Chinese
因为需要考察是否了解，如果那样考察自己又不会，所以需要依止一位喇嘛善知识，但也不是随便遇到一个都有益处。如果依止一位见解和行为颠倒的喇嘛，那就是魔的善知识；如果依止一位见解和行为颠倒的朋友，那就是魔的朋友。所以要寻找一位具有功德的善知识。首先要考察喇嘛。对此，可以用长长的耳朵、短短的眼睛、痣和斑点等来考察。尤其要用佛法来考察。声闻缘觉的善知识或堪布，要受持具足五聚二十一条戒律的别解脱戒，并且十年之内没有破戒，等等，要具备稳重、博学、持戒的功德。菩萨的善知识，要具备寂静、调柔、近寂等十种功德。金刚乘的善知识或喇嘛，要具备各自续部中所说的功德。特别是嘛哈和阿努的喇嘛，要具备如导师、宝藏、河流圆满等八种功德。更特别是宣讲窍诀的喇嘛，大圆满自宗道的灌顶，从下部灌顶的第四灌顶开始，要获得有戏论和无戏论等的四种灌顶，从而成熟相续。对于誓言，要守护次第生的誓言根本，分为喇嘛的身语意二十七种。支分的誓言二十五种。对于不可守护的顿生的无遮等，无遮二者皆清净。唯一和任运，任运的誓言完全清净从而束缚相续。解脱的窍诀，要亲眼见到开初本来清净的立断和任运顿超二者的法性。要具备对道之四相分界线的体验和证悟。无论弟子好坏都要摄受。要具有传承的加持，传承如同金线，没有被垢染所染污。要具有上师传承的加持，如同宝瓶注满般从耳到耳传承的加持。要考察是否是具有如是所有功德的喇嘛。特别是考察喇嘛，唯一要用是否具有菩提心来考察。如果具有菩提心，那么与之结缘
English
Since it is necessary to examine whether one understands or not, and if one examines in that way, one will not be able to accomplish it oneself, it is necessary to rely on a Lama who is a virtuous friend. However, it is not beneficial to just encounter anyone. If one relies on a Lama who teaches distorted views and conduct, that is a demonic virtuous friend; if one relies on a distorted friend, that is a demonic friend. Therefore, one must seek a virtuous friend who possesses qualities. First, one must examine the Lama. For this, one can examine using long ears, short eyes, moles, and spots, etc. In particular, one must examine through the Dharma. The virtuous friend or Khenpo of the Hearers and Solitary Realizers must have taken the Pratimoksha vows with the twenty-one vows of the five categories, and for ten years, their discipline must not have been broken, etc., possessing the qualities of stability, knowledge, and morality. The virtuous friend of a Bodhisattva must possess the ten qualities of being peaceful, tamed, and pacified, etc. The virtuous friend or Lama of the Vajrayana must possess the qualities spoken of in the scriptures of their respective tantras. In particular, the Lama of Maha and Anu must possess the eight qualities such as being a guide, a treasure, and complete like a river. More particularly, the Lama who teaches the pith instructions, in the Great Perfection self-liberation path's empowerments, starting from the fourth empowerment of the lower tantras, must have received the four empowerments of with and without elaboration, thereby ripening the continuum. Regarding vows, one must protect the root vows of the gradual vows, dividing them into the Lama's body, speech, and mind, twenty-seven in number. The branch vows are twenty-five. Regarding the unprotectable, sudden vows such as non-obscuration, both non-obscurations are pure. The vows of oneness and spontaneous presence, the vows of spontaneous presence are completely pure, thereby binding the continuum. The liberating instructions, one must directly see the Dharmata of both the originally pure Cutting Through and Spontaneous Leap Over. One must possess the experience and realization of the boundaries of the four visions of the path. One must accept disciples without discrimination of good or bad. One must possess the blessings of the lineage, the lineage like a golden thread, not stained by the tarnish of defilements. One must possess the blessings of the upper lineage, the blessings transmitted from ear to ear like a full vase. One must examine whether one is a Lama who possesses all such qualities. In particular, examining the Lama, one must examine solely by whether they possess Bodhicitta or not. If one possesses Bodhicitta, then connecting with them
Chinese
具善缘者一生可成佛，结恶缘者轮回无尽。在此之上，对于三大见，要观察是否具备闻、思、证三者。中间依止上师，要以三喜悦来承侍，依止上师时，不要以修行为主，而要以闻思为主。最后学习意行时，首先要将上师意誓的精髓融入自相续。未领会上师的意旨而学习行为，会变成伪装，所以领会意旨后，再学习行为。
English
Those with virtuous connections attain Buddhahood in one lifetime, while those with negative connections have endless samsara. On top of that, regarding the view of the three great ones, examine whether one possesses the three: hearing, contemplation, and realization. In between, when relying on a lama, one should serve through the three kinds of pleasing. When relying on him, one should not primarily engage in practice but should focus on hearing and contemplation. Finally, when learning intention and conduct, one must first integrate the essence of the lama's heart commitment into one's own mindstream. If one learns conduct without understanding the lama's intention, it will become hypocrisy. Therefore, after understanding the intention, one should then learn conduct.