English
This is unbearable. The explanation is: In youth, there were many faiths, but in old age, faith becomes smaller and smaller. Wandering is: Having done good deeds by virtue of faith, then thinking I have done good deeds, I have heard the Dharma, I know the Dharma, and thus being bound by arrogance. Vacillation is: Having done good deeds but being hesitant, thinking whether to do or not to do. Attachment is: If the good deeds that were initially agreed upon are not completed, then thinking there is nothing else to do. If you want to avoid these mistakes, you must let go of self and go in the opposite direction, do not think that doing a little good is useless, you must do it until death. If you fall into error, know that death is of no avail, so you must do good deeds. Do not let your hands become lazy, generate diligence. The explanation is: Increase through the four factors of increase. For rigidity, because the Dharma is the antidote to afflictions, it must be tamed. For vacillation, seize and do whatever can be accomplished. For attachment, do not be biased, do whatever can be accomplished. By doing this, you can avoid mistakes. Like this, remember these faiths through hearing, check whether your mind-stream is complete, if it is incomplete, then remove the shortcomings, if it is complete, then there are merits. If you search and cannot find it, then there is a stain of falsehood, so rely on the six methods. Because there are errors in it, avoid errors and plant faith in your mind-stream. "Chapter Two: Searching for Faith." Even if there is faith, a guru is needed to guide those with faith, so there are eight reasons to rely on a guru. First, from the perspective of the three doors, one must rely on a virtuous guru: If you do not practice for the fruit of Bodhi, then relying on a guru is not necessary. If you practice, then for the methods of practice, such as view, meditation, conduct, etc., you cannot seek advice from the elderly, villagers, neighbors, etc., so you must rely on a guru to seek wisdom. In the middle, the guru is the supportive condition for increasing wisdom: By relying on the guru, first the wisdom of hearing increases; by thinking about what is heard, the wisdom of thinking increases; by meditating on these contents, the wisdom of meditation increases, because the guru is the supportive condition for increasing wisdom, so rely on him. Finally, the guru is the one who knows where to go: Non-virtuous actions lead to falling into the lower realms, virtuous actions lead to rebirth in the higher realms. In addition, if one can speak softly and not make noise, etc., one can be reborn as a god. If you practice view, meditation, and conduct
Chinese
依赖上师是因为佛陀等也是通过上师的智慧而证悟的。那么，是否随便什么上师都可以呢？并非如此，必须依赖具有功德的上师。考察上师的功德有二：一是共同上师的六种功德。第一，具有传承的教证：即持有相续不断的法脉，也就是加持的传承没有中断，灌顶的河流没有衰减等等。第二，通达闻思的智慧：通过听闻断除外在的增益，通过思维断除内在的增益。第三，证悟究竟的智慧：如实证悟法性。第四，善于开示无谬窍诀：如自己证悟一样教导他人。第五，精勤利他：不懈怠，将成就作为目标。第六，慈悲心平等：不是偏袒一方，而是对一切众生平等。二是殊胜上师的六种功德。第一，不轻视证悟见解的上师：不说什么现在不是证悟的时候，也不说什么不需要证悟，就像这样就可以了，而是说获得闲暇人身就是证悟的时候，需要上师来指引。第二，不舍弃体验的修持：在证悟的意义上，无散乱地安住于无分别的境界中。第三，行为不违背经论：与佛法经论相符。第四，究竟的果位显现：不是口头说说，而是亲身示现。第五，对今世的贪执小：因为最重要的是殊胜的佛法，所以对世间的贪执很小。第六，只为来世着想：不追求今生的名声和利养，而是为了成就菩提。因此，依止具有功德的上师需要供养，积累资粮有三种：一是坚定不移的信心如河流般：不是说三种信心时大时小，而是没有增减。二是精进不懈怠如纺线般：对闻思修等修法精进。三是誓言不变如纯金般：比如纯金经过火烧、锤炼、打磨等也不会改变。
English
Relying on a guru is because buddhas and others also attain enlightenment through the wisdom of a guru. So, can just any guru do? No, it is necessary to rely on a guru who possesses qualities. There are two aspects to examining the qualities of a guru: first, the six qualities of a common guru. First, possessing the scriptural authority from the source: that is, holding the unbroken lineage of the Dharma, which means the lineage of blessings is not interrupted, the river of empowerment is not diminished, and so on. Second, being skilled in the wisdom of listening and contemplating: through listening, cutting off external additions; through contemplation, cutting off internal additions. Third, the wisdom of realizing the ultimate dawns within: realizing the nature of reality as it is. Fourth, being able to teach unerring instructions: teaching others as one has realized oneself. Fifth, striving for the benefit of beings: not being lazy, taking accomplishment as the goal. Sixth, having impartial compassion: not being partial to one side, but being equal to all beings. Second, the six qualities of an uncommon guru. First, the guru who does not belittle the view of realization: not saying that now is not the time for realization, nor saying that there is no need for realization, that it is fine as it is, but saying that obtaining leisure and endowment is the time for realization, and that a guru is needed to point it out. Second, not abandoning the practice of experience: in the meaning of realization, abiding without distraction in the state of non-differentiation. Third, actions not deviating from the scriptures: being in accordance with the Buddhist scriptures. Fourth, the ultimate result is manifested: not just talking about it, but demonstrating it in person. Fifth, having little attachment to this world: because the most important thing is the supreme Dharma, there is little attachment to the world. Sixth, only caring for the next life: not pursuing fame and gain in this life, but striving for enlightenment. Therefore, relying on a guru who possesses qualities requires offerings, and there are three ways to accumulate merit: first, unwavering faith like a river: not saying that the three faiths are sometimes big and sometimes small, but without increase or decrease. Second, diligence without laziness like spinning thread: being diligent in the practice of listening, contemplating, meditating, and so on. Third, vows that do not change like pure gold: for example, pure gold does not change even after being burned, hammered, or polished.
Chinese
无论上师有何责备等，也不从誓言中改变。那些是神圣的物品，学徒需要。这样聚集物品后，以六种珍爱的方式寻找上师，即讲述六种。第一种，像对待不认识的向导一样珍爱：例如，就像去往印度金刚座一样，没有障碍和曲折地前进一样。因为引领菩提之路没有障碍和曲折的是上师，所以像对待不认识的向导一样，以寻找的方式寻找上师。像对待运送者一样珍爱：例如，就像去敌方需要好的运送者一样，寻找从轮回中拯救的化身上师。像对待保护武器的盔甲一样珍爱：例如，就像有好的盔甲就不会被武器刺穿一样，依靠好的上师就不会被烦恼的武器刺穿，以寻找争端的方式寻找。像对待治疗疾病的药物一样珍爱：例如，就像治疗疾病需要医生一样，寻找治疗三界轮回疾病的医生上师。像对待驱散黑暗的灯一样珍爱：例如，就像驱散黑暗需要灯一样，将上师视为驱散无明黑暗的灯来寻找。像对待实现愿望的如意宝珠一样珍爱：例如，就像向珍宝祈祷就能实现愿望一样，就像舵手依靠辛劳寻找一样，向上师祈祷就能实现共同和殊胜的愿望，像舵手寻找宝珠一样寻找上师。这样，对于具备特征的上师，通过六种珍爱的方式寻找而得到之后，以五种行为方式来依止，即讲述五种。第一种，以大乘土地的方式依止上师：例如，就像土地能承受不洁之物、炉灶和污秽等任何事物一样，对于上师的责备等任何行为都要依止。以不计恩情的方式依止：例如，就像船只在冬天运送过寒冷的水，在夏天运送过洪水也不计恩情一样，无论身语意三门和财物上做了什么侍奉，也不对上师计较恩情。像亲近的狗一样：例如，亲近就像，去时相送，来时相迎，进入
English
No matter what reproaches or anything else the Lama may give, one does not change from one's vows. These are sacred substances, needed by the student. Thus, having gathered the substances, searching for the Lama through the six ways of cherishing, these six are enumerated. First, cherishing like a guide on an unfamiliar path: for example, just as one goes to Bodh Gaya in India without obstacles or detours, so the Lama who leads one on the path to enlightenment without obstacles or detours is like a guide on an unfamiliar path. One seeks the Lama in the manner of searching. Cherishing like a carrier of people: for example, just as one needs a good carrier to go to enemy territory, one seeks the Lama who is the incarnation that saves one from samsara. Cherishing like armor that protects weapons: for example, just as one is not pierced by weapons if one has good armor, so by relying on a good Lama, one is not pierced by the weapons of afflictions. One seeks in the manner of seeking a source of conflict. Cherishing like medicine that cures illness: for example, just as one cherishes a doctor to cure illness, one seeks the Lama who is the doctor who cures the illness of the three realms of samsara. Cherishing like a lamp that dispels darkness: for example, just as one cherishes a lamp to dispel darkness, one seeks the Lama as the lamp that dispels the darkness of ignorance. Cherishing like a wish-fulfilling jewel that grants desires: for example, just as one obtains desires by praying to a precious jewel, just as a captain seeks it through hardship, one seeks the Lama in the manner of seeking a jewel, the captain through whom one obtains common and supreme desires. Thus, having found a Lama who possesses the qualities by searching through the six ways of cherishing, one relies on him through the five ways of acting, these five are enumerated. First, relying on the Lama through the way of the great vehicle, like the earth: for example, just as the earth bears whatever is impure, hearths, filth, and so forth, so one relies on the Lama no matter what reproaches or anything else he may do. Relying in the manner of not valuing kindness: for example, just as a boat does not value kindness even though it carries one across cold water in winter and great floods in summer, so no matter what service one performs with body, speech, and mind, and with material offerings, one does not value kindness to the Lama. Like a familiar dog: for example, familiarity is like, seeing off when one goes, welcoming when one comes, entering
Chinese
就像在未熟悉的田地里感到高兴一样，对上师进行供养等等。未达到信心的子依附是，例如像母子依附一样没有厌倦，为了上师的缘故依附也没有厌倦。如同威严的国王坐在宝座上一样，例如像土地之王坐在宝座上时，会感到畏惧而无法做坏事一样，在上师面前不做无礼的行为。像这样依赖后进行承侍供养是，首先三门最初的承侍供养是：身体方面，对佛像的顶礼和绕转不间断；语言方面，敬语和赞颂不间断。对此进行赞颂时，声音要与功德相符。据说赞颂的名声也会变成良药之声。意方面，慈爱和悲悯不间断。不做执着的承侍供养是：首先，需要的圣物，即使是自己的净土，也不执着，供养给上师。第二，珍爱的圣物，即使是自己的子女，如果上师要，也供养给上师，如经中所说：王子和自己的身体，子女和妻子，财物的精华，极其珍爱和心仪之物都供养。如果不喜欢，认为是脚下的尘土，就不供养。第三，财物的精华，金银珠宝，马和大象，粮食的仓库，各种颜色的衣服等等，凡是上师喜欢的，都无执着地供养。有什么必要呢？《意集经》中说：即使不了解所有的佛法，也没有证悟，对于成为圣者的上师，如果做了广大的恭敬承侍，也能超越轮回的苦海。为什么呢？就像在肥沃的良田里，播下种子就会生长一样，在功德的殊胜良田中，即使是芝麻大小的善行也会增长成熟。经中还说：因此，他永远不会被疾病、寒热、饥渴的痛苦所折磨。进行修持的承侍供养是：最好是从见地上能够修持，通过证悟无偏的见地，功德的偏执和执着就会解脱，在那种状态中能够稳固地修持。中等是从修法上，对明空三摩地进行一些修习。下等是从行持上能够修持，以不动的无漏为基础，行持要尽可能与佛法相符。那么，这算是承侍供养吗？自解脱于他