Chinese
将迅速获得殊胜和共同的成就。如是说。不应依止的婆罗门等所说，如婆罗门一样，指的是那些行为上遵循舅舅的习俗，而种姓则遵循父亲的习俗，并且严守这两种习俗的人。或者，那些担心住所、寺院等衰败，致力于通过世俗财富来扩大势力范围的人，以及那些稍微进行闻思等活动，却进入了非果位的沐浴的人，就像木头的自磨无法切断任何果实一样，因为自己无法调伏，所以无法引导他人解脱。圣者们与凡夫的本性截然相反。例如，具有信心、戒律、布施的步伐、广闻博学、惭愧、知耻、智慧，以自己种姓的财富为富足，远离吝啬等烦恼、痛苦和一切见解，因此被称为圣者。孩童和凡夫的本性是，导师玛帝吉扎说：你不要在愚人和具有破灭之法的人，干枯且行为不端的人，谄媚、凶暴、令人厌恶的人所在的地方居住。请时常了解凡夫的差别。因为只为自己着想，所以不如其他普通人。正如所说，与此并不矛盾，即使烦恼没有减少，却将某人虚构为慈悲的化身，并且对于那些取舍之际闭上智慧之眼的愚蠢盲信，以及那些因为袒护自己一方而轻率鲁莽地赞美的人，将他们置于如同赞颂之境地。其他不聪明的人也追随表面的现象，当获得财富和盛大的恭敬供养时，心想我为什么不能这样呢，于是变得骄傲自满，就像井底之蛙一样的善知识。例如，当一只住在海里的青蛙被海浪冲到一个井里，那里有一只青蛙，问它从哪里来，它说从大海里来。那只青蛙认为没有比自己住的井更好的地方了。
English
One will quickly attain supreme and common siddhis. Thus it is said. Those who should not be relied upon, such as those called Brahmins, are indicated. Like a Brahmin, it refers to those whose conduct follows the customs of the maternal uncle and whose lineage follows the father's side, and who strictly adhere to both of these customs. Or, those who fear the decline of their residences, monasteries, etc., and strive to expand their sphere of influence through worldly wealth, and those who have engaged in a little hearing and thinking, etc., but have entered into a bath that is not the place of fruition, are like a wooden self-grinder that cannot cut off any kind of fruit. Because they cannot subdue themselves, they cannot guide others to liberation. The noble ones are completely contrary to the nature of ordinary beings. For example, they possess faith, discipline, the steps of generosity, vast learning, shame, modesty, and wisdom. They are rich in the wealth of their own lineage and are free from miserliness and other afflictions, suffering, and all views, and are therefore called noble ones. The nature of children and ordinary beings is as the teacher Matichitra said: 'Do not dwell in a place where there are fools and those with the Dharma of ruin, those who are dry and act ungratefully, those who are flattering, violent, and unpleasant.' Always understand the distinctions of ordinary beings. Because they only follow for their own sake, they are inferior to other ordinary people. As it is said, this is not contradictory. Even if the afflictions have not diminished, someone is fabricated as an emanation of compassion, and for those who close the eye of wisdom at the time of taking and abandoning, foolish blind faith, and those who praise recklessly and hastily because they favor their own side, placing them in a position like an object of praise. Other unintelligent people also follow superficial appearances, and when they receive wealth and great offerings of honor, they think, 'Why can't I be like this?' and become arrogant and conceited, like a frog in a well, calling them spiritual friends. For example, when a frog living in the ocean is thrown by a wave into a well, and there is a frog there, it asks where it came from, and it says it came from the great ocean. That frog thinks there is no better place than the well it lives in.
Chinese
心想。因此，先展示了大约三分之一，然后问大海是否只有这么大，对方说比这还多。又估量着展示了大约二分之一等等，最后说即使有许多像这样的（湖泊），也无法与大海相比，听后他感到羞愧，正如《生民疗法》中所说的那样。由于对经续的研习不够深入，听闻甚少，不懂得取舍，导致戒律和誓言松弛，身语意三门流于庸俗，却不反思自己根器低下，反而穿着华丽的衣饰，以行为举止自居高位，追求高位。对于所化有情，慈爱和悲悯等四无量心的绳索断裂，像疯子的向导一样，从这些不善知识那里，罪恶会更加增长。特别是，如果特别加以归纳，对于三学中的任何一门，自己都没有胜过他人的功德，并且与菩提心分离的人，仅仅因为今生的名声和声誉强大而信任并依止他们，那是极其错误的。例如，如果让一个瞎子担任船长，那将是一个巨大的错误，就像沉入大海或坠入悬崖一样，因为没有经过考察就以虚假的（外表）来掩盖，所以会经常在黑暗的深渊，也就是轮回的荒野中徘徊。因此，如果不仔细考察究竟的愿望之供奉处，那么信徒的善行将会白费。所谓“闲暇一时”，仅仅是现在得到而已，像错认毒蛇和树荫一样，会被欺骗。正如以前有一个人晚上走路，看到路边躺着一条毒蛇，误以为是树荫，就在上面休息，结果被蛇缠绕吞噬的传说一样。依止真正的圣者，是获得了巨大的利益。如果想知道如何理解这一点，那么就通过“一切”等来展示。从经续中展示的一切功德圆满的上师是，所有佛陀的智慧、慈爱的精华融为一体的共同形象，为了调伏所化有情而化现为士夫形象，正如《续》中所说： 诸佛及其佛子，以何调伏彼有情。
English
Thinking thus, he first showed about one-third of it and asked if the ocean was only this big, to which the other person said it was more than that. Again, he estimated and showed about one-half, and so on, until finally he said that even many like that (lake) could not compare to the ocean, and upon hearing this, he felt ashamed, as stated in the 'Cure for Living Beings.' Because of insufficient familiarity with the scriptures of the Sutras and Tantras, having heard little, and not knowing what to accept and reject, the vows and commitments become lax, and the three doors of body, speech, and mind remain ordinary. Without reflecting on one's own low capacity, one wears extravagant clothes and ornaments, behaving as if one were in a high position, striving for high status. For sentient beings, the ropes of the four immeasurables, such as love and compassion, are severed, and like a madman's guide, from these unfavorable spiritual friends, sins will greatly increase. In particular, if we specifically categorize, if one does not have more qualities than oneself in any of the three trainings, and if one relies on and associates with those who are separated from the mind of enlightenment, merely because of their great fame and reputation in this life, it is extremely mistaken. For example, if a blind person is entrusted with the position of captain, it would be a great mistake, like sinking into the ocean or falling off a cliff, because without examination, one covers up with false (appearances), and thus one will constantly wander in the dark abyss, that is, the desolate wilderness of samsara. Therefore, if the sacred offering tree of ultimate aspiration is not carefully examined, the virtuous accumulations of the faithful will be wasted. The so-called 'leisurely opportunity' is only obtained now, and like mistaking a poisonous snake for the shade of a tree, one will be deceived. Just as in the past, a person walking at night mistook a poisonous snake lying on the road for the shade of a tree and rested on it, and eventually the snake coiled around and swallowed him, as the story goes. Relying on a true holy being is obtaining a great gain. If you wonder how to understand this, it is shown by 'all' and so on. The lama who possesses all the qualities taught in the Sutras and Tantras is the embodiment of the wisdom of all Buddhas and the essence of their loving compassion, appearing in the form of a person to tame those who are to be tamed, as stated in the Tantra: The Buddhas and their sons, By whatever means they tame beings.
Chinese
如是示现相应之身。如是说，乃一切悉地之生处或根本，至高无上。其事业不定者，如所说“引导”等。 暂时而言，为引导所化众生，与一切之行止相合。究竟而言，自相续富含众多功德，且唯勤于利他，故与一切之行止相违。因应不同根器而示现不同之法，故必为具深意者，超胜于未悟、错悟、仅悟少分者。精于断除于通达实相之知识之境的疑惑。能忍受他人以邪道苦行所加之困苦，如是赞叹堪为典范。如“有”等所说。如《宝积经》所说，乃从四有海中度脱之大船。为成办一切智智之果位，是殊胜无谬之道，故为真实舵手。如能不费吹灰之力摧毁业惑之火的大甘露雨。犹如驱散无明黑暗之日月。能荷负极重之重担，且以忍辱力能堪忍，故如大地。乃利益安乐之生处，故如如意树。具足经教证法之宝藏，故如贤瓶。因一切所需皆自然成就，故胜于如意宝，且平等慈爱一切众生，故如父母。因其遍及且迅速，故如大悲之江河。于他人之善聚无有变异之喜悦，故如山王。因已长久舍弃贪嗔，故如无有纷争之舍弃如雨云。如是之上师与三世诸佛无别。遭受损害亦为安乐之道，若与之结缘，则受其恩惠之利益更何须说？如《入行论》云：“何人虽受损，反增乐，彼乃安乐源，我敬礼。”如是之善知识，若以无有虚伪之最初之恭敬心侍奉，则必如雨般降下增上生与决定胜之功德与荣耀。如是之理
English
Thus, they manifest forms that are in accordance with [the needs of beings]. As it is said, they are the unsurpassed source or root of all siddhis. Their activities are also uncertain, as it is said, "leading," and so forth. For the time being, in order to lead those to be tamed, they are in harmony with the conduct of all. In the ultimate sense, they are rich in many qualities in their own being, and they are solely devoted to the benefit of others, so they contradict the conduct of all. Because they show the way according to what is appropriate for each individual, they are certainly those with profound intention, surpassing all those who have not realized, have realized wrongly, or have only realized a small part. They are skilled at cutting through the doubts about the nature of reality, the place of knowledge. They are able to endure the hardships of asceticism that others wrongly practice, and such ones are praised as being in accordance with the example. As it is said, "of existence," and so forth. As it is said in the *Ghanavyuha Sutra*, they are like a great ship that liberates from the four great oceans of existence. In order to accomplish the state of omniscience, they are the supreme path that does not err, so they are the actual captain. They are like a great rain of nectar that destroys the fires of karma and affliction without devouring them. They are like the sun and moon that dispel the darkness of ignorance. They bear very heavy burdens and are able to endure with patience, so they are like the earth. They are the source of benefit and happiness, so they are like the wish-fulfilling tree. They possess the treasury of scriptural and realized Dharma, so they are like a good vase. Because all needs and desires are spontaneously fulfilled, they are superior to the wish-fulfilling jewel, and because they equally love all without bias, they are like parents. Because they are vast and swift, they are like a river of compassion. Their joy in the good qualities of others is unwavering, so they are like the king of mountains. Because they have long abandoned attachment and aversion, they are like a rain cloud of equanimity without conflict. Such a lama is equal to all the Buddhas of the three times. Even if harm is done, it is a path to happiness, and what need is there to mention the benefits of being associated with them and showing them respect? As it is said in the *Bodhicharyavatara*: "To those who, even when harmed, bring about happiness, to that source of happiness, I pay homage." To such a spiritual friend, if one serves them with sincerity and respect, then certainly as many qualities and glories of higher realms and definite goodness will descend like rain. Such is the way.
Chinese
如果想依靠，就像以“病人”等来表示的那样：病人依靠医生，客人依靠送行者，恐惧者依靠助手，商人依靠向导，船夫依靠舵手一样，因为无法抵挡生死和烦恼之敌的恐惧，所以应当依靠皈依。如《树干庄严经》中所说：“种姓之子，你应该生起自己是病人的想法，对法生起是药的想法，对精进修持生起是护理病人的想法，对善知识生起是医术高明的医生的想法。”等等。观察弟子是否是法器的特征：就像以“那”等来表示的那样，如此，虽然至尊上师的慈悲和加持对一切众生没有亲疏之别，但是能否获得利益取决于弟子。即使对下等根器的人讲法，也像没有容器一样，如同底部有洞的器皿无法盛放东西一样，无法获得法的利益。为什么呢？因为仅仅给予少许的财物就能让他们满足，从而感到高兴。对于这类人，即使表面上装作有信心，也像展示春夏秋冬四季的变化一样，是不可靠的。总的来说，那些具备颠倒之兆的恶业者，最初讲解因果的显现，虽然努力投入，也无法进入佛法之路，就像无法驯服野牦牛一样。中间，不要说自己懈怠于闻思修三学，即使别人努力劝导，也像对待仇敌一样憎恨，只追求今生的欲望。最终，他们会心满意足地进入恶友的群体，接受他们的行为方式，最终的结局就像住在森林边缘的野人一样。如果因为某种因缘，他们暂时住在圣者身边，也会急于逃离，一旦到达他们想去的地方，就会被罪恶所控制。即使在寂静的地方劝他们为了今生来世而修持正法，并让他们留下来，他们的佛法也会崩溃，变得无所适从，就像追逐风一样。