English
If one wishes to rely, it is as indicated by terms such as "patient": just as a patient relies on a doctor, a guest relies on an escort, a frightened person relies on a helper, a merchant relies on a guide, and a boatman relies on a helmsman, one should rely on refuge because one cannot withstand the fear of the enemies of birth, death, and afflictions. As stated in the *Arrayed Trunk Sutra*: "Son of good family, you should generate the perception of yourself as a patient, generate the perception of the Dharma as medicine, generate the perception of diligent practice as nursing the sick, and generate the perception of a virtuous friend as a skilled doctor." And so forth. Examining the characteristics of a student who is not a suitable vessel: As indicated by "that," etc., although the compassion and blessings of the supreme lama are without partiality, whether one receives benefit depends on the student. Even if the Dharma is taught to an inferior person, it is like having no vessel, like a vessel with a hole in the bottom that cannot hold anything, and one does not benefit from the essence of the Dharma. Why? Because they are satisfied and delighted by merely receiving a small amount of material gain from the instructions that are like the heart. For such people, even if they pretend to have faith, it is like displaying the changes of the four seasons, and they are unreliable. In general, those with evil karma who possess all the signs of perversion, even if they initially explain the manifestation of cause and effect and diligently engage, they cannot enter the path of Dharma, just as a wild yak cannot be tamed. In the middle, not to mention their own negligence in listening, contemplating, and meditating, they hate even the efforts of others like enemies and pursue only the desires of this life. Ultimately, they are content to join the company of evil friends, adopting their ways of behavior, and their final end is like that of a wild man living at the edge of the forest. If, by some coincidental circumstance, they happen to stay near a holy person, they are quick to flee to another place, and as soon as they settle in the place they have gone to, they are seized by nothing but sin. Even if they are urged to practice the sacred Dharma for the sake of this life and the next in a secluded place and are made to stay, their Dharma collapses, and they become helpless, like chasing after the wind.
Chinese
就像肉尖上下交替弯曲一样，以不确定于任何一种双重方式的恶劣人格伪装来进行结合，例如捕捉和杀害麝香鹿的行为，就像荨麻和苎麻绳子的舌头一样，以狡猾的方式，如果狗一样的人看到了喇嘛膨胀的公牛，也就是麝香鹿，就像为了自己的欲望而高兴一样，如果虚伪地亲近，一旦获得了像蜂蜡一样的神圣之法的利益，又再次真正地热衷于狩猎的行为，不仅不报答恩情，反而辱骂和邪见，甚至杀害也毫不介意，像把石头扔进水里一样抛弃誓言，从而成就地狱的地位。三誓言的注释中说：诋毁密咒金刚上师，用权力、食物、财富交换佛法，不以理性守护誓言，那些人今生短命，荣耀和好运衰退，空行母的惩罚带来痛苦，来世堕入恶道。此外，考虑到某些凡夫俗子的根器，说了“智慧”等等。所有没有被智慧掌控的，那些获得了生圆次第窍诀的人，不实修，只认为听闻就足够了，然后疏远，收集各种各样的文件，总有一天在疲惫不堪之后，什么也看不到调伏自心的深刻意义，以前积累的知识全部消失是规律。还有，仅仅是进入佛法的方式相同，但意义的区别用“真实”等等来表示：带着轮回的生生世世，为了将自己与真实的意义结合，难道不应该努力吗？带着这种想法的信仰的进入，以及为了实现表面上今生的世俗目标而以欲望进入。不要认为这两种情况都是真的，像看相一样，没有预示的进入是犹豫不决的。考察安住于三种状态的特征，珍视与哪一种相符并随之修行。虽然显示了这些学生的不同之处，那么如何知道谁是合格的器皿呢？用“盔甲”等等来表示：像这样，三界众生从存在的痛苦之河中解脱出来的唯一船只就是我自己。怀着这样的勇气
English
Just as the tip of the meat curves alternately up and down, engaging in union with the pretense of a bad personality that is not fixed on any dualistic way, for example, the act of capturing and killing a musk deer, like the tongue of a nettle and ramie rope, in a cunning way, if a dog-like person sees the bull of the Lama swelling, that is, the musk deer, just as he is happy aiming at his own desires, if he approaches hypocritically, once he has obtained the benefit of the sacred Dharma like beeswax, he is again truly enthusiastic about the act of hunting, not to mention repaying the kindness, but scolding and having perverse views, even killing without any concern, throwing the vows like throwing a stone into the water, thereby accomplishing the state of hell. In the commentary on the Three Vows, it says: Slandering the Vajra Master of Secret Mantra, exchanging Dharma for power, food, and wealth, not guarding the vows with reason, those people have short lives in this life, glory and good fortune decline, the punishment of the Dakinis brings suffering, and in the next life they fall into the evil realms. Furthermore, considering the faculties of some ordinary people, it is said, "Intelligence," and so on. All those who are not controlled by intelligence, those who have obtained the key points of the generation and completion stages, do not practice, but only think that hearing is enough, and then become estranged, collecting all kinds of documents, one day after being exhausted, they will not see any profound meaning of taming their own minds, and the knowledge accumulated in the past will all disappear as a matter of course. Also, even if the way of entering the Dharma is the same, the difference in meaning is indicated by "Truth," and so on: With the cycle of rebirths, in order to unite oneself with the true meaning, shouldn't one strive? Entering with faith with this thought, and entering with desire in order to achieve the superficial worldly goals of this life. Do not think that both of these situations are true, like fortune-telling, entering without indication is hesitant. Examine the characteristics of abiding in the three states, and cherish practicing according to which one is compatible with. Although it shows the differences of these students, then how to know who is a qualified vessel? It is indicated by "Armor," and so on: Like this, the only boat to liberate beings of the three realms from the river of suffering of existence is myself. With such courage
Chinese
穿上奇妙的盔甲，从那时起，以不间断的智慧极其坚定，视此世间最珍贵之物，甚至不顾及身体和性命，为了上师的事业而行侍奉，凡所言说，乃至世间俗语，皆视为与佛陀的教诲相同，不顾惜自己的这种人，仅仅依靠虔诚就能解脱。总的特征是，珍爱被称为信仰等等，即信仰、智慧、闻法和伟大的慈悲。对于三戒和誓言之处，一心恭敬，身语意三门行善，调伏，以深刻的智慧来修持，心胸开阔，慷慨大方，具备清净的显现和开阔的心胸等等，无论如何都非常重要。具备这些特征的弟子的行为准则，由“上师”等词语来表示，不仅一次，而是比自己的眼睛更珍爱上师，更不用说对其眷属也要极其守护，这是贤善的。对于上师给予的训诫不生气，就像良马一样，无论用鞭子抽打也不会怀恨在心。像船一样，对于差遣，乃至递送手巾等来回之事，不感到厌倦。像桥梁一样，承担喜乐等一切好坏。像铁匠的垫脚石一样，忍受寒热的煎熬，以及饥渴等带来的威胁，为了佛法而欣然接受，这是忍耐。像奴仆一样，听从上师的教诲。舍弃我慢，处于卑下的地位，像扫地的人一样，拿着扫帚。舍弃傲慢，像牛群中的领头牛一样，断绝与母牛的联系。因此，必须以上述的思想和行为来依止上师，这是经藏中所说的。如果自己有财富，因为上师是三宝的总集，所以尊称为第四宝，应该只努力供养他。这是为什么呢？在《总集经》中说：从百千劫的佛陀中，应知上师更为重要。为什么百千劫的佛陀，都是依靠上师而出现的？又说：对于具有意义的智者，在过去、现在、未来的一切时候，十方
English
Having donned the great armor of wondrous earth, from that time on, with unwavering wisdom, regarding the ultimate preciousness in this world, not even cherishing body and life, serving the guru for the sake of his affairs, and considering whatever he says, even worldly talk, as equal to the Buddha's teachings, such a person who does not protect himself is liberated by devotion alone. The general characteristic is that preciousness is indicated by faith and so forth, namely faith, wisdom, learning, and great compassion. One-pointedly respecting the three vows and the places of commitment, being tamed by engaging in virtuous deeds with the three doors, cultivating deeply with wisdom, being broad-minded, generous, and possessing pure appearances and open-mindedness, etc., is certainly very important. The conduct of a disciple who possesses these characteristics is indicated by the word "guru" and so forth, not just once, but cherishing the guru more than one's own eyes, not to mention protecting his retinue, which is wise. Not being angry at the instructions given by the guru, like a noble horse, not bearing resentment even when struck with a whip. Like a boat, not being weary of errands, even going back and forth to deliver a towel. Like a bridge, bearing all good and bad, such as joy and sorrow. Like a blacksmith's anvil, enduring the suffering of heat and cold, and accepting the dangers of hunger and thirst, etc., for the sake of the Dharma, as if it were happiness, which is patience. Listening to the guru's instructions like a servant. Abandoning pride and taking a humble position, like a sweeper, holding a broom. Abandoning arrogance, like the leader of a herd of cows, severing ties with the mother cow. Therefore, one must rely on the guru with the aforementioned thoughts and actions, as stated in the scriptures. If one has wealth, since the guru is the embodiment of the Three Jewels, he is honored with the term "fourth jewel," and one should strive only to make offerings to him. Why is that? In the Sutra Compendium it says: "From hundreds of thousands of kalpas of Buddhas, know that the guru is more important. Why do hundreds of thousands of kalpas of Buddhas arise relying on gurus?" And it says: "For the wise one who possesses meaning, at all times in the three times, in the ten directions
Chinese
安住在清净刹土中，所有善逝如来都降临，以赞颂和渴求来顶礼。如是等等广说，为了侍奉和政务而运用身语的行为，无论细微还是粗大，都不会没有结果，因此不会变成浪费，特别是三种欢喜中，有物质的供养，努力进行身语的侍奉，其中最殊胜的是后者。为了阻止自相的过失而宣说，说了“行为”等等。如前所说，好好观察上师，一旦依止了认为合格的上师，无论他做出什么行为，都不要邪见看待。在圣地印度，大多数瑜伽自在者都以不洁净的方式行事，因此种姓低贱的人和奴仆等仅仅努力以少许食物为生的工作，猎人和渔夫以及杀害鸟类等的工作，都以罪恶行为的普通方式来行事，虽然有比堕落还要更加堕落的情况，但是，这是随顺所化众生的意乐而行事，所以，自己要亲近的是心，调伏后，在尚未调伏之前，如果将自相的错乱执着为他人的过失，那么追究的过失是无边无际的。十二部经通达于心的，善星比丘也因罪业的力量而颠倒，如果将无过失、具功德的导师圆满佛陀的清净行为也看成是虚伪，那么好好思考这种情形，还用看别人吗？因此，自己要检查自己，努力改正向善的道路。如果我对任何错与不错的事情，上师都显得不慈爱和憎恨，那么因为大士的心中没有虚伪，所以不会将所显现的事情隐藏起来，而是会直接指出来，所以我一定做了不好的事情，所以他才会因为悲伤而调伏我，在时机成熟时，正确地认识到，忏悔以前的过错，以后要谨慎。这样做的人是像獐子一样的人，永远不会被魔所控制。以上是关于行为方面的。
English
Those who dwell in pure lands, all Sugata Buddhas come, and pay homage with praise and longing. As it is widely said, using body and speech for service and governance, whether subtle or gross, will never be without result, so it will not become a waste, especially among the three kinds of joy, there is material offering, striving to perform service with body and speech, the latter is the most supreme of all. To prevent the faults of one's own perception, it is taught, saying "conduct" and so on. As mentioned above, after examining the lama well, once you have relied on a lama who is deemed suitable, no matter what conduct he engages in, do not view it wrongly. In the sacred land of India, most yogis and free ones act in an unclean way, so the low-caste people and servants only strive for work that sustains them with little food, and the work of hunters and fishermen and killing birds, etc., is done in the ordinary way of sinful behavior, although there are situations that are even more degraded than degradation, however, this is done according to the inclinations of the disciples to be tamed, so, what one should take close is the mind, after taming it, before it is tamed, if one clings to the confusion of one's own perception as the fault of others, then the fault of investigating is boundless. The monk Starry Good, who was well-versed in the twelve divisions of scripture, was also turned upside down by the power of sin, if one sees the pure conduct of the faultless, virtuous, and complete Buddha as hypocrisy, then think well about this situation, why look at others? Therefore, one should examine oneself, and strive to correct oneself towards the path of virtue. If the lama shows little love and hatred towards me for anything right or wrong, then because there is no hypocrisy in the mind of the great being, he will not hide what appears, but will point it out directly, so I must have done something wrong, so he will tame me with sadness, and when the time is right, correctly recognize, confess the past mistakes, and be careful in the future. A person who does this is like a gazelle, and will never be controlled by demons. The above is about the aspect of conduct.