English
If one serves a lama with beautiful hopes and prays for many years, it is like praying to a jewel that one is not destined to obtain, this is because of the fault of not trusting one's own lama; being confused about not relying on others, etc., most foolish people only superficially imitate the image of the lama and practice meditation, but in reality, they have no faith or offerings to the real lama. Although they separate their own mind and practice meditation, they do not understand how to merge the lama and their own mind. Even if they seek many methods of accomplishment, what they want to accomplish is to seek outside the lama's mind, which becomes a contradictory reversal, this is truly ignorance, blinded by ignorance! Now, without reverence, hoping to meet the lama in the bardo, is like a brave man who has never had contact with a place full of enemy fears, hoping to escape danger, this is truly a shameful thing! Root verse: First, be skilled in examining the lama; in the middle, be skilled in relying on the lama; finally, be skilled in learning the lama's intention and conduct; such a person will walk on the right path. This means that nowadays, due to the degenerate age, it is difficult to find a lama who possesses all the qualities, but even if one only possesses one of the qualities such as great learning, great faith, great compassion, great generosity, possessing discipline, realizing emptiness, etc., one should be regarded as a lama. In short, no matter how beautiful one appears in front of others, if the teacher's thoughts and actions are in accordance with the eight worldly dharmas, one should not rely on him. But this is also difficult to discern, because in the past our teacher also regarded the demon Devadatta as a lama, thus completing the story of the six paramitas. The method of relying on the lama in the middle, in short, no matter in which aspect of secular and supramundane, how the lama teaches, whether it is agreeable or not, one must be brave to take on difficulties, and not retreat even in the face of life-threatening dangers. Finally, whoever is skilled in learning the lama's intention and conduct, that is, the view, practice, and conduct related to emptiness and compassion, can walk on the right path. Root verse: When a benevolent but hateful spirit appears in the form of a human being, and practices evil dharma with hypocrisy and deception.
Chinese
依赖（恶友）。 憎恨圣者诅咒等白色之法。 越是交往，罪行恶习如狂风般席卷。 对于摧毁善妙庄稼的罪恶之友。 依止的智慧愚蠢，被魔众所摧毁。 这无论何时，都是指那些憎恨为了平息烦恼而寻求正道之人的思想行为的鬼怪，以及幻化成身为人却行不善之事的形象而来的人。 其中的“狡诈”是指表现出不了解、没见过、没听过的样子；“虚伪”是指依仗这些表现来欺骗他人，依仗所有四种黑法，特别是憎恨圣者诅咒等四种白法。 与这样的恶友交往越久，就越会破坏因果关系，罪恶恶习如狂风般席卷，以这样的过失彻底摧毁善妙庄稼。 像这样积累了许多听闻，却因傲慢而自满的罪恶之友，以错误的思想认为没有缘起，以错误的见解和修行将断见视为本尊，依止他们的愚蠢智慧会被魔众摧毁。 根本是： 因此，依止善知识和善友。 抓住善妙功德，在此生中见到法。 诸佛和佛子们恒常忆念。 获得增上生和决定胜的一切功德。 圆满资粮，清净罪障，获得两种成就。 土地和道路的功德越来越高。 瑜伽士修行和成就，积累福德资粮。 心意融为一体是智慧。 因为是二资粮之果的精华。 经无数劫供养诸佛和佛子。 胜过修习百千生起次第，上师。 刹那忆念最为殊胜，佛陀如是说。 这就是说，因为危害极大，所以不混淆善知识和恶知识、善友和恶友非常重要，因此，依止善知识和善友的利益是： 抓住十善等白法方面和安乐吉祥的功德，在此生中见到法。 诸佛和佛子们恒常不从意念中舍弃，并且。
English
Rely on (bad friends). Hating the white dharma such as the curses of the saints. The more you associate with them, the more sinful acts and evil habits will sweep through like a whirlwind. For the evil friend who destroys the good crops. The wisdom of relying on them is foolish, and is destroyed by the hordes of demons. This, no matter when, refers to the ghosts who hate the thoughts and actions of those who seek the right path in order to pacify their afflictions, and those who transform into the image of a person but do evil deeds. Among them, "deceit" means showing that you don't understand, haven't seen, or haven't heard; "hypocrisy" means relying on these expressions to deceive others, relying on all four black dharmas, especially hating the four white dharmas such as the curses of the saints. The longer you associate with such bad friends, the more you will destroy the relationship between cause and effect, and sinful evil habits will sweep through like a whirlwind, completely destroying the good crops with such faults. Like this, evil friends who have accumulated a lot of learning but are complacent because of arrogance, with wrong thoughts think that there is no dependent arising, and with wrong views and practices regard annihilationism as the yidam, the foolish wisdom of relying on them will be destroyed by the hordes of demons. The root is: Therefore, rely on good spiritual friends and good friends. Grasp the good qualities and see the Dharma in this life. All Buddhas and Bodhisattvas constantly remember. Obtain all the merits of higher realms and definite goodness. Complete the accumulation of merit, purify obscurations, and obtain two kinds of accomplishments. The merits of the land and the path go higher and higher. Yogis practice and accomplish, accumulating merit and resources. The mind and heart become one is wisdom. Because it is the essence of the fruit of the two accumulations. For countless eons, offering to Buddhas and Bodhisattvas. It is more superior than practicing hundreds of thousands of stages of generation, the lama. A moment of remembrance is the most supreme, the Buddha said. This means that because the harm is so great, it is very important not to confuse good spiritual friends and bad spiritual friends, good friends and bad friends. Therefore, the benefits of relying on good spiritual friends and good friends are: Grasp the white dharma aspects such as the ten virtues and the merits of peace and prosperity, and see the Dharma in this life. All Buddhas and Bodhisattvas constantly do not abandon from their minds, and.
Chinese
愿（我们）以高尚的天神和人类的幸福，以及决定性的解脱和遍知的荣耀而富裕。圆满积累作为因的福德和作为果的智慧这二大资粮，清净烦恼障和所知障这二障，获得殊胜和共同这二种成就。十地和五道的功德，从上到上，令其更上一层楼。观修上师瑜伽，修持作为因的福德资粮，上师的意和自己的心融为一体，是作为果的智慧资粮。因为是二资粮之果的精华或自性，所以在长达劫的时间里，承侍诸佛和佛子。诸佛曾说，胜过修习成百上千的生起次第，刹那忆念上师更为殊胜。根本偈：圣法甘露之河流，无量宝藏。融入自相续的善良对境们，依赖于示道的善良上师。不离善巧方便，口诀不会散乱。具有殊胜出离心的明咒，能击中不厌离轮回的魔。是具足四种善良的善妙祈愿。意思是说，如同成为无量圣法甘露河流的宝藏之大海。融入自相续的善良对境，是指依靠缘于任何法的行持，而融入自相续的自性也是希求。示道者依赖于善良的上师，并且作为他的助伴，如果没有方便的仪轨，那么口诀也会变得散乱。所有这些都需要生起殊胜的出离心，像这样从轮回中决意出离，就像具有威力的明咒一样，击中不厌离轮回的魔。这就是具足四种善良的善妙祈愿。根本偈：即使进入佛法之门，也会厌烦。闻思修中掺杂着恶毒的发心。从佛法中退失，守护誓言变成负担。以世间八法诅咒，大乘行仪散乱。是摧毁善妙祈愿和苦行的紊乱。意思是说，有些人进入亲友的佛法之门，
English
May (we) be enriched with the happiness of high gods and humans, and with the glory of decisive liberation and omniscience. May we perfect the two great accumulations of merit as the cause and wisdom as the result, purify the two obscurations of afflictive and cognitive obscurations, and attain the two kinds of supreme and common accomplishments. May the qualities of the ten grounds and five paths go from higher to higher, making them even better. Meditating and practicing the Guru Yoga is the accumulation of merit as the cause, and blending the Guru's mind and one's own mind into one is the accumulation of wisdom as the result. Because it is the essence or nature of the fruit of the two accumulations, one should serve the Buddhas and Bodhisattvas for as long as kalpas. The Buddhas have said that remembering the Guru for a moment is superior to practicing hundreds of thousands of arising stages. Root verse: The river of nectar of the sacred Dharma, an immeasurable treasure. The good objects that enter the mindstream, rely on the good Guru who shows the way. Without skillful means, the instructions will not be scattered. The mantra with the power of excellent renunciation, strikes the demon who does not tire of samsara. It is an auspicious prayer that possesses four kinds of goodness. This means that it is like a great ocean that has become a treasure of the immeasurable river of nectar of the sacred Dharma. The good object that enters one's own mindstream refers to the nature of relying on the practice of any Dharma, which is also aspiration. The guide relies on the good Guru, and as his companion, if there is no ritual of means, then the instructions will also become scattered. All of these need to generate excellent renunciation, and such a determination to escape from samsara is like a powerful mantra that strikes the demon who does not tire of samsara. This is the auspicious prayer that possesses four kinds of goodness. Root verse: Even if one enters the door of Dharma, one will be bored. Hearing, thinking, and meditating are mixed with poisonous motivation. One degenerates from the Dharma, and guarding vows becomes a burden. Cursing with the eight worldly dharmas, the Mahayana conduct becomes scattered. It is the confusion that destroys auspicious prayers and asceticism. This means that some people enter the door of Dharma of relatives and friends,
Chinese
即使努力了，但由于自己先前没有积累福德，没有好好发愿，所以一进入佛门，立刻就对佛法感到厌倦，要么成为国王或大臣等的奴隶或被驱使，要么即使稍作闻思，也只为了今生，与好好发愿背道而驰，一开始担心学不会文字，中间担心因此得不到利益，最后担心其他人超过自己等恶念，掺杂着这些恶劣发心的闻思修，以及仅仅是今生看起来不错，却从真正的佛法中丧失了信心，以至于像背负着无法承担的重担一样，对别解脱戒、菩萨戒、密咒三戒的守护感到力不从心，陷入困境。所谓谴责世间八法，消除这些过失并增长功德，如果是大乘的苦行，那么就像在非处游荡一样，如果需要弥补之前的过失，那么好好发愿就是破坏了解脱追求的苦行的麻烦，这就是所谓的。根本颂：直面直面的五种大烦恼毒，最为有效的对治是三士夫的，登上车乘对四季没有厌倦，一切显现都显现为佛法和上师，成为遍知的因，好好发愿就能够成就。意思是这样的，对于贪欲，直接的对治是修不净观，对于嗔恨和愚痴等五毒各自直接的对治，最为有效的是小士夫追求人天果位，中士夫追求声闻缘觉的果位，大士夫为了利益众生而追求佛果的三种道，以车乘为比喻，登上它，对过去、未来和现在以及这三者没有执着或分别，从而掌握了平等性的空性，一切显现都显现为佛法和上师，成为遍知的因，好好发愿就能够成就。根本颂：天界七功德的喜悦，以及闲暇时正确的高尚且无病，禅定和辨别智慧五种，是先前恭敬福德的明显征兆。意思是这样的，暂时获得增上生，究竟获得决定胜的一切因素都依赖于福德，即先前不断积累广大的福德。
English
Even if one strives, due to not having accumulated merit in the past and not having made good aspirations, one becomes weary of the Dharma immediately upon entering the Buddhist gate, either becoming a slave or being driven by kings or ministers, etc., or even if one engages in some hearing and contemplation, it is only for this life, contrary to making good aspirations. Initially, there is worry about not learning to read, in the middle, worry about not gaining benefits from it, and finally, evil thoughts such as worrying about others surpassing oneself. These hearing, contemplation, and meditation are mixed with such evil motivations, and one loses faith in the true Dharma, only seeing what appears good in this life. It is like carrying a heavy burden that one cannot bear, feeling overwhelmed by the vows of individual liberation, the bodhisattva vows, and the three vows of mantra. The so-called condemnation of the eight worldly concerns, eliminating these faults and increasing virtues, if it is the asceticism of the Great Vehicle, then it is like wandering in an inappropriate place. If one needs to make up for previous faults, then making good aspirations is the trouble of destroying the asceticism of pursuing liberation, that is what it is called. Root verse: Directly facing the five great poisonous afflictions, the most effective antidote is that of the three types of individuals, ascending the chariot with no weariness in the four times, all appearances arise as Dharma and Guru, becoming the cause of omniscience, good aspirations are accomplished. The meaning is this: For attachment, the direct antidote is to contemplate ugliness. For hatred and ignorance, etc., the most effective antidote for each of the five poisons is that the lesser individual seeks the state of gods and humans, the middling individual seeks the state of solitary realizers, and the great individual seeks the state of Buddhahood for the benefit of sentient beings. The three paths are exemplified by a chariot, ascending it, without clinging to or distinguishing past, future, and present, thereby mastering the emptiness of equality. All appearances arise as Dharma and Guru, becoming the cause of omniscience, good aspirations are accomplished. Root verse: The joy of the seven qualities of the heavens, and being truly noble and healthy in leisure, the five of samadhi and discriminating wisdom, are clear signs of previous reverence for merit. The meaning is this: All the factors for temporarily attaining higher realms and ultimately attaining definite goodness depend on merit, that is, continuously accumulating vast merit from the past.