English
Serving the guru by not saying "yes" and so on, without generating even a moment of boredom, regardless of physical fatigue, and ensuring that the guru has no displeasure whatsoever. This is not done for the sake of material possessions or other worldly gains, but with the intention of attaining omniscience, to receive all the qualities of scripture and realization that the holy one possesses into one's own being. This arises entirely from the power of faith's closeness, so that seeing the face changes perception, and the hair on the head stands on end when touched by the hand—what need is there to mention more? Just hearing the name, remembering it in the mind, or meeting in a dream can soften the mind and restore energy. In this way, all empowerments and blessings enter the being. Therefore, by tasting the essence of the qualities of realization in the guru's heart-stream with such strong faith and devotion, one can obtain all the treasures of scripture and realization that the guru possesses into one's own being, like filling a vase to the brim, and thus be liberated in this life. Or, even if not, one will surely meet the guru in the bardo and be guided on the path. Therefore, the essential point of how to rely on a guru is simply faith. As it is said in the Engaging in the Bodhisattva's Deeds: Even in the state of an ordinary being, upon hearing of emptiness, great joy arises again and again within. Whoever's eyes are moistened with tears born from great joy, and whose body's hairs stand on end, has the seed of the wisdom of the complete Buddha. That is the vessel for closely showing it; the truth of the ultimate meaning should be shown to that one. Jowo said: All the great and small qualities of the Great Vehicle arise from relying on the guru. You Tibetans only have a mundane concept of the guru, so how can they arise? Once, calling out the guru's name loudly, I requested that the pith instructions be placed in my heart. The guru said: Hehe, I have very good ears; the practice of pith instructions is faith, faith, faith. And so on. Sixth, conduct that accords with the meaning: In general, the path of liberation alone, and especially the path of the Great Vehicle, is not a correct path if the skillful means and wisdom are not complete, or if the three aspects of preliminary, main practice, and conclusion are not complete. If they are complete, it becomes a genuine path.
Chinese
因为对于普通人来说，这种情况很难发生。大乘的善知识们，以充满二利之菩提心的力量，将一切行为都融入菩提，他们的行为无不具备六度波罗蜜多的本质，所以，对于那些必定进入这种殊胜方便智慧之道的大德们来说，积累福德资粮，如供养布施、建造佛像、书写诵读、讲经闻法等等；积累智慧资粮，如无执的智慧增长；此外，对于深奥的实相进行禅定等等，无论做什么，都将自己拥有的或得到的财物融入其中，身语帮助，心随喜并赞同，一起坐着禅修等等，无论做什么都是意义一致的行为，因此资粮会共同圆满，所以要经常努力。甚至在那时，跑腿送信、打扫道路和住所等等，都不是无意义的辛劳，因为这些都与解脱的果实一起，被说成是资粮道，所以比其他行为更为殊胜。关于这一点，经续中说：圆满侍奉上师后，住在圣者面前，这被称为资粮道。上师圣者讲解意义，并将两种教诲融入其中，我将其称为加行道。今生见到确定的真理，我将其称为见道。无修之修与有修之无二者，无有分离地安住，我将其称为修道。以不住之方式达到究竟，我将其称为究竟道。这是就密咒道快速而言说的。第七，需要这些的理由是：为什么会这样呢？因为在皈依、发菩提心、供养七支等时候，将资粮田中显现的一切都视为上师心意的显现而修持的外在瑜伽，以及为了清净自相续，观想头顶为一切佛的自性
English
Because such a thing is difficult to happen to ordinary people. The virtuous friends of the Mahayana, with the power of the precious Bodhicitta that possesses two benefits, integrate all their actions into Bodhi. Their actions are all inseparable from the essence of the six perfections. Therefore, for those great beings who are destined to enter such a path of special skillful means and wisdom, accumulating merit, such as offering alms, building statues, writing and reading, teaching and listening to the Dharma, etc.; accumulating wisdom, such as the increase of non-attachment wisdom; in addition, meditating on the profound meaning of reality, etc., whatever they do, they integrate whatever possessions or resources they have into it, helping with body and speech, rejoicing and agreeing with the mind, sitting together to meditate, etc., whatever they do is an act of consistent meaning, so the accumulations will be completed together, so always strive diligently. Even at that time, running errands, delivering messages, sweeping roads and residences, etc., are not meaningless labors, because these, together with the fruit of liberation, are said to be the path of accumulation, so they are more excellent than other actions. Regarding this, it is said in the tantras: After completely serving the Lama, residing in the presence of the holy one, this is called the path of accumulation. The holy Lama explains the meaning, and integrates the two teachings into it, I call it the path of application. Seeing the definite truth in this life, I call it the path of seeing. The two, non-meditation of meditation and non-existence of meditation, abide without separation, I call it the path of meditation. Reaching the end by the way of non-abiding, I call it the path of completion. This is said in terms of the speed of the mantra path. Seventh, the reason why these are needed is: Why is it so? Because at the time of taking refuge, generating Bodhicitta, offering the seven branches, etc., all that appears in the field of accumulation is regarded as the manifestation of the Lama's mind, and the external yoga is practiced, and in order to purify one's own continuum, one visualizes the crown of the head as the nature of all Buddhas.
Chinese
像我一样修持，这是第二点。为了加持能够一时俱入，在心间修持，这是像秘密一样的修持。将本来的蕴等和上师的身语意三密无别地显现为本尊的形象，以这种方式修持生起次第，这是像极密一样的修持。在所有这些之后，将心意融合，并且无论何时都将光明智慧法性安住在不可思议的意义上，无有造作，这是修持上师的心法，即法界离戏的实相，因此这才是圆满次第的修持。因此，所有需要修持的本质都包含在上师修持之中。因此，大乘的经部都反复教导要生起这种观念，所有的续部也都说上师即是佛。在《金刚手现前灌顶续》中说：秘密主，弟子应该如何看待上师呢？就像看待佛陀薄伽梵一样。以及在《虚空广阔续》中说：修持上师之后修持法身，即使修持成千上万的本尊身，也无法承受那样的福德之雨。因此，所有白色的法行，无论是听闻、讲说、修持、执持，还是供养、朵玛等，无论做什么，都是先行的事业。上师是三世诸佛的荣耀。如是。因此，如果具有将上师视为佛的虔诚心，那么将自己面前显现的善知识，无论是出家人还是持咒者，他们的形象作为忆念的所依和供养的所依，绘制他们的画像，这是非常有意义的。然而，不要说具有这样的虔诚心，甚至从功德的角度来看，也不将他们视为好的格西。从恩德的角度来看，也不将他们视为像亲友们给予帮助那样重要。大多数愚昧的人只是以世俗的表象来描绘上师的画像，或者制作塑像等，只是期望口头念诵的修持方式，对于真实居住的上师，不以信心和虔诚，以身语意和资具来承侍，但在他们去世之后，却为了名声和宗派的
English
Like me, practice this is the second. In order for blessings to enter all at once, meditate in the heart, this is practicing like a secret. Manifesting the inherent aggregates, etc., and the three secrets of the lama as inseparable, in the form of the deity, meditating on the generation stage in this way is practicing like a most secret. After all of that, blending the mind and heart, and at any time resting the clear light wisdom dharma nature in the inconceivable meaning, without effort, this is meditating on the lama's mind dharma, the reality of the dharmadhatu free from elaboration, therefore that alone is the completion stage practice. Therefore, all the essence of what needs to be practiced is included in this lama practice. Therefore, all the sutras of the Mahayana repeatedly teach to generate this concept, and all the tantras also state that the Buddha is the lama. In the Vajrapani Abhisheka Tantra, it says: Secret Lord, how should a disciple view the teacher? Just like viewing the Buddha Bhagavan. And in the Space Vast Tantra, it says: Having meditated on the lama, meditate on the dharmakaya. Even if you meditate on hundreds of thousands of deity bodies, you cannot withstand the rain of that merit. Therefore, all white dharma practices, whether listening, speaking, meditating, holding, or making offerings, tormas, etc., whatever you do, it is the preliminary activity. The lama is the glory of the Buddhas of the three times. Thus. Therefore, if you have the devotion to see the lama as a Buddha, then taking the appearance of the spiritual friend who appears before you, whether they are a monastic or a mantra holder, their image as a support for remembrance and a support for offering, making their image is very meaningful. However, not to mention having such devotion, even from the perspective of qualities, they are not seen as just good Geshes. From the perspective of kindness, they are not even regarded as important as the help given by friends and relatives. Most ignorant people only draw the image of the lama's body in a worldly appearance, or make statues, etc., only hoping for verbal recitation practices, and do not serve the actually residing lama with faith and devotion, with body, speech, mind, and possessions, but after they pass away, they do it for fame and sectarian
Chinese
以恶劣的动机为了金钱等而依止（上师）是思想行为错误的举动。一边说着在修习深奥的道理，一边却不了解上师心意的秘密，不了解远离散乱修习的方式，反而信任愚蠢的实执者，这些人以世俗的思维和分别念作为依据，想要成就超越思维的智慧，这是因果相违背的，所以只是“徒劳无益”，只是徒劳而已。 清净显现和虔诚的自性，无论在今生、来世或中阴的任何时候都会显现，如果不是这样，却期望在中阴见到，这是在期望不可能的事情，所以是可笑的，是应该被他人嘲笑的。 第八，总结本章的要点：首先，想要依止的上师，要从远处询问其传记并进行观察。然后，近距离观察其行为举止。接着，混合观察其行为，精通于深入考察，如果认为不适合依止，就应该放弃；如果认为适合，就应该依止。正如《善臂请问经》中所说：“如果具足所有这样的功德，在争论的时代非常稀少。具有一半、四分之一或八分之一的功德。”这里可以与对友伴的描述进行比较。因此，从经续中所说的功德，一半、四分之一，甚至至少八分之一是必不可少的，应该寻找具备这些功德的上师。如此寻找并依止上师之后，通过法和誓言建立联系之后，无论好坏，都要善于领会上师的心意。如果不是这样，一开始不加考察，随便遇到谁都请求灌顶和引导等，然后就开始恶语相向、诽谤、背后议论、讽刺挖苦、嫉妒等，这些都是破坏誓言的因素。不以虔诚之心领受上师的智慧宝藏。甚至上师即使是普通人，也不可能没有一点功德，而且从中也获得了法的恩惠，却什么也不想，把所有赐予的教言都抛弃，这实际上是在把自己推向地狱的重大行为。如《意集经》中所说：“一旦被视为圣物，无论是否确定为圣物，怎么可能违背教言和抛弃传承？如果那样的誓言破损了。”
English
Relying on (a guru) with evil intentions for the sake of gold and silver is a deed of flawed thought and behavior. While saying that one is meditating on the profound meaning of reality, one does not understand the secret of the guru's mind, nor the way to practice without distraction, but instead trusts foolish, clinging individuals. These people use worldly thoughts and concepts as the basis to accomplish wisdom that transcends thought. This is a contradiction of cause and effect, so it is just "toil and trouble," merely futile. The self-nature of pure appearance and devotion will manifest in this life, the next life, or any time in the bardo. If it is not so, but one hopes to meet (the guru) in the bardo, this is desiring the impossible, so it is ridiculous, and deserves to be ridiculed by others. Eighth, summarizing the main points of this chapter: First, the guru one wishes to rely on should be asked about his biography from afar and examined. Then, observe his conduct up close. Next, mix and observe his behavior, and become skilled at thorough examination. If it is deemed unsuitable to rely on him, then he should be abandoned; if it is deemed suitable, then he should be relied upon. As it is said in the "Questions of Excellent Arm": "If one possesses all such qualities, it is very rare in times of strife. (One with) half, a quarter, or an eighth of the qualities." Here, it can be compared to the description of a friend. Therefore, from the qualities spoken of in the sutras and tantras, half, a quarter, or even at least an eighth is indispensable, and one should seek a guru who possesses these qualities. Having sought and relied on a guru in this way, after establishing a connection through dharma and vows, one must be skilled at understanding the guru's mind, whether good or bad. If it is not so, one does not examine at the beginning, but asks for empowerments and instructions from whomever one meets, and then begins to speak ill, slander, gossip, satirize, and be jealous, etc. These are all causes for breaking vows. One does not receive the treasure of the guru's wisdom with devotion. Even if the guru is an ordinary person, it is impossible that he has no qualities at all, and one has also received the kindness of the dharma from him, but one thinks nothing of it, and abandons all the teachings that have been given. This is actually performing the great deed of throwing oneself into hell. As it is said in the Gongdü Sutra: "Once taken as sacred, whether or not it is determined to be sacred, how could one violate the teachings and abandon the lineage? If that vow is broken."