English
Just like rejoicing in an unfamiliar field, making offerings to the lama, and so on. The child's attachment without faith is like the mother-child attachment without weariness; likewise, there is no weariness in attachment for the sake of the lama. Just as a powerful king sits on his throne, for example, when a lord of the land sits on his throne, one feels intimidated and unable to do evil deeds; similarly, one should not engage in disrespectful behavior in the presence of the lama. Thus, relying on this, the practice of service and worship is: first, the service and worship of the three doors is: through the door of the body, prostrations and circumambulations to the deities are continuous; through the door of speech, respectful language and praises are continuous. When praising, the sound should be in accordance with the qualities. It is said that the fame of praise will also become like the sound of medicine. Through the door of the mind, love and compassion should be continuous. The practice of non-attachment service and worship is: first, the precious things that are needed, even one's own pure land, should be offered to the lama without attachment. Second, precious things that are cherished, even one's own sons and daughters, should be offered to the lama if he wishes, as it is said: "Princes and one's own body, sons and wives, the essence of wealth, offer what is most cherished and pleasing to the mind." If he does not desire them, considering them as dust under his feet, do not offer them. Third, the essence of wealth, gold and jewels, horses and elephants, granaries of grain, clothes of various colors, and whatever the lama desires, offer them without attachment. What is the need? In the Gongdü (Intentional Gathering) it says: "Even if one does not know or understand all the Dharma, if one performs great reverence and service to the lama who has become a holy being, one will cross the ocean of samsara." Why? Just as in a fertile field, if seeds are sown, they will grow and increase, so in the supreme field of merit, even a sesame seed will grow and ripen. It also says: "Therefore, he will never be afflicted by the suffering of disease, heat and cold, hunger and thirst." The practice of accomplishment through service and worship is: the best is to be able to practice from the view, by realizing the unbiased view, the partiality and clinging to qualities are liberated, and one can stably practice in that state. The intermediate is from the path of meditation, one should practice the clear and empty samadhi. The lowest is to be able to practice from the path of conduct, taking the immovable and uncontaminated as the basis, conduct should be as consistent with the Dharma as possible. So, does that count as service and worship? Self-liberation to others.
Chinese
有益的是恭敬承侍的殊胜。如此恭敬承侍后，请教诀窍的方式有两种。断除邪见的见解而请教是：首先，将自己视为国王，认为上师非常隐秘。将上师视为商贩，认为诀窍是待售的珍宝。认为传授诀窍与给予鲜花和供养相等同。将平等行持的道友视为敌人，对听闻、思维、禅修三者平等行持的道友，产生竞争心、嫉妒、指责、诽谤和嘲讽。认真听闻诀窍后，认为行持是缩短寿命，像口头禅一样行持，无法降伏敌人，无法守护亲友，没有吃的食物，没有穿的衣服，没有延续生命的儿子等等。放弃此生，认为五毒可以平息，无需调伏怨敌。因为认为无关紧要，所以不守护亲友的情面。因为欲望可以平息，所以不需要食物和财富。因为断绝父系和子系，所以不需要延续生命的儿子。像这样就是认为缩短寿命。这些都应该断除。那么应该如何请教呢？有五种正确的理解方式。其中，将自己理解为病人，住在三界轮回的巨大房屋中，穿着无明的外衣，被我执的男女魔鬼击中，被贪欲的强大女魔所折磨，五毒和三毒的毒瘤非常严重且难以寻找。将上师理解为治疗疾病的医生。将诀窍理解为治疗的药物。将平等行持的道友理解为护理病人的人。认真听闻诀窍后，将行持的人理解为疾病痊愈的人，然后请教。如此依赖上师有什么必要呢？有三种必要。首先，依赖一位具德的上师，不会产生世间的诽谤和过失。因为依赖一位具德且无误的上师，所以世间人不会说你的上师是假的、没有佛法的。不产生过失和诽谤，自己也会生起我是以上师的弟子的坚定信念，对上师的信心不会增减。对上师的信心不增不减，临终时、中阴身和来世也会显现上师的景象，并且有上师引导的必要。
English
Beneficial is the supreme of respectful service. Having served respectfully in this way, there are two ways to request instructions. To request by abandoning wrong views: First, seeing oneself as a king, thinking the lama is very secretive. Seeing the lama as a merchant, thinking the instructions are jewels for sale. Thinking that explaining the instructions is equal to giving flowers and offerings. Seeing friends who practice equally as enemies, towards friends who practice equally in listening, thinking, and meditating, generating competitive thoughts, jealousy, blame, slander, and mockery. Hearing the instructions diligently, thinking that practicing them shortens life, practicing like a mere recitation, unable to subdue enemies, unable to protect relatives, having no food to eat, no clothes to wear, no son to continue the lineage, and so on. Abandoning this life, thinking that the five poisons can be pacified, no need to subdue enemies. Because one thinks it is irrelevant, one does not protect the face of relatives. Because desires can be pacified, one does not need food and wealth. Because one cuts off the father's and son's lineage, one does not need a son to continue the lineage. Like that, one sees it as shortening life. All of these should be abandoned. So how should one request? There are five correct ways of understanding. Among them, understanding oneself as a patient, residing in the great house of the three realms of samsara, wearing the cloak of ignorance, being struck by the male and female demons of self-grasping, being tormented by the powerful female demon of attachment, the boil of the five poisons and three poisons is very serious and difficult to find. Understanding the lama as the doctor who heals the disease. Understanding the instructions as the medicine for healing. Understanding friends who practice equally as those who nurse the patient. Hearing the instructions diligently, understanding the person who practices as someone who has recovered from the illness, and then requesting. What is the necessity of relying on the lama in this way? There are three necessities. First, relying on a virtuous lama, worldly slanders and faults will not arise. Because one relies on a virtuous and unerring lama, worldly people will not say that your lama is fake and without Dharma. Because faults and slanders do not arise, one will also generate a strong conviction that I am a disciple of this lama, and one's faith in the lama will not increase or decrease. With unwavering faith in the lama, the appearance of the lama will arise at the time of death, in the bardo, and in future lives, and there is a necessity for the lama to guide one.
Chinese
如是，依止上师之方法，亦由听闻而受持其名。需以具足彼等（方法）之方式依止。上师依止法明晰之章节，第三（章）。 如是，以先行之方式，首先，由观察暇满而获得难以获得之暇满。获得暇满后，因行法需具足信心，故于中间生起信心。以具信心者引导道路，故宣说依止上师之三种方法为先行。现在调伏自相续，总的来说，凡是圆满正等觉佛所说之法，无一不成为调伏相续之方法，故强调切勿诽谤佛法。于此，希斯（Śrī Siṃha）宣说调伏相续有六种，并予以列举。第一，将无常融入相续，调伏相续有四种，并予以列举。何物无常？外器内情二者，此处主要阐述内情有情之无常。首先，阐述外器之无常，即终极无常，包含生住异灭空。由此，从执着中解脱。此器世间亦是无常，此器世间，如须弥山王和七金山，七大乐海，四大部洲，小洲，铁围山等。从毁灭之时起，劫末之火生起，连灰烬的残余都不会留下。 最终被水和风摧毁，依靠且确定，混合之迹象难以忍受。 引用此句之意，暂时无常，即包含四季变化。引自《本生论》： 夏暖生机勃，秋凉萎落干。 年丰年歉收，旱涝无定焉。 草木枝繁茂，时离热风摧。 若谓恒常者，何故变迁耶？ 如是解说。内部有情之无常，终极无常为死亡，暂时无常为变化。那么，以何为譬喻说明无常呢？身体无常，如悬崖之枯树，譬如悬崖边有一棵树，必定会倒塌。又如风等因缘，不知何时会倒塌一样。有漏之身亦必定会死亡，不知因缘何时到来。呼吸无常，如山口之雾，譬如山口之雾，被冰雹等微小的因缘吹散一样。
English
Thus, the methods of relying on the Lama are also grasped in name through hearing. One must rely on them in a way that possesses these (methods). The chapter that clarifies the methods of relying on the Lama is the third. Thus, as a preliminary, first, by examining leisure and endowment, one obtains the leisure and endowment that is difficult to obtain. Having obtained leisure and endowment, one needs faith to practice Dharma, so in between, generate faith. Since those with faith are led to the path, the three methods of relying on the Lama are taught as preliminaries. Now, tame your own mind-stream, and in general, since all the Dharma spoken by the perfectly enlightened Buddha is a method for taming the mind-stream, it is emphasized that it is very important not to denigrate the Dharma. There, Śrī Siṃha speaks of six ways to tame the mind-stream, and enumerates them. First, relying on impermanence in the mind-stream, there are four ways to tame the mind-stream, and they are enumerated. What is impermanent? Of the two, the container and its contents, here the impermanence of sentient beings, the contents, is mainly shown. First, the impermanence of the container is shown, which is ultimate impermanence, including formation, abiding, decay, destruction, and emptiness. Also, turning away from attachment, this container world is also impermanent. This container world, such as Mount Meru and the seven golden mountains, the seven great pleasure lakes, the four continents, subcontinents, and the iron fence, even from the time of destruction, when the fire of the eon arises, not even the ashes will remain. Finally, since it is destroyed by water and wind, relying on and being certain, the signs of mixing are unbearable. Drawing on the meaning of this, temporary impermanence, which includes the changes of the four seasons, is also from that same source: Summer warm, life flourishes, autumn cool, withers and dries. Good years, bad years, drought and flood are uncertain. Herbs, trees, leaves flourish, Separated from the warmth of the season, impermanent by the wind. If it were permanent, why would it change and go? This is explained. The impermanence of the inner contents is ultimate impermanence, death, and temporary impermanence is change. So, what is the example of how it is impermanent? The body is impermanent, like a withered tree on a cliff. For example, a tree on a cliff is sure to fall. Also, like a condition such as wind, one does not know when it will fall. The contaminated body is also sure to die, one does not know when the condition will come. Breath is impermanent, like mist in a mountain pass. For example, the mist in a mountain pass is blown away by a slight condition such as hail.
Chinese
因此，呼吸的出入，也只需一些微小的因缘就能断绝。心无常，如天空的闪电。例如，天空的闪电不会持续很久。这颗心也是一样，不会停留两刻，而是不断变化的。寿命无常，如草尖上的露珠。例如，草尖上的露珠虽然看似晶莹剔透，但只需一阵风等微小的因缘就能使其消失。这寿命也是一样，只需一些微小的因缘就会改变而逝去。从哪方面来说是无常的呢？以四种死亡的方式来说是无常的。也就是必定会死，何时死不确定，死亡无法避免，死亡是自身的本性。必定会死有四种说法。以前活着的众生已经不存在了。《经》中说：先前出生的都已死去，出生后没有死去的处所是不存在的。无论在天空中，还是在海底，或者躲在山洞里，都不可能存在。就连住在须弥山山洞里，具有神通的仙人也无法逃脱死亡。色蕴是积聚的，因此是注定要死的。积聚的东西不可能永恒存在。找不到永恒存在的处所。因为一切积聚的事物都是无常的。不要悲伤，阿难陀。经文这样开解道。寿命不会停留一刹那。日夜不停留，这寿命无常且短暂。没有增加的可能性。因此，不要执着于我见，终将面临死亡。经文这样开解道。一切所为皆无常，这是什么决定的呢？何时死亡不确定的四种法是这样说的。寿命没有定数。《处三》中说：声音不悦耳，可以忍受。两次都是一半一半地放弃。这里是不确定的，最后是十年，最初是无数年。因此，赡部洲的寿命没有定数。最初寿命无数年，后来逐渐缩短。一百岁时，导师出现。现在是六十岁。三十岁时，会发生饥荒。二十岁时，会有疾病。十岁时，会发生刀兵劫。那时，弥勒菩萨的化身会降临，弘扬善法。最后寿命会增长到八万岁。中间有十八个小劫。因此，现在是六十岁的时代。