English
Just like not getting that opportunity. Here also add, the so-called "obtaining leisure and endowment," leisure and endowment refers to the human body that possesses eight leisures and ten endowments. The eight leisures refer to being liberated from the eight states of no leisure, therefore it is called leisure, these eight states of no leisure are: From the "Recollection Sutra": "Hell beings, hungry ghosts, and animals, Border regions, long-lived gods, and wrong views, Without Buddha, and the mute, these are the eight unfree states." These are the eight unfree states. The ten endowments are: "Born as a human in the central land, with complete faculties, not having reversed karma, and having faith in the place." These are the five self-endowments. "The Buddha has come and taught the Dharma, the teachings abide and there are followers, and having compassion for others." These are the five other-endowments. Thus, the body that possesses eighteen leisures and endowments is the basis for attaining liberation and omniscience in this very life, therefore it is called "supreme." Among them, the body of leisure and endowment born in Jambudvipa is more supreme than others, because the power of good and evil is greater. As stated in the "Vinaya Origin Sutra": "Among the six realms born in the three continents, birth in Jambudvipa is the most excellent, the land of karma is extremely famous." So it is said. Even if one obtains the excellent basis of leisure and endowment, if one lacks the three of faith, diligence, and wisdom, one cannot cross the ocean of suffering of samsara. As stated in the "Avatamsaka Sutra": "Sentient beings with little faith cannot know the enlightenment of the Buddha." Also, as stated in the "Ten Dharma Sutra": "For people without faith, white virtuous deeds do not arise, like a seed burned by fire, how can a green sprout grow?" This is the fault of not having faith. As stated in the "Sutra Requested by Ocean of Wisdom": "The lazy person has no generosity, and even no wisdom. The lazy person has no activities to benefit others. For the lazy person, enlightenment is extremely distant, extremely distant." And so on, this is the fault of not having diligence. As stated in the "Compendium": "Blind people without a guide, hundreds of millions of billions, cannot know the road, how can they enter the city? Without wisdom, like a blind person, without a guide, the five perfections, without a guide, cannot touch enlightenment." Also, as said by Vasubandhu: "The Dharma is well distinguished"
Chinese
因为烦恼，因为没有办法使之平息，也因为没有办法在这世间轮回的苦海中漂泊。如是等等，都是因为没有智慧的过失，这里就不详细展开了。因为这个原因，才说了具有信心、精进、智慧。那么，信心、精进、智慧这三者的自性到底是什么样的呢？信心是，《成所作智论》中说：信心是什么呢？是对业和果报，对真谛和三宝生起极大的信任，以及希求和心向。如是所说，对业和果的法缘起生信，对佛陀的菩提生起希求的信心，以及对三宝生起心向的信心，可以分为三种。精进是，对于不喜好善事的懈怠的对治所生的心所。如《法蕴论》中说：精进是什么呢？是对治懈怠，对善法心生欢喜。这样解释，分类有恒常精进和恭敬精进等等。智慧是，对于所知的法进行辨别的作用的心所。《集论》中说：智慧是什么呢？是对法进行辨别。这样说，如果分类，有世间和出世间两种。像这样，即使具有信心、精进、智慧三者，如果不依止具德的善知识，也不能现证一切相智的果位。《八千颂》中说：如此，菩萨摩诃萨想要现证无上正等觉，首先应当亲近善知识，依止，恭敬。如是等等有无量的教证。特别是密宗金刚乘中说：上师是佛，上师是法，同样上师是僧，上师是具德金刚持，上师是所有一切的作者。以及《密集金刚》中说：我即是导师化现之身。以及《时轮金刚》中说：对于魔众来说，是手持金刚杵，立于地基之上，被称作金刚萨埵。如是等等所说，对于谁请求了意义灌顶
English
Because of afflictions, because there is no way to pacify them, and also because there is no way to wander in this sea of samsara. As such, it is all due to the fault of not having wisdom, and I will not elaborate on it here. For this reason, it is said to have faith, diligence, and wisdom. So, what exactly is the nature of these three, faith, diligence, and wisdom? Faith is, as stated in the *Abhidharmasamuccaya*: What is faith? It is to have great trust in karma and its results, in the truth and the Three Jewels, as well as aspiration and inclination. As it is said, there are three types of faith: faith in the dependent arising of karma and its results, faith in aspiring to the enlightenment of the Buddha, and faith in inclining towards the Three Jewels. Diligence is the mental factor that arises as an antidote to laziness, which does not delight in virtuous deeds. As stated in the *Dharma Abhidharma*: What is diligence? It is the antidote to laziness, to delight in virtuous deeds. As explained, the classifications include constant diligence and respectful diligence, and so on. Wisdom is the mental factor that discriminates the knowable phenomena. As stated in the *Samuccaya*: What is wisdom? It is the discrimination of phenomena. As said, if classified, there are two types: mundane and supramundane. Like this, even if one possesses all three, faith, diligence, and wisdom, one cannot manifest the state of omniscience without relying on a qualified spiritual friend. As stated in the *Eight Thousand Verses*: Thus, if a Bodhisattva Mahasattva wishes to fully awaken to unsurpassed, perfect, and complete enlightenment, they should first attend to virtuous friends, rely on them, and respect them. As such, there are countless scriptural proofs. In particular, in the Great Secret Vajrayana, it is said: The Guru is the Buddha, the Guru is the Dharma, likewise the Guru is the Sangha, the Guru is the glorious Vajradhara, the Guru is the creator of all. And in the *Guhyasamaja Tantra*, it is said: I myself am the emanation of the teacher. And in the *Kalachakra Tantra*, it is said: For the hordes of demons, he is renowned as Vajrasattva, holding the vajra scepter on the foundation of the earth. As such, for whom the empowerment of meaning is requested.
Chinese
即使是示现凡夫之相的金刚阿阇黎，也必须视其为金刚持，实际上也是如此。如果不能与金刚持上师相应，莫说成就菩提，就连微小的悉地也无法成就。经中说：“追随成就悉地的上师。”又说：“没有船桨，无法乘船渡到彼岸。纵然功德圆满，没有上师也无法到达轮回的尽头。”又《嘿金刚》中说：“非他人所能言说，俱生智，任何地方也无法寻得，依止上师的方便，以及自身的福德才能了知。”等等。因此，这里也说“依止善知识”，而值得依止的善知识，也应与以何种方式依止的所化众生的根器相符，能够宣说应时的法，对于在其相续中，能够新产生以前没有的、与其根器相应的清净功德，并且对于增长已有功德的方法不愚昧，是具有从轮回苦海中救度众生的慈悲心者。例如，对于适合进入清净的律藏者，能以与之相应的方式摄受的，具有持戒、僧人、博学、稳重、饶益的功德，具有四种功德的堪布，以及同样的，密宗灌顶、事业等的阿阇黎们，也应各自具足圆满的功德，并且在应于生起尚未生起的世俗和胜义菩提心，或者增长已生起的菩提心的时候。寂天说：“恒时善知识，精通大乘义，菩萨之行持，纵舍生命亦不弃。”像这样具有功德者，以及应以殊胜的密咒方便引导的时候。《时轮金刚》中说：“首先应当依止的上师，也应具足誓言，尤其安住于金刚乘。修习此法，远离无染的垢染，安住于忍辱之行。对于弟子们，是布施道路者，夺取地狱的怖畏，并且自身具有梵行。对于魔众，也手持金刚杵。”
English
Even the Vajra Acharya who manifests as an ordinary person must be regarded as Vajradhara, and in reality, it is so. If one does not have that Vajradhara Guru, let alone achieving enlightenment, even the slightest siddhi cannot be achieved. It is said, "Follow the guru who achieves siddhis." It is also said, "Without oars, one cannot cross to the other shore by boat. Even if one's merits are complete, without a guru, one cannot reach the end of samsara." Also, in the Hevajra it is said, "The co-emergent wisdom that cannot be spoken by others cannot be found anywhere. It is known through relying on the guru's skillful means and one's own merit." Therefore, here it is also said, "Rely on a good spiritual friend," and the spiritual friend worthy of reliance should also be in accordance with the capacity of the disciple who relies on him in what way, be able to teach the Dharma at the appropriate time, and for those who can newly generate pure qualities that were not there before in their continuum, and are not ignorant of the means to increase the qualities that are already there, they are compassionate beings who liberate beings from the ocean of samsara. For example, for those who are suitable to enter the pure Vinaya, the guru who can accept them in a way that is appropriate to them, possessing the qualities of discipline, monkhood, erudition, stability, and benefit, the Khenpo who possesses the four qualities, and similarly, the Acharyas of secret initiation, activities, etc., should also each possess complete qualities, and at the time when it is appropriate to generate the conventional and ultimate Bodhicitta that has not yet arisen, or to increase the Bodhicitta that has already arisen. Shantideva said, "The virtuous spiritual friend is always skilled in the meaning of the Great Vehicle, and the conduct of a Bodhisattva, he will not abandon even for the sake of his life." Like this, one who possesses qualities, and when it is time to guide with special secret mantra methods. The Kalachakra says, "The guru who should be properly relied upon in the beginning should also possess vows, and especially abide in the Vajrayana. Practicing this, free from stainless defilements, abiding in the conduct of patience. For the disciples, he is the one who bestows the path, taking away the fear of hell, and he himself possesses celibacy. For the demons, he also holds the vajra scepter."
Chinese
如基上对金刚萨埵，极赞叹之。如是说。另有如续部中所说具足相状之金刚阿阇黎等。总的来说，对于应调伏者自身处于轮回中，处于厚重遮障的包围中时，上师也显现为凡夫之相；当遮障稍微减少时，则显现为圣者菩萨之相；从资粮道大位开始，则显现为殊胜化身之相；获得圣道后，则显现为圆满报身之相，因为能够依止，所以此时所应祈愿的也不应执着于某一方面。将上师称为善知识，也是波罗蜜多的法相，因为具有从有海中救度的恩德，这样的恩德是父母亲友都无法给予的，因此是无上的善友，所以才这样称呼。上师自身也是断除了过失，功德圆满，所以是贤善的。所谓“依止”，就是通过五种令欢喜的方式和九种服侍等来依止。如商主之子诺桑和常啼菩萨依止善知识，以及此传承的圣者们如何依止上师一样，要成全善知识慈悲的意愿。所谓“获得窍诀之精华”，窍诀是为了使应调伏者的相续中，道的功德越来越增上，通过三乘、三学等，以应理和不了义、共同和不共的方式，与根器相符地宣说佛法，因此，它能掌握解脱的命脉，所以是精华。获得这样的窍诀后，也不仅仅是获得而已，还要“如法修持”。如是说。如来所说的教言和论典中如何宣说的，以及上师如何教导的方式，就那样去修持。 如此修持没有障碍，指的是外在四大种和人与非人等的障碍，内在的疾病和烦恼、分别念等的障碍，总之，就是远离一切阻碍成就解脱和一切智智的障碍。最后一句是说，以前
English
Like Vajrasattva on the base, greatly praised. Thus it is said. Furthermore, like the Vajra Acharya who possesses the characteristics as described in the Tantras. Generally speaking, for those who are to be tamed, when they themselves are in samsara, surrounded by thick obscurations, the Guru also appears as an ordinary being; when the obscurations are slightly reduced, then they appear as a noble Bodhisattva; from the great stage of the accumulation path onwards, they appear as the supreme emanation body; after attaining the noble path, they appear as the complete enjoyment body, because one is able to rely on them, so what should be prayed for at this time should not be fixated on one aspect. Calling the Guru a "virtuous friend" is also a Dharma term from the Paramitas, because they have the kindness of saving one from the ocean of existence, such kindness that parents and relatives cannot give, therefore they are the supreme virtuous friend, so they are called that. The Guru themselves are also free from faults and have complete qualities, so they are virtuous. "Relying" means relying through the five ways of pleasing and the nine kinds of service, etc. Just as the merchant's son Norzang and the Bodhisattva Sadaprarudita relied on virtuous friends, and how the holy ones of this lineage relied on the Guru, one should fulfill the wishes of the virtuous friend who is under the power of compassion. "Obtaining the essence of the instructions," the instructions are to make the qualities of the path increasingly higher in the minds of those to be tamed, through the three vehicles, the three trainings, etc., in a way that is reasonable and definitive, common and uncommon, and in accordance with their capacity, to teach the Dharma, therefore, it can grasp the life force of liberation, so it is the essence. After obtaining such instructions, one should not just obtain them, but also "practice properly." Thus it is said. How the Sugata's teachings and treatises have declared, and how the Guru has taught, one should practice in that way. Such practice without obstacles refers to external obstacles of the four great elements and humans and non-humans, etc., internal obstacles of diseases and afflictions, conceptual thoughts, etc., in short, it is being free from all obstacles that hinder the attainment of liberation and omniscience. The last sentence says, before