English
Due to continuous growth, diligently practicing, generating the idea of achieving benefits, this is the fourth point. Furthermore, although one wishes to transcend the boundless ocean of samsara, one lacks the ability, so a boatman is needed, i.e., generating the idea of needing someone to ferry oneself to the other shore. By relying on the sacred Dharma, one will not sink in samsara but will reach the land of liberation, therefore generating the idea of the Dharma as a boat. By relying on the Dharma, gradually transcending samsara, the guru will teach the method to reach liberation, therefore generating the idea of listening. If one practices according to the taught method, its fruit will arise in one's own continuum, therefore diligently practicing will generate the idea of reaching the other shore, this is the fourth point. Like this, these twenty ideas should not remain merely on the literal level but should be applied to one's own continuum as they are. From beginningless time, experiencing countless cycles of birth and death, suffering various vast, intense, and prolonged pains, one should feel weary of this. The cause of suffering is solely afflictions, and afflictions have continuously existed in one's mind from beginningless time, being the root of numerous evil deeds that lead to the destruction of this life and the next, therefore there is no greater harm and no longer-lasting enemy than this. Therefore, one must feel fear and dread from the depths of one's heart and must rely on a virtuous friend. The Bodhisattvacharyavatara states: "Thus, if I know for certain that this long-accustomed enemy, the sole cause of increasing hosts of harms, dwells in my own heart, how can I be without fear and have a joyful mind?" Second, explaining the characteristics of a disciple, divided into two: explaining the bad characteristics and explaining the good characteristics. First, explaining the characteristics of a bad disciple, there are six: the hypocritical verbal believer, the one with bad character and wrong views, the unstable and changeable one, the one with four wrong notions, the one with much intellect who loses the essential meaning, and the one who must discern good and bad. First, the hypocritical verbal believer: Like this, the guru's compassion and blessings have no partiality, but the one who receives his teachings is the disciple, therefore the disciple must also possess the corresponding characteristics. Why? Because a disciple who lacks merit, lacks the capacity for faith, wisdom, diligence, renunciation, etc.
Chinese
对于缺乏功德的人来说，就像用劣质容器无法盛放优质的狮子乳一样，即使教言的精髓再深刻，也无法从中受益。这是总体的说明。具体来说，由于怀疑和追求新奇，即使解释了深刻的佛法，他们也不会相信，而仅仅通过物质享受的施舍就能感到满足，即使新的信仰和恭敬稍微增长，由于懈怠和非佛法的增长，以及责备和行为不符合自己心意的微小原因，他们会变得不信和邪见。因此，实际上不存在的虚假信仰，甚至连早晚都无法持久，就像四季的变化一样容易改变，这是应该避免的。第二种是品性恶劣、贪求邪欲的人。这样的一些人，起初通过各种方法被引入到对今生来世都有益的圣法道路上，但由于种姓和本性恶劣，就像不驯服的牲畜无法进入畜栏一样，无法进入佛法的门槛。如果在中间，他们无意中通过方法接受了一些教导，但由于没有羞耻感和惭愧心，守护誓言成为负担。他们因闻思而感到厌烦，不仅不努力守护自己的誓言和进行闻思等佛法方面的修行，而且不喜欢他人的努力，心生憎恨。由于愤怒和烦恼强烈，依靠上师和道友积累了巨大的罪过。自以为进入了佛法之门，只考虑今生，追求名利，并努力实现这些目标。最终，他们什么也不考虑誓言和戒律，以形式和标志存在的佛法也衰退了，他们站在罪恶的朋友一边，行为走向极端，甚至不接近上师和道友，变得像人和非人之间的森林边缘的野人一样。第三种是不稳定、易变的人。在这个世界上，没有什么比遇到善知识并能够修行神圣的佛法更重要、更有价值的了，即使获得了梵天和转轮王的地位。因此，应该长时间待在上师的身边。
English
For those who lack merit, just as a poor container cannot hold the excellent lion's milk, even if the essence of the teachings is profound, they cannot benefit from it. This is a general explanation. Specifically, due to doubt and the pursuit of novelty, even if profound Dharma is explained, they will not believe it, and they will be satisfied only by the offering of material enjoyment. Even if new faith and reverence slightly increase, due to laziness and the increase of non-Dharma, and for small reasons such as blame and behavior not conforming to their own minds, they will become unbelieving and have wrong views. Therefore, the false faith that does not actually exist cannot last even for morning and evening, and it is as easy to change as the changes of the four seasons, which should be avoided. The second type is those with bad character and craving for evil desires. Some such people are initially introduced to the path of the sacred Dharma, which is beneficial for this life and the next, through various methods, but due to bad lineage and nature, they cannot enter the gate of Dharma, just as an untamed animal cannot enter the pen. If in the middle, they unintentionally accept some teachings through methods, but because they have no sense of shame or embarrassment, guarding vows becomes a burden. They are bored by hearing and thinking, and not only do they not strive to guard their vows and practice Dharma such as hearing and thinking, but they also dislike the efforts of others and become hateful. Because anger and afflictions are strong, they accumulate great sins by relying on the guru and Dharma friends. Thinking that they have entered the gate of Dharma, they only think of this life, pursue fame and fortune, and strive to achieve these goals. In the end, they do not consider vows and precepts at all, and the Dharma that exists in form and signs also declines. They stand on the side of evil friends, their actions go to extremes, and they do not even approach the guru and Dharma friends, becoming like a wild man on the edge of the forest between humans and non-humans. The third type is the unstable and changeable person. In this world, there is nothing more important or valuable than meeting a virtuous friend and being able to practice the sacred Dharma, even more so than obtaining the position of Brahma and a universal monarch. Therefore, one should stay with the holy guru for a long time.
Chinese
地方很重要，而且学生的根器、想法和心性只有上师才能了解，因此，隐居处、利生事业和安住本地这三者中，无论上师预言哪一个，如果去完成它，就不会有障碍。除非学生自己获得允许，否则始终亲近上师是很重要的。如《总集经》所说：“因此，不要与殊胜的导师分离，就像身体和影子一样，如果智慧相亲，就会变得殊胜。”这样说的。那时，各种各样的想法会涌现，心想如果去比这里更好的地方修行，或者去比这里更寂静的地方该多好啊，于是急于逃离，心里想着要赶快走，无论朝哪个方向走，那个地方都充满了孩子和罪恶的朋友，自己会从佛法中退失，被恶劣的习气所控制，所以要知道产生这样的想法，是魔箭射中了心。如《金刚顶经》所说：“所谓的障碍并非外来，自己的心就是魔。”这样说的。如果无法阻止这种想法的产生，那么就有人特意劝说：“你去隐居处修行吧！”即使去了那里，安住下来，也会破坏先前上师所教的止观修法，时间都耗费在懈怠和散乱上，甚至连一个坚定的修法时段都无法坚持，只是悠闲地度日。这样的话，就像随风摇摆的茅草尖一样，无法在一个地方安住，一件佛法的事情没有做完，就觉得需要做其他的事情，看到别人做什么，自己的想法也随之改变，最终会变成一无是处的空耗者。第四是具有四种颠倒想：比如猎人们贪图麝香，用各种方法杀死麝鹿，然后贩卖麝香来获取财富。一般来说，如果人的基础好，即使暂时的行为稍微不好，也容易用教言来纠正；但如果天性不好的人，就很难改变，口是心非，想法和行为不一致，充满了虚假的狡诈和欺骗。
English
Location is important, and only the guru knows the student's disposition, thoughts, and temperament. Therefore, whichever of the three—secluded place, benefiting beings, and staying in one's own place—is prophesied by the guru, accomplishing that will be without obstacles. Unless the student himself receives permission, it is always important to stay close to the guru. As stated in the Compendium Sutra: "Therefore, never separate from the excellent guide, just like the body and its shadow. If wisdom is familiar, one will become excellent." At that time, various thoughts arise, thinking, 'It would be better to go to a place better than this to practice,' or 'It would be better to go to a place more secluded than this,' and one is eager to escape, thinking of leaving quickly. No matter where one goes, that place is filled with children and sinful friends, and one will fall away from the Dharma, controlled by bad habits. Therefore, one should know that having such thoughts is like a demon's arrow piercing the heart. As stated in the Vajra Peak Sutra: "So-called obstacles are not external; one's own mind is the demon." If one cannot stop such thoughts from arising, then someone specifically urges, 'Go to a secluded place and practice!' Even if one goes there and stays, the practice of calm abiding and insight, the Dharma previously taught by the guru, is ruined, and time is spent only in laziness and distraction. One cannot even maintain a single firm session of practice, but just lives idly. In that case, like the tip of a kusha grass that bends and follows the direction of the wind, one cannot stay in one place, and before one Dharma activity is completed, the thought arises that something else is needed. Seeing what others do, one's own thoughts change accordingly, and in the end, one becomes an empty waster who accomplishes nothing. Fourth is possessing four inverted perceptions: For example, hunters, greedy for musk, kill musk deer by various means and then sell the musk to obtain wealth. In general, if a person's foundation is good, even if their temporary behavior is slightly bad, it is easy to correct with instructions. But people whose nature is bad are difficult to change, their words and thoughts are inconsistent, their thoughts and actions do not match, and they are full of false cunning and deception.
Chinese
因为精通结合，所以有资格，仅仅是出名和善于应付是没有任何用处的。因为从一开始就怀着欺骗佛法和上师的想法，像用恶劣的诡计和甜言蜜语的舌头，像猎人设下捕捉麝香鹿的陷阱一样。自己明明没有任何的信心和恭敬，却说要舍弃今生，心想能得到一些佛法利益才来的等等，用伪装成虔诚和恭敬的手段，把上师看成像麝香鹿一样的大象。心想从上师那里得到这样的传承和灌顶就可以了，否则，心想我比他种姓高贵，或者更有钱，如果我在别人面前尊敬他，我的地位和权力等会受到损害。不从心里思念佛法之源上师的功德和恩德，只是为了自己需要的佛法而去亲近，得到了那神圣的佛法，就觉得像是得到了麝香一样。之后，连守护学处和誓言的想法都没有，更不用说要去修持它的意义了。而且，就像猎人们捕捉麝香鹿，得到麝香的时候，心里只想把麝香卖个好价钱一样。完全投入到这种状态中，心想我得到的这个佛法，能成就这样的名声和供养等等。于是，抹杀佛法的来源，抬高自己，依靠佛法的形式，热衷于追求世间八法，贪图佛法。在秘密市场里叫卖，用深奥的佛法交换财富。把誓言抛到九霄云外的学生，自己寿命短促，不吉祥，来世会堕入恶道。而且，上师自己的寿命和事业也会受到损害，成为有缺陷的佛法传承者。如《三昧耶三句义释》中说： 诋毁金刚上师， 贪图佛法，用佛法交换财富， 因为理性而不守护誓言， 这些人今生寿命短促， 福德和善缘衰退， 受到空行母的惩罚而痛苦， 来世将堕入恶道。 第五，心绪繁杂而迷失经义： 某些人因为心绪繁杂，无法掌控自己的心，所有这些都是，被尊贵的上师们用经续的
English
Because one is skilled in union, one is qualified, and merely being famous and good at handling things is of no benefit. Because from the beginning, one has the intention to deceive the Dharma and the Lama, like using wicked tricks and a sweet-talking tongue, like hunters setting a trap to catch a musk deer. Even though one has no faith or respect, one says one will abandon this life, thinking one will come to get some Dharma benefits, etc., using means disguised as piety and reverence, regarding the Lama as an elephant like a musk deer. One thinks it is enough to receive such transmissions and initiations from him, otherwise, one thinks that I am of a nobler lineage or wealthier than him, and if I respect him in front of others, my status and power, etc., will be harmed. Without thinking of the qualities and kindness of the Lama, the source of the Dharma, one approaches him only for the Dharma one needs, and once one has obtained that sacred Dharma, one feels as if one has obtained musk. Afterwards, one does not even have the thought of guarding the precepts and vows, let alone practicing its meaning. Moreover, just as hunters catch musk deer, and when they obtain musk, they only think of selling the musk for a good price. One is completely immersed in this state, thinking that this Dharma I have obtained can achieve such fame and offerings, etc. Thus, one obliterates the source of the Dharma, elevates oneself, and relying on the form of the Dharma, one is enthusiastic about pursuing the eight worldly dharmas, greedy for the Dharma. One hawks in the secret market, exchanging profound Dharma for wealth. The student who throws vows to the winds is short-lived, inauspicious, and will wander in the lower realms in the next life. Moreover, the Lama's own life and activities will be harmed, and he will become a flawed Dharma lineage holder. As it says in the commentary on the Three Vows: Disparaging the Vajra Master, Coveting the Dharma, exchanging the Dharma for wealth, Because of reason, not guarding the vows, These people are short-lived in this life, Fortune and good fortune decline, Suffering from the punishment of the Dakinis, In the next life, they will fall into the lower realms. Fifth, having many thoughts and losing the meaning of the Sutras: Some people, because of their many thoughts, cannot control their own minds, all of which are, by the venerable Lamas, using the Sutras and Tantras