Chinese
或者伪装成正直的样子，或者像八法圆融一样伪装成行为粗俗，言语上伪装成没有表里不一等等来寻求利养，这是虚伪；或者说某某施主给了我这样的利养，你也应该那样做；或者抱怨说像我这样有资格、有功德的人不应该得到这样的利养，这是用所得来衡量的享受。这些是五种邪命，如同毒药一般，充满污垢，是堕入恶道的巨大原因，因此会使正直之士修持解脱道的所有戒律都受到玷污而衰败。所以，世俗的说法是，宁愿饿死也不要无耻地活着，应该像毒药一样抛弃它们。此外，还有对众生有害的普通享受，特别是会导致杀生的肉食。经中说这是极大的罪过。《楞伽经》中说：“为了利益而杀害众生，为了肉食而布施财物，这二者都是罪恶之人，将被囚禁在呼号等处。”又说：“未来之时，食肉的愚痴之人会说，佛陀曾说肉食没有罪过是可以的。”又说：“三种清净的肉，未经观察、未经请求、未经劝请，因此不应食用肉。”因此，考虑到过患而不食用，或者如果食用，也要以慈悲心念诵特殊的陀罗尼咒语，并将那个作恶的众生视为母亲，通过回向和发愿来救度它。因为这个原因，为了修持解脱道的初学者，应该住在远离喧嚣的好的地方，坐在草和树叶等好的垫子上，依靠好的生活——乞食，与好的、能引导行善的道友相处，通过恭敬和恒常的精进，修习止观二道，这样誓言和信心会更加坚定，追求和喜悦会更加增长，智慧和能力会更加清晰，从而使修道的勇气越来越高涨。
English
Or pretending to be upright, or feigning like the eight worldly concerns to be crude in behavior, pretending to have no hidden agendas in speech, and so on, to seek gain, this is hypocrisy; or saying that such and such a patron gave me such and such gain, so you should do the same; or complaining that someone like me, who is qualified and virtuous, should not receive such gain, this is enjoyment measured by gain. These are the five wrong livelihoods, like poison, full of defilement, a great cause for falling into the lower realms, therefore, all the vows of those righteous ones who practice the path of liberation will be defiled and degenerate. Therefore, as the worldly saying goes, it is better to die of starvation than to live shamelessly, so they should be abandoned like poison. Furthermore, there are general enjoyments that are harmful to sentient beings, and in particular, relying on meat consumption, which causes harm to life. It is said in the sutras that this is a great fault. The *Laṅkāvatāra Sūtra* says, "For the sake of profit, sentient beings are killed. For the sake of meat, wealth is given. Both of these are sinful people, and will be imprisoned in places of wailing and so on." It also says, "In the future, foolish meat-eaters will say, 'The Buddhas have said that eating meat is permissible without sin.'" It also says, "The three pure meats, unexamined, unrequested, and unprompted, are completely non-existent, therefore meat should not be eaten." Therefore, considering the faults, one should not eat meat, or if one does eat it, one should recite special *dhāraṇī* mantras with compassion, and regard that evil sentient being as one's mother, and liberate it through dedication and aspiration. For this reason, for beginners who are practicing the path of liberation, they should live in a good place, secluded from busyness, sit on a good seat of grass and leaves, rely on a good livelihood—begging for alms, associate with good friends who lead to virtue, and through respectful and constant diligence, practice the two paths of *śamatha* and *vipaśyanā*, so that vows and faith will become more firm, pursuit and joy will increase, wisdom and abilities will become clearer, thus the courage to practice the path will rise higher and higher.
Chinese
第二，关于依止圣者，分为两部分：总说和广说。第一，总说：对于那些想要解脱的人来说，其根本原因在于追求教义的精髓，即三藏的修行，也就是三学。而道路的重点是证悟无我之智慧，这是对治轮回根本——执着一切事物为二元（我与非我）的对境。为了生起智慧，需要专注的禅定。而禅定又依赖于清净无悔的戒律。因此，为了实践所有这些，需要通晓三藏。所以，要接受三藏的教导。为了生起未生之功德，并圆满已生之功德，需要如理依止具足功德、不颠倒错乱的三学之圣者，这样做意义重大。例如，在遍布药草的大喜马拉雅山脉的檀香林中，一棵带刺、气味难闻、性质坚硬的树木迷失或掉落，这样的普通树干，不久之后，也会因檀香树枝叶的湿气滋润，而具有檀香的芬芳，看起来与檀香树没有差别。同样，各自的凡夫俗子，遍布烦恼的荆棘，充满恶行的臭味，缺乏功德的滋润，内心坚硬顽固。然而，一旦依止了具足功德的殊胜善知识，不久之后，就会追随所依止的善知识的功德，内心变得柔软，通过闻思、戒律、禅定和智慧等功德的芬芳，能够改变他人的观感，变得和殊胜的善知识没有差别。如《律藏》所说：“如藤依附娑罗树，依止圣者亦如是，将被良善之光辉所拥抱。”第二，广说分为三部分：宣说（上师和弟子的）相状，宣说依止的方式，宣说依止的利益。第一，宣说相状，分为两部分：上师的相状和弟子的相状。
English
Second, regarding relying on a holy person, there are two parts: a summary and a detailed explanation. First, the summary: For those who desire liberation, the essential thing to strive for is the essence of the teachings, which is the practice of the Three Baskets (Tripitaka), namely the Three Trainings. And the main point of the path is the wisdom that realizes selflessness, which is the direct antidote to the root of samsara—the dualistic clinging to all phenomena as "self" and "other." For this wisdom to arise, one needs single-pointed concentration (samadhi). And concentration depends on pure and unregretful moral discipline (shila). Therefore, to put all of this into practice, one needs to understand the Three Baskets. So, one must receive the teachings of the Three Baskets. In order to generate qualities of the Three Trainings that have not yet arisen, and to perfect those that have already arisen, it is very important to properly rely on holy persons who possess the qualities and correctly understand the objects of training. For example, in the great Himalayan range, which is covered with medicinal herbs, if a thorny tree with an unpleasant smell and a hard nature wanders or falls into a sandalwood forest, that ordinary tree trunk will soon be moistened by the moisture of the sandalwood branches, and it will have the sweet fragrance of sandalwood, appearing no different from a sandalwood tree. Similarly, ordinary individuals, covered with the thorns of afflictions, filled with the stench of misdeeds, and lacking the moisture of qualities, are hard and rigid in their minds. However, once they rely on a virtuous and excellent spiritual friend, before long, they will follow the qualities of the one they rely on, their minds will become soft, and through the fragrance of qualities such as learning, contemplation, moral discipline, concentration, and wisdom, they will be able to transform the perceptions of others, becoming like that excellent spiritual friend. As the Vinaya Sutra says: "Like a vine clinging to a sala tree, those who rely on holy ones will be embraced by the splendor of goodness." Second, the detailed explanation has three parts: explaining the characteristics (of the guru and disciple), explaining how to rely on (the guru), and explaining the benefits of relying on (the guru). First, explaining the characteristics has two parts: the characteristics of the guru and the characteristics of the disciple.
Chinese
关于解释上师的特征有三点：所应依止的特征的解释，所应断除的特征的解释，以及忆念圣者的功德。第一，关于所应依止的特征的解释有二：共同乘的上师和，特别是开示诀窍的上师。第一，共同乘的上师是：以前在果位的教法等时期，所化众生相续清净，因此与圣者和，成就者相遇，他们具备经续中所说的所有殊胜善知识的法相，并且完全圆满，但现在，由于教法变得非常衰败，所化众生各自的相续被业障所蒙蔽。这样的善知识很少。即使有一些，他们也以隐秘的方式存在，因此很难找到一个具备所有特征的人。然而，在世间，对于要亲近的人和，学习一门手艺的老师，也要进行仔细的考察。现在，我们具备了暇满百数和自身五圆满，因此在依止作为他圆满之支的善知识时，不要盲目追随名声，而要进行考察，这非常重要。例如，就像不是假冒的珍贵宝石一样，不具备特征的人无法展示实现最终目标的方法。因此，这里的特征是指，对于别解脱戒、菩萨戒和持明戒这三种戒律，要清楚地了解各自戒律中所说的开许和遮止的界限，并且在不犯错的情况下，按照戒律行事，从而使自己的相续变得清净，就像一块好的土地一样。精通包括经论及其注释在内的词句含义，并通过听闻使相续解脱。特别是，以慈悲心来摄受所化众生，使内心充满慈悲，并且精通从三藏和如海一般的密续中所宣讲的灌顶仪轨和修道方法等一切行为。而且，不仅仅是精通词句和实践，还要通过深入的修行，使断除和证悟的智慧充满内心，并且不受执着的染污，从而使内心充满和富足。不贪恋财物的布施，以及
English
There are three points regarding the explanation of the characteristics of a Guru: the explanation of the characteristics of what should be relied upon, the explanation of the characteristics of what should be abandoned, and the recollection of the qualities of the holy ones. First, regarding the explanation of the characteristics of what should be relied upon, there are two: the Guru of the common vehicle and, in particular, the Guru who reveals the essential instructions. First, the Guru of the common vehicle is: In the past, during the time of the teachings of the Fruition and so on, the disciples' minds were pure, so they encountered noble beings and accomplished individuals who possessed all the qualities of a virtuous spiritual friend as described in the Sutras and Tantras, and were completely perfect. But now, because the teachings have become very degenerate, the minds of the disciples are obscured by the power of their obscurations. Such spiritual friends are rare. Even if there are some, they remain in a hidden manner, so it is difficult to find someone who can be seen to possess all the qualities. However, in the world, one should carefully examine those whom one befriends and the teachers from whom one learns a craft. Now, we possess the hundred freedoms and the five endowments of ourselves, so when relying on a virtuous spiritual friend as a branch of the endowments of others, it is important not to blindly follow fame but to examine carefully. For example, just as a precious jewel is not an imitation, someone who does not possess the qualities cannot show the way to accomplish the ultimate goal. Therefore, here, the qualities refer to clearly understanding the boundaries of what is permitted and forbidden as described in the respective texts of the three vows of individual liberation, the Bodhisattva, and the Knowledge Holder, and acting without error by fulfilling what needs to be abandoned and adopted, thereby purifying one's own mind, like a good piece of land. Being skilled in the meaning of the words of the scriptures and their commentaries, and liberating the mind through hearing. In particular, cherishing disciples with great love and compassion, moistening the mind with compassion, and being skilled in all the activities of bestowing vows and practicing the path as taught in the three baskets and the ocean-like tantras. Moreover, not only being skilled in words and practice, but also filling and enriching the mind with the fruit of wisdom that has abandoned and realized, and is free from the stain of attachment, through essential practice. Generosity without attachment to material possessions, and
Chinese
和合地说正法，引导修持解脱之义，自己也安住于与此义相符之处，即具足四种摄受弟子的方便，拥有如鲜花般盛开的事业。对于具有修持解脱道的良好机缘，且信心和精进的翅膀广阔，能够聚集品尝诀窍精华的蜜蜂般的弟子，这样的善巧方便者，才是具足德相的，因此应当依止。如《大鼓经》中说：“莫悲伤，阿难陀！莫哭泣，阿难陀！我于未来之时，将化现为善知识，成办你等之事。” 这是说他是佛陀的化身。又如《密集金刚经》中说：“因界与事业，及自性平等之故，与诸佛等同上师。为引导众生入道，胜于诸佛。” 这是因为从恩德方面来说，上师甚至胜过佛陀。第二种，特别是开示诀窍的上师：特别是开示究竟密咒金刚乘道之甚深诀窍的上师的德相是：依靠内外密续的坛城，善得灌顶且灌顶之义已在相续中生起１；安住于不损毁律仪和誓言的守护中，因此身语意极其寂静调柔２；通达开示基续如来藏之实相、道续生起圣者断证之生圆二次第、果续身与智慧之自性任运成就之理的续部总说和别说之义３；通过对念诵、修持、事业和合之义的修习，最好能现量见到，中等能有体验，最差也能在梦中成就的圆满征相；通达轮回涅槃等味之义，因此不迷于见解；通过对体验的串习，从自相续的束缚中解脱６；以无量慈悲引导所化众生获得解脱７；与各种行为相应，唯一成办利他之事８。这八点是大学者比玛拉的观点。在此之上，还要让世间人无需学习八法。