Chinese
即使获得了将所有窍诀要点归纳为一个要点，并进行实修窍诀指导的众多传授，却又放弃了实修其意义，想要听闻一切。生起听闻的一切都要了解的想法，却不实修所了解的，而是寻找各种各样的文书，进行校对、笔记和注释等，忙碌而疲惫，最终耗尽一生，也没有见到任何需要铭记于心的新的要点，而且先前自己已经掌握的少许实修，以及所了解的词义，都如雾般消散，对于这种情况，上师传承的加持一丝也无法进入，最终只能无有佛法地死去。尊者说，这就是所谓的“失落经文”。 唉！慈悲的根本上师，真正的佛陀啊！ 即使赐予了众多甚深意义的甘露妙语， 我这没有实修其意义的薄福之人， 为何不为自己的这种特性感到悲伤呢？ 这是中间因悲伤的力量而说出的。 第六，显示了必须辨别好坏。仅仅进入佛法是不确定的，要知道上师和殊胜的佛法是相互依存的关系。以出离心和强烈的求法欲以及信心，想要以纯正的闻思修来结合真实意义的信心而进入，以及没有任何出离心和利他心的想法，只有享乐和贪嗔的恶劣动机，即使学佛，稍微闻思，也只是为了获得今生的利益和恭敬，成为追求供养和装饰的人。仅仅知道仪轨的念诵和实践，以及对某些经文的词义略知一二，就因傲慢而膨胀，因嫉妒和竞争而扰乱，依靠佛法来成办世间法的人，以贪欲而进入。以及对于以上两种情况都不作任何指示的愚人，盲目模仿他人，没有丝毫信仰和欲望，随意进入佛法之门，如猴子的禅定和鹦鹉的念诵般，只是表面上做着佛法的样子，最终却既没有佛法也没有世间法的下场。
English
Even though one receives numerous instructions that condense all the key points of the instructions into a single point and applies them to practical experiential guidance, one then abandons the practice of their meaning and wants to hear everything. The thought arises that one must know everything one hears, but instead of practicing what one knows, one searches for many kinds of writings, proofreading, taking notes, and making commentaries, and becomes busy and exhausted. Even at the end of one's life, one does not see any new key points to hold onto in one's mind, and on top of that, the little bit of practice that one had previously attained, and all the knowledge of words and meanings, vanish like a mist. In such a case, not even a single blessing from the lineage of the lama can enter, and one must die without the Dharma. This is what is meant by "losing the sutra." Alas! O kind lama, the actual Buddha! Even though you bestow many profound nectar-like words, I, who am so unfortunate as not to practice their meaning, Why should I not be saddened by this characteristic of mine? This was said in the meantime due to the force of sadness. Sixth, it is shown that one must discern good and bad. It is not certain just by entering the Dharma. One must know that the lama and the sacred Dharma are mutually dependent. One enters with faith that includes renunciation and a great desire for meaning, wanting to combine the true meaning with pure hearing, contemplation, and meditation. And without any thought of renunciation or benefiting others, with only the three joys of pleasure and the evil motivation of attachment and aversion, even if one studies the Dharma, even if one does a little hearing and contemplation, one only seeks gain and honor that seem to benefit this life, and becomes someone who seeks offerings and adornments. Merely knowing the recitation and practice of rituals, and having only a slight understanding of the words and meanings of some texts, one's mind is puffed up with pride. One is agitated by jealousy and competitiveness, and one is someone who relies on the Dharma to accomplish worldly affairs, entering with desire. And the fool who is not shown any direction in either of these two ways, who blindly imitates others, without any faith or desire, casually enters the door of the Dharma, doing the Dharma like a monkey's meditation and a parrot's recitation, and in the end, there is neither Dharma nor worldly benefit.
Chinese
就像流浪在荒野道路上一样。一般来说，众生种类繁多，但因为都存在于这三种人之中，所以要好好观察他们的特征。第一种是对自己和他人都有益的人，这种人无可挑剔，应当追随。后两种人，要用各种方法和缘起，将他们转变为正确的道路。如果不能转变，就要用特别的祈愿联系，慈爱地对待他们，作为未来调伏的对象，这是很重要的。第二，讲述优秀弟子的特征，分为两种：殊胜的弟子因信心而解脱；以及恭敬、谦逊、具足调伏的弟子。第一种，殊胜的弟子因信心而解脱，经续中讲述了很多弟子的特征，但总的来说，就是对上师和佛法，哪怕一瞬间也不产生怀疑，具有强大的信心盔甲，具有证悟真谛的福分，就像龙树菩萨一样。难以被外缘所动摇，智慧非常坚定，为了上师和佛法，即使自己的身体和生命受到任何损害也不顾惜地进行侍奉，就像吉祥智慧者一样。无论上师说什么，无论是佛法还是世俗的事情，都将上师的教言视为最重要的，自己无论遇到疾病、痛苦、疲劳、损失、诽谤和议论，也不退缩，就像杰尊米拉日巴一样。像这样的人，即使种姓低贱，即使闻思的知识不广博，即使不擅长其他善行，只要有真诚的恭敬心，就能证悟不颠倒的法性真义，生起智慧。经中说：舍利子，真正的意义是要通过信心来证悟的。如果没有恭敬心，即使是能忍受禅修的人，也超不过世俗的禅定；即使智慧明亮，也只是停留在思辨上；即使精进强大，也会因为执着于善行而与甚深实相脱节。第二种，恭敬、谦逊、具足调伏的弟子。总的来说，作为弟子的特征，不可或缺的条件有这些：过去涌现出众多圣者上师和成就者，弟子们也都是各自器宇不凡，因此上师的慈悲和证悟，以及弟子的信心和恭敬
English
Like wandering on a desolate road. In general, there are many kinds of beings, but because they all exist within these three types of people, their characteristics should be carefully examined. The first type is those who benefit both themselves and others; such individuals are impeccable and should be followed. The latter two should be transformed onto the correct path through various methods and interdependent connections. If transformation is not possible, they should be treated with special compassionate connection through prayers, cherishing them as objects of future taming; this is very important. Second, the characteristics of a good disciple are explained, divided into two: the supreme disciple who is liberated through faith, and the disciple who is respectful, humble, and possesses discipline. First, the supreme disciple who is liberated through faith: although many characteristics of disciples are described in all the sutras and tantras, in summary, it means not generating even a moment's doubt towards the lama and the Dharma, possessing great armor of faith, and having the fortune to realize the truth, like Nagarjuna. Difficult to be swayed by circumstances, with extremely stable intelligence, and for the sake of the lama and the Dharma, not hesitating to serve even if one's own body and life are harmed in any way, like Shri Jnana. Whatever the lama says, whether it is about Dharma or worldly affairs, taking the lama's words as most important, and not retreating even when facing illness, suffering, fatigue, loss, slander, and criticism, like Jetsun Milarepa. Such a person, even if of low caste, even if their knowledge of study and contemplation is not extensive, even if they are not skilled in other virtuous activities, if they have genuine, unfeigned devotion, they will realize the non-erroneous true meaning of Dharma, and wisdom will arise. As it says in the sutra: Shariputra, the ultimate meaning is to be realized through faith. Without devotion, even those who can endure meditation will not surpass worldly contemplation; even if intelligence is clear, it will remain in intellectual speculation; even if diligence is great, it will be disconnected from the profound reality because of clinging to virtuous activities. Second, the respectful, humble, and disciplined disciple: In general, as characteristics of a disciple, the indispensable qualities are these: In the past, many noble lamas and great accomplished ones appeared, and the disciples were also superior in their respective capacities, therefore the lama's compassion and realization, and the disciple's faith and devotion
Chinese
虽然就像从一个容器倒入另一个容器一样，相续可以转移，但现在很难找到这样的集合，如果没有信心，任何白色的法都不会产生，所以要具备信心；如果没有智慧，就无法理解法的要点，所以要清晰智慧；如果没有听闻，就无法区分法与非法，所以要广闻博学；如果没有慈悲，即使修持大乘法，也会堕落为小乘之人，所以也要具备广大的慈悲。仅仅这样还不够，还需要恭敬和珍视地守护所有的戒律和誓言。如果戒律松弛，就像吃药变成毒药一样，进入佛法之门也会增加过患。身语意三门需要调柔，否则会降下罪过的雨。如果没有宽广的胸怀，就无法善待道友和近邻。如果没有慷慨，福德的积累就会中断。如果没有清净的显现，显现就会变成敌人。如果没有羞耻心和惭愧心，就无法学习圣者的传统，所以需要具备这些品质。因此，不要总是观察别人的过失，而要检查自己的相续，从而圆满这些弟子的特征。第二，关于如何依止善知识，分为两部分：依止善知识的实际方法，以及顺带说明恶友的特征。第一，关于依止善知识的实际方法，分为八个方面：以八种恭敬的比喻来依止，以三种方式的服侍来依止，以一切所作皆善见的角度来依止，以细致的日常行为来依止，体验功德的滋味，行为与意义相符，阐述这些的合理性，总结本章的要点。第一，以八种恭敬的比喻来依止的方法是：充分了解依止上师的方法后，放弃一切令上师不悦的思行，专注于取悦上师的方法。因为精通于极其守护的行为，所以是贤善的，就像贤善的儿子一样。即使因为必要的原因多次严厉训斥，也不要生气，就像良马一样。为了成办上师的需要，无论远近，无论如何往来，都要避免对那个地方感到厌倦，就像船一样。像桥梁一样，能够承受赞美和批评、快乐和痛苦等一切好坏境遇。像
English
Although the continuum can be transferred like pouring from one vessel into another, it is difficult to find such an assembly now. If there is no faith, no white dharma will arise, so one must have faith; if there is no wisdom, one cannot understand the essence of the dharma, so one must have clear wisdom; if there is no hearing, one cannot distinguish between dharma and non-dharma, so one must have great learning; if there is no compassion, even if one practices the Great Vehicle dharma, one will fall into the Hinayana, so one must also have great compassion. Even that is not enough; one must also respectfully and carefully protect all the categories of vows and commitments. If the discipline is lax, just as taking medicine turns into poison, entering the door of dharma will also increase faults. The three doors of body, speech, and mind must be tame and gentle, otherwise the rain of transgressions will fall. Furthermore, if one is not broad-minded, one cannot befriend one's Dharma brothers and sisters and neighbors. If one is not generous, the accumulation of merit will be blocked. If one does not have pure perception, appearances will rise as enemies. If one does not have shame and embarrassment, one cannot learn the tradition of the noble ones, so one must have these qualities. Therefore, one should not always look at the faults of others, but examine one's own continuum, thereby perfecting these characteristics of a student. Second, regarding how to rely on a spiritual mentor, there are two parts: the actual method of relying on a spiritual mentor, and incidentally explaining the characteristics of bad friends. First, regarding the actual method of relying on a spiritual mentor, there are eight aspects: relying with eight similes of respect, relying with three kinds of service, relying from the perspective of seeing everything done as good, relying with detailed daily conduct, experiencing the taste of qualities, conduct that is consistent with meaning, explaining the rationality of these, and summarizing the main points of the chapter. First, the method of relying with eight similes of respect is: having fully understood the method of relying on a spiritual mentor, abandoning all thoughts and actions that displease the mentor, and focusing solely on the means of pleasing the mentor. Because one is skilled in the activity of extremely guarding, one is wise, like a wise son. Even if one is severely reprimanded many times for necessary reasons, one should not be angry, like a fine horse. In order to accomplish the needs of the mentor, no matter how far or near, no matter how one must go and come, one must avoid feeling weary of that place, like a boat. Like a bridge, one can bear all good and bad circumstances such as praise and criticism, happiness and suffering. Like
Chinese
如同铁匠的垫脚石，忍受夏季的炎热和冬季的寒冷等一切艰难困苦；对于所下达的一切教诲，不稍作更改地如实听从，如同奴仆一般；舍弃我慢，像擦拭布一样恭敬上师和道友；反思自己的过失，舍弃傲慢，不炫耀功德，如同被截角的牛王，不显露于众多牛群之中。通过这些方式来依止上师，菩萨藏经中如是说。《宝积经》中说：‘善男子，你对于善知识，应生起如大地般的心，不因一切重负而厌倦；如金刚般的心，不被一切损害所动摇；如弟子般的心，不违背一切言语；如奴仆般的心，听从一切吩咐；如被截角的牛王般的心，没有傲慢。’等等，在许多经中都有阐述。第二，以三种承侍来依止上师：第一，如果弟子自己拥有广大的财富，为了从无意义的幻化受用中获取精华，应当供养作为殊胜福田的三宝。特别是，殊胜的上师本身就是三宝的总集之体性，因此被称为第四宝。如《佛平等合经》中说：‘佛陀、正法和僧伽，上师也是第四尊。’并且，也是一切坛城的本体。如大学者所说：‘上师即是佛，上师即是法，同样上师即是僧伽，是所有一切的作者，无与伦比，上师即是大吉祥黑汝嘎。’因此，即使上师没有需要或欲望，为了圆满自己的资粮，也应当以自己最珍爱和喜爱的事物来供养上师。如《总集经》中说：‘王位以及自己的身体，儿子和妻子以及财物，最珍爱和喜爱的事物，都应供养给殊胜的上师。’如此供养所获得的福德是无量的。其原因在于，能够介绍所有佛陀法身意趣的，唯有上师。如《意集经》中说：‘胜过百千劫的诸佛，