English
E ma ho! Whose mindstream is moistened by learning and great compassion, who is skilled in the rituals of the ocean of the scriptures and tantras, who is rich with the stainless fruit of realization and wisdom, whose flowers of the four means of attraction are brilliantly displayed, and who relies on gathering the bees of fortunate students. In the past, during the time of Yardan, the aeon was especially virtuous due to the teachings of the fruit, etc. The minds of those to be tamed were also naturally good and endowed with merit, so many noble lamas and great accomplished ones who attained siddhis through the path of mantra appeared. The virtuous friends also possessed all the qualities as described in the profound sutras and tantras. Now, in this degenerate age, there are few individuals who have perfected the qualities of a holy person. Even if there are, most of them remain in a hidden manner. Beings are connected to the power of ignorance and only follow fame. Therefore, the five degenerations of one's own mindstream become obstacles to meeting a noble virtuous friend. If one is controlled by such obstacles, one must rely on a lama who is a guide on the path that leads students from the state of ordinary beings to the state of Buddhahood. First, before making a Dharma connection, if one does not properly examine the qualities (of the lama), even if the student is fortunate, once one encounters a bad lama who deceives with appearances, he will not allow (the student) to go to the presence of other noble individuals. No matter how long one stays in his (the bad lama's) presence, not a single quality will arise. For example, if one makes offerings and prays to a wish-fulfilling jewel, one's wishes will be fulfilled, but if one prays to gravel, it will not be so. Similarly, in this world, one should thoroughly examine even a teacher for marriage or for learning a craft. The eight freedoms and five endowments arise from one's own principal cause, but using the branches of other favorable conditions for enjoyment and even making the precious human body ordinary, therefore, a non-holy virtuous friend cannot be a guide to omniscience. Here, how should one examine his (the lama's) qualities? That is, regarding the respective tenets of the three vows—the Pratimoksha, Bodhisattva, and Vidyadhara vows—one should know what is permitted and what is forbidden, and practice without confusion. Regarding the Vinaya and the Sutras,
Chinese
对于经藏，律藏，论藏和明咒藏四藏的仪轨都精通，并且通过听闻使自相续解脱。特别是，心中具有大悲心和空性双运的殊胜功德，并且以布施，爱语，利行，同事四摄来成办有情众生的利益，这与佛陀的行为相同，因此是化身。如《大鼓经》中所说：“莫悲伤，阿难陀！莫哀叹，阿难陀！我于未来之时，将化现为善知识，成办你等之利益。” 也是如此，佛陀调伏众生之时，以具有顶髻的真实佛陀形象显现而成办利益。当以阿罗汉，不来果，一来果，入流果的果位安住之方式显现为班智达而成办利益之时，要知道化现为他们而结集佛经和造论。如今在教法的衰败时期，为了指示解脱和一切智智之道，化现为善知识而成办利益，因此从本体的层面来说与佛陀相同。从形象的层面来说，对于佛陀亲自调伏都无法调伏的极度烦恼的有情众生，竭尽全力地利益他们，因此在自己的角度来看，比佛陀本身在悲心方面更为超胜。如《密集金刚》中所说：“界与事业，自他平等之故，与诸佛及上师等同。为指示有情众生道路之故，胜于佛陀本身。” 特别是密咒的上师，尤其是指示口诀的上师：“获得灌顶，安住于誓言，极其寂静。通达基道果的续部意义。通过修习，证验圆满，证悟而使自相续解脱。具有无量悲心，唯一成办他利。行为稀少，精进于佛法。具有极大的厌离心，也劝请他人如此。善巧方便，具有传承的加持。依止这样的人，能迅速获得成就。” 此处的意义是大学者无垢友（比玛拉米扎）的观点，在《幻化网镜》的注释中说：上师也是内外坛城的灌顶圆满获得者。
English
He is proficient in the rituals of all four pitakas: Sutra, Vinaya, Abhidharma, and Vidyadhara, and liberates his mind-stream through hearing. In particular, he possesses the extraordinary qualities of great compassion and the union of emptiness, and benefits sentient beings through the four means of gathering: generosity, kind speech, beneficial action, and acting in accordance with the Dharma. This is the same as the actions of the Buddha, so he is an emanation body. As stated in the Sutra of the Great Drum: "Do not grieve, Ananda! Do not lament, Ananda! In the future, I will emanate as a virtuous friend and accomplish the benefit of you and others." It is also like this: when the Buddha tames beings, he appears as the actual Buddha with a crown protuberance and accomplishes their benefit. When he appears as a pandita abiding in the fruits of an Arhat, a Non-Returner, a Once-Returner, or a Stream-Enterer and accomplishes their benefit, know that he emanates as those beings to compile the scriptures and compose treatises. Nowadays, in the degenerate age of the teachings, he emanates as a virtuous friend to show the path to liberation and omniscience, and thus accomplishes their benefit. Therefore, in terms of essence, he is the same as the Buddha. In terms of form, he wholeheartedly benefits sentient beings who are so afflicted that even the actual Buddha could not tame them, so from his own perspective, he is seen as surpassing the Buddha himself in terms of compassion. As stated in the Guhyasamaja Tantra: "Elements and activities, because of the equality of self and other, are equal to all Buddhas and the Guru. For the sake of showing the path to whatever beings, he is superior to the Buddha himself." In particular, the Vajrayana Guru, especially the Guru who shows the oral instructions: "He has received empowerment, abides by his vows, and is extremely peaceful. He understands the meaning of the tantras of the ground, path, and fruition. Through practice, he has perfected the signs and liberated his mind-stream through realization. He has immeasurable compassion and solely seeks the benefit of others. He has few activities and diligently contemplates the Dharma. He has great renunciation and also encourages others to do so. He is skillful in means and possesses the blessings of the lineage. Relying on such a person, one will quickly attain accomplishment." The meaning of this is the view of the great scholar Vimalamitra. In the commentary on the Magical Net Mirror, it says: The Guru is also one who has fully received the empowerments of the inner and outer mandalas.
Chinese
导师应具备：戒律誓言清净，精通各续部之义，通晓本尊修法的事业及其相关，证悟不为见解所迷惑，经验熟悉禅修，与各种行为相应，以慈悲引导所化众生，这八种功德。如是说。在此之上，传承未中断且加持力大，厌离心强且事务少，乃是我的上师一切智者的独特宗风。若传承中断，则密咒的成就唯赖誓言，故无加持。若不精进修法，即便口说“经中如是说”，实则行持与己相符。尤其对于世间八法，无需教导便能精通。因此，上师自身亦如法行持。此外，与之相应者，称为善知识。《涅槃经》云：“自于菩提精进，亦令他于菩提精进，是故名为善知识。”如是说故，以证悟为标志，自相续解脱，故事务少；具大悲心，故为利他无有疲厌，此乃大士之相。弥勒怙主云：“菩萨多闻且见真，善说具悲无厌倦，如是圣士当知彼，是为大士。”如是。为宣说不应依止之相，如婆罗门般守护种姓，或如畏惧住所衰败之水池，于非处沐浴以求闻思之果，如木制自磨之轮般指引道路。如是，婆罗门唯以自身种姓为尊，吠陀及恶咒等无需成佛，亦不与佛陀教言相关，仅执着于祖先之传统。同样，若有人仅以种族、血统、门第自满，傲慢自大，视世间八法之现观为正法之特征，为散乱和喧嚣所充斥，不信闻、思、修之智慧，或不依止。
English
A teacher should possess the following eight qualities: pure in vows and samaya, knowledgeable in the meaning of each tantra, skilled in the activities and practices of deity meditation, not deluded by views of realization, familiar with the experience of meditation, connected with various behaviors, and guiding disciples with compassion. It is said. In addition to these, having an unbroken lineage with great blessings, strong renunciation, and few activities is the unique tradition of my omniscient guru. If the lineage is broken, the accomplishment of mantra depends solely on the samaya, so there will be no blessings. If one does not diligently practice the Dharma, even if one says, "The sutras say this," one's actions will be in accordance with oneself. Especially regarding the eight worldly concerns, one becomes proficient without needing to be taught. Therefore, the guru himself also acts in accordance with the Dharma. Furthermore, one who is associated with this is called a virtuous friend. The Nirvana Sutra says, "One who diligently strives for enlightenment and also causes others to diligently strive for enlightenment is therefore called a virtuous friend." As it is said, having few activities as a sign of liberation in one's own mind-stream through realization, and having great compassion and therefore no weariness in benefiting others, is to be regarded as a sign of a great being. Lord Maitreya said, "A Bodhisattva who is learned and sees the truth, speaks well, is compassionate, and is without weariness, such a holy person should be known as a great being." Thus it is. To explain the characteristics of those who should not be relied upon, like a Brahmin who protects his lineage, or like a pond fearing the decline of its dwelling place, bathing in an inappropriate place to seek the fruit of hearing and thinking, guiding the path like a wooden self-grinding wheel. Thus, a Brahmin only holds his own lineage as supreme, the Vedas and evil mantras are not needed for enlightenment, and are not related to the Buddha's teachings, only clinging to the traditions of ancestors. Similarly, if someone is filled with and boasts of only race, lineage, and pedigree, and regards the direct perception of the eight worldly concerns as the characteristic of the Dharma, is filled with distraction and the arrogance of noise, and does not trust the wisdom of hearing, thinking, and meditation, or does not rely on it.
Chinese
由于担心自己的地位和领地的损失，（他们）稍微进行了一些闻思，但其结果主要追求世间的名利。虽然口头上向他人讲述深奥广大的道理，但自己的思想行为却专注于经商、务农、残害众生性命，以及贪恋世俗的荣华富贵，甚至完全投入到治理国家和居家生活之中，这就像是言行不一，如同木头的自动研磨一样。虽然与凡夫俗子的本性没有冲突，但愚人的信仰却随意地附着在（这些）地位上。那些被供养的财物和尊敬所充满的人，就像井边的拉水装置一样的善知识。圣者们与凡夫俗子的本性截然相反。如何相反呢？他们精于信仰、戒律、布施、广闻博学、有惭愧心、知耻心，并且具有智慧，以自己种姓的财富为富足，远离吝啬等烦恼、尘垢和一切见解，因此被称为圣者。孩童凡夫俗子的特征是：导师玛帝智扎说：“你不要让愚蠢和贫穷的人，贪婪、忘恩负义的人，谄媚、凶暴、令人厌恶的人住在村庄里。要时常了解凡夫俗子的差别。那些只为自己利益而奔波的人，比其他普通人更糟糕。”此外，《亲友书》中说：“其原因是众生喜爱吝啬，佛陀说吝啬不是圣者。”因此，非圣者是指那些自相续充满烦恼，如同无明的状态。依靠过去布施的些许果报，现在获得了上师的地位，但愚人们却以偏袒的信仰，将他们虚构为圣者或慈悲的化身，用获得的财物和尊敬使他们的心性变得更加恶劣，以至于不对自己的行为进行思考和辨别，自以为是地产生傲慢。他们的状态就像《众生滋养甘露》中所说的井底之蛙一样。他们闻思甚少，戒律和誓言松弛，心性低下，行为粗俗，断绝了慈悲的绳索，比疯狂的引路人更加增长罪恶。
English
Fearing the loss of their position and territory, they engage in some study and contemplation, but the result is mainly the pursuit of worldly fame and gain. Although they verbally explain profound and vast doctrines to others, their own thoughts and actions are focused on business, agriculture, harming the lives of sentient beings, and craving only worldly prosperity. They even fully engage in governing the country and living a household life. This is like being inconsistent in word and deed, like a wooden self-grinder. Although it does not conflict with the nature of ordinary people, the faith of fools is arbitrarily attached to these positions. Those who are filled with offerings of wealth and respect are like spiritual friends who are like water-drawing devices by the well. The noble ones are completely contrary to the nature of ordinary people. How are they contrary? They are skilled in faith, discipline, generosity, extensive learning, having shame, knowing embarrassment, and possessing wisdom. They are rich in the wealth of their own lineage, and are free from miserliness and other afflictions, defilements, and all views. Therefore, they are called noble ones. The characteristics of childish ordinary people are: Teacher Matichitra said, "Do not let foolish and poor people, greedy and ungrateful people, flattering, violent, and disgusting people live in the village. Always understand the differences between ordinary people. Those who only run for their own benefit are worse than other ordinary people." Furthermore, it is said in the "Letter to a Friend": "The reason for this is that beings love miserliness, and the Buddha said that miserliness is not a noble quality." Therefore, non-noble ones refer to those whose minds are filled with afflictions, like the state of ignorance. Relying on the slight karmic results of past generosity, they have now obtained the position of a lama, but fools, with biased faith, fabricate them as noble ones or compassionate incarnations, and use the wealth and respect they receive to make their minds even worse, so that they do not think about or discern their own actions, and arrogantly become arrogant. Their state is like the frog in the well described in the "Nourishing Nectar for Beings." They have little learning, their vows and commitments are lax, their minds are low, their behavior is vulgar, they have cut off the rope of compassion, and they increase evil more than crazy guides.