English
Because if it is not examined, there is a danger of proclaiming the faults of a bad lama. Such as "Department Treasury Treasure House Mansion" and "Commentary Key Twelve" and "Definitive Sutra Teaching That Itself Ten" and "Boundary Ten Limbs Sutra Root, Where is this Ten Stages Complete and Perfect?" Thus, the three treasure troves are naturally accomplished, which are the three treasuries that show the meaning of one's own Bodhicitta. That lama said: "Door ban definitive thought focused recitation practice, practice attainment abiding view as limbs." The meaning of what is said is, six two and definitive three and sutra four oral instruction lineage meaning and, practice and mantra practice and, accomplishments and abiding and, the sound of recitation and hand seal realization, samadhi view supernatural power examination. Thus, together with ten metaphors and, the ten boundaries of yoga's learning and practice and, six limbs and, four sutras and, the three roots and so on are the things, this tantra itself's path yoga ten, in the ten stages arising ten minds, until attaining the ten stages between the causes and conditions are complete and perfect. This meaning is what is said in each stage of yoga five and ten, that lama is in accordance with what causes and not in accordance with what causes and, everything is needed and, the lower ground needs the upper ground does not need and, the upper ground has the lower ground is not the realm and so on, for those who have complete knowledge of merits, who is carefully cherished. Here, because of the fear of many words, it is not added. The boundaries of faults are all exhausted and, the other shore of the sea of merits has been reached, the level of the saint has been reached or not reached. Thus, the Dharma that is said, in the supreme way, is free from faults, and whether many merits are complete or incomplete is examined, and when can it reach the level of being a lama is examined, and if one relies on him as a lama, whether one can obtain the result after completing the ten studies is examined, and also, do not let the lama himself recognize it, but ask others about the situation of proclaiming the existence or non-existence of merits in a convenient way, and examine it well. After examination, if all the merits are complete, then one should not go elsewhere. Thus, after such examination, if the lama has all the merits, then one should rely on him as one's own lama, and should not go elsewhere. Such a lama above
Chinese
而且，如果具备戒律、禅定、智慧，菩提心和慈悲这五种大资粮，即使物质资具贫乏也不应轻视。上师以其意、义、财所宣说的佛法和行为，即使身材矮小、面容丑陋也不应轻视。如果具有口诀的暖相，即使天性粗犷、轻浮散漫也不应轻视。同样，即使贪欲强烈、口出秽语，或者出身低贱的罪人种姓，也不应轻视。即使不了解人类的伦理道德，愚昧无知，也不应轻视。如同世间人一样，那些圣者无论如何，如果精通大乘殊胜的道次第，确信无疑，那么对于自己身语意难以忍受之处，为了承担大乘，希求果位，也应当忍受。如果有人无法承受这样的教诲，应该如何思考呢？这位圣者是地基，这位是我的怙主。这些都应如其声，视为幻化。凡此种种，对于圣者来说，没有什么可以阻碍的。如果考察自己无法忍受的上师教诲，那是因为它们本身就是不可逾越、不可摧毁的，从胜义谛的角度来说，法性之本体是不可阻挡、不可容纳的。在接受教诲之时，对于这短暂的世间生命来说，这是极大的福分，如果长寿，那么就在这几年的时间里忍受。此后一旦获得确定，就不会再有难以忍受的事情发生，因为这仅仅是此生的事情，这样的时间并不长久。因此，与上师在一起的时候，偶尔见面的时间，接受教诲的时间，以及自然而然地聚集在一起的时候，有时高兴，有时责备，自然地劝诫或者平静地说都可以。即使因为严厉的教诲而感到痛苦，也要将之视为幻化。无论上师说了什么不好的话，都不要产生不悦的想法，要认为我没有为了佛法而好好思考。
English
Moreover, if one possesses the five great resources of discipline, samadhi, wisdom, bodhicitta, and compassion, one should not despise them even if material resources are scarce. One should not look down upon the Dharma and conduct spoken by the Lama with his mind, meaning, and wealth, even if he is short in stature and has an ugly face. If one has the warmth of the oral instructions, one should not look down upon him even if he is naturally rough and frivolous. Similarly, one should not despise even if one has strong desires, speaks foul language, or is born into a lineage of evil sinners from a low caste. Even if one does not understand human ethics and is ignorant, one should not despise him. Like the worldly people, no matter what those holy beings are like, if they are proficient in the stages of the supreme Mahayana path and are confident, then one should endure what is difficult to endure with one's own body, speech, and mind, in order to bear the Mahayana and desire the fruit. If one cannot bear such teachings, how should one think? This holy being is the foundation, this is my protector. These should all be thought of as illusions, just like sounds. Whatever little things here are, there is nothing that can hinder the holy being. If one examines the Lama's teachings that one cannot bear, it is because they themselves are insurmountable and indestructible. From the ultimate point of view, the essence of Dharma is unstoppable and uncontainable. At the time of receiving teachings, it is a great blessing for this short worldly life. If one lives long, then one should endure for this period of time. After that, once certainty is obtained, there will be no more unbearable things, because it is only a matter of this life, and such time is not long. Therefore, when one is with the Lama, during occasional meetings, during the time of receiving teachings, and when naturally gathering together, sometimes pleased, sometimes rebuked, whether naturally admonishing or speaking calmly, it is all right. Even if one feels pain because of the harsh teachings, one should regard it as an illusion. No matter what bad things the Lama says, one should not have unpleasant thoughts, but think that I have not thought well for the sake of the Dharma.
Chinese
应当特别观察，心中想着这是怎么回事呢？为什么呢？对于长远的大事，应当专注并大大增长智慧。意思是，何时能得到上师赐予的生生世世的菩提心呢？心中生起恭敬，修习传承并努力。因此，解脱、永恒的至高果位出现，以及上师瞬间的教诲和不悦，这两者同时出现时，没有不能忍受的道理。因为要将果位视为至高，必须忍受。哪里有无依无靠的我漂泊呢？谁能利益我呢？等等，因为上师是我的殊胜皈依处，所以要恭敬。我沉沦于轮回，辗转流离，能从轮回中解脱的方法，除了上师金刚阿阇黎之外，还有谁能利益我呢？没有的。因此，除了上师之外，没有任何利益。现在所见的此生中，谁能成为我痛苦的朋友呢？没有的。因此，除了上师之外，没有任何利益。现在所见的此生中，虽然有很多发誓成为痛苦的朋友、承诺救脱痛苦的，见解和行为低劣，以誓言相联的老师，但是他们不能使我解脱。就像：以邪道修持的智者，走入悬崖的领路人。等等，低劣的上师反而会使我的见解颠倒，以上师为首，沉沦于轮回，阻碍菩提。应当这样想。依靠这个就能获得菩提。为什么呢？如果去到不能救脱轮回的上师面前，向他寻求道路，那么就会像堪布、阿阇黎、僧人、城市这三者中最差劲的人一样漂泊。因此，不应该依止对众生有大慈悲的智者上师。哪里有在黑暗中漂泊的呢？就像字面意思一样。哪里有显现光明景象的呢？等等，如果出现如此圣洁的上师赐予诀窍的征兆，就应该向拉郭尔大师敬献上师请求。从那以后，只要他成为我的上师，那些……
English
One should especially observe, thinking, "What is this all about?" Why? For the great matter of a long time, one should focus and greatly increase wisdom. It means, when will I receive the essence of enlightenment from the Lama for lifetimes? Generate respect and reverence in your mind, practice the lineage, and strive. Therefore, liberation, the supreme state of eternal permanence arises, and the Lama's instantaneous teachings and displeasure, when these two occur simultaneously, there is no reason to be unbearable. Because one must regard the state as supreme and endure it. Where does the helpless me wander? Who can benefit me? Etc., because the Lama is my supreme refuge, I should respect him. I am sinking into samsara, wandering around, the method to be liberated from it, other than the Lama Vajra Acharya, who can benefit me? There is none. Therefore, there is no benefit other than the Lama. In this life that I see now, who can be a friend in my suffering? There is none. Therefore, there is no benefit other than the Lama. In this life that I see now, although there are many teachers who vow to be friends in suffering, promise to save from suffering, with inferior views and conduct, connected by vows, they cannot liberate me. Like: "A wise man who practices the wrong path, a leader who goes to the cliff." Etc., an inferior Lama will instead reverse my views, with that Lama at the head, sinking into samsara, hindering enlightenment. One should think like that. Relying on this, one can attain enlightenment. Why? If you go to a Lama who cannot save you from samsara and seek the path from him, then you will wander like the worst of the three: the Khenpo, the Acharya, and the Sangha in the city. Therefore, one should not rely on a wise Lama who has great compassion for beings. Where is the one who wanders in the darkness? It's just like the literal meaning. Where does the appearance of light arise? Etc., if there is a sign that such a holy Lama has given instructions, then one should offer the Lama request to Lagor Master. From then on, as long as he becomes my Lama, those...
Chinese
甚至对违背誓言的行为，连微尘般的细小部分也不应做。不违背他的教令，不舍弃教令的规矩。最初进入后，从视上师为师开始，直到最终证得三摩地，都必须依赖上师，这是誓言。有些人对这里的情况一无所知，只是保持一种漠不关心的态度。像这样在大乘之门中，不了解上师的功过，是因为上师自己没有领悟真谛，仅仅依赖于密宗的行持范围，就以导师的身份自居，这样的人不可能不犯错，而且上师自己也不具备功德的因缘。因此，弟子必须重新学习密宗的教诲，并且因为产生怀疑而变得平庸懒散，不努力学习大乘的教义，不渴望学习的精髓，从而产生一种放任自流的心态。对于这样的上师，因为无法从佛法中获得满足，就会做出不恭敬的行为。因此，会导致不理解真谛的巨大障碍等等。那是怎样的呢？“谁以昏暗遮蔽天空”，等等，例如天空被黑暗笼罩一样，自己心中就会产生不理解心性天空的障碍。例如孩子不区分粪便一样，不区分粪便的原因是紧密的妄念之网。因为依止了低劣的上师，最终导致誓言破损，这些都在相关的论述中有所阐述。像这样的人，永远不可能解脱知识的束缚，因此会造成巨大的过失。什么样的过失呢？“被五种圣物所贫乏，那无能之人若要度化他人”，等等，上师在佛法上贫乏，弟子也会陷入佛法的饥荒，就像回声一样。如果有人说要依止恶劣的上师，那么为了守护誓言，也应该恭敬他。像这样的人是低劣的，就像回声一样。从那以后，就要像对待真正的上师一样对待他。如果对低劣的上师不恭敬，没有如法行事，会有什么过失呢？“如果他的誓言破损，他将堕入金刚地狱”，等等，如果违背了低劣上师的教令，并且破损了誓言，那么就会像地狱的狗一样，被所有人都知道的狮子所吞噬，就像回声一样。成为弟子后，拥有心
English
Even the slightest action that goes against the vows, not even a particle of dust, should be avoided. Do not break his commands, and do not abandon the ways of the commands. Having entered initially, from the act of taking a lama as one's guru until the ultimate realization of samadhi, one must rely on the lama, this is the samaya. Some people here do not understand the situation at all, and merely maintain a state of indifference. Like this, in the gateway of the Mahayana, not knowing the faults and qualities of the lama is because the lama himself has not realized the meaning, and merely relying on the scope of practice of the secret mantra, he assumes the role of a teacher. Such a person cannot avoid making mistakes, and the lama himself does not possess the causes of qualities. Therefore, the disciple must relearn the teachings of the secret mantra, and because of generating doubt, he becomes mediocre and lazy, not striving in the teachings of the Mahayana, not desiring the essence of learning, thereby generating a mind of letting go. Towards such a lama, because one cannot be satisfied with the Dharma, one will engage in disrespectful actions. Therefore, it will lead to great obscurations of not understanding the meaning, and so on. How is that? "Who obscures the sky with darkness," and so on, like the sky being covered by darkness, one's own mind will generate obscurations of not understanding the sky of mind-essence. Like a child not distinguishing between feces, the reason for not distinguishing feces is the tight net of deluded thoughts. Because one has relied on an inferior lama, ultimately leading to the breaking of vows, these are all explained in the related discussions. Such a person will never be able to liberate the continuum of knowledge, therefore it becomes a great fault. What kind of fault? "Being impoverished by the five sacred substances, if that incapable person were to liberate others," and so on, the lama being impoverished in the Dharma, the disciple will also fall into a famine of the Dharma, like an echo. If someone says to rely on an evil lama, then in order to protect the vows, one should also respect him. Such a person is inferior, like an echo. From then on, one should treat him as one would treat a true lama. If one does not respect an inferior lama, and does not act according to the Dharma, what fault will there be? "If his vows are broken, he will go to the Vajra Hell," and so on, if one violates the commands of an inferior lama, and breaks the vows, then one will be devoured by a lion known to all the dogs of hell, like an echo. Having become a disciple, possessing mind