Chinese
据说，如果祈请，证悟的智慧会在相续中生起。如云：“以不动的虔诚六个月，将获得金刚持的果位。”以及“次第的道与地，以年月的上师虔诚成就。”因此，必须视上师为佛。如何视呢？就别解脱的规矩而言，即使上师不是声闻缘觉的圣者，仅仅视其为具功德的凡夫也行得通。就菩萨而言，视其为安住于大地之上的圣者，或者视其为佛的化身，或者视其为从资粮道以上的大菩萨，这样也行得通。就大圆满的规矩而言，上师不能被视为凡夫班智达，或者圣者阿罗汉，或者圣者菩萨，或者佛的化身，或者报身。应该如何视呢？必须通过视上师为佛的法身，以无有虚伪的虔诚祈请，这样就不需要依赖其他的道之助缘，而能使证悟的智慧在自相续中生起。如果展示一个如此在相续中生起的例证，在印度圣地有那若巴、龙菩提、导师金刚铃等。在藏地也有索波拉巴、遍知大师，持明吉美林巴等等。如此，为了视上师为佛，有五种应知。一、知上师为佛。二、知其所做的一切皆为佛的事业。三、知于自身而言，其恩德胜过佛。四、知恩德之师乃是皈依处一切总集的自性。五、如是知晓后祈请，则不依赖其他道之助缘，而知证悟的智慧会在自相续中生起。其中，第一点，知上师为佛，有权衡与究竟两种。就权衡而言，这位上师是佛的化身。此外，为了调伏其他有缘众生，其他相续的佛陀们，为了调伏有缘者，以随顺所化之方式，所化现的应化身，乃是因诸佛的悲悯和愿力，以及所化众生的福德力，而如水中月般显现的缘起，知晓之后以虔诚……
English
It is said that if one prays, the wisdom of realization will arise in one's mindstream. As it is said, "With unwavering devotion for six months, one will attain the state of Vajradhara." And, "The stages of grounds and paths are accomplished through the devotion to the guru over years and months." Therefore, one must see the guru as a Buddha. How so? According to the system of individual liberation, it is sufficient to see the guru as a virtuous ordinary being, even if they are not a noble Hearer or Solitary Realizer. In terms of a Bodhisattva, it is sufficient to see them as a noble being residing on a great bhumi, or as an emanation body of a Buddha, or as a virtuous Bodhisattva who is at least on the great accumulation path. According to the system of Dzogchen, it is not acceptable to see the guru as an ordinary pandita, or a noble Arhat, or a noble Bodhisattva, or an emanation body of a Buddha, or a Sambhogakaya. How should one see them? One must pray with unwavering devotion, seeing the guru as the Dharmakaya of the Buddha, so that one does not need to rely on other conducive conditions of the path, and one can generate the wisdom of realization in one's own mindstream. If we show an example of this arising in the mindstream, in the noble land of India, there were Naropa, Nagarjuna, and the master Dorje Drelbupa. Here in Tibet, there were Sogpo Lhapa, Kunkhyen Chenpo, and Rigdzin Jigme Lingpa, and so on. Thus, to see the guru as a Buddha, there are five things to know. First, to know the guru as a Buddha. Second, to know that everything they do is the activity of a Buddha. Third, to know that their kindness is greater than that of the Buddhas themselves. Fourth, to know that the kind guru is the embodiment of all refuges. Fifth, to know that if one prays after knowing this, the wisdom of realization will arise in one's own mindstream without relying on other conducive conditions of the path. Among these, the first, knowing the guru as a Buddha, has two aspects: provisional and ultimate. Provisionally, this guru is the actual emanation body of a Buddha. Furthermore, for the sake of taming other beings to be tamed, the Buddhas of other lineages, in order to tame those to be tamed, emanate bodies in accordance with what is appropriate, these created Rupakayas, which are impermanent, are due to the compassion and aspirations of the Buddhas, and the power of the merit of the beings to be tamed, appearing as interdependence like a reflection of the moon in water. Knowing this, with devotion...