Chinese
并且，为了这些，无论身语意三门遭受怎样的辛苦，都安忍承受。如《经庄严论》中所说：“常为罪业所控制，心不由自主。智者不应责怪众生，因其过失。不由自主地，他们会做出错误的行为。因此，对众生的悲悯之心更加增长。”因此，上师是：能够迅速从难以逾越的、充满各种损害的轮回大海中，依靠如实修持上师的口诀而解脱，犹如大船；是解脱道的总纲，尤其是能精要地开示甚深究竟的显密经续之义，而不会产生错谬，是真正的舵手；从无始以来，以业和烦恼的火焰所煎熬的一切过患，能以戒律和禅定来平息，犹如甘露之雨；能以智慧之大光明，遣除遮蔽取舍之处和胜义谛的愚昧黑暗，犹如日月；一切顺逆之缘都不能动摇，因此其大乘之心犹如大地；能指示增上生和决定胜的道路，是最终利益菩提果位和暂时安乐天界福报的来源，犹如如意树；具备显密经续众多词句的宝藏，能随心所欲地请教，犹如贤瓶；是证悟功德一切功德的来源，能圆满一切所愿，胜过如意宝；对一切众生没有亲疏之别，以平等之心，用希望与之相遇的慈爱来守护，犹如父母；对于被痛苦因果所折磨的众生，希望他们迅速脱离一切痛苦，这种心广大、强烈而迅速，其悲悯犹如大河奔流不息；不为嫉妒等所动摇，其心具有世间和出世间的荣耀和功德，欢喜他人，并且不舍弃努力使之不分离的方法，犹如山王须弥山。
English
And, for the sake of these, whatever hardships arise from the three doors of body, speech, and mind, they patiently endure. As it is said in the Ornament of the Sutras: "Constantly controlled by faults, the mind is not independent. The wise do not blame beings for their faults. Involuntarily, they will commit wrong actions. Therefore, compassion for beings increases even more." Therefore, the Lama is: like a great ship that quickly liberates from this difficult-to-cross ocean of existence, which is full of various harms, by relying on practicing the Lama's instructions as they are; is the general outline of the path to liberation, and especially, is a true helmsman who concisely teaches the meaning of the profound definitive Sutras and Tantras without error; like a rain of nectar that pacifies all the faults of being tormented by the flames of karma and afflictions since beginningless time with discipline and meditation; like the sun and moon that dispel the thick darkness of ignorance that obscures the places of what to adopt and abandon and the meaning of suchness with the great light of wisdom; like the earth, because all favorable and unfavorable circumstances cannot move it, therefore its great vehicle mind is like the earth; like a wish-fulfilling tree that shows the path of higher realms and definite goodness, is the source of the ultimate benefit of the state of enlightenment and the temporary happiness of enjoying the glory of the heavenly realms; like a good vase that possesses a treasure of many words and meanings of the Sutras and Tantras, and can be asked for whatever one desires; surpassing even the wish-fulfilling jewel, as it is the source of all qualities of realization and completely fulfills all wishes; like parents who protect all sentient beings without partiality, with equanimity, and with the loving-kindness that wishes them to encounter happiness; and like a great river flowing continuously with compassion that is vast, intense, and swift, with the wish that all beings tormented by the suffering of cause and effect quickly be free from all suffering; and like Mount Meru, whose mind is unshaken by jealousy and so on, possesses worldly and transworldly glory and qualities, rejoices in others, and does not abandon the effort to make them inseparable from it.
Chinese
如同不为贪嗔所扰的舍，安住于寂灭一切众生烦恼之境，犹如美好的雨云。因此，如此具相的上师，虽不因所化众生的缘故而显现以妙相庄严之身，然其事业与一切佛陀无异。仅仅见到其身，仅仅听到其语，仅仅忆念其行持等等，乃至仅仅以手触碰，都将变得有意义。因此，即使对其造成损害，若能忏悔，无论今生来世，终将与安乐之道相连，成为被调伏之境。对于以无有欺诳的信心和恭敬如理依止的士夫们，则会毫不费力地如雨般降下增上生的功德，如长寿无病、富裕等，以及决定胜的功德，如慈悲心、菩提心等一切道位和果位的功德。第二，以二十种作意忆念：如此，应生起如互相依赖之想而依止。如《树庄严经》所说：我从无始以来，为烦恼之病所困扰，不断遭受轮回的诸多痛苦，却不知如理医治之法，故应生起如病人般的作意。能将这些烦恼连根拔起的唯一方法就是正法，故应对法生起如药般的作意。而能如对症下药般，与根器相符地宣说此法者，即是善知识，故应对善知识生起如良医般的作意。如同服药越多，越能对治疾病，痛苦逐渐减轻，最终从一切疾病中解脱一般，依上师所赐予的窍诀，如实修持，便能对治自相续中的烦恼，若能生起我修法之后，心相续变得越来越好之想，则依止上师和获得佛法才是有意义的。若非如此，即便依止众多上师，听闻众多佛法
English
Like equanimity undisturbed by attachment and aversion, abiding in the state of pacifying the afflictions of all beings, is like a good rain cloud. Therefore, such a qualified lama, although not appearing in a form adorned with marks and signs due to the influence of those to be tamed, his activities are equal to all Buddhas. Merely seeing his body, merely hearing his speech, merely remembering his actions, and even merely touching him with one's hand, all become meaningful. Therefore, even if one harms him, if one confesses with repentance, whether in this life or not, one will ultimately be connected to the path of happiness and become an object to be tamed. For those who rely on him properly with unwavering faith and respect, the qualities of higher realms, such as longevity, health, and wealth, and the qualities of definite goodness, such as loving-kindness, compassion, and the mind of enlightenment, will all descend effortlessly like rain, along with all the qualities of the stages and paths and the fruits. Second, remembering through the twenty types of perception: Thus, one should cultivate perception like mutual dependence and rely on it. As it says in the Sutra of the Array of Trees: From beginningless time, I have been afflicted by the disease of afflictions and have continuously experienced the many sufferings of existence, yet I do not know the means to properly heal it, so I should generate the perception of being like a sick person. The only way to uproot these afflictions is the sacred Dharma, so I should generate the perception of Dharma as medicine. And the one who knows how to teach the Dharma in accordance with the individual's capacity, like prescribing medicine that suits the illness, is the virtuous friend, so I should generate the perception of the virtuous friend as a skilled doctor. Just as the more medicine one takes, the more it counteracts the illness, the pain gradually subsides, and one is ultimately liberated from all diseases, so too, the more one practices the instructions given by the lama, the more it counteracts the afflictions in one's own mind. If one has the thought that after practicing the Dharma, one's mind is becoming better and better, then relying on the lama and receiving the Dharma is meaningful. If not, even if one relies on many lamas and receives many teachings,
Chinese
如果不对心性进行修持，则毫无益处。如《入行论》中所说： “仅诵医方能疗病，自身有疾反不医。” 因此，要通过这种方式认真修持，生起视上师如良医的念头。这是四种念头。 此外，对于我来说，以前抛弃了解脱之道，在轮回中可怖之处无依无靠地漂泊，遭遇了三种痛苦和生老病死的难忍感受，生起如同痛苦的客人迷失道路，被敌人威胁一般的念头。 从轮回的一切痛苦中救护，毫不错误地指示解脱之道的是善知识，因此要生起视其为引路人的念头。 上师所开示的法是消除轮回怖畏之物，因此要生起视法为施予无畏者的念头。 而且，因为是如其所说的那样自己修持而得，所以对于认真修持要生起从怖畏中解脱的念头。这是四种念头。 此外，对于自己来说，以不如理作意颠倒的分别念所逼迫，堕入轮回的悬崖，无法找到解脱的机会，生起被敌人的怖畏所折磨的念头。 殊胜的上师们，自己虽然获得了寂静，却以救度轮回众生的勇气而进入轮回之处，因此要生起视其为助伴勇士的念头。 善知识所开示的法的精髓，无我的真如之义，是摧毁邪分别念之敌的对治，因此要生起视法为救脱敌人怖畏者的念头。 如果以三种智慧修持法义，就能战胜我执之战，因此对于认真修持要生起战胜敌人的念头。这是四种念头。 此外，对于自己暂时和究竟获得安乐和最胜利益，想要寻求成办之方便，生起如同商人想要获利的念头。 能够如实成就自己所欲之义的方便是殊胜的法，因此要生起视其为商品的念头。 不错乱地指示修持此法之次第，并引导至果位的是善知识，因此要生起视其为精通的商队首领的念头。 像这样修持，就能次第
English
If you do not apply it to your mind-stream, it will not benefit you at all. As it says in the *Guide to the Bodhisattva's Way of Life*: "Will the sick be benefited merely by reading medical texts?" Therefore, you should cultivate the perception of relying on it with diligence in this way, like relying on a doctor when you are sick. These are four. Furthermore, for myself, having previously abandoned the path of liberation and wandered without protection in the frightening places of existence, encountering the three sufferings and the unbearable feelings of birth, old age, sickness, and death, I should cultivate the perception of being like a suffering guest who has lost his way and is threatened by enemies. The one who protects me from all the sufferings of samsara and shows me the unmistaken path to liberation is the spiritual friend, so I should cultivate the perception of him as a guide. The Dharma taught by that lama is what dispels the fear of samsara, so I should cultivate the perception of the Dharma as giving fearlessness. Moreover, since it comes from practicing it myself as it was taught, I should cultivate the perception of being liberated from fear by diligently practicing it. These are four. Furthermore, for myself, being chased by frightening, incorrect thoughts of inappropriate attention, falling into the abyss of samsara, and not finding an opportunity for liberation, I should cultivate the perception of being tormented by the fear of enemies. The holy lamas, although they have attained peace themselves, enter that place of existence with the courage to liberate sentient beings from samsara, so I should cultivate the perception of them as heroic allies. The essence of the Dharma taught by the spiritual friend, the meaning of the selflessness of reality, is the antidote that destroys the enemy of wrong thoughts, so I should cultivate the perception of the Dharma as liberating from the fear of enemies. If I practice the meaning of the Dharma with the three wisdoms, I will be victorious in the battle of self-grasping, so I should cultivate the perception of being victorious over enemies by diligently practicing it. These are four. Furthermore, wanting to attain the ultimate happiness and benefit for myself, both temporarily and ultimately, and seeking the means to accomplish it, I should cultivate the perception of a merchant wanting to profit. The means to accomplish what I want as it is, is the holy Dharma, so I should cultivate the perception of it as merchandise. The spiritual friend is the one who teaches the stages of how to practice that Dharma without error and leads me to the result, so I should cultivate the perception of him as a skilled caravan leader. By practicing in this way, all the qualities of the five paths will gradually
Chinese
由于不断增长，认真修持，产生获得利益的想法，这是第四点。此外，虽然想超越自身轮回的无边苦海，但自己没有能力，所以需要船夫，即产生需要将自己摆渡到彼岸的人的想法。依靠神圣的佛法，就不会沉溺于轮回之中，而是会到达解脱的陆地，因此对佛法产生船的想法。依靠佛法，逐渐超越轮回，上师会教导到达解脱的方法，因此要产生听闻的想法。如果按照所教导的方法去修持，其果实就会在自己的相续中产生，因此认真修持会产生到达彼岸的想法，这是第四点。像这样，这二十种想法不是仅仅停留在字面上，而是要如实地运用到自己的相续中。从无始以来，经历无数次的生死轮回，遭受各种广大、强烈和长久的痛苦，对此感到厌倦。痛苦的原因仅仅是烦恼，而烦恼从无始以来就持续存在于自己的心中，是导致今生来世一切毁灭的诸多恶业的根源，因此没有什么比它更大的危害和更长久的敌人了。因此，要从内心深处感到恐惧和害怕，必须依止善知识。《入菩萨行论》中说：“如是久远串习之怨敌，增长损恼众聚之唯一因，若于自心恒常怀畏惧，何能无惧而生欢喜心？”。第二，讲解弟子的特征，分为两种：讲解恶劣的特征和讲解良好的特征。首先，讲解恶劣弟子的特征，有六种：虚伪口头信仰者、品性恶劣邪见者、不稳固易变者、具有四种邪念者、心多失要者、必须辨别善恶者。第一种，虚伪口头信仰者：像这样，上师的慈悲和加持没有亲疏远近之分，但接受其教诲的是弟子，因此弟子也必须具备相应的特征。为什么呢？因为不具足善根的弟子，缺乏信心、智慧、精进和出离心等容器