English
Like a blacksmith's anvil, enduring all hardships and toils such as the summer heat and winter cold; listening to all instructions without the slightest deviation, like a servant; abandoning pride and respecting the guru and fellow disciples like a wiping cloth; reflecting on one's own faults, abandoning arrogance, and not flaunting merits, like a hornless bull king, not appearing among the many cattle. One should rely on the guru in these ways, as stated in the Bodhisattva Pitaka. The Gandavyuha Sutra states: 'Son of good family, towards the virtuous friend, you should generate a mind like the earth, not weary of all burdens; a mind like a vajra, not shaken by all harms; a mind like a student, not disobeying all words; a mind like a servant, listening to all commands; a mind like a hornless bull king, without arrogance.' And so on, it is stated in many sutras. Second, serving the guru with three kinds of service: First, if the disciple has great material wealth, in order to extract the essence from meaningless illusory enjoyments, one should offer it to the Three Jewels, who are the supreme field of merit. In particular, the noble guru himself is the embodiment of the union of all Three Jewels, and is therefore said to be the fourth Jewel. As the Samputa Tantra states: 'Buddha, Dharma, and Sangha, the guru is also the fourth.' And also, he is the essence of all mandalas. As the great teacher said: 'The guru is the Buddha, the guru is the Dharma, likewise the guru is the Sangha, the unsurpassed doer of all, the guru is the great glorious Heruka.' Therefore, even if the guru has no needs or desires, in order to complete one's own accumulation of merit, one should offer what is most cherished and pleasing to oneself. As the Compendium Sutra states: 'Kingship and one's own body, sons and wives and wealth, the most cherished and pleasing objects, offer them to the supreme guru.' The merit of offering in this way is immeasurable. The reason for this is that the only one who introduces the realization of the Dharmakaya of all Buddhas is the guru. As the Gongdu Sutra states: 'Better than a hundred thousand kalpas of Buddhas,
Chinese
应当如是知晓。为何劫代的诸佛，皆是依止于上师而生起？如是说。因此，以千佛，于千劫中作供养，不如于上师的每一毛孔，涂上一点旃檀香，千倍的供养也无法比拟。如是说。即使没有巨大的财富，若心清净，即使是微小的物品也能圆满资粮，因此应当尽己所能地供养，这是非常重要的。中间，为了成办上师的差事和侍奉，从身体的住所的劳作和缝补等，乃至铺设坐垫和合掌之间的所有行为，以及口中说上师的需求，以及上师的语的教诲，说法等，一切用于上师方面的业的功德，唯有成为般若波罗蜜多的因，因此无论何时都不会浪费，应当精进。如果能力不足，因为已经献出了自己的身体，所以要树立自己不自主的观念，为了赎回身体，可以给别人报酬，让他们侍奉，或者用言语的表达获得允许。如是身语意三门以及受用，也要令上师欢喜。总的来说，经部中说：不厌倦的信心，不悭吝的柔和，不吝啬的财物，不犹豫的侍奉，不虚伪的正直言语，不谄媚的自律，不愚昧的智慧，无垢染的真诚八法，完全奉献给圣者。如是说。如是所作的功德，在《智慧海》中说：谁对上师的事业，是贤善有缘者，对三世一切诸佛，于六百亿劫中，作礼拜，也不如此事意义重大。如是等等。如是依靠两种承事，掌握上师的心意，听闻深广的佛法，理解于心，最终以实修的供养令上师欢喜非常重要，因为其原因是，从世尊佛陀开始，依次而来的上师们，宣说佛法的要义，是为了调伏有情，使之解脱，如果不修持，就无法解脱，因此令上师欢喜非常重要。
English
It should be known as such. Why do the Buddhas of the kalpas arise by relying on teachers? Thus it is said. Therefore, offering to a thousand Buddhas for a thousand kalpas is not as good as applying a single drop of sandalwood to each pore of the guru's body; a thousand times the offering cannot compare. Thus it is said. Even if one does not have great wealth, if the mind is pure, even small objects can complete the accumulation of merit; therefore, one should offer to the best of one's ability, which is very important. In the meantime, in order to accomplish the guru's tasks and service, from the labor and sewing of the body's dwelling, and even all actions between laying out a seat and joining palms, as well as speaking of the guru's needs with the mouth, and the guru's speech of teaching, such as explaining the Dharma, all the merits of the actions used in the guru's direction, only become the cause of the Perfection of Wisdom, so they will never be wasted, and one should strive diligently. If one is not able, because one has already offered one's body, one should establish the concept of not being self-governing, and in order to redeem the body, one can give rewards to others to have them serve, or obtain permission through verbal expression. In this way, one should also please the guru with the three doors of body, speech, and mind, along with possessions. In general, it is said in the Sutra: unwavering faith, gentle without arrogance, wealth without stinginess, service without hesitation, honest speech without hypocrisy, self-discipline without flattery, wisdom without ignorance, and eight pure-hearted minds, completely offer to the holy one. Thus it is said. The merit of doing so is said in the Ocean of Wisdom: Whoever is a wise and fortunate person for the guru's activities, offering prostrations to all the Buddhas of the three times for six hundred billion kalpas is not as meaningful as this. Thus and so on. Thus, relying on the two types of service, grasping the guru's mind, listening well to the profound and vast Dharma, understanding it in one's heart, and finally pleasing the guru with the offering of practice is very important, because the reason is that the essence of the Dharma taught by the gurus who have come in succession from the Bhagavan Buddha is to tame sentient beings and liberate them; if one does not practice, one cannot be liberated, therefore pleasing the guru is very important.
Chinese
考虑到所有方法中，实修是最好的，不要仅仅停留在获得闻思的理解上，而要付诸实践。而且，不要只停留在表面，要与自相续相结合。而且，不要只是期望，要做到彻底圆满。如《总道经》所说：过去的圣者善逝们，通过取悦殊胜的导师，最终前往寂静的隐居处，从而获得了比自己更殊胜的成就。第三，以“所作皆善见”的方式依止善知识。殊胜的善知识们，因为已经成就了自己的利益，现在是做利他事业的时候，所以会根据所化众生的意乐和显现，示现各种各样的行为。行为举止寂静调柔，用装饰和享受等来美化自己，威严和权势显赫，以贪恋的姿态摄取儿女、妻子、财富和享受等，内心凶猛，用严厉的行为降伏他人。以四种事业的方式调伏众生。特别是大乘的菩萨们，他们的智慧、知识和勇气是不可思议的。如《无垢称经》所说：阿难陀，所有大海的深度都可以测量，但菩萨们的智慧、知识、记忆、总持和勇气的深度是无法测量的。特别是从密咒道进入明咒瑜伽和双运行为的人们，他们的自性也是不可思议的，所以不要对任何事情都认为这是没有意义的，是与世俗行为和罪恶混杂的。过去在印度圣地，大多数成就者瑜伽自在萨ra哈巴等人，都显现出这样混杂的种姓，没有清净和不净等，是从事贱业的人。还有从事仆人和更低贱的奴隶，靠残羹剩饭为生的工作。还有的显现出从事猎人、渔夫和屠夫等多种罪恶的行业。虽然看起来比世俗人的行为还要堕落，甚至显得非常堕落，但那些人的心中没有迷惑，所以他们的行为都是有意义的。
English
Considering that among all methods, practice is the best, do not merely stop at gaining understanding through hearing and thinking, but put it into practice. Moreover, do not remain only on the surface, but integrate it with your own mindstream. Furthermore, do not just hope, but accomplish it thoroughly and completely. As stated in the 'General Sutra': The past noble Sugatas, by pleasing the excellent guide, ultimately went to secluded hermitages, thereby attaining achievements superior to themselves. Third, rely on the virtuous friend with the attitude of 'seeing good in whatever they do.' The noble virtuous friends, because they have already accomplished their own benefit, now is the time to do the work of benefiting others, so they show various kinds of actions according to the inclinations and appearances of the beings to be tamed. Their conduct is peaceful and gentle, they adorn themselves with ornaments and enjoyments, their majesty and power are magnificent, they gather children, wives, wealth, and enjoyments with an attitude of attachment, their minds are fierce, and they subdue others with violent actions. They tame beings through the activities of the four actions. In particular, the wisdom, knowledge, and courage of the great vehicle's Bodhisattvas are inconceivable. As stated in the 'Vimalakirti Sutra': Ananda, the depth of all the oceans can be measured, but the depth of the wisdom, knowledge, memory, retention, and courage of the Bodhisattvas cannot be measured. In particular, the nature of those who enter the path of mantra, engaging in the conduct of awareness yoga and union, is also inconceivable, so do not think that anything is meaningless, mixed with worldly actions and sins. In the past, in the sacred land of India, most of the accomplished yogis, such as Saraha, appeared to be of mixed caste, without purity or impurity, and engaged in lowly occupations. Others worked as servants and even lower slaves, living on scraps. Still others appeared to engage in various sinful occupations such as hunters, fishermen, and butchers. Although they may appear to be more degraded than the conduct of ordinary people, even appearing extremely degraded, those people have no delusion in their minds, so their actions are meaningful.
Chinese
如果以颠倒的方式认为是不可能的。因此，应该经常对上师们的行为举止，无论显现如何，都编造出许多矛盾之处，从而舍弃邪见，并且要知道有如此这般的弘扬佛法和利益众生的大事，或者即使不知道，也要认为肯定有大事，从而好好观察他们所做的一切，这非常重要，务必谨慎。如果即使那样做了，自己亲近的心也没有从解脱的三门中解脱，显现也没有显现为清净的无量无边，没有获得自在，就像吃了曼陀罗花的显现一样，把自己的错觉当成上师的过失，认为这个和那个是过失，这样观察的过患是无法衡量的。如果能够精通十二部经典，并且能够背诵，获得初禅的心的比丘，名叫星贤或者善星，由于邪见的猛烈罪业的力量，使他的心相续受到污染。断尽一切过失，并且具足一切功德相的我们的导师，释迦牟尼佛，看到他的所有行为都只是虚伪，从而耗尽了剩余的所有福德，去了恶道之处，对此要好好地思考。对于圣者们来说，不仅没有过失，而且具有身语意的不可思议的功德，但是除了少数业清净者之外，因为业障的缘故，我是看不到的，即使是什么都不知道的人，也不能以自己不了解和看不到上师的功德为理由而诽谤。如果稍微了解一点，也要使自己对经论的一部分进行闻思，这不会成为邪见的助长，而要成为信仰的滋养，要调整自己的相续，即使生起少许不信任感，也要通过忏悔来弥补。如《转法轮经》中说：如果在梦中，看到了上师的过失，醒来后立即忏悔。如果没有忏悔，这也会增长无间地狱的因。因此，善知识们因为没有虚伪，所以心中所想的不隐瞒，而用语言说出来。如果上师像生气一样进行呵斥和严厉的行为。
English
If it is impossible to think in a reversed way. Therefore, one should always compile many contradictions in all the appearances of the actions of the gurus, thereby abandoning wrong views, and one should know that there are such great things as propagating the Dharma and benefiting sentient beings, or even if one does not know, one should think that there must be great things, thereby observing well everything they do, which is very important, and one must be careful. If even after doing so, one's own mind of closeness has not been liberated from the three doors of liberation, and the appearances have not appeared as pure and boundless, and one has not gained freedom, like the appearance of eating Dhatura flowers, taking one's own illusions as the faults of the guru, and thinking that this and that are faults, the faults of such observation are immeasurable. If one can master all twelve divisions of the scriptures and be able to recite them, and the bhikshu who has attained the mind of the first dhyana, named Star Good or Good Star, due to the power of the fierce sin of wrong views, his mind stream is polluted. Our teacher, Shakyamuni Buddha, who has exhausted all faults and possesses all the qualities, saw that all his actions were only hypocrisy, thereby exhausting all the remaining merits and going to the place of evil destinies, one should think about this well. For the holy ones, not only are there no faults, but they also possess the inconceivable qualities of body, speech, and mind, but except for a few who have purified their karma, because of the obscurations, I cannot see them, and even if one does not know anything, one should not slander them on the grounds that one does not understand or see the qualities of the guru. If one understands a little, one should also make oneself study and contemplate a part of the scriptures, which will not become an aid to wrong views, but will become a nourishment for faith, one should adjust one's own mind stream, and even if a little distrust arises, one should make amends through confession. As it is said in the Wheel of Time Tantra: If in a dream, one sees the faults of the guru, one should confess immediately upon waking up. If one does not confess, this will also increase the cause of Avici hell. Therefore, because the virtuous friends are without hypocrisy, they do not hide what they think in their hearts, but speak it out in words. If the guru rebukes and acts harshly as if he is angry.