English
Furthermore, relying on the Buddha, Dharma, and Guru. Relying on the Buddha's body, faith arises. For example, if one has not seen the Jowo Shakyamuni statue, there is no reason for faith. Once seen, one prostrates, circumambulates, and so on, thus generating faith. Relying on the Dharma's teachings, faith arises. That is, when not heard, there is no faith, but upon hearing, faith arises. Relying on the Guru's mind, faith arises. That is, when the Guru's mind is pleased, and blessings are infused, faith arises. The initial faith arises from knowing the nature of the five poisons of affliction. First, recognize the five poisons: Anger blazes like fire, and when encountering unfavorable external circumstances and conditions, it erupts in rage. Attachment clings like glue and paste, externally clinging to the five desirable qualities, and internally clinging to sentient beings. Ignorance obscures like darkness, not understanding the common Dharma and one's own nature. Pride is heavy like a mountain, thinking there is no one greater than oneself. Jealousy rages like wind, unable to tolerate the qualities of others, and rejoicing in their misfortunes. Furthermore, anger is as obvious as coarse cloth, attachment is continuous, pride is as high as a mountain peak, jealousy is directed at good things, and knowingly engaging in wrong actions is ignorance. In the middle, recognize: For example, when anger suddenly arises, turn the attention inward and observe the anger. Discover that anger has no inherent existence, it is the nature of emptiness. What appears in this way is ungrasping awareness, appearing as anger, which is the nature of appearance. These two, appearance and ungrasping awareness, appear as anger. In the moment of such appearance, there is no inherent existence, and recognition is achieved through separation from clinging. Ultimately, anger naturally liberates in the state of the inseparability of appearance and emptiness. Thus, from the affliction of anger, the view and practice of the inseparability of clarity and emptiness arise. From this, the five poisons and all thoughts are exhausted. Thus, by knowing the nature of the five poisons, the initial three faiths arise: Thinking that the Guru who imparts this instruction is immensely kind, thus generating faith in the Guru; thinking that oneself is also happy, and the five poisons naturally liberate, thus generating faith in oneself; thinking that the Guru and Dharma are the same as me, and they also have it, how happy, thus generating faith in fellow practitioners. From confident faith, relying on cause and effect, faith arises. That is, believing that virtuous actions bring the result of happiness or higher realms, and evil actions bring the result of lower realms or suffering.
Chinese
说。生起圆满信心的处所是：如果这些信心依赖于自身相续的具足和圆满而生起，那么上述这些圆满就是圆满的究竟。像这样生起的信心必须增长，增长的四种因是：依赖于上师圣者的兄弟，并且生起虔诚的敬仰而增长。如果上师所做的一切都符合佛法，并且具足特征，那么生起敬仰，信心就会增长。如果发生变化，没有生起敬仰，信心就会减少。这会影响到下面的人。依赖于殊胜道友的行为，信心会增长：如果与如法行事的殊胜法友、精进者交往，信心就会增长。如果观察和研究甚深的经、律、论，信心就会增长：如果观察和研究经、律的不了义和了义，信心就会增长。相信自己的因果，确信会死亡，无法确定何时死亡，如果心中生起无论如何也不会空耗的想法，信心就会增长。像这样增长时，不要让四种减少的因素影响到它。四种因素是：第一，如果上师的行为颠倒，信心就会减少：如果自己的上师本来具有佛法，但由于乔摩等因素导致行为颠倒，信心就会减少。如果普遍的修行人的行为颠倒，信心就会减少：出家僧团争斗，密咒师神通广大，导师傲慢自大，寺庙嫉妒等等，都会减少信心。如果自己的修持努力减弱，信心就会减少：这是因为被懒惰所控制，没有听闻的广博知识，没有修行的体验，信心就会减少。如果陷入世俗事务，信心就会减少：如果因为亲戚等世俗事务而无暇修行，信心就会减少。不要让这些发生，即使上师的行为颠倒，做了五无间罪，也要认为上师是有密意的，心想我们的密意不会改变，保持自己的虔诚不改变。不要像对待普通修行人一样对待他们，放弃那些，去实修。像这样做了，就不会受到四种减少因素的影响。像这样，信心既不会增加，也不会减少。因此，要用四种具有信心的标志来确定：自己努力精进地学习和思考，努力精进地调伏自心，这就是具有信心的标志。对根本上师和本尊生起强烈的执
English
It is said. The place where perfect faith arises is: if these faiths arise depending on the completeness and perfection of one's own lineage, then the perfection of those above is the ultimate perfection. Since the faith that has arisen in this way must be increased, the four causes of increase are: relying on the brothers of the holy guru, and increasing with the burning of devotion included. If whatever the guru does is in accordance with the Dharma and possesses characteristics, then if devotion is included, faith will increase. If there is change and devotion is not included, it will decrease. This will affect those below. Faith increases by relying on the actions of special friends: if you associate with special Dharma friends who act according to the Dharma and are diligent, faith will increase. If you look at and understand the profound sutras, tantras, and commentaries, faith will increase: if you look at and understand the definitive and non-definitive meanings of the sutras and commentaries, it will increase. Believe in your own cause and effect. Death is certain. If the thought arises in your mind that you will never be wasted, since you cannot know when you will die, faith will increase. When increasing in this way, do not let the four causes of decrease affect it. The four causes are: first, if the guru's actions are wrong, faith will decrease: if your own guru originally has the Dharma, but his actions are reversed due to factors such as Jomo, faith will decrease. If the actions of ordinary practitioners in general are wrong, faith will decrease: fighting in the monastic community, the power of mantra practitioners increasing, the pride of teachers, the jealousy of monasteries, etc., will decrease faith. If your own effort in practice is weak, faith will decrease: this is because you are controlled by laziness, you do not have extensive knowledge from listening, and you do not have experience from meditation, faith will decrease. If you fall into worldly affairs, faith will decrease: if you are too busy to practice Dharma because of relatives and other worldly affairs, faith will decrease. Do not let these things happen, even if the guru's actions are wrong and he commits the five heinous crimes, you should think that the guru has a secret intention, and think that our intention will not change, and keep your own devotion unchanged. Do not treat them like ordinary practitioners in general, abandon those things, and practice. If you do this, you will not be affected by the four causes of decrease. In this way, faith will neither increase nor decrease. Therefore, you must determine it with the four signs of having faith: you strive diligently to learn and think, and you strive diligently to tame your own mind, this is a sign of having faith. Develop a strong attachment to the root guru and the yidam deity.
Chinese
如果行为举止端正，是大德行的象征。如果连细小的罪恶，也毫无虚伪地避免，这也是一种象征。据说，即使是伟人，也会避免不光彩的行为。如果从细小的善行开始修行，这也是一种象征。据说，即使是渴望名声的人也会这样做。那么，这样的信心有什么作用呢？有四种作用：成为善行的基础：依靠信心，念诵经文，顶礼膜拜，进行闻、思、修等活动。成为精进的骏马：因为有信心，所以不会懈怠善行，而是精进地修行。成为一切诀窍的容器：因为有坚定的信心，所以请教诀窍并加以实践。成为一切智慧的执持：因为有坚定的信心，所以努力学习，逐渐理解并掌握佛法。如果用比喻来象征信心，有四种相似的比喻：如幼子依赖母亲般的虔诚：例如，两三岁的孩子依赖母亲，毫不厌倦；同样，对上师和佛法充满虔诚，追随他们，毫不厌倦。最初的信心如清澈的水晶珠净化浊水：例如，将清澈的水晶珠放入水中，水自然变得清澈；同样，因布施而生起的悭吝之心自然得到净化，这就是它的含义。因确信的信心从石头中发现珍宝：例如，从泥土石头中发现铁或铜，会比其他人更确信、更高兴，并珍惜它；同样，对上师和佛法更加确信，追随他们，感到高兴和快乐。最终圆满的信心如珍宝中持有纯金和带有纹路的玉石：例如，在珍宝中发现纯金和带有纹路的玉石，因害怕失去而小心翼翼地持有；同样，前三种信心圆满后，果实不会分离，而是被持有。因此，为了避免依赖传承的信心的过失，列举了六种。其中，遗失有两种：在原地遗失：最初，凭借信心的力量做了一点善行，就以此为满足，即使以后有能力也不再做。在歧途遗失：想要做善行，却遇到恶缘，反而走向罪恶。丧失：最初有信心的时候，因为懒惰没有做善行，因此信心逐渐
English
If one's conduct is upright, it is a sign of great virtue. If one avoids even the smallest sins without hypocrisy, that is also a sign. It is said that even great people avoid disgraceful actions. If one practices from the smallest good deeds, that is also a sign. It is said that even those who desire fame will do this. So, what does such faith do? There are four functions: To be the basis of virtuous actions: Relying on faith, one recites scriptures, prostrates, and engages in activities such as listening, contemplating, and meditating. To be the steed of diligence: Because one has faith, one does not leave virtuous actions to laziness, but practices diligently. To be the vessel of all instructions: Because one has firm faith, one asks for instructions and puts them into practice. To be the holder of all wisdom: Because one has steadfast faith, one studies diligently, gradually understanding and grasping the Dharma. If we symbolize faith with examples, there are four similar examples: Devotion of faith like a child clinging to its mother: For example, a child of two or three years old clings to its mother without weariness; similarly, one is devoted to the guru and the Dharma, following them without weariness. Initial faith like a clear crystal bead purifying muddy water: For example, when a clear crystal bead is placed in water, the water naturally becomes clear; similarly, the miserliness that arises from giving is naturally purified, that is its meaning. Believing faith like finding a jewel inside a stone: For example, if one finds iron or copper inside soil and stone, one is more convinced and happier than others, and cherishes it; similarly, one is more convinced of the guru and the Dharma, following them, feeling happy and joyful. Ultimately perfected faith like holding pure gold and jade with patterns from within a jewel: For example, finding pure gold and jade with patterns inside a jewel, one holds it carefully for fear of losing it; similarly, when the previous three faiths are perfected, the fruit does not separate, but is held. Therefore, in order to avoid the faults of faith that relies on lineage, six are enumerated. Among them, there are two types of losing: Losing in its place: Initially, having done a bit of virtuous action by the power of faith, one is satisfied with that, and even if one has the ability to do more later, one does not do it. Losing on the wrong path: Wanting to do a virtuous action, one encounters a bad condition and turns towards sin. Losing: Initially, when one has faith, one does not do virtuous actions because of laziness, therefore faith gradually
Chinese
这是无法忍受的。解释是：年轻时有很多的信仰，但年老时信仰越来越小。徘徊是：凭借信仰做了善事，然后心想我做了善事，我听闻了佛法，我知道佛法了，从而被傲慢所束缚。游移是：做了善事却又犹豫不决，想着做还是不做。执着是：如果当初约定好的善事没有完成，就认为没有其他的事情可以做了。如果想要避免这些错误，就要放下自我，反其道而行之，不要认为做一点善事没有用，要直到死亡之前都要做。如果陷入了错误，要知道死亡也无济于事，所以一定要做善事。不要让手变得懒惰，要生起精进。解释是：通过四种增长的因素来增长。对于僵化，因为佛法是烦恼的对治，所以要调伏。对于游移，要抓住任何能够完成的事情并去做。对于执着，不要有偏见，要做任何能够完成的事情。这样做了，就能避免错误。像这样，通过听闻来记住这些信仰，检查自相续是否完整，如果不完整，就要去除缺点，如果完整，就存在功德。如果寻找也找不到，那就是存在着虚假的污点，所以要依靠六种方法。因为其中存在着错误，所以要避免错误，并将信仰植入自相续中。《寻找信仰之章》第二。即使有了信仰，也需要上师来引导有信仰的人，所以依靠上师有八种原因。第一，从三个门的角度来说，必须依靠一位具德的上师：如果不修持菩提果，那么依靠上师就没有必要。如果修持，那么对于修持的方法，如见、修、行等，不能向老人、村民、邻居等寻求建议，所以必须依靠上师来寻求智慧。中间，上师是增长智慧的助缘：依靠上师，首先增长听闻的智慧；通过思考听闻的内容，增长思考的智慧；通过禅修这些内容，增长禅修的智慧，因为上师是增长智慧的助缘，所以要依靠。最后，上师是能知晓去往何处的人：不善业导致堕入恶趣，善业导致转生善趣。此外，如果能言语柔和，不做喧嚣之事等，就能转生为天人。如果修持见修行