Chinese
进入。以达到究竟的信心，不会从此退转。 事业有两种：圆满具足善业，使其成熟解脱；不容罪恶停留，使其无所遁形。 过失即是无有，过失的譬喻有六种：没有信心的人，犹如海底的磐石；犹如船上没有缆绳；犹如断臂之人到达金洲；犹如盲人观看寺庙；犹如母狼陷入旋涡；犹如种子被火焚烧。 寻觅之法：依靠四种传承来寻觅。依靠上师的传承来寻觅信心，即依靠上师的教言、自身的行为以及他人的行为。上师有两种：依靠上师的行为来寻觅信心，依靠上师的教诲。教言有两种：依靠教言的直接意义来寻觅信心，依靠究竟意义。自身有两种：依靠自身暇满人身来寻觅信心，依靠无常在心中生起。他人有两种：依靠他人圆满的安乐来寻觅信心，依靠圆满的痛苦。 功德即是有，功德的譬喻有六种：具有信心的人，犹如肥沃的土地；犹如渡河的船只；犹如巨大恐惧的救护者；犹如调伏众生的导师；犹如守护边境的城堡；犹如如意宝珠。 过失是如果信心没有在自己的心中生起，即使寻觅也无法找到，那么，列举过失的譬喻有六种：犹如没有断气的尸体；犹如没有酿造的酒糟；犹如没有神灵附体的巫师；犹如四肢无法着地的旁生；丈夫无论多么有功德，如果没有深刻的信心，就像是拥有金线鼻环的牛；女人无论多么有功德，如果没有深刻的信心，就像是拥有玉石内胎的器皿。 方法是依靠传承来生起信心的六种方法：依靠生起信心的处所来安住，依靠增长的四种因缘来增进，不让衰退的四种因素有机可乘，依靠存在的四种征象来衡量，依靠所作的四种事业来究竟，依靠相应的四种途径来接近。生起的四种处所是：修行人的信心生起的处所是：依靠佛、法、上师三宝而生起。最初的信心生起的处所是：依靠将五毒烦恼认知为法性而生起。也
English
Entering. With perfect faith, one will not turn back from it. There are two kinds of actions: completing and perfecting virtuous deeds, causing them to ripen and be liberated; not allowing sins to remain, making them invisible. Faults are what is absent; there are six examples of faults. A person without faith is like a boulder at the bottom of the ocean; like a boat without mooring ropes; like a person with a severed arm going to the Golden Island; like a blind person looking at a temple; like a she-wolf caught in a whirlpool; like a seed burned by fire. The method of seeking: seek by relying on the four lineages. Seeking faith by relying on the lineage of the lama, that is, relying on the lama's words, one's own actions, and the actions of others. There are two aspects of the lama: seeking faith by relying on the lama's conduct, and relying on the lama's instructions. There are two aspects of the teachings: seeking faith by relying on the direct meaning of the teachings, and relying on the ultimate meaning. There are two aspects of oneself: seeking faith by relying on one's own leisure and endowments, and relying on impermanence arising in the mind. There are two aspects of others: seeking faith by relying on the perfect happiness of others, and relying on perfect suffering. Qualities are what is present; there are six examples of qualities. A person with faith is like fertile land; like a boat crossing a river; like a protector from great fear; like a guide taming beings; like a fortress guarding the border; like a wish-fulfilling jewel. Defects are that if faith has not arisen in one's own mind, even if one seeks, one will not find it. Listing the six examples of defects: it is like a corpse that has not stopped breathing; like unfermented dregs of alcohol; like a diviner who has not been possessed by spirits; like a quadruped that cannot plant its feet on the ground; no matter how virtuous a husband is, if he does not have deep faith, he is like an ox with a golden nose ring; no matter how virtuous a woman is, if she does not have deep faith, she is like a vessel with a jade core. The method is the six methods of relying on lineage to generate faith: rely on the place where faith arises to establish it; rely on the four causes of increase to propagate it; do not allow the four causes of decline to take hold; measure it by the four signs of existence; accomplish it by the four actions to be done; approach it by the four corresponding paths. The four places of arising are: the place where the faith of a practitioner arises is: it arises by relying on the Three Jewels of Buddha, Dharma, and Sangha. The place where initial faith arises is: it arises by relying on recognizing the five poisons of afflictions as the nature of reality. Also
Chinese
信心的生起之处是：依赖业果而生起。究竟信心的生起之处是：那些信心在自己的相续中圆满聚集而生起。四种增长之因是：长久依止上师，心怀敬信则信心增长；依赖殊胜道友的行为；依赖甚深经论的观察；对业果生起确信，无常在相续中生起。四种减弱之缘是：上师的行为颠倒则信心减弱；一般修行人的行为颠倒则信心减弱；自己努力不足；世间法的事情降临。四种存在的标志是：自己精进于闻思的智慧，并且努力调伏自心，则是具有信心的标志；对上师和本尊生起强烈的敬信心；对细微的罪业也极为谨慎；从细微的善行开始修持。四种作用是：成为一切善行的基础；成为一切精进的动力；成为一切口诀的容器；成为一切智慧的执持。四种相似的比喻是：胜解信如同幼童依恋母亲；清净信如同宝珠能澄清水和水中的浑浊；确信信如同从石头中找到珍宝；究竟信如同珍宝中拥有纯金和带有花纹的玉石。为了遮止信心的过失有六种：遗失和丧失两种，融化和冻结两种，散乱和停滞两种。不要陷入这些过失中。遗失有两种：信心在原处遗失，以及在过失处遗失。第一种是：以自己信心的力量做了一点善事就感到满足。第二种是：想要做一件善事，却转向了罪恶。丧失是：最初有信心的时候没有行善，之后信心没有持续增长。融化是：最初有一点信心，但它变得越来越小。冻结是：以信心的力量做了善事，却因傲慢而心生骄傲。散乱是：做了善事，却犹豫不决，想着做不做都一样。停滞是：已经认定的善行，如果不能完成就放弃。从《近传心髓》中说：信心。
English
The place where faith arises is: it arises by relying on the law of cause and effect. The place where ultimate faith arises is: it arises from those faiths being complete and gathered in one's own mindstream. The four causes of increase are: faith increases if one relies on the holy lama for a long time and has devotion and respect; relying on the conduct of special friends; relying on the contemplation of profound sutras and agamas; believing in the law of cause and effect, and impermanence arises in the mindstream. The four conditions for decline are: faith declines if the conduct of the holy lama is wrong; faith declines if the conduct of ordinary Dharma practitioners is wrong; if one's own effort is weak; if worldly affairs befall one. The four signs of existence are: if one strives hard in the wisdom of hearing, thinking, and meditating, and is diligent in training the mind, it is a sign of having faith; if one has great devotion and longing for the lama and the yidam deity; if one is very cautious even of subtle sins; if one practices from subtle virtues. The four functions are: it is the basis of all virtuous actions; it is the support of all diligence; it is the container of all instructions; it is the holder of all wisdom. The four corresponding examples are: aspiring faith is like a child clinging to its mother; clear faith is like a jewel that clears water and the turbidity of water; believing faith is like finding a jewel inside a stone; ultimate faith is like possessing pure gold and jade with patterns inside a jewel. There are six ways to prevent the faults of faith: two are losing and ruining, two are melting and freezing, and two are scattering and sticking. Do not let them happen. There are two types of losing: losing faith in its original place, and losing it in the place of fault. The first is: being satisfied with doing one virtuous deed with the power of one's own faith. The second is: wanting to do a virtuous deed, but turning to sin. Ruining is: not doing virtuous deeds when one first has faith, and then not continuing to increase faith deeply. Melting is: initially having a little faith, but it gradually becomes smaller and smaller. Freezing is: doing virtuous deeds with the power of faith, but becoming proud due to the power of arrogance. Scattering is: having done virtuous deeds, but being hesitant, thinking whether to do it or not. Sticking is: abandoning the virtuous deed that has been identified if it cannot be completed. From the Heart Essence of the Whispered Lineage: Faith.
Chinese
那者是，以大乘地基之规依止上师。不计较问答如贼，亲近如狗，信解如母子，悦耳如国王升座。 顶礼！承侍之事有三：以三门和悦承侍，不执著，修持。 顶礼！初者，以身体之门绕上师，不间断本尊手印。以语之门赞颂。以意之门爱恋渴念。 顶礼！不执著有三：所需之圣物，自己的田地房屋也供养上师。珍爱之圣物，膝下的儿女，若上师喜欢也供养。财物之精华，金银铜铁，马和象，粮食的仓库，衣服的颜色，食物的美味等，凡是上师喜欢的，都无执著地供养。 顶礼！修持有三：上者从见解上能修持，中者从禅修上能修持，下者从行持上能修持。 顶礼！请教口诀之方式有两种：舍弃五种邪见而请教，具备五种正确理解而请教。 顶礼！初者，自己视为国王，上师视为商人，口诀视为货物，视道友为仇敌，精进听闻口诀后行持，那就像是母猪。第二者，自己理解为病人，上师视为医生，口诀视为药物，视道友为护士，精进听闻口诀后行持，那就像是病愈。 顶礼！依止上师之必要有三：依止一位具德上师，不会发生世间一切过失之必要。不发生那些过失，对上师的信心不会增减之必要。不退失信心，临终和中有以及来世，都会显现上师之相，并作引导之必要。 顶礼！口耳传承心髓中，依止上师品第三。 顶礼！ 调伏自心有六：于相续中生起无常以调伏自心，断除愚痴以调伏自心，于相续中忍受艰难以调伏自心，转变不具足之念以调伏自心，于相续中修习具足之智慧以调伏自心，以精进之口诀印持于相续中以调伏自心。 顶礼！于相续中生起无常有四：
English
That is, relying on the lama with the tradition of the great vehicle's ground. Not valuing questions and answers like a thief, being close like a dog, having faith like a mother and child, being pleasant like a king ascending the throne. Homage! There are three things to serve: serving with the three doors in harmony, without attachment, and practicing. Homage! The first is to circumambulate the lama with the door of the body and not interrupt the mudras of the deity. With the door of speech, praise. With the door of mind, love and yearn. Homage! There are three types of non-attachment: The sacred objects needed, one's own fields and houses are also offered to the lama. Cherished sacred objects, the children under one's knees, if the lama likes them, are also offered. The essence of wealth, gold, silver, copper, iron, horses and elephants, granaries, the color of clothes, the best taste of food, etc., whatever the lama likes, are offered without attachment. Homage! There are three types of practice: the superior can practice from the view, the intermediate can practice from meditation, and the inferior can practice from conduct. Homage! There are two ways to request instructions: to request by abandoning five wrong views, and to request by possessing five correct understandings. Homage! The first is to see oneself as a king, the lama as a merchant, the instructions as goods, to regard fellow practitioners as enemies, and to practice after diligently hearing the instructions, that is like a sow. The second is to understand oneself as a patient, the lama as a doctor, the instructions as medicine, to regard fellow practitioners as nurses, and to practice after diligently hearing the instructions, that is like recovering from illness. Homage! There are three necessities for relying on a lama: the necessity of relying on a virtuous lama so that all worldly faults do not occur. The necessity that faith in the lama does not increase or decrease because those faults do not occur. The necessity that the appearance of that lama arises and guides one at the time of death, in the bardo, and in future lives because that faith is not lost. Homage! From the Heart Essence of the Whispered Lineage, the Third Chapter: Relying on the Lama. Homage! Taming one's own mind has six aspects: generating impermanence in the continuum to tame one's own mind, abandoning foolishness to tame one's own mind, enduring difficulties in the continuum to tame one's own mind, reversing inappropriate thoughts to tame one's own mind, cultivating appropriate wisdom in the continuum to tame one's own mind, and sealing the continuum with diligent instructions to tame one's own mind. Homage! Generating impermanence in the continuum has four aspects: