage of the students. That’s extremely damaging. But the texts are not explaining that type of situation when explaining the disadvantages or turning our backs on our spiritual teacher. The dangers are not in reference to when a teacher sexually abuses or exploits the students in terms of power and money, those sorts of things. In those situations, the advice is to be respectful of whatever benefit we might have received from such teachers and just leave. It’s important, however, to recognize that if we leave an abusive teacher with a very disturbed, angry and negative state of mind, we’re also damaged in that we are closed off from opening up in the future. 我們不會遍歷整個列表，但我們可以大致了解它。如果我們敞開心扉去信任某人，從某種意義上說，我們會變得非常脆弱。例如，一個孩子隱含地信任父母或老師，但隨後遭到他們的性虐待或身體虐待，在大多數情況下，他們的餘生都會受到情感上的傷害。儘管可能，但任何人都很難克服這一點。他們不再信任任何人；他們失去了信任的能力。總是要小心不要敞開心扉，不要捲入其中，不要再受到傷害。這是一個巨大的障礙。有老師虐待學生的極端例子——不幸發生了這樣的事情。有很多人假裝是偉大的老師，而實際上他們只是虐待或利用學生。這是非常有害的。但是在解釋不利因素或背棄我們的精神導師時，經文並沒有解釋那種情況。危險不是指當老師在權力和金錢等方面對學生進行性虐待或剝削時。在這種情況下，我們的建議是尊重我們可能從這些老師那裡得到的任何好處，然後離開。然而，重要的是要認識到，如果我們讓施虐的老師帶著非常不安、憤怒和消極的心態離開，我們也會受到傷害，因為我們未來無法敞開心扉。 However, in this list of the disadvantages of turning away from our teacher, we’re talking about leaving a qualified, authentic teacher. What happens when we leave such a teacher with a very negative state of mind, being really angry, thinking how terrible the teacher is, and that everything we practiced was stupid? What does it do to our minds? What’s the result of that? The result of that is that we’re not open to the Buddhist path, and usually not to any other spiritual path either. We never will trust any spiritual guidance. Even if we start to become involved with some spiritual practice, we’ll be paranoid, always expecting that something bad is going to happen. As explained in the list, whatever good qualities we might have developed go downhill very quickly because we have such a negative attitude about everything that we did. It’s like everything gets thrown away. 然而，在這份背離老師的缺點列表中，我們談論的是離開一位合格的、真實的老師。 當我們帶著非常消極的心態離開這樣的老師，真的很生氣，想著老師有多糟糕，而我們所修的一切都是愚蠢的，會發生什麼？ 它對我們的思想有什麼影響？ 結果是什麼？ 這樣做的結果是，我們不向佛教道路開放，通常也不向任何其他精神道路開放。 我們永遠不會相信任何精神指導。 即使我們開始參與一些精神修行，我們也會變得偏執，總是期待會發生一些不好的事情。 正如列表中所解釋的，我們可能培養的任何良好品質都會很快走下坡路，因為我們對所做的一切都持消極態度。 好像一切都被扔掉了。 Falling to Worse Rebirths 墮落到更糟糕的重生 The next point in the list of disadvantages is that we fall to worse hellish rebirths. This really needs to be understood properly. First of all, we certainly aren’t saying that, like in a cult, we have to obey and do everything that our teacher states because if we don’t, we’ll go to hell. In this scenario, we would be afraid of doing anything wrong because then we’ll go to hell. This is certainly not what is intended here. 劣勢列表中的下一點是我們陷入更糟糕的地獄重生。 這確實需要正確理解。 首先，我們當然不是說，就像在邪教中一樣，我們必須服從並做我們老師所說的一切，因為如果我們不這樣做，我們就會下地獄。 在這種情況下，我們會害怕做錯事，因為那樣我們就會下地獄。 這當然不是這裡的意圖。 What does hell mean in the Buddhist context? There are many hells in Buddhism, but what does it mean? Following Serkong Rinpoche’s advice, we need to examine the flavor, the connotation, of the Sanskrit and Tibetan terms to gain an understanding. 地獄在佛教語境中是什麼意思？ 佛教中有許多地獄，但它是什麼意思呢？ 聽從色貢仁波切的建議，我們需要檢查梵文和藏文術語的味道和內涵，以獲得理解。 The Sanskrit term naraka connotes “joyless.” There’s no joy, only unhappiness and sorrow and pain. If we have a very negative attitude toward our teacher and toward anything that we did to try to improve ourselves, of course we’re left in a very unhappy state of mind. If we have left our teacher with such a negative mind, so angry and filled with hatred, regret, and resentment, that’s not a happy state of mind. That’s a totally joyless state of mind, isn’t it? We are not at all rejoicing in all the positive things that we did and learned; we think it was a stupid waste of time. 梵文 naraka 的意思是“不快樂”。 沒有快樂，只有不快樂、悲傷和痛苦。 如果我們對老師以及我們為提高自己所做的任何事情持非常消極的態度，那麼我們當然會處於一種非常不快樂的心態。 如果我們以如此消極的心態離開我們的老師，如此憤怒，充滿仇恨、遺憾和怨恨，那不是一種快樂的心態。 那是一種完全不快樂的心態，不是嗎？ 我們並沒有為我們所做和學到的所有積極的事情感到高興。 我們認為這是愚蠢的浪費時間。 The connotation of the Tibetan term nyelwa (dmyal-ba) is that it’s very difficult to get out of this state, in a sense we’re “trapped.” We experience feeling trapped in this joyless, negative state of mind. 藏語尼耶瓦（dmyal-ba）的含義是很難擺脫這種狀態，從某種意義上說，我們被“困住了”。 我們體驗到被困在這種不快樂、消極的心態中的感覺。 Clearly, this is the description of a hellish state of mind, one completely without any joy, very negative, in which we are trapped and can’t get out of. If we think about this, whether we believe in future lives and in an actual hellish environment, wherever it might be, we can appreciate how horrible that state of mind would be. We can understand logically how it can follow from having this very negative attitude toward relying on somebody and trusting them to help us to improve. 顯然，這是對一種地獄般的心態的描述，一種完全沒有任何快樂、非常消極的心態，我們被困在其中無法擺脫。 如果我們想一想，無論我們是否相信未來的生活和一個真正的地獄般的環境，無論它在哪裡，我們都會意識到這種心態是多麼可怕。 我們可以從邏輯上理解，對依賴某人並相信他們幫助我們改進的這種非常消極的態度會帶來什麼後果。 Please don’t get hung up and worried about how Vajra Hell compares to Avichi Hell, or how far under Bodhgaya it is, or how hot it is compared to this or that one. That’s missing the point. As His Holiness has often said, Buddha didn’t come to teach us geography; he came to teach us how to avoid and overcome suffering. If we have a very negative attitude toward trying to improve ourselves, how are we ever going to improve? Obviously, this is the big danger. If we haven’t thoroughly examined our teacher and ourselves before committing ourselves to a teacher-disciple relationship with the person and to serious Dharma practice, we really need to examine very well now. We don’t want to have this danger of turning our backs and being left with a really negative attitude, cutting ourselves off from being able to benefit from the Buddhist teachings in the future. Just imagine being so disillusioned with anything positive, and the people who are trying to be positive, that we have nobody to look up to. There’s no hope. That really describes a hellish situation, doesn’t it? We feel trapped; everything is so horrible and miserable, and there’s no hope. Please bear in mind that we’re not talking about eternal damnation. Even a hellish rebirth is impermanent; it will come to an end. Still, there are many dangers of getting involved and then breaching this type of committed relationship and spiritual practice. It’s serious. Once again, it can’t be emphasized enough that it is not about having to follow the rules, and if we don’t, we’re going to be punished. It’s certainly not that. 請不要掛斷電話，擔心金剛地獄與阿鼻地獄相比，或者它在菩提伽耶之下有多遠，或者它與這個或那個相比有多熱。這沒有抓住重點。正如尊者常說的，佛陀不是來教我們地理的，而是來教我們地理的。他來教我們如何避免和克服痛苦。如果我們對試圖改善自己持非常消極的態度，我們將如何改善？顯然，這是最大的危險。如果我們在致力於與人的師徒關係和認真的佛法修行之前，還沒有徹底檢查我們的老師和自己，我們現在真的需要好好檢查。我們不希望有這樣的危險，即背棄我們的態度，並以一種非常消極的態度，切斷自己在未來從佛教教義中受益的機會。試想一下，對任何積極的事情以及那些試圖變得積極的人都如此失望，以至於我們沒有人可以仰望。沒有希望。這真的描述了一個地獄般的情況，不是嗎？我們感到被困；一切都是那麼可怕和悲慘，沒有希望。請記住，我們不是在談論永恆的詛咒。即使是地獄般的重生也是無常的；它會結束的。儘管如此，捲入並破壞這種承諾的關係和精神實踐仍有許多危險。很嚴重。再次強調，這與必須遵守規則無關，如果我們不遵守，我們將受到懲罰。當然不是這樣。 A Healthy Fear of the Disadvantages 對缺點的健康恐懼 We often hear the discussion of the term “fear,” mainly in the context of refuge. “Refuge” means putting a positive direction in our life. It’s not just praying, “Buddha, Buddha, save me, protect me.” It’s not like that. By going for refuge, we’re going in the direction of the deepest meaning of Dharma. This is to achieve a true stopping of suffering and the causes of suffering and to achieve the true paths – the true states of mind that will lead to that stopping and result from it. The Buddhas have achieved these in full and the Arya Sangha have done so in part. That’s the direction that we want to put in our lives, to work toward that. Obviously, the spiritual teacher helps us to develop in that way. But what are the causes for putting this direction in our life? The texts state that it is fear of worse rebirths in the future and confidence that we can avoid them by going in this safe direction, this refuge. There are two types of fear. There’s a very destructive or devastating type of fear. This is the fear with which we feel absolutely helpless and that there’s no hope. That’s a very disturbing, devastating state of mind. “There’s nothing I can do.” We’re just paralyzed by fear. The fear that motivates us to put a safe direction in our life is very different, because we realize that there is a way to avoid these worst rebirths, and there is great hope. In this case, it’s a healthy sense of fear. Let’s use the example of crossing a busy street. We are afraid of being hit by a car, but we know that if we look both ways and are very careful, we can cross safely. If there’s no hope of getting across the street safely, we are left with just the fear of being hit. We’re never even going to try to cross that street. However, when we know there’s a way to avoid getting hit, a healthy sense of fear makes us careful. Sometimes, I use the word “dread” rather than “fear.” There’s something that we really want to avoid; it’s not a paralyzing type of fear. The same distinction applies to the state of mind we develop when reading or hearing about the disadvantages of leaving the relationship with our spiritual teacher in a state of contempt and anger. We dread the results that would follow but are not paralyzed with fear. Like wanting to avoid being hit by a car, we also want to avoid the horrible state of mind that we would be in if we have such a negative attitude toward teachers, Buddhism, or spiritual practice in general. It would leave us with nothing. But we know that we can avoid this danger. 我們經常聽到關於“恐懼”一詞的討論，主要是在避難的背景下。 “避難所”意味著在我們的生活中找到一個積極的方向。這不僅僅是祈禱，“佛陀，佛陀，救救我，保護我。”不像那樣。通過皈依，我們正朝著佛法的最深層意義前進。這是為了實現真正的痛苦和痛苦的原因的停止，並實現真正的道路 - 真正的心境將導致停止並由此產生。佛陀已經完全做到了這些，而聖僧也部分做到了。這就是我們想要在生活中設定的方向，朝著這個方向努力。顯然，靈性導師幫助我們以這種方式發展。但是，將這個方向放在我們的生活中的原因是什麼？經文指出，這是對未來更壞重生的恐懼，以及我們可以通過朝著這個安全的方向，這個避難所來避免它們的信心。恐懼有兩種。有一種非常具有破壞性或毀滅性的恐懼。這是我們感到絕對無助和沒有希望的恐懼。這是一種非常令人不安、毀滅性的心態。 “我無能為力。”我們只是被恐懼麻痺了。促使我們在生活中設定安全方向的恐懼是非常不同的，因為我們意識到有一種方法可以避免這些最糟糕的重生，並且有很大的希望。在這種情況下，這是一種健康的恐懼感。讓我們以穿過一條繁忙的街道為例。我們害怕被車撞到，但我們知道，如果我們雙向觀察並且非常小心，我們就可以安全通過。如果沒有安全過馬路的希望，我們就只剩下被撞到的恐懼。我們甚至都不會試圖穿過那條街。然而，當我們知道有辦法避免被擊中時，健康的恐懼感會讓我們小心翼翼。有時，我使用“恐懼”這個詞而不是“恐懼”。有些事情我們真的想避免；這不是一種令人癱瘓的恐懼。同樣的區別也適用於我們在閱讀或聽到與我們的精神導師的關係處於輕視和憤怒狀態的不利影響時所形成的心態。我們害怕隨之而來的結果，但不會因恐懼而癱瘓。就像想避免被車撞一樣，我們也想避免如果我們對老師、佛教或一般的修行持如此消極的態度，我們會陷入可怕的心理狀態。它會讓我們一無所有。但我們知道，我們可以避免這種危險。 How do we avoid the danger? It’s not by acting like being in the army, being a totally obedient soldier saluting and saying, “Yes, sir,” and then doing whatever our teacher says. We can avoid the dangers of turning away from our teacher by really seriously examining beforehand both the teacher and ourselves, our readiness, our abilities, and so on. We need to be very careful about entered into a committed relationship with a spiritual teacher. 我們如何避免危險？ 這不是像在軍隊裡那樣，做一個完全聽話的士兵，敬禮並說：“是的，長官”，然後按照老師說的做。 我們可以通過真正認真地事先檢查老師和我們自己、我們的準備情況、我們的能力等等來避免背離老師的危險。 我們需要非常小心地與靈性導師建立忠誠的關係。 Becoming Disillusioned 幻滅 What’s the main function of spiritualteachers? They can give us information; but we can also gain correct information from the internet or from books. They can answer our questions and correct our mistakes, but they don’t have to be so spiritually advanced to be able to do that. The main activity of real spiritual mentors, besides giving vows and so on, is to inspire us. We look up to such persons as examples of what we are trying to become. They are our models and we’re inspired by their examples. 精神老師的主要作用是什麼？ 他們可以向我們提供信息； 但我們也可以從互聯網或書籍中獲得正確的信息。 他們可以回答我們的問題並糾正我們的錯誤，但他們不必在靈性上如此發達就能做到這一點。 真正的靈性導師的主要活動，除了發願等等，就是啟發我們。 我們將這些人視為我們努力成為的榜樣。 他們是我們的榜樣，我們受到他們的榜樣的啟發。 If we get totally disillusioned by them as models and then turn our backs on them with contempt and ill will, the whole inspirational ideal that we had in mind is just completely destroyed. Instead, we are left with a negative, defeatist attitude and feel that we were so stupid for trying. 如果我們對他們作為模特的幻想完全破滅，然後以蔑視和惡意背棄他們，我們心中的整個勵志理想就會被徹底摧毀。 相反，我們留下了消極的、失敗主義的態度，並覺得我們嘗試如此愚蠢。 Once again, the way to avoid that is to really examine very well beforehand and then follow the various procedures that are indicated in the texts. If our teacher does something a little bit strange or asks us to do something puzzling, we need to ask, politely, “Why do you say that? Please explain it to me.” Again, I’m thinking of the inspirational example of Serkong Rinpoche. Lama Zopa said once, “If you want to find an example of a real spiritual mentor, it’s Serkong Rinpoche. That’s the real thing.” I remember there was once some legal situation involving a piece of land in Nepal that Serkong Rinpoche had or somebody had given him. I don’t remember all the details; but, as I recall, it might have been for a nunnery or something like that. There were some strange stories and gossip going around about it. Serkong Rinpoche was so unbelievably kind because he took me aside in his room one day and explained the whole situation so that I wouldn’t ever develop any doubt or some strange thoughts due to all the complications going on. This is the real thing – a caring teacher very concerned that I would never become disillusioned. 再一次，避免這種情況的方法是事先非常好地檢查，然後遵循文本中指示的各種程序。如果我們的老師做了一些有點奇怪的事情或者讓我們做一些令人費解的事情，我們需要禮貌地問：“你為什麼這麼說？請給我解釋一下。”再一次，我想到了色貢仁波切的鼓舞人心的例子。梭巴喇嘛曾經說過：“如果你想找一個真正的精神導師的例子，那就是色貢仁波切。那是真的。”我記得曾經在尼泊爾有過一些法律情況，涉及色貢仁波切擁有或有人給他的一塊土地。我不記得所有的細節；但是，我記得，它可能是為了一個尼姑庵或類似的東西。有一些奇怪的故事和八卦四處流傳。色貢仁波切非常友善，因為有一天他把我帶到他的房間裡，並解釋了整個情況，這樣我就不會因為所有的複雜情況而產生任何懷疑或一些奇怪的想法。這是真實的事情——一位非常關心我永遠不會幻滅的有愛心的老師。 Benefits of a Healthy Relation with a Spiritual Teacher 與精神導師建立健康關係的好處 https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/benefits-of-a-healthy-relation-with-a-spiritual-teacher

PART 1 Establishing a Relationship with a Spiritual Teacher https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/establishing-a-relationship-with-a-spiritual-teacher PART 2 Developing a Healthy Attitude toward One's Teacher https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/developing-a-healthy-attitude-toward-one-s-teacher PART 3 Relating to a Spiritual Teacher with Actions https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/relating-to-a-spiritual-teacher-with-actions PART 4 Dealing with Problematic Teachers https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/dealing-with-problematic-teachers

The Special Role of Oral Transmission in Tantra 口傳在密宗中的特殊作用 Oral transmission and inspiration from spiritual mentors play an even larger role in tantra than they do in sutra practice. This is evident from the structure of the tantric texts themselves and from the indispensable role of requesting inspiration from the lineage masters, one by one, in almost every practice. 靈性導師的口傳和啟迪在密宗中比在修行中發揮更大的作用。這從密宗經文本身的結構以及幾乎在每一次修行中向傳承上師請求啟發的不可或缺的角色中都可以看出這一點。 In An Illuminating Lamp, the Indian master Chandrakirti explained the six alternative meanings and four levels of textual interpretation outlined in An Anthology of Vajra Deep Awareness. The latter work is one of the Guhyasamaja explanatory tantras for understanding the "vajra-expressions" of the highest class of root tantric texts. Except for The Kalachakra Tantra, the "clear tantra," the language of these texts is purposely obscure and conceals many meanings in each of its words. A vajra-expression may have meanings that are (1) explicit and suggestive of something else, (2) suggested and implicit, (3) metaphorical, and (4) non-metaphorical. Moreover, the language of the expression may be (5) conventional or (6) nonsensical, unconventional terms. Further, the expression may have (1) literal, (2) shared, (3) hidden, and (4) ultimate levels of interpretation. 在《一盞明燈》中，印度大師月稱解釋了《金剛深覺文集》中概述的六種不同的含義和四個文本解釋的層次。後一部作品是密集金剛解釋密續之一，用於理解最高等級的根本密宗文本的“金剛表現”。除了《時輪金剛密續》，即“清密續”之外，這些經文的語言故意晦澀難懂，並在每個單詞中隱藏了許多含義。金剛表示可能具有以下含義：（1）明確和暗示其他事物，（2）暗示和暗示，（3）隱喻，以及（4）非隱喻。此外，表達的語言可以是（5）常規或（6）無意義的、非常規的術語。此外，表達式可能具有 (1) 文字、(2) 共享、(3) 隱藏和 (4) 最終解釋級別。 In An Extensive Explanation of "An Illuminating Lamp," Sherab Sengge, Gelug founder of the Lower Tantric College, explained why the "hidden tantras" encrypt their meanings in this complex fashion. Although many contributing factors need to be present, success on the tantric path hinges on the inspiration and positive energy gained from a healthy relationship with a tantric master. To ensure that disciples build up that relationship, the language of the tantras is purposely obscure. Without relying on their tantric masters for oral transmission, instruction, and inspiration, disciples cannot connect the explanatory tantras with the root texts to derive the inner significance of the tantric practices. 下密宗格魯派創始人喜饒僧格在《一盞明燈的詳盡解釋》中解釋了為什麼“隱藏的密續”以這種複雜的方式來加密它們的含義。儘管需要存在許多促成因素，但密宗道路上的成功取決於從與密宗大師的健康關係中獲得的靈感和正能量。為了確保弟子建立這種關係，密宗的語言故意模糊不清。弟子不依賴密宗上師口傳、教導和啟發，就無法將釋密與根本文本聯繫起來，得出密宗修行的內在意義。 Diverse Methods for Inspiring Disciples 啟發門徒的不同方法 Disciples on the tantra path may gain inspiration from their mentors to activate their Buddha-natures not merely from hearing the words of oral transmissions, but through all their senses. Tantric masters consecrate tiny herbal pills, chinlab, the same word as for inspiration, and give them to disciples to taste and swallow. They do the same with toasted barley dough balls during ceremonies for inspiring them to live long lives dedicated to self-development and to helping others. The disciples' positive attitudes when eating them undoubtedly strengthen their immune systems. 密續道上的弟子可能會從他們的導師那裡獲得啟發，以激活他們的佛性，不僅僅是通過口傳的話，而是通過他們所有的感官。密宗大師開光了微小的草藥丸，chinlab，與靈感相同的詞，並將它們交給弟子品嚐和吞嚥。他們在儀式上對烤大麥麵團做同樣的事情，以激勵他們長壽，致力於自我發展和幫助他人。弟子們在食用時的積極態度無疑增強了他們的免疫系統。 Tantric masters further inspire disciples by touching them on the head either with statues containing relics of lineage figures or with their hands, giving them a "hand-empowerment" (hand-blessing). They also consecrate specially knotted red strings and amulets for disciples to wear around their necks for protection. Touching their heads or giving them talismans is not for the purpose of feeding superstitions or hopes for magic. The intention is to inspire disciples with confidence so that they do not hesitate to use the potentials of their Buddha-natures. 密宗大師通過用包含傳承人物遺物的雕像或用手觸摸他們的頭部來進一步啟發他們，給予他們“手授權”（手加持）。他們還開光了特別打結的紅繩和護身符，供弟子戴在脖子上以保護自己。撫摸他們的頭或給他們護身符不是為了灌輸迷信或對魔法的希望。其目的是激發弟子信心，使他們毫不猶豫地發揮他們佛性的潛力。 The Nyingma and Kagyu traditions speak of "liberation through hearing, seeing, and being touched." Liberation, here, means gaining inspiration through these sensory experiences to activate one's Buddha-nature. Consequently, spiritual practice becomes especially potent for bringing liberation as quickly as is possible. The Tibetan title of the famous Tibetan Book of the Dead translates literally as Liberation through Hearing [the Words of the Text Recited while] in the Bardo. For disciples to gain liberation through seeing, Nyingma lamas show them special statues of the founder of their lineage, Guru Rinpoche Padmasambhava. The Karmapas, the highest masters of the Karma Kagyu tradition, perform the black hat ceremony. Disciples gain inspiration for their practices not only by seeing the Karmapa wearing his black hat, which is symbolic of the attainments of the entire lineage, but also by being in the presence of a realized master in total meditative absorption. 寧瑪派和噶舉派講到“聽、看、觸解脫”。解脫，在這裡，就是通過這些感官體驗獲得靈感，從而激活一個人的佛性。因此，修行對於盡快帶來解脫變得特別有效。著名的藏文《亡靈書》的藏文名稱，字面意思是在中陰中聽聞解脫。為了讓弟子通過觀照獲得解脫，寧瑪派上師向他們展示了他們傳承的創始人蓮花生大士的特殊雕像。噶瑪噶舉派的最高大師噶瑪巴進行黑帽儀式。弟子們的修行靈感不僅來自於看到噶瑪巴戴著他的黑帽子，這象徵著整個傳承的成就，而且還通過在一個證悟的上師面前全神貫注地獲得靈感。 Tantric masters also give consecrated herbal pills, long-life dough balls, hand-empowerments, protection cords, and amulets to the general public. They also let the public view the special statues of the lineage founders and attend hat ceremonies. However, because members of the general public lack close relationships with these tantric masters, they do not gain the same depth of inspiration as tantric disciples of these masters receive. 密宗上師也會給大眾開光藥丸、長壽麵丸、手灌頂、護繩和護身符。他們還讓公眾觀看宗族創始人的特殊雕像並參加帽子儀式。然而，由於大眾與這些密宗上師缺乏密切的關係，他們無法獲得這些上師的密宗弟子所獲得的同樣深度的啟發。 The Deepest Need for a Tantric Master 對密宗大師的最深需求 Although all forms of Tibetan Buddhism teach a combined path of sutra and tantra, they all agree that ultimately only the methods of the highest class of tantra can remove the final obstacles preventing enlightenment. Highest tantra includes practices for working with the subtle energy-systems of the body and ways to access the mind's subtlest level, known as clear light. The Nyingma system calls the equivalent level of mind pure awareness (rigpa, rig-pa). For the sake of simplicity, we shall use clear light mind as a general term that also refers to pure awareness. 儘管藏傳佛教的所有形式都教導了經密合道，但他們都一致認為，最終只有最高級別的密宗方法才能消除阻礙證悟的最終障礙。最高的密宗包括與身體的微妙能量系統一起工作的練習，以及進入心靈最微妙層次的方法，稱為清晰的光。寧瑪派系統將心的同等層次稱為純粹覺知（rigpa, rig-pa）。為簡單起見，我們將用清光心作為總稱，也指純粹的覺知。 The salient feature of highest tantra that enables enlightenment is its focus on accessing the individual clear light mind within each person and using it to comprehend voidness. Only this subtlest level of mind can function with the full abilities of a Buddha. Only this level of mind continues into enlightenment and becomes a Buddha's enlightening, fully wise, all-loving mind. Thus, the immediate condition that we need to attain just prior to enlightenment is an activated clear light mind that uninterruptedly sees the void nature of reality or that, in dzogchen terminology, "recognizes its own face." 能開悟的最高密續的顯著特徵是它專注於進入每個人內在的明光心，並用它來理解空性。只有這種最微細的心智才能發揮佛陀的全部能力。只有這個層次的心繼續開悟，成為佛陀的開悟、完全智慧、熱愛一切的心。因此，在開悟之前，我們需要達到的直接條件是一個被激活的明光心，它不間斷地看到實相的空性，或者用大圓滿的話來說，“認出它自己的臉”。 Although each person's clear light mind naturally exposes itself fully at the time of death, it normally understands nothing at that time. Moreover, clear light mind is extremely difficult to access while we are alive. Although it underlies and accompanies each moment of our experience, it does not function actively while grosser levels of mind are operating. Moments of involuntary violent sucking in of energy, such as the instant before sexual climax, sneezing, or yawning, come close to revealing this subtlest level of mind. However, the explosion of energy the very next instant destroys any possibility of capturing the moment and proceeding in this direction. Like smashing an atom within a mass of matter to release its potentials, accessing and harnessing clear light mind for the realization of voidness requires intense controlled energy. 雖然每個人的清光心在死亡時自然會完全暴露出來，但它通常在那個時候什麼都不懂。此外，在我們活著的時候，清明的頭腦是極難獲得的。儘管它是我們體驗每一刻的基礎和伴隨，但在更粗略的心智層次運作時，它並不能積極發揮作用。不由自主地猛烈吸入能量的時刻，例如性高潮、打噴嚏或打哈欠的前一刻，幾乎可以揭示這種最微妙的心智層次。然而，下一瞬間的能量爆炸破壞了捕捉這一瞬間並朝這個方向前進的任何可能性。就像在大量物質中粉碎一個原子以釋放其潛力一樣，訪問和利用清晰的光心來實現空性需要強烈的受控能量。 The experiences during highest tantra empowerments reinforce the potentials of our clear light minds and activate them for making progress. Tantric ceremonies, however, cannot inspire energy on their own. Neither can the complex visualizations or internal yogas of advanced tantra practice. We need qualified tantric masters and healthy, deep relationships with them to bring our potentials fully to life. Only the combination of all these factors can inspire the enormous energy required for accessing, sustaining, and applying our clear light minds. 在最高密宗灌頂期間的體驗加強了我們清晰光明的頭腦的潛力，並激活它們以取得進步。然而，密宗儀式本身並不能激發能量。高級密宗練習的複雜觀想或內在瑜伽也不能。我們需要合格的密宗上師，並與他們建立健康、深厚的關係，以充分發揮我們的潛力。只有將所有這些因素結合起來，才能激發訪問、維持和應用我們清晰光明的頭腦所需的巨大能量。 The Drigung Kagyu fivefold path of mahamudra (great seal) practice indicates this point clearly. The Drigung founder, Drigungpa, explained that the first two features necessary for disciples to realize their clear light minds are generating bodhichitta, and, within that state of mind, imagining themselves as Buddha-figures. Without the third feature, however, a healthy relationship with a spiritual mentor, disciples lack the inspiration needed to break through the massive clouds of conceptual thought to uncover their clear light minds. 直貢噶舉五支大手印（大印）修持清楚地表明了這一點。直貢創始人直貢巴解釋說，弟子證悟光明心所必需的前兩個特徵是發菩提心，並在這種心境中想像自己是本尊。然而，如果沒有第三個特徵，即與精神導師建立健康的關係，弟子們就缺乏衝破大量概念思想的雲層以揭示他們清晰光明的頭腦所需的靈感。 Clear Light Mind as a Type of Buddha-Nature 清光心是佛性的一種 Because the clear light mind continues from one life to the next and on through enlightenment, its continuum is the actual basis for the various aspects of Buddha-nature. For this reason, the Nyingma, Kagyu, and Sakya traditions consider clear light mind the deepest Buddha-nature. Clear light mind, however, does not merely carry the other aspects of Buddha-nature with its flow like a river carrying barges. Networks of good qualities, positive potentials, and deep awareness, for example, constitute innate features of clear light mind itself. Thus, we may apply to this context Gampopa's explanation that a healthy relationship with a spiritual mentor is the condition that activates Buddha-nature as the actual cause for reaching enlightenment. A healthy relationship with a tantric master is the condition for activating and harnessing the clear light mind, with all its qualities, potentials, and types of awareness. 因為清光心從一世延續到下一世，並通過證悟，所以它的連續體是佛性各個方面的實際基礎。因此，寧瑪派、噶舉派和薩迦派認為清光心是最深的佛性。然而，清明的心不只是承載佛性的其他方面，它的流動就像載有駁船的河流。例如，具有良好品質、積極潛力和深刻意識的網絡構成了清光頭腦本身的先天特徵。因此，我們可以應用岡波巴的解釋，即與精神導師的健康關係是激活佛性的條件，是達到啟蒙的真正原因。與密宗大師建立健康的關係是激活和駕馭清光心的條件，以及它的所有品質、潛力和意識類型。 The Inner Guru 內在大師 Often, we hear about outer and inner gurus. An outer guru is a human being who serves as a spiritual mentor. An inner guru, on the other hand, is neither a mysterious voice in a disciple's head giving guidance, nor some mystic in a Himalayan cave sending telepathic messages. In A Golden Rosary of Excellent Explanations, Tsongkhapa explained that on the sutra level, an inner guru is the compassion that grows while traversing the spiritual path. Inspired by compassion, disciples develop bodhichitta which, like a guru, is replete with good qualities and inspires them to attain these capabilities themselves. 我們經常聽到關於外在和內在的大師。外在上師是充當精神導師的人。另一方面，內在上師既不是門徒頭腦中的神秘聲音提供指導，也不是喜馬拉雅山洞中的神秘人發送心靈感應信息。宗喀巴大師在《妙解金珠》中解釋說，在佛經的層面上，內在上師是在修行修行過程中產生的慈悲心。受慈悲的啟發，弟子培養菩提心，菩提心就像上師一樣，充滿善德，並啟發他們自己獲得這些能力。 In The Complete Fulfillment of Disciples' Hopes, Tsongkhapa indicated that on the highest tantra level, an inner guru is a disciple's deepest bodhichitta. The First Panchen Lama clarified this point in his Gelug classic, An Offering Ceremony to the Spiritual Masters (Lama Chopa; The Guru Puja). There, he called deepest bodhichitta Samantabhadra (the Totally Excellent One), a Nyingma term for pure awareness. In so doing, he revealed that, in the context of serving as an inner guru, a disciple's deepest bodhichitta is his or her clear light mind when it realizes voidness. 宗喀巴大師在《圓滿弟子心願》中指出，在最高的密續層次上，內上師是弟子最深的菩提心。第一世班禪喇嘛在他的格魯經典著作《向精神上師的供養儀式》（喇嘛喬巴；上師法會）中闡明了這一點。在那裡，他將最深菩提心稱為普賢菩薩（全勝一尊），這是寧瑪派對清淨覺知的稱呼。如此一來，他透露，在擔任內上師的背景下，弟子最深的菩提心是他或她證悟空性時的清光心。 Moreover, since clear light mind, as a type of Buddha-nature, has the potential to recognize its own face and thus to realize voidness, a disciple's clear light mind may also serve as an inner guru, even before gaining self-realization. This extended sense of the term inner guru follows from the Buddhist analytical tool known as "giving the name of the result to the cause." 此外，由於明光心作為一種佛性，具有認清自己的面貌從而證悟空性的潛力，所以即使在證悟之前，弟子的明光心也可以作為內上師。內在上師一詞的這種擴展意義源於佛教的分析工具，即“將結果命名為因”。 Tantric empowerment, then, requires both an outer and an inner guru. Inspiration from an outer guru, together with a disciple's realizations during the ceremony, provides "causal empowerment" that ripens into actual attainments. The Nyingma tradition explains the mechanism. The ripening process occurs only because an inner guru, as the deepest Buddha-nature, provides "foundational empowerment." As the foundation for all attainments, clear light mind encompasses all the excellent qualities that ripen into Buddhahood. 因此，密宗灌頂既需要外在上師，也需要內在上師。來自外在上師的啟發，連同弟子在儀式中的證悟，提供了成熟為實際成就的“因果灌頂”。寧瑪派傳統解釋了這個機制。成熟過程的發生只是因為一位內在上師，作為最深的佛性，提供了“基礎灌頂”。作為一切成就的基礎，清光心包含了所有成熟成佛的優秀品質。 As an inner guru, clear light mind is also the ultimate source of inspiration. We may understand this in two ways. The Gelug tradition, combining its unique presentation of the Indian Prasangika-Madhyamaka school with the Guhyasamaja teachings, analyzes inspiration as a subtle form of energy (lung, rlung; Skt. prana). The deepest source of inspiring energy is subtlest life-supporting energy, which is the physical support of clear light mind. Since this subtlest energy flows inseparably with clear light mind, access to it comes only through accessing the subtlest level of mind. 作為內在上師，清明的頭腦也是靈感的終極來源。我們可以從兩個方面來理解這一點。格魯派傳統結合其獨特的印度 Prasangika-Madhyamaka 學派與密集金剛教義，將靈感分析為一種微妙的能量形式（肺，rlung；梵文 prana）。最深的啟發能量源是最微細的生命支持能量，它是明光心的物質支持。由於這種最微細的能量與清晰的光心密不可分，因此只有通過進入最微細的心智層次才能獲得它。 The Nyingma, Kagyu, and Sakya traditions follow the Indian mahasiddha (greatly accomplished yogi) style and employ a more poetic description. They call clear light mind the "foundation for everything" (Skt. alaya). In dzogchen terminology, waves of inspiration are its "effulgent play." In the same manner in which the brilliance of the sun is a quality that is inseparable from the sun itself, inspiration is an inseparable quality of clear light mind. 寧瑪派、噶舉派和薩迦派傳承遵循印度大成就者（大成就瑜伽士）的風格，並採用更詩意的描述。他們稱清明的心為“一切的基礎”（Skt. alaya）。用大圓滿的術語來說，靈感的波濤就是它的“光彩照人”。就像太陽的光輝是一種與太陽本身密不可分的品質一樣，靈感也是一種與明光心密不可分的品質。 The Need for a Root Guru 對根本大師的需求 Dzogchen and mahamudra practices focus the mind on its own nature in order to realize voidness. For mind to focus on mind non-dualistically and to realize its void nature requires an exceptionally clear and energized mind that does the focusing and a similarly clear and energized mind upon which to focus. Otherwise, the focusing mind is too weak and the object of its focus is too obscure for there to be any hope of success. 大圓滿和大手印的修法將心專注於其本性，以證悟空性。要讓心不二元地專注於心，並證悟其空性，需要一個異常清晰和充滿活力的心來進行專注，以及一個同樣清晰和充滿活力的心來專注。否則，專注的心太弱，專注的對象太模糊，沒有任何成功的希望。 The Kagyu and Gelug-Kagyu mahamudra traditions present both a sutra and a tantra form of this practice. Sakya mahamudra and Nyingma dzogchen treat only its tantra level. Mahamudra practiced on the sutra level focuses the grosser levels of mind on their own natures. This entails using the level of mental consciousness upon which conceptual thought operates to focus both on sensory consciousness and on itself. Tantra-level mahamudra and dzogchen focus clear light mind on its own nature. Success in doing this requires an even clearer and more energized mind than the sutra level demands. 噶舉派和格魯派-噶舉派大手印傳統呈現了這種修持的經和密宗形式。薩迦大手印和寧瑪大圓滿只處理它的密續層次。在佛經層次上修習的大手印，將心的較粗層次集中在他們自己的本性上。這需要使用概念性思維運作的心理意識水平來關注感官意識和自身。密宗層次的大手印和大圓滿將清光心專注於它的本性。要成功做到這一點，需要比佛經層次要求的更清晰、更有活力的心。 In general, accessing a clear light mind requires more inspiration than any form of sutra path requires. A healthy relationship with a tantric master provides the extra energy needed. Since a root guru is the spiritual mentor who most strongly inspires a disciple, highest tantra practice proceeds more easily when one's tantric master is also one's root guru. For tantra mahamudra or dzogchen practice, however, a strong and deep relationship with a root tantric guru is indispensable. Therefore, Sakya Pandita asserted, in The Profound Path of Guru-Yoga, that requesting inspiration can bring disciples enlightenment only if directed at their empowering root tantric masters. If directed at any of their other mentors from whom they have not received empowerment, their requests can bring, at best, happiness only in this lifetime and just a small amount of inspiration. 一般來說，獲得一個清晰的光明心需要比任何形式的經道需要更多的靈感。與密宗大師的健康關係提供了所需的額外能量。由於根本上師是最強烈地啟發弟子的精神導師，當一個人的密宗上師也是一個人的根本上師時，最高的密宗修行會更容易進行。然而，對於密宗大手印或大圓滿修持而言，與根本密宗上師建立牢固而深厚的關係是必不可少的。因此，薩迦班智達在《上師瑜伽玄道》中斷言，只有針對他們加持的根本密宗上師，請求啟發才能為弟子帶來開悟。如果針對他們沒有從他們那裡獲得灌頂的任何其他導師，他們的請求最多只能帶來今生的幸福和少量的靈感。 The Ultimate Aim of Progressive Relationships with Spiritual Teachers 與精神導師建立漸進式關係的最終目標 In Clear Verses, Chandrakirti distinguished between interpretable and definitive phenomena. Interpretable phenomena do not exist in the way that they appear to exist. They require interpretation. Their correct interpretation leads to definitive phenomena, which do exist in the way in which they appear to exist. In A Lamp for Clearly Revealing the Other-Voidness Madhyamaka Tradition, the Eighth Karmapa explained clear light mind as a definitive phenomenon. Grosser levels of mind and appearance are interpretable in that they do not exist in the way that they appear, yet lead one deeper to the clear light mind. 在清晰的偈頌中，月稱區分了可解釋的現象和確定的現象。可解釋的現象並不以它們看起來存在的方式存在。他們需要解釋。他們的正確解釋導致了確定的現象，這些現象確實以它們看起來存在的方式存在。八世噶瑪巴在《明示他空中觀傳承的明燈》中將明光心解釋為確定的現象。心和相的更粗層次是可以解釋的，因為它們並不以它們出現的方式存在，而是將一個更深層次的人引向清晰的光明心。 Let us extend the Eighth Karmapa's discussion of interpretable and definitive phenomena to our present topic. The relationships with a Buddhism professor, a Dharma instructor, a meditation or ritual trainer, a refuge or vow preceptor, and a Mahayana master do not exist in the way that they appear. They seem to form a full sequence of student-teacher relationships that is sufficient for enabling a spiritual seeker to reach enlightenment. The sequence, however, leads to deeper relationships. 讓我們將第八世噶瑪巴關於可解釋和確定的現象的討論擴展到我們現在的主題。與佛教教授、佛法導師、冥想或儀式訓練師、皈依或誓言導師以及大乘大師的關係並不以他們出現的方式存在。它們似乎形成了完整的師生關係序列，足以使精神尋求者達到啟蒙。然而，這個順序會導致更深層次的關係。 The interpretable sequence points first to building a relationship with a root guru as a tantric master. A healthy relationship with a tantric master then brings access to an inner guru, a disciple's clear light mind. Correctly relating with an inner guru leads to a clear light realization of voidness. This realization is the definitive relationship between a spiritual seeker and a spiritual teacher. Gaining this realization, Dragpa Gyaltsen confirmed in Three Rounds of Inspiration, is the ultimate aim of progressive relationships with spiritual teachers. By making a disciple's networks of good qualities, positive potentials, and deep awareness fully operational, the realization eliminates the obstacles preventing liberation and enlightenment, either in stages or all at once. Thus, a disciple becomes a Buddha, to the benefit of everyone. 可解釋的序列首先指向與作為密宗大師的根本上師建立關係。與密宗上師建立健康的關係之後，便可以接觸到內在上師，即弟子的清光心。正確地與內在上師聯繫會導致對空性的清晰光明的了悟。這種認識是精神尋求者和精神導師之間的確定關係。獲得這一認識，扎巴堅贊在《三輪啟發》中證實，是與精神上師建立漸進關係的最終目標。通過使弟子的良好品質、積極潛力和深刻覺知網絡充分運作，證悟消除了阻礙解脫和開悟的障礙，無論是分階段還是同時。因此，弟子成佛，利益眾生。 Summary and Conclusion 總結與結論 Relating to progressively more advanced levels of spiritual teachers forms in itself a graded path to enlightenment. The appropriate relationships with a Buddhism professor, a Dharma instructor, and a meditation or ritual trainer lead the way to building a healthy relationship with a spiritual mentor. A wholehearted commitment to a Mahayana master as a spiritual mentor leads deeper to the establishment of a close bond (damtsig, dam-tshig; Skt. samaya) with a tantric master. Maintaining a close bond with a tantric master energizes the highest tantra methods to bring access to the clear light mind – the inner guru, the definitive level spiritual teacher. Keeping additional close bonds with the inner guru brings the clear light realization of voidness. Thus, proper reliance on the inner guru brings enlightenment. 與越來越高級的靈性導師相關，本身就形成了一條分級的啟蒙之路。與佛教教授、佛法導師和冥想或儀式訓練師的適當關係有助於與精神導師建立健康的關係。全心全意地委身於大乘上師作為精神導師，會導致與密宗上師建立更緊密的聯繫（damtsig，dam-tshig；梵文三昧耶）。與密宗大師保持密切的聯繫，可以激發最高的密宗方法，以通向清晰的光明心——內在上師，最終層次的靈性導師。與內在上師保持額外的緊密聯繫會帶來空性的清晰光明的實現。因此，適當地依賴內在上師會帶來開悟。 All four Tibetan Buddhist traditions accept that the deepest aim of the disciple-mentor relationship is to bring about the benefits it grants in highest tantra practice. Thus, although each level of relationship suits a corresponding stage in a disciple's development, graded levels imply a hidden intention of preparing us for progressively deeper relationships. Any Tibetan presentation of the disciple-mentor relationship, then, needs interpretation within this context. A description of what may seem on the surface as a relationship for a beginner student or for a sutra-level disciple may not necessarily be meant for literal interpretation at that stage. As with the vajra-expressions of a root tantric text, the description may cloak a suggested deeper level of relationship and be meant non-metaphorically only at that level. 所有四種藏傳佛教傳統都承認，弟子與導師關係的最深目的是帶來它在最高密宗修持中所給予的利益。因此，雖然每個層次的關係都適合門徒發展的相應階段，但分級的層次暗示著一種隱藏的意圖，即讓我們為逐漸深入的關係做好準備。因此，任何關於弟子-導師關係的藏語表達都需要在這種背景下進行解釋。對初學弟子或佛經弟子表面上的關係的描述，不一定是那個階段的字面解釋。與根部密宗文本的金剛表達一樣，該描述可能掩蓋了暗示的更深層次的關係，並且僅在該層次上以非隱喻的方式表示。 A final important point needs mention. Tsongkhapa stated in A Grand Presentation of the Graded Stages of the Path that although tantra teaches the most efficient methods for attaining enlightenment, the tantra path may not suit everyone. We may conclude from this point that study with a spiritual teacher leads to building a relationship with a tantric master only if we wish to attain enlightenment through tantric means. If our spiritual goal are more modest or if other methods of practice suit us better, relating to a teacher as a tantric master is not only irrelevant but may potentially be disastrous because of mutual misunderstanding. 最後一個重要的一點需要提及。宗喀巴大師在《道次分階大演說》中指出，雖然密宗教導最有效的證悟方法，但密宗道路可能並不適合每一個人。我們可以從這一點得出結論，只有當我們希望通過密宗方式獲得開悟時，與精神上師學習才能與密宗上師建立關係。如果我們的精神目標更謙虛，或者如果其他修行方法更適合我們，那麼將上師視為密宗大師不僅無關緊要，而且由於相互誤解，可能會造成災難性的後果。 The Special Need for a Teacher in Highest Tantra 無上密法師的特殊需要 https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-special-need-for-a-teacher-in-highest-tantra

Advanced lamrim: Student-Teacher Relationship https://studybuddhism.com/en/advanced-studies/lam-rim#student-teacher-relationship Book: The Heart of the Path