English
Speaking the Dharma harmoniously, guiding to practice the meaning of liberation, and abiding oneself in accordance with that meaning, that is, possessing the four means of gathering disciples, and having deeds as radiant as flowers. For those who have good fortune to accomplish the path of liberation, and whose wings of faith and diligence are broad, and who can gather disciples like bees tasting the essence of instructions, such a skillful means person is endowed with qualities, therefore one should rely on them. As it is said in the Great Drum Sutra: "Do not grieve, Ananda! Do not lament, Ananda! I, in the future time, will emanate as a virtuous friend, to accomplish the affairs of you and others." This says that he is an emanation of the Buddha. Also, as it is said in the Guhyasamaja Tantra: "Because the elements and activities, and the nature are equal, the Guru is equal to all Buddhas. For the sake of guiding beings to the path, he is superior to the Buddhas." This is because, from the aspect of kindness, the Guru is even superior to the Buddhas. Secondly, the Guru who especially shows the instructions: In particular, the qualities of the Guru who shows the profound instructions of the ultimate secret mantra Vajrayana path are: Having received empowerment well based on the mandalas of the outer and inner tantras, and the meaning of the empowerment has arisen in the continuum 1; Abiding in the protection of not damaging the vows and commitments, therefore body, speech, and mind are extremely peaceful and tamed 2; Understanding the meaning of the general and specific tantras that show the reality of the basis continuum Tathagatagarbha, the two stages of generation and completion that generate the abandonment and realization of the path continuum, and the nature of the fruit continuum, the spontaneously accomplished nature of body and wisdom 3; Through the practice of recitation, practice, and activities together, it is best to see it directly, moderately to have experience, and at worst to have complete signs of accomplishment in dreams; Understanding the meaning of equality of samsara and nirvana, therefore not being confused about the view; Through familiarity with the experience of meditation, being liberated from the bonds of one's own continuum 6; Guiding disciples to liberation with immeasurable compassion 7; Engaging solely in benefiting others in connection with various behaviors 8. These eight points are the view of the great scholar Vimalamitra. On top of that, one must also make worldly people engage without having to learn the eight worldly dharmas.
Chinese
为了遣除这些，减少世间俗事，以身语意三门精进，一心向法，对轮回总体和此世显现的一切事物，怀有强烈的厌离心和出离心，并且仅仅是其他所化有情待在身边，就能劝勉他们遵循这种方式，从而转变观念，能够从邪道中返回1；并且擅长以多种方法调伏具有不同意乐的众生。特别是，由于密咒的成就依赖于誓言，因此传承没有间断，并且上师的加持充满于心相续中2。这两点是全知上师的不共密意。这些的意义是： 慈氏弥勒菩萨说： “菩萨多闻慧， 见真实语巧， 具慈无厌倦， 当知彼为大。” 像这样，如果依止一位具相的上师，那么所有共同和殊胜的成就，都能在此生等迅速获得。 第二，宣说应断绝的相状，共有五种： 如同木头的自磨； 如同井中的手转轮； 如同疯子的向导； 如同盲人的舵手； 以及阐述必须断绝的理由。 第一，如同木头的自磨： 不应依止其他，就像这样： 婆罗门们仅仅将自己的种姓视为最高，守护着《吠陀经》和恶咒等祖先的传统，同样，仅仅因为被认为是上等的转世，或者仅仅因为是高贵的后裔等出身和血统高贵而自满，守护着自己的种姓，或者担心自己所依止的寺院和拉章等的旧规和享用衰败，而以修法的名义，想要获得利益名声和财物的享用，这种恶劣的发心，就像在不干净的水池中沐浴，最终又会被污垢沾染一样。因此，无论以这种发心进行闻思，讲经说法，建造佛像和制定规章等等，以及口中说出多么深刻和美好的佛法词句，外表看起来多么美好和庄严的佛法行为，实际上都是为了希求世间的圆满，并且充满着傲慢和自大，散乱和喧嚣，经商和农耕，以及伤害众生的性命。
English
In order to dispel these, one reduces worldly affairs, diligently engages in the three doors (body, speech, and mind) focusing solely on the Dharma, possessing great renunciation and detachment towards samsara in general and all phenomena appearing in this world, and merely by being in the presence of such a person, other disciples are encouraged to follow this path, thereby transforming their perceptions and being able to turn away from wrong paths1; and being skilled in various methods of taming beings with different inclinations. In particular, since the accomplishments of mantras depend on vows, the lineage is unbroken, and the blessings of the previous masters are filled in the mindstream2. These two are the unique intentions of the omniscient lama. The meaning of these is: Lord Maitreya said: "A Bodhisattva with much learning and wisdom, who speaks skillfully seeing the truth, who is compassionate and without weariness, know that he is great." Like that, if one relies on a qualified lama, then all common and supreme accomplishments will be quickly attained in this life and so on. Secondly, there are five characteristics of what should be abandoned: Like a self-grinding wood; Like a hand-turned wheel in a well; Like a madman's guide; Like a blind captain; And explaining the reasons for abandoning them. First, like a self-grinding wood: One should not rely on others, like this: Brahmins consider only their own lineage as supreme, maintaining the traditions of their ancestors such as the Vedas and evil mantras. Similarly, being content merely because one is considered a superior reincarnation, or merely because of noble descent, etc., guarding one's own lineage, or fearing that the old customs and enjoyments of the monasteries and labrangs where one resides will decline, and under the guise of practicing Dharma, desiring to gain profit, fame, and the enjoyment of wealth, such a bad motivation is like bathing in an unclean pond, which will eventually be stained by dirt again. Therefore, no matter how profound and beautiful the Dharma words spoken from the mouth, and how beautiful and magnificent the Dharma activities appear, if one engages in hearing, thinking, teaching the Dharma, building statues, and making rules with such motivation, in reality, one is hoping for worldly perfections and is filled with arrogance and pride, distraction and commotion, trading and farming, and harming the lives of sentient beings.
Chinese
因此，由于以诸如此类的方式度日，那样做的结果就是，非法的过失会再次使自己的相续变得难以调伏，这被称为进入非处之沐浴。像那样的情况，是声音和意义混淆。例如，就像木头的自磨机，虽然磨的声音很大，但因为不能调伏青稞，所以面粉不会掉下来一样，虽然自认为功德很大，空洞的喧嚣很大，但因为不能调伏学生的相续，所以功德的面粉不会掉下来，因此，这样的引导者也应当舍弃，不要与他交往。第二种是像井里的青蛙一样。此外，圣者们是以信心等七种真实的财富而富有的相续，远离烦恼和颠倒的邪见，超越了凡夫的特征。与此相反，如果没有任何信心等功德，并且相续充满烦恼的凡夫俗子的自性并没有相违背，但依靠以前布施的少许果报，现在获得了上师的地位，许多不知道什么是善知识特征的愚人，就妄称是慈悲的化身，或者是圣者，因此，因为相信而不观察自己的相续，轻率地认为自己就是那样的人，处于傲慢和自负的状态，因此，与难以调伏的相续相结合，自己看不到自己的过失，由于当地的施主们和弟子们以许多受用的财物，以及身语和用具，以尊敬和盛大的供养来供奉，就心满意足地认为自己是具有上师特征的，是圣洁的人。即使看到或听到其他圣洁的人具有多少功德，也认为自己比他们更殊胜，再次产生我慢，甚至连“那也是一个有功德的人”的想法都没有。例如，就像《甘露滴》中所说的井里的青蛙一样。就像这样，在一个小小的水洼里，住着一只青蛙，一只乌龟来到它的面前，青蛙问道：你从哪里来？乌龟回答说：从大海里来。青蛙认为自己住的水洼非常大，无法理解大海，于是问道：你来的大海，有我住的这个水洼的四分之一大吗？乌龟回答说：没有那么大。
English
Therefore, since one spends time in such ways, the result of doing so is that the fault of non-dharma again makes one's own continuum difficult to tame. This is called entering a non-abode bath. Such a situation is a confusion of sound and meaning. For example, like a wooden self-grinder, although the grinding sound is loud, flour does not fall because it cannot tame the barley. Similarly, although one boasts of great qualities and makes empty noise, the flour of qualities does not fall because one cannot tame the students' continuum. Therefore, such a guide should also be abandoned, and one should not associate with him. The second is like a frog in a well. Furthermore, noble beings are those whose continuums are rich with the seven genuine riches such as faith, who are free from afflictions and inverted wrong views, and who have transcended the characteristics of ordinary beings. Conversely, if one does not have any qualities such as faith, and the nature of an ordinary person whose continuum is filled with afflictions is not contradictory, but relying on a small reward of previous generosity, one now obtains the position of a lama. Many fools who do not know what the characteristics of a spiritual friend are, falsely claim to be emanations of compassion or noble beings. Therefore, because they believe without examining their own continuum, they rashly think that they are such people, and remain in a state of arrogance and conceit. Therefore, combined with an untamed continuum, they do not see their own faults. Because the local patrons and disciples offer them many possessions of enjoyment, as well as reverence and great offerings with body, speech, and belongings, they become complacent and think that they possess the characteristics of a lama and are holy beings. Even if they see or hear how many qualities other holy beings possess, they think that they are superior to them, and again generate pride, without even thinking, "That is also a person with qualities." For example, it is like the frog in the well mentioned in the Drops of Nectar. Like this, in a small puddle, there lived a frog. A turtle came to it, and the frog asked, "Where do you come from?" The turtle replied, "From the great ocean." The frog thought that its puddle was very large and could not comprehend the ocean, so it asked, "Is the ocean you came from a quarter the size of this puddle I live in?" The turtle replied, "It is not that big."
Chinese
说了这些。那么有半个吗？不够。那么有这么大吗？不够，当这样说的时候，他想不可能有这么大的，于是前去看，结果看到了大海，非常惊讶以至于昏了过去。如果依止这样的善知识，也会让暇满人身白白浪费，所以应该像前面所说的那样舍弃。第三种像是疯子的向导：还有，对于佛法的词句意义只懂一点点，只是听说过一点点，所以对于经文的功德听得很少，即使受了戒律和誓言，也不懂开许和遮止的界限。对于学处没有珍惜，所以守护的戒律变得散乱，更不用说证悟的功德，禅定和智慧了，甚至连戒律都没有，被罪恶所控制，即使自身能力很差也不在意，身语的行为轻浮随便，装模作样地模仿成就者的行为，或者给很多人灌输教导等等，追随那些见解和想法非常高远的人的行为，像地上的神仙一样，像在天空中飞行一样高高在上。对于利他什么都不考虑，只是追逐名利，对于引导所化众生的慈悲和怜悯的绳索，也就是抓住的绳子已经断裂的善知识，就像让疯子给人当向导，会把人带到悬崖等不是道路的地方一样，依止他们会从伪装成佛法的悬崖上，带到罪恶的深渊中，从而使罪恶增加，所以不要依止。第四种像是瞎子的领路人：还有，即使所依止的人不具备很多经教和证悟的功德。但特别需要的是，老师必须比学生自己更有功德，如果不是这样，那么他就没有任何能力使学生的相续得到提升。因此，从学生是资粮道的人，就需要上师是加行道的人开始，直到学生是修道的人，就需要上师是佛陀为止，总而言之，需要的是能使自己的相续变得更好的助缘。《亲友书》中说：依止不如自己的人，会使自己退步；依止和自己相等的人，会停留在原来的水平；依止比自己优秀的人，才能获得殊胜的成就。因此，应当依止比自己更优秀的人。那么，（有人会问）难道是说需要依止佛陀吗？