English
Also bestows various fearless gateways, possesses the valor of destroying the veils of offspring, endowed with the power of nature and cultivated skills. For accomplishing the benefit of oneself and others, diligence is definitely great. With clear wisdom, for all objects of knowledge of any Dharma and instructions, wisdom arises impartially, and appears as desired by the disciples, thus having vast wisdom. Even if the three realms ask according to their own wishes, the intention bursts forth from the depths of mind, possessing inexhaustible knowledge. No matter how much one examines, virtues arise further and further, so that disciples cannot fathom or exhaust them. Speaking truthfully in accordance with the meaning, words follow words, unchanging. As one speaks, in accordance with the words, one accomplishes the supreme meaning. Having become the expanse of equality, with a good heart, there is no grasping of liking or disliking for good and bad actions. Difficult for others to approach, like the king of beasts, the lion, possessing splendor and majesty. Possessing correct view, one does not engage in the Dharma of other teachers of phenomenal realms. Abandoning the busyness and inferior actions belonging to samsara. Separated from the commotion of worldly affairs and the distractions of wandering. Always abiding steadily wherever one is. Abiding alone like a lion's mane, without distraction or attachment. In any solitary monastery, relying on the supreme path of enlightenment, one is separated from all distractions. Possessing these twenty-five qualities is the supreme of the holy ones. Therefore, whoever possesses these twenty-five qualities is worthy to be relied upon as a holy guru, and should be regarded as a supreme spiritual friend, and should be honored at all times. Now, if one cannot find such a guru, whom should one rely upon? If someone does not fully possess those qualities, but holds the three supreme treasures of view, samaya, and conduct, and possesses the diligence to liberate the disciples' minds with wisdom and compassion, then one should regard them as a holy guru, make them an object of veneration, and learn their view and conduct. The second part has seven points: gladly accepting not to ask from other gurus, if one is certain of the holiness, one should not regard worldly faults as faults.
Chinese
不要看。要忍受一切难以忍受之事。即使是幻象，也要想它是短暂的而忍受。要思考佛法的意义而忍受。要思考长远利益而忍受。要以神圣的怙主救护为目标而恭敬承侍。第一，从之前的延续，“通过观察而回向”，到“不要去其他地方”之间所说的是：像这样，通过好好观察，如果功德的特征，所有回向计算的，或者说，如果具备了圣者三藏及以上的所有功德，那么就把他当作自己的上师，不要去其他地方，也不要向其他上师求法，因为依止他就能成就意义。第二，从“圣者的资具”到“怎么可能愚昧”之间所说的是：对于那样的上师，如“誓言、禅定、智慧，菩提心和慈悲五者”，如果具备了这五种圣者的伟大资具，那么即使没有世俗低劣的物质资具，即使贫穷，也不要因为看到他而不起信心。一定要相信上师的意念与意义相符，并且能坚定不移，那么他的话语也与法性相符，意义和词语都是最好的。因此，要依赖他口中所说的法。不要看他的外表，即使身材矮小，面容丑陋。如果他像明灯一样具有清晰的诀窍，那么即使他的自性粗犷，像被狂风吹动一样摇摆不定，也不要看他。同样，即使他贪欲很大，对他人隐瞒不示，说话粗俗，或者出身卑贱，是奴隶或罪人的后代，也不要看他们。即使上师不了解人间的习俗，愚蠢无知，也不可能看他，而要看他对佛法的精通和诀窍，并依止他。第三，从“世间人”到“全部都要忍受”之间所说的是：像这样，即使世间人有缺点，也不要看作是缺点。同样，无论那些神圣的导师变成什么样，因为他们是大乘无上瑜伽的行者，精通并证悟了不共的道和地的次第。
English
Do not look at. Endure all that is difficult to endure. Even if it is an illusion, think of it as short-lived and endure it. Think of the meaning of the Dharma and endure it. Think of the long-term benefits and endure it. Take the sacred protector as the goal and serve with reverence. First, from the continuation of the previous, "dedicating through observation," to "do not go to other places," it is said: Like this, through careful observation, if the characteristics of merit, all the dedications counted, or if it possesses all the merits of the three treasures of the saints and above, then take him as your own guru, do not go to other places, and do not ask for Dharma from other gurus, because relying on him will accomplish the meaning. Second, from "the equipment of the saints" to "how is it possible to be ignorant," it is said: For such a guru, such as "vow, meditation, wisdom, bodhicitta, and compassion, five," if he possesses these five great equipment of the saints, then even if there are no worldly inferior material equipment, even if he is poor, do not lose faith because you see him. Be sure to believe that the guru's intention is in accordance with the meaning, and can be unwavering, then his words are also in accordance with the Dharma nature, the meaning and words are the best. Therefore, rely on the Dharma spoken by his mouth. Do not look at his appearance, even if he is short and has an ugly face. If he has clear instructions like a lamp, then even if his nature is rough and he sways like being blown by a storm, do not look at him. Similarly, even if he is very greedy, hides and does not show to others, speaks vulgar words, or is of humble origin, a descendant of slaves or sinners, do not look at them. Even if the guru does not understand human customs, is stupid and ignorant, it is impossible to look at him, but to look at his mastery of the Dharma and instructions, and rely on him. Third, from "worldly people" to "all must be endured," it is said: Like this, even if worldly people have shortcomings, do not regard them as shortcomings. Similarly, no matter what those sacred mentors become, because they are practitioners of the Great Vehicle Highest Yoga, they are proficient in and have realized the uncommon stages of the path and the ground.
Chinese
如果现在确定了，那么无论怎样接受，无论什么难以忍受的，都要用我的身语意三门承担，为了在任何时候、任何情况下都能得到果实而忍受。第四，从“这位圣者”到“仅此而已”。这表明，对于那些无法承受这种教诲的人，应该如何思考呢？这位圣者导师是获得解脱的土地的挖掘者，他是从我轮回的痛苦中拯救出来的圣怙主。因此，仅仅在这短暂的时间里，上师的训斥等等世俗的言语，无论如何都能忍受，特别是，一般来说，一切法都如幻觉。应该这样想。如果我无法忍受上师的教诲，那么，在真相的时刻，这只是“金达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或“亚玛瓦拉”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）而已，这些都不是真正阻碍或抛弃法性的本质，一切都无法容纳在空性中。在受到教诲的时候，世间短暂的景象，今生有很大的福报，即使在如此长寿的情况下，也只能忍受在这几年里处于这种状态的时间，此生应该忍受。此后，一旦获得确定，未来就不会有难以忍受的事情发生，因为仅仅到此生为止，所以这样的时间根本不算什么。应该这样想。第五，从“无论何时何地”到“考察并神圣化”。这表明，因此，无论何时与上师在一起，或者偶尔相遇，或者接受教诲，或者自然而然地聚集在一起的时候，有时高兴，有时训斥，自然而然地劝诫，平静地说就可以的时候，即使用严厉的教诲使我痛苦，也不要认为他心怀恶意，这“金达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和严厉的教诲“亚玛瓦拉”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）就像幻觉一样，不要认为这与神圣的法性无关，无论上师说了什么不好的话，都要好好地思考。
English
If it is certain that we are endowed now, then however we accept it, whatever is difficult to endure, we must bear it with our three doors of body, speech, and mind, enduring for the sake of desiring the fruit at all times and in all circumstances. Fourth, from "This holy one" to "Only to that extent." This shows how to think about those who cannot bear such teachings. This holy teacher is the very excavator of the ground for attaining liberation, he is the holy protector who saves me from the suffering of samsara. Therefore, in this short period of time, all worldly terms such as the guru's rebukes can certainly be endured, especially since all dharmas are certainly like illusions in general. One should think like this. If I cannot bear the guru's teachings here, then at the moment of truth, it is only "Gyin da" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or "Yama varla" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and these are not truly obstructing or abandoning the essence of dharmata, and there is nothing that cannot be accommodated in emptiness. At the time of being taught, the momentary vision of the world, this life has great fortune, and even in such a long life, one should only endure this life by honoring the duration of being in such a state for about this many years. After that, once certainty is attained, there will be no more difficult things to endure in the future, because it is only up to this life, so such a duration is nothing at all. One should think like this. Fifth, from "Whatever, wherever, whenever" to "Examine and sanctify." This shows that, therefore, whenever one is with the guru, or occasionally meets, or receives teachings, or naturally gathers in one place, sometimes pleased, sometimes rebuking, naturally exhorting and speaking peacefully is sufficient, but even if one makes me suffer with the conduct of speaking harshly, do not think that he is malicious, this "Gyin da" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and the harsh teaching "Yama varla" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) are like illusions, do not think that it is not related to the meaning of the holy dharmata, whatever bad things the guru says, one should examine them well with one's mind.
Chinese
断绝喜悦之念，我思量着如何才能不为佛法之义而善思，故当精进忍辱，如实观想，并特别观察。第六，从“长远之义存在”至“事业何以存在”之间已阐释。为何如此？因为依靠口诀之方便，我长远之大利益，何时生生世世之恒常愿望，菩提之精华，上师赐予之时，便缘于此。以恭敬与尊重之心，增长智慧，努力修习。甚深之法或解脱，恒常之果，胜乐，安乐之果位，殊胜至极之出现，以及刹那之语，上师所赐不悦之二者，若平等舍弃，则因不忍而懈怠，此无有道理，故绝不可能，因此需观殊胜之果位，并精进忍辱。第七，从“此处无怙主”至“应当极度依止”之间已阐释。具相之上师乃我之殊胜救护，故当恭敬。于此处轮回中堕落，辗转流离，无有怙佑，我漂泊不定之时，三有之地，险恶之处，三恶道等悬崖之地，于此等处，能从此轮回中解脱之殊胜方便，以示导之门，利益我之种姓之人，何处有之？实则无有。因此，除上师金刚阿阇黎之外，再无其他能予助益之殊胜怙佑。于今生可见之时，能予助益之父母亲眷等，乃是助长痛苦之怙主众多。虽有承诺救脱痛苦，然彼等皆是见行低下之人，以及虽有众多具誓约关系之导师，然彼等皆不能解脱之理乃是：低下之上师，反将我之见解转为颠倒之智者，故被恶劣之上师所牵引，成为坠入轮回悬崖之先行者。故当思量，获得菩提之善妙利益，反被再次阻碍。于此
English
Having severed the thought of joy, I ponder how I might not think well for the sake of the Dharma, therefore, I should diligently practice patience, truly contemplate, and especially observe. Sixth, it is explained from "The meaning of longevity exists" to "How can action exist?" Why is that? Because relying on the means of the oral instructions, when will my great benefit of longevity, the constant desire of lifetimes, the essence of Bodhi, be given by the Lama, I aim for that. With thoughts of reverence and respect, I greatly increase my wisdom and strive to cultivate the lineage. This occurrence of the profound Dharma or liberation, the constant result, the bliss of supreme bliss, the supreme state of bliss, and the momentary term, the displeasure of the Lama's words, if both are equally abandoned, then because of impatience, there is laziness, this is unreasonable, so it is absolutely impossible, therefore, one must look at the supreme state and practice patience. Seventh, it is explained from "Here there is no protector" to "Should be extremely relied upon." The Lama who possesses the characteristics is my supreme refuge, therefore, I should respect him. When I fall into this cycle of existence, wander around, and have no protector, when I wander and dwell, in the land of the three realms, the dangerous places, the precipices of the three lower realms, etc., in these places, who is there to benefit me, a lineage person, through the door of showing the supreme means to liberate from this cycle of existence? In reality, there is none. Therefore, other than the Lama Vajra Acharya, there is no other special protector who can help. In this life that can be seen now, there are many protectors who help to increase suffering, such as parents and relatives. Although there are many teachers who promise to save from suffering, but they are people with low views and practices, and many teachers with vows, but the reason why they cannot liberate is: The lower Lama, on the contrary, makes my view a reversed wise person, so being led by the bad Lama, he becomes the forerunner of falling into the cliff of samsara. Therefore, one must think that obtaining the good benefit of Bodhi is prevented again. Here