English
greatly accomplished. This appears as a great instruction, because without gaining certainty about this and without transforming one's mind, no matter how much profound and vast Dharma is taught, it becomes like a god descending as a demon. The Dharma itself becomes an aid to afflictions, which is very common. Therefore, as the saying goes, "If you miss the first day, you miss until the fifteenth." So, those with intelligence should strive in this way of integrating listening and speaking into the path. One should have at least one of these through the alternation of teaching and listening, because this is the supreme preliminary for showing instructions. The fourth part has two aspects: how to rely on the spiritual friend as the root of the path, and the order of how to train the mind after relying on him. The first has two aspects: explaining in a slightly expanded way to generate certainty, and showing the way to cultivate it in a concise way. The first is: since the root of all happiness and goodness is the noble spiritual friend, even if a single quality arises in the student's mind and a single fault diminishes, it is very important to rely on him properly at the beginning. There are six aspects to this: the qualities of a virtuous spiritual friend to be relied upon, the qualities of a student who can rely on him, how the student relies on him, the benefits of relying on him, the faults of not relying on him, and a summary of these points. The first is: in general, many things have been said from the scriptures and their commentaries, as well as from the perspective of each vehicle. But here, we are showing a virtuous spiritual friend who can gradually lead the path of the three types of individuals and lead to the Great Vehicle, the path of enlightenment. This is from the Ornament of the Sutras: "A spiritual friend is disciplined, peaceful, and very peaceful, Superior in qualities, diligent, and rich in scripture, Realizing reality, skilled in speaking, and possessing, Loving, having abandoned discouragement, one should rely on him." This means that a student must rely on a spiritual friend who possesses ten qualities. Furthermore, if one is not tamed oneself, it is said that taming others is impossible. Therefore, a lama who tames others must first tame his own mind. So, how should one tame it? It is not helpful to just do whatever practice comes along and then label some experiences as qualities of realization. Therefore, there must be a way to tame the mind that is consistent with the general teachings of the Buddha, which is to be certain of the three precious trainings. Therefore, the three, such as discipline,
Chinese
如是。其中，调伏是戒律的修学。如《别解脱经》中说：“恒时勤奋所追逐，心如骏马难调伏，百钉锋利之和谐，此即别解脱之缰绳。”如是说。如调马师以良缰调伏烈马一般，若随顺放逸之境，如烈马般趋入不应为之事，则加以制止；以诸多勤奋令其趋入应为之事，如是修学戒律，则能调伏心之骏马。寂静是，如是善加行持与恶加行持的进退，以正念和正知摄持，生起心于内寂静安住的等持之修学。近寂静是，依于心堪能之寂止，以如理作意别别观察，生起智慧之修学。如是以三学调伏自相续，仅具证悟之功德尚不足够，还需具足教证之功德，故云富于教证，即是具足多闻三藏等。格西仲敦巴说：“所谓大乘上师，说法时能生起无边之理解，实修时需指示于末法时期有何利益，以及直接于义有何转变。”如是证悟是，主要指证悟殊胜的智慧之修学，即法无我，或者现证真如。即便不现证，也能以教理证成。如是说。如是虽具教证与证悟，但若低于或等同于弟子亦不可，故需更殊胜之功德。如《集学论》中说：“依止劣者令退失，依止中者住原地，依止胜者得胜果，故应依止较己胜。戒律近寂静，智慧极超胜，何者为殊胜，当依彼胜者，依止胜者者，胜者亦超胜。”如是说。普穹巴说： “听闻圣者们的传记时，我唯有仰视。”玛吉拉尊说：“我以热振寺的那些老者为榜样。”如是，对于殊胜的功德，唯有仰视。
English
Thus it is. Among these, taming is the training of discipline. As it is said in the Pratimoksha Sutra: "Constantly pursued by diligence, the mind is like a wild horse, difficult to restrain. The harmony of a hundred sharp nails, this is the bridle of the Pratimoksha." As it is said. Just as a horse trainer tames a wild horse with a good bridle, if one follows the path of indulgence, like a wild horse entering into what should not be done, then one should restrain it; with much diligence, one should lead it into what should be done. Thus, by training in discipline, one can tame the mind's horse. Tranquility is, in this way, the coming and going of good and bad conduct, held by mindfulness and awareness, giving rise to the training of Samadhi, where the mind abides peacefully within. Near tranquility is, relying on the tranquility of a workable mind, by individually examining the true meaning with proper attention, giving rise to the training of wisdom. Thus, by taming one's own mind-stream with the three trainings, it is not enough to merely possess the qualities of realization; one must also possess the qualities of scripture. Therefore, it is said to be rich in scripture, which means possessing much learning in the three baskets and so on. Geshe Tonpa said, "The so-called Mahayana Lama, when teaching, should give rise to boundless understanding, and when practicing, should indicate what benefits there are in the degenerate age, and what direct transformation there is in meaning." Such realization is, mainly referring to the training of superior wisdom, that is, the selflessness of phenomena, or the direct realization of Suchness. Even if one does not directly realize it, one can also prove it with scripture and reason. Thus it is said. Thus, although possessing both scripture and realization, it is not permissible to be lower than or equal to the disciple, so one needs more superior qualities. As it is said in the Compendium of Trainings: "Relying on the inferior causes decline, relying on the middling stays in place, relying on the superior obtains superior results, therefore one should rely on one who is superior to oneself. Discipline, near tranquility, wisdom is extremely superior, whoever is superior, rely on that superior one, relying on the superior one, the superior one also becomes more superior." Thus it is said. Pukchungpa said: "When listening to the biographies of the holy ones, I only look up to them." Machig Labdrön said, "I take those old men of Reting Monastery as my example." Thus, for superior qualities, one can only look up.
Chinese
需要一种观点。这样，这六种法是自己获得的功德。其余的是随顺他人的功德，就像所说的那样：诸佛不以水洗罪，不以手除众生苦，不将自身证悟移于他，以示法性真谛而解脱。如是说，除了为他人指示不谬误的道路并随顺之外，用水洗罪等是做不到的。其中四法中，善于说法者，是精通如何引导的次第，并将意义传递到被调伏者的心中。慈爱是说法者的纯净发心，不顾及利养恭敬等，而是以慈悲心发起而宣说。博朵瓦说：在尊者面前，利莫之子，讲了多少法，连一句“好”也没有得到过。没有不是可怜的众生。需要像这样的话语。精进是对于他人之事具有坚定的兴趣。舍弃厌倦是不厌其烦地反复讲解，能忍受讲解的辛苦。博朵瓦说：三学、以及对它的证悟、和慈悲心这五者是主要的。我的老师香尊对一切都没有广闻，也不能忍受厌倦，所以也没有做过用报酬来偿还恩情的事。因为有前面五个，所以对身边的人有益。娘敦根本不善于说法。做一点功德解说，也只是想着这些人现在不明白，除此之外什么也不知道。因为有这五个，所以对亲近的人有益。像这样圆满具足所有特征，因为时代的原因难以找到，但也不能依止缺点多、或者缺点优点相等的人，必须依止功德更胜一筹的人。如是，成就解脱的上师是究竟愿望的根本，因此，想要依止上师的人们应该了解这些，并努力寻找具足特征的上师，想要依止弟子的也应该努力具足这些特征。第二是，《四百论》中说：公正、具慧、求义者，被称为听者的法器。说法者的功德不会改变，听者也不会改变。如是三种法和
English
A view is needed. Thus, these six dharmas are the merits obtained by oneself. The rest are the merits of following others, just as it is said: The Buddhas do not wash away sins with water, nor do they remove the suffering of beings with their hands, nor do they transfer their own realization to others, but liberate them by showing the truth of Dharma. As it is said, apart from showing the unerring path to others and following them, washing away sins with water and so on cannot be done. Among the four dharmas, the one who is skilled in speaking is the one who is proficient in the order of how to guide and skillfully conveys the meaning to the minds of those to be tamed. Love is the pure motivation of the one who teaches the Dharma, not looking at gain and respect, but speaking out of compassion. Potowa said: In front of the venerable one, the son of Limo, no matter how much Dharma I explained, I never received even a single "good." There is no being who is not miserable. Words like these are needed. Diligence is having a firm interest in the affairs of others. Abandoning weariness is not being tired of explaining repeatedly, being able to endure the hardships of explaining. Potowa said: The three trainings, and the realization of them, and compassion, these five are the main ones. My teacher Shangtsun did not have extensive learning in everything, nor could he endure weariness, so he never did anything to repay kindness with rewards. Because he had the first five, he was beneficial to those around him. Nyenton was not at all skilled in speaking. When he did a little explanation of merit, he only thought that these people do not understand now, and he did not know anything else. Because he had these five, he was beneficial to those who were close to him. Like this, it is difficult to find someone who is completely perfect in all characteristics due to the times, but one should not rely on someone with many faults, or someone with equal faults and merits, but one must rely on someone with superior merits. Thus, the lama who accomplishes liberation is the root of ultimate aspirations, therefore, those who wish to rely on a lama should understand these and strive to find a lama who possesses the characteristics, and those who wish to rely on disciples should also strive to possess these characteristics. The second is, in the Four Hundred Verses it says: Impartial, intelligent, and seeking meaning, are said to be suitable vessels for listeners. The qualities of the speaker do not change, nor do the listeners. Thus, the three dharmas and