Chinese
也如是说。将彼和彼供养上师。其他经中也说：应取上师的功德，过失则绝非如此。取功德能得成就，过失则失坏成就。在此说多有何用？应做令上师欢喜之事，舍弃一切令不欢喜之事，应努力行持彼和彼。成就依于随学上师，因金刚持如是说。知晓后以一切事物，令上师完全欢喜。这些都是要点中的精要。总之，依止上师之理也有发心和加行两种，首先，发心的根本是以上所说的对上师的敬信，作为它的支分，不观察上师的身语意的过失，如果见到过失的相状，有两种修心之法。第一种是：上师怎会有如此的过失和行为？这是我自己的心不清净的缘故，如同黄疸病人将海螺看成黄色一样。以前菩萨诺桑的上师婆罗门嘉瓦的体温，成就者措杰的上师帕仓瓦，以及佛陀耶谢夏以将文殊看成居家者等为例证，他们也没有不信，反而恭敬日渐增长，因此获得成就，而不信的分别念哪怕只是一瞬间，也会障碍成就，我也要像他们一样，无论见到上师怎样的行为，都要生起增长的信心。这是第一种修心之法。第二种修心之法是：见到上师的身语意的过失，或者从行为上见到造作十不善业，也要想上师造作如此的行为，是随顺所化众生的根器，是为了令无量无边的众生走向成熟解脱的事业。如同商主大悲、童子星宿、菩萨法护等的例子一样。例如，如果知道上师说谎，现在这里也有很多人安住于不说谎的苦行，这也是非常稀有的善事，因此我的上师所说的似乎是带有意图的谎言，比那要稀有百千亿倍，这能利益无量
English
It is also said, "Offer that and that to the Lama." It is also said in other scriptures: One should take the qualities of the teacher, and never the faults. Taking the qualities brings accomplishment, while faults diminish accomplishment. What is the use of saying much here? One should do whatever pleases the Lama, and abandon all that displeases. One should strive to practice that and that. Accomplishment depends on following the teacher, as Vajradhara said. Knowing this, one should completely please the Lama with all things. These are the most important points. In short, the way to rely on a Lama also has two aspects: intention and action. First, the root of intention is the devotion to the Lama as shown above, and as its branch, one should not examine the faults of the Lama's body, speech, and mind. If one sees the appearance of faults, there are two ways to train the mind. The first is: How could the Lama have such faults and actions? This is because my own mind is impure, like a jaundiced person seeing a conch shell as yellow. For example, the warmth of the Lama Brahmin Gyalwa of the Bodhisattva Norzang in the past, the Lama Phagtsangwa of the Siddha Tso Kye, and Buddha Yeshe Zhabs seeing Manjushri as a householder, etc., they did not disbelieve, but their respect grew, and thus they attained accomplishment, and even a moment of disbelief hinders accomplishment. I must also be like them, and no matter what actions of the Lama I see, I must generate increasing faith. This is the first way to train the mind. The second way to train the mind is: Even if one sees the faults of the Lama's body, speech, and mind, or sees them committing the ten non-virtuous actions, one should think that the Lama's actions are in accordance with the dispositions of the disciples, and are the activities of maturing and liberating countless sentient beings. It is like the examples of the merchant leader Great Compassion, the boy Star, and the Bodhisattva Dharma Protection. For example, if one knows that the Lama is lying, there are also many people here who abide in the asceticism of not lying, which is a very rare virtue. Therefore, what my Lama says, which seems like an intentional lie, is a hundred thousand million times more rare than that. This benefits countless
Chinese
就像心想，（上师的加持）能将无有（轮回）安置于高处，安置于解脱和一切智智之上。这样想，能将一切都归类。特别是，如果（上师）对自己训斥，或者做出不悦的神情，如果无法承受训斥，信心就会退转。如果产生邪见，成就和禅修的希望就会断绝。因此，更为严重的是誓言破损，金刚地狱的基础就奠定了。如果受到训斥，自己的恶业罪障就会消除，邪魔和邪恶的引导者会远远逃离。更重要的是，因为（上师）对我特别关爱，所以才会坦诚直言，就像父亲对待儿子一样，不虚情假意，应该认为这是极大的恩德。如果（上师）显现出不悦的样子，那是因为自己有未净化的业障，所以（上师）是指出来提醒自己。总的来说，应该努力进行净障，并再次让上师欢喜。有些大手印修行者说：“祈请加持，让我能承受上师的训斥”，这也是具有信心的关键。有些藏地修行者说：具有法相的珍贵上师啊，您所做的一切都是好的，您所做的一切都是功德。即使您做杀人的屠夫，那也是心满意足，那也是好的。您一定会以慈悲心摄受众生。即使您示现邪淫放荡的行为，功德也会增长，功德也会产生，那是方便与智慧双运的象征。如果您用谎言欺骗他人，也会用各种象征性的方法，引导所有众生走向解脱的道路。即使您做偷盗抢劫的事情，也会将他人的财物转变为（修行所需的）资粮，使贫困的人们得到安宁。实际上，像这样的上师，如果进行训斥，那就是猛咒，一定会消除恶缘和障碍。如果进行打骂，那就是加持，一切成就都从中产生，有信心的人们会感到非常高兴。这样说，就是上师信心的关键所在。解脱胜者（多罗那他）也说：成就的根本就是上师，上师就是真正的佛陀显现，无论（上师）做什么，都要看作是好的。即使说得再好听，也只是声音而已。无论是否获得成就，无论是佛陀还是众生，无论（上师）的所作所为是好是坏，我心中都没有丝毫的傲慢。
English
Like thinking, (the Guru's blessing) can place the absence (of samsara) on high, place it on liberation and omniscience. Thinking like this can categorize everything. Especially, if (the Guru) scolds oneself, or makes an unpleasant expression, if one cannot bear the scolding, faith will regress. If wrong views arise, the hope of accomplishment and meditation will be cut off. Therefore, more seriously, vows are broken, and the foundation of the Vajra Hell is laid. If scolded, one's own bad karma and defilements will be exhausted, and demons and evil guides will flee far away. More importantly, because (the Guru) is particularly fond of me, he speaks frankly, just as a father treats his son, without hypocrisy, and one should think that this is a great kindness. If (the Guru) appears displeased, it is because one has unpurified karmic obscurations, so (the Guru) is pointing it out to remind oneself. In general, one should strive to purify obscurations and make the Guru happy again. Some Mahamudra practitioners say, "Pray for blessings so that I can bear the Guru's scolding," which is also the key to faith. Some Tibetan meditators say: This precious Guru with the signs, whatever you do is good, whatever you do is virtue. Even if you are a butcher who kills people, that is also satisfying, that is also good. You will surely embrace sentient beings with compassion. Even if you show the behavior of perverse and promiscuous behavior, merit will increase and merit will arise, which is a symbol of the union of skillful means and wisdom. If you deceive others with lies, you will also use various symbolic methods to lead all beings to the path of liberation. Even if you do stealing and robbery, you will transform the wealth of others into the resources (needed for practice), so that the poor people can be at peace. In fact, if a Guru like this scolds, it is a wrathful mantra, which will surely eliminate bad conditions and obstacles. If you beat and strike, that is a blessing, and all accomplishments arise from it, and those with faith will be very happy. Saying this is the key to Guru devotion. Jey Drolchok (Taranatha) also said: The root of accomplishment is the Guru, the Guru is the actual manifestation of the Buddha, whatever (the Guru) does, one must see it as good. Even if you say it nicely, it is just a sound. Whether or not one obtains accomplishment, whether it is a Buddha or a sentient being, no matter whether (the Guru)'s actions are good or bad, there is not the slightest arrogance in my mind.
Chinese
需要那样的虔诚。上师自己稍微有缺点，也不必抬举成佛，往上提升。上师自己能明白就好。不必转换上师所做的错事，而观想成好事。无论做什么，那都是大事，那样就行，对所作所为的好坏不作区分。不是为了自己获得成就而修持虔诚。不离开上师，即使必须待在地狱也愿意。如果离开上师，即使有成就或成佛，我也不需要，还说什么呢，就是这样想的。总之，对虔诚舍弃希望和疑虑非常重要。那些以词句为主的学者们，以及自诩为大修行者的传承者，沉溺于辩论、诗歌等恶劣言辞的悬崖，这些世间的贪图名利者们，渴望获得圆满的意义，即使不赞同市井之人的言辞和奉承，但经续中说： “损害、知识、量度者，不给予安乐之果，任何时候都给予痛苦。 圣者的慈爱，胜过愚昧之语，带来殊胜的安乐，使众生乐于安乐。 因此，为了众生的利益，仅仅修持无我，即心的自性。” 如是所说，我们是依义而行的，所以在这里也只说这么多。此外，亲近善知识上师，譬如世间亲密的朋友和亲戚，或者优秀的仆人对主人的恭敬，用身体承侍和服侍，供养饮食，从事农业、商业、信使、与敌人战斗等一切所需之事。用语言说悦耳之语，赞美和称扬，从各种方面说奉承话。心里也想着，自己的国王等等，如果权势高，财富多，长寿，战胜敌人，出现与众不同之事，该有多好。在工作方法上，也想着能否将其他敌人置于自己的统治之下，甚至想方设法建立联系。自己也供养丰盛的饮食财物，缴纳赋税，甚至为了他们的利益，能够付出生命，世间人就是这样。
English
Such devotion is needed. Even if the lama himself has some faults, there is no need to elevate him to Buddhahood and raise him up. The lama himself can understand. There is no need to transform the lama's misdeeds and meditate on them as good deeds. Whatever he does, that is a great matter, that is enough, without distinguishing between good and bad deeds. It is not to cultivate devotion in the hope of attaining siddhis for oneself. Even if one has to stay in hell if one does not separate from the lama, one is willing. If one separates from the lama, even if there are siddhis or Buddhahood, I do not need them, so what else is there to say, that is what one thinks. In short, it is very important to abandon hope and doubt in devotion. Those scholars who focus on words, and those who claim to be lineage holders of great meditators, who fall into the abyss of bad language such as logic and poetry, these worldly fame-seekers, who long for perfect meaning, even if they do not approve of the words and flattery of the common people, but the tantras say: "Harm, knowledge, and measure do not give the fruit of happiness, but always give suffering. The loving-kindness of the holy ones, superior to the words of the ignorant, brings excellent happiness and makes beings rejoice in happiness. Therefore, for the sake of beings, only meditate on non-self, the nature of the mind." As it is said, we rely on meaning, so here too we say only this much. Furthermore, to befriend a virtuous spiritual friend, a holy lama, is like a close friend or relative in the world, or a good servant's respect for his master, serving and attending with the body, offering food and drink, doing all the necessary tasks such as farming, business, messenger work, and fighting enemies. With the tongue, speaking pleasant words, praising and extolling, speaking flattery in various ways. In the mind, one also thinks, how wonderful it would be if one's own king, etc., were powerful, wealthy, long-lived, victorious over enemies, and had something unique. In the method of work, one also thinks about whether one can bring other enemies under one's rule, and even tries to establish connections. One also offers abundant food, drink, and wealth, pays taxes, and even gives up one's life for their sake, that is how worldly people are.
Chinese
仅仅为了成就几年、几个月、几天的眼前利益，尚且能对亲友、官员们那样做，那么上师乃是未获佛果之前，永久的亲人，是朋友，是官员，是怙主，是救护。自己今生的安乐、美名、善誉，长寿无病、受用，为人所敬等等一切美好，全部都是上师的恩德和加持。此外，自己所拥有的闻思之智慧，守护戒律之清净，念诵能力、加持，息增怀诛之事业，所有这一切也都是上师的恩德。最终直至成佛之间，一切共同与殊胜的成就，以及此生来世一切时处的安乐，都依赖于上师。既然如此，那么就应当将上述的身语意一切所作所为，都奉献于上师。也应当立志这样做。总而言之，甚至要做到祈愿上师的身语事业显赫增上。如果能够做到这样，那么不观察过失，所作皆知为功德，断除希冀与恐惧的决断，以及亲近的想法，这四种依止上师的想法如果具足，那么对于能否将虔诚转化为道用，就毫无疑问了。第二，加行：以身语意的所有行为，做一切令上师欢喜之事，舍弃一切令上师不悦之事。然而有些人认为，上师仅仅是请求诀窍的门径而已，想要向比上师更好的本尊或者空行母等请求巨大的成就和加持。这样一来，所有的缘起从根本上就错了，成就又怎么会到来呢？因此，要做到猛烈的虔诚心持续不断，片刻也不要产生邪见。如果由于业力，不由自主地生起了偶然的邪见，也要立即用对治法加以阻止，当下断除，并且不要让它在身语的表象中显露出来。在语言方面，无论公开还是私下，都不要说一句诽谤和责骂等话语。要说柔和、正直、真实、表里如一的话语。要以令上师满意，自己也心悦诚服，语言清晰没有隐瞒的方式来禀告。从一切方面赞美、称颂、赞扬上师的伟大。上师所说的一切