English
If one practices in a perverted way, that monk will be reborn as Rudra for countless eons with hundreds of thousands of retinues. Without empowerment, guidance, and oral transmission, one only accumulates hearing and despises cause and effect due to wrong thoughts. If those who have a mistaken understanding of view, meditation, and conduct, and who only cling to emptiness with dry understanding, occupy the position of a teacher, it is as described above. Root verse: The Lama who possesses all qualities is the essence of the wisdom and compassion of all Buddhas. He comes in the form of a person to the field of those to be tamed. He is the unsurpassed root of all accomplishments. This means that one who is rich in the noble qualities of vast learning and oral transmission, and who is skilled in liberating the disciples' minds with unsurpassed wisdom of realization, is the Lama who possesses all qualities. Such a noble being is the essence of the wisdom and compassion of all Buddhas, and therefore he comes in the form of a person to the field of those to be tamed, and his qualities are the unsurpassed root of all accomplishments, which is a praise. Root verse: In the conventional sense, he is in harmony with all, but in the ultimate sense, he contradicts all. Because he has a hidden meaning, he surpasses all. He is skilled in cutting doubts and can endure the weariness of false teachings. This means that according to the conventional truth, because he has no disagreement with anyone, he is only in harmony with all; in the ultimate sense, he contradicts all, just as children only do things for themselves, while holy beings do things for others, and the two are not the same; because he has a hidden meaning, no matter from which aspect, he is only for others, and is free from thinking of himself, so he surpasses all. He is skilled in cutting the doubts of disciples and can endure the weariness of others' false teachings. Root verse: He is the great ship that liberates from the ocean of samsara, the true guide who will not go astray on the supreme path. He extinguishes the fire of karma and afflictions, he is the rain of nectar. He dispels the darkness of ignorance, like the sun and moon. Because the vehicle is extremely vast, it is like the earth. He is the source of benefit and happiness, the wish-fulfilling tree. He is the good vase that possesses the treasure of Dharma, more excellent than all wish-fulfilling jewels. He loves all equally, like parents. His vast and swift compassion is like a river. His unchanging joy is like the king of mountains.
Chinese
如同无碍的平等慈悲的雨云，这样的上师与诸佛无别。即使受到损害，如果与安乐之道相连，对于以真诚的信心依止的修行者，现世增上生和究竟决定胜的功德如雨般降临。这段话的意思是，生老病死是轮回的海洋，上师如同从中解脱的巨轮；上师如同不会误入歧途的解脱道上的真正商人；上师如同摧毁业和烦恼之火的甘露雨；上师如同消除无明黑暗的日月，虽然负担极其沉重，却如同承载一切的土地；上师是利益众生、带来安乐的源泉，如同如意树；上师拥有显密一切佛法的宝藏，如同贤瓶；上师比如意宝更能实现一切愿望。因此，依止殊胜的上师，就能获得解脱和一切智智的果位。对于一切众生平等地慈爱，如同父母；对于怨亲没有分别，拥有广大而迅速的慈悲，如同江河；希望众生拥有安乐、远离痛苦，拥有不可动摇的喜悦，如同山王；对于任何贪嗔都不为所动，如同无碍的平等慈悲的雨云的上师，与诸佛无别。即使受到损害，如果与安乐之道相连，对于以真诚的信心从内心深处依止的修行者，现世增上生人天福乐和究竟决定胜解脱和一切智智的功德，会如雨般降临。根本颂：病人依良医，客行需向导，畏惧需利刃，商人需领航，舟子依舵手，为脱生死怖，当依善知识，以离烦恼敌。 那么，如何依止殊胜的补特伽罗呢？就像病人依止医生，前往险地的客人需要向导，畏惧遭遇敌人的利刃，商人远行渡海需要领航员，船夫过河需要舵手一样，为了从生老病死的痛苦以及烦恼之敌的恐惧中解脱，应当依止殊胜的补特伽罗。根本颂：亲近彼者乃弟子，若非良器无裨益。
English
Like the unobstructed rain clouds of equanimity, such a lama is no different from all the Buddhas. Even if harmed, if connected to the path of happiness, for the person who relies on them with sincere faith, the qualities of higher realms and definite goodness will fall like rain. This means that birth, aging, sickness, and death are the ocean of samsara, and the lama is like a great ship that liberates from it; the lama is like a true merchant who will not go astray on the supreme path of liberation; the lama is like a rain of nectar that destroys the fire of karma and afflictions; the lama is like the sun and moon that dispel the darkness of ignorance, and although the burden is extremely heavy, they are like the earth that bears everything; the lama is the source of benefit and happiness for beings, like a wish-fulfilling tree; the lama possesses the treasure of all the teachings of sutra and tantra, like a vase of excellence; the lama is even more than a wish-fulfilling jewel in fulfilling all desires. Therefore, relying on the supreme lama will lead to the attainment of liberation and the state of omniscience. Loving all beings equally with kindness and affection, like parents; having no discrimination between enemies and friends, possessing vast and swift compassion, like rivers; wishing beings to have happiness and be free from suffering, possessing unwavering joy, like the king of mountains; not being disturbed by any attachment or aversion, the lama who is like the unobstructed rain clouds of equanimity is no different from all the Buddhas. Even if harmed, if connected to the path of happiness, for the person who relies on them with sincere faith from the depths of their heart, the happiness of gods and humans in higher realms and the qualities of definite goodness, liberation, and omniscience will fall like rain. Root text: The sick rely on the doctor, guests need escorts, the fearful need weapons, merchants need guides, boatmen need oars, just as those who fear birth and death and the enemies of affliction rely on the noble individual. How does one rely on a noble individual? Just as the sick rely on the doctor, guests traveling to dangerous places need escorts, the fearful need weapons against the threat of encountering enemies, merchants need guides for traveling across the ocean, and boatmen need oars for crossing rivers, so too, in order to be saved from the suffering of birth, aging, sickness, and death, and the fear of the enemies of affliction, one should rely on a noble individual. Root text: Taking to oneself is the student; without a vessel, essence is of no benefit.
Chinese
稍微得到一点财物就满足了，用虚假的信仰炫耀四季的变化。起初不入佛道，像野牦牛一样。中间憎恨闻思，经营此生。最终执持罪恶之友，行为颠倒，如同森林尽头的野人。这是说，对于那样的劣器弟子，被疑惑和傲慢等一切过失所染污，特别是擅长观察上师的过失，看不到功德，认为上师不如自己。这样的弟子，因种姓和财富而傲慢，不守誓言，因积累的闻法而自满等，对于具有过失的容器，无论注入多少成熟解脱的精华，也丝毫没有利益。稍微得到一点财物的布施，就因此满足，用虚假的信仰无法坚持，像春夏秋冬的地面变化一样炫耀。最初因为习惯了庸俗的行为，所以不入佛道，如同野牦牛一样。中间虽然有外表的威仪和行为，但闻法不能断除外在的虚饰，思考不能想到行善断恶等因果，反而憎恨善法，经营此生。最终执持罪恶之友，努力于杀盗抢夺等不善业，行为颠倒，如同森林尽头的野人。比这更恶劣的是嫉妒心强的人，即使一个众生成佛，也担心自己的领地会减少。用恶劣的、不堪造就的最初业者的心，用魔箭从根本上破坏上师和弟子之间的关系，无论在思想还是行为上，都与上师和道友们作对，沉溺于堕落的泥潭中。根本是：住在圣者身边时，就急于逃离。无论走到哪里，都被罪恶所控制。如果特意劝他去僻静处，他的修行就会崩溃。如同风中的吉祥草尖。这是说，不堪造就的弟子们，住在圣者身边时，就像急于逃离到其他地方一样。无论走到哪里，都从事偷盗欺骗等罪恶的依赖性行为。上师如果劝他去僻静处修行，他的修行就会崩溃，只是表面上好看而已。
English
Having obtained a little wealth, one becomes content, flaunting the changes of the four seasons with false faith. Initially, one does not enter the path of Dharma, like a wild yak. In the middle, one hates hearing and thinking, pursuing this life. Finally, holding onto sinful friends, one's actions are reversed, like a wild man at the edge of the forest. This is to say that such a bad disciple, a vessel devoid of merit, is defiled by all faults such as doubt and arrogance, especially skilled at observing the faults of the guru, not seeing the qualities, and considering the guru inferior to oneself. Such a disciple, arrogant due to lineage and wealth, not abiding by vows, conceited due to accumulated learning, no matter how much essence of ripening and liberation is poured into such a flawed vessel, it is of no benefit whatsoever. Having obtained a little material offering, one becomes content with that, and cannot maintain a false faith, flaunting it like the changes of the earth in spring, summer, autumn, and winter. Initially, because one is too accustomed to ordinary behavior, one does not enter the path of Dharma, like a wild yak. In the middle, although there is outward discipline and seemingly beautiful conduct, hearing does not cut off external adornments, and thinking does not consider cause and effect such as doing good and abandoning evil. On top of that, one hates virtue and pursues this life. Finally, holding onto sinful friends, one strives for non-virtuous deeds such as killing, cutting, stealing, and robbing, so one's actions are reversed, like a wild man at the edge of the forest. Even worse than that is a jealous person who, even if one sentient being attains Buddhahood, fears that his own territory will be reduced. With the mind of a beginner, who is incapable of being trained, he uses the arrow of a demon to fundamentally destroy the relationship between guru and disciple, and in whatever aspect of thought or action, he engages in actions that are contrary to the guru and fellow disciples, sinking into the swamp of degeneration. The root text states: When staying near a holy being, one is eager to flee. Wherever one goes, one is seized by sin. If one is urged to go to a solitary place, one's Dharma practice collapses, like the tip of a kusha grass following the wind. This means that disciples who are incapable of being trained, when staying near a holy being, go as if eager to flee to another place. Wherever they go, they engage in dependent actions of sin such as stealing and deceiving. If the guru urges them to go to a solitary place for meditation and practice, their practice collapses, being only outwardly beautiful.
Chinese
如果修行松懈，闻思修三者都不精进，像随风飘动的茅草尖一样不稳定，这时上师应该根据弟子的根器，劝其闭关，或委派其处理事务，或让其在本地护持佛法，这样做才没有障碍，吉祥如意。根本偈：恶劣之人的虚伪狡诈如毒蛇之舌，像大象亲近香一样亲近上师，得到殊胜成熟解脱之法后，反而兴高采烈地射向上师，违背誓言。意思是说，恶劣之人以虚伪的言行度日，像两条舌头的蛇一样炫耀自己，亲近上师并非出于信仰。得到成熟解脱之法后，不守护誓言，反而兴高采烈地射向上师，甚至想杀死上师，像扔石头一样抛弃誓言。根本偈：心胸狭隘、愚昧无知之人，得到窍诀的精要后又放弃，最终因寻觅各种文字而疲惫不堪，新的没见到，旧的全部丧失。意思是说，有些人心胸狭隘、愚昧无知，得到成熟解脱的窍诀精要后，不加以修持，反而随意放弃。从别处寻觅各种文字，最终因疲惫不堪而没有见到新的深奥精要，之前听闻和修习的全部丧失。根本偈：以正直之心投入正法，以及表面上修行却只为今生，对二者都不精通的愚昧之人，考察这三种人的特点非常重要。意思是说，以正直之心，以虔诚的信仰投入佛法；表面上修行，形式上与以前相同，实际上只是为了今生；对二者都不精通的愚昧之人，即自以为是，既不追求来世，也不追求今生，只是随意地投入佛法。考察这三种人的特点非常重要。对于第一种人，要毫无保留地接纳，后两种人则要通过各种方便和缘起，将其转化为正确的道路。根本偈：装备精良，智慧却