English
If completely destroyed, those will always be the supreme of happiness. By showing and practicing it, supreme happiness is with happiness. Likewise, in the flexible intent of the teachings, the sutras and meanings are crucial. Therefore, if the great protector is held as sacred, and believed to be a sacred measure, then its way should also be sacred. When the lord of Lanka, that secret supreme lord, commanded me thus: Warrior Vajradhara, listen. Through the enlightenment of millions of kalpas, the teacher should be known as sacred. Why do the Buddhas of countless kalpas, arise relying on teachers? Without relying on teachers, Buddhas will not arise either. I have not truly seen them arise. If they arise, that would contradict the sacred way. For the sacred one with meaning, in all times of the three times, all the Sugatas and Victorious Ones who dwell in the ten directions, come forth, paying homage with mantras and aspirations. Bodhisattvas, gods and humans, as well as nagas, yakshas and rakshasas, all the vidyadharas gather, scattering all kinds of emanation flowers, teacher, virtuous friend, you are our father. Teacher, virtuous friend, you are our mother. Teacher, virtuous friend, you are our protector. You are the wise one who understands the ignorant mind, the guide for those who have lost their way, the lamp wandering in the darkness, the jewel that dispels suffering. Homage to the face of the sun, homage to the heart of the sky, homage to the body of the moon, homage to the feet of the lotus. Thus with joy and reverence, paying homage with mantras and aspirations. Therefore, all the victors and bodhisattva vidyadharas, arise from the sacred one, just as a mother gives birth to a child. Likewise, know the sacred one. The nature of the sacred one is also, relying on mind and taming, immeasurable vast wisdom, patience that can endure conditions, always upright, honest conduct without deceit. To all dangerous sentient beings, giving various fearlessness through skillful means. The hero has harmony and great diligence. For all objects of knowledge, appearing as desired. Even if asked in samsara, it cannot be exhausted.
Chinese
考察且功德日渐增，真实语且言语不变异，如是所说如是行持，对于善与恶诸业，无有喜与不喜之分别。如兽中之王狮子，威严赫奕不入村落，舍弃喧嚣卑劣之诸业，远离漂浮与散乱恒常住，如狮子一般独自住。依止寂静之因与隐遁之路，此与何者相应乃是圣者之器，一切圣者皆是恭敬之对境。纵然自性不具彼，若具圣者之库藏与掌管，亦应视为圣者且行圣者事。纵然不识未悟一切法，然对于已成圣者之上师，恭敬供养若能大行之，则能超越轮回之大海。何以故，于良田沃土之上，播撒种子如是能增长，于圣者之福田良田之上，不失一滴亦能增长。救护轮回边际之，殊胜善知识有四者，根源与教证及自在，智慧决定具量有四者。彼中生起对治有四者，发心力与悔力及，业力与目标之力，能摧毁邪恶之诸力。能超越四条河流，一切相续皆得解脱，彼即成为圣者之圣者。如是说已寂然不语。因此于此楞伽之主，具慧者以欢喜与恭敬，对于已成圣者之诸君，于集会处三番作恭敬，以头顶触及彼之足。圣者或者未决定之诸众，聚集圣法等等，为了摧毁罪过，应作世间侍奉之意乐。对于何者诽谤增长之语，再三以意乐施加意乐之方便，以侍奉之语词划定界限，彼等应如是随适忆念。安乐与受用升起之时，成办意义祈请等等场合中，以相续柔和侍奉具恭敬，无有悭吝之心殷勤行持。从各方面谨慎持重，坦诚而言无有虚诳，何以故对于已成圣者者，若作未决定虚诳之业，则欺骗一切已成圣者，彼将堕入金刚地狱。精勤且具毅力品行贤善，能忍耐击打且能保守秘密行为贤善，谦逊
English
Examining and virtues increasingly arise, speaking truthfully and words do not change, doing exactly as spoken. Towards good and bad deeds, there is no attachment of liking or disliking. Like the king of beasts, the lion, majestic and dignified, does not enter villages, abandoning the activities of inferior gatherings, free from agitation and distraction, constantly abiding, like a lion, dwelling alone. Relying on the cause of solitude and the path of seclusion, whoever possesses this is worthy of being a noble one, all noble ones are objects of reverence. Even if one does not possess that nature, if one possesses the treasury and management of the noble ones, one should be regarded as noble and act as a noble one. Even if one does not know or understand all the teachings, by greatly honoring and serving the lama who has become a noble one, one will cross the ocean of samsara. Why? Because on fertile and well-cultivated land, planting seeds will increase and grow, likewise, on the fertile field of merit of the noble ones, not even a sesame seed is lost, and it will increase. The four excellent spiritual friends who protect from the edge of samsara are: origin, scripture, empowerment, and the four who possess the measure of wisdom and certainty. From them arise four antidotes: the power of generating bodhicitta, the power of regret, the power of action, and the power of aim. They destroy the powers of wrong views. One will cross the four rivers, and all continuums will be completely liberated, becoming the noble one of noble ones. Having spoken thus, he remained silent. Therefore, here, the lord of Lanka, with joy and respect, those who have become noble ones, in the assembly place, make prostrations three times, touching their feet with their heads. Whether noble or uncertain ones, gathering the noble Dharma and so on, in order to destroy faults, one should have the intention of worldly service. To the words of slander and increasing gossip, repeatedly apply the means of intention with intention. Holding the boundary with the word "service," remember those things as convenient. In situations of comfort, enjoyment, rising, accomplishing meaning, requests, and so on, with a gentle continuum, serve with respect, without stinginess, diligently practice. Be cautious and composed in all aspects, speak frankly and without deceit. Why? Because if one performs uncertain and deceitful actions towards those who have become noble ones, one deceives all who have become noble ones, and one will fall into the Vajra Hell. Diligent and persevering, with good conduct, able to endure beatings and keep secrets, with virtuous behavior, humble.
Chinese
具有美好仪容，善于方法， 身语意三门善行，约束三边。 如与圣者相应般行持， 以明晰清净区分诸义。 安住在圣者之中时， 不应出现在众人言语之中。 对于何者善与恶行， 不应掺杂诽谤。 对我说善与恶， 众人所见众人所说，以及诬陷， 何者想要引入言语之中， 断绝言语便获得安乐。 在圣者的处所， 不应说愤怒粗暴的话语。 不应以放逸的方式行事， 不应说无礼无仪， 不应毫无顾忌地说。 对于刀剑以及所见之物， 不应炫耀财富等。 不应说以差别杀害他人的话语， 不应加以偏袒。 在成为圣者之处， 随后以理智和适当的供养， 珍宝财物以及上妙的衣服， 上妙的食物等， 以布施和祈求使之欢喜。 因此，疾病和贫困等， 饥饿和寒热的痛苦， 也不会降临。 对于请求、布施、病人， 以及想要听闻教法而安住者， 以及不了解圣者行持者， 与圣者们在同一处所， 不了解侍奉也不会降临。 如若不这样做，便是造作罪业。 不应踩踏圣者的身影， 也不应跨越足迹。 衣服、坐垫、垫子等， 也不应踩踏。 以眼观察圣者的教言， 若非名不副实，若不能胜任， 则无有虚伪等，舍弃处所。 圣者的财物如同生命般守护， 视其近侍如同圣者一般， 视其眷属如同亲友一般， 恒常以平等之心看待。 床榻坐垫安乐上师之法， 不恭敬等不合礼仪之举， 在圣者面前皆不适宜。 若做了，则侍奉和誓言衰损。 头上戴着响亮的帽子和举着伞， 手杖身体依靠也是如此。 凡在此处，不应以散乱的方式， 从显现的境域中行事。 贱民和屠夫的行径， 也不应出现在圣者的视线中。 疯子和到处游荡者的行为， 不应出现在圣者的处所。 随顺显现的教言而行持， 如何行持便如何行持， 应以柔和、缓慢、听闻、疑惑般行持。 从圣者行持的显现境域中， 不应放逸自大
English
Possessing a beautiful appearance and skillful in methods, With body, speech, and mind, practice virtue and restrain the three extremes. Conduct yourself in accordance with the holy ones, Distinguish all meanings with clarity and purity. When dwelling peacefully among the holy ones, Do not appear in the conversations of others. Towards those who engage in good and bad deeds, Do not mix in slander. Speaking good and bad about me, What everyone sees, everyone says, and false accusations, Whoever wants to introduce words, Cutting off words brings happiness. In the places of the holy ones, Do not speak with anger or harsh words. Do not act in a careless manner, Do not speak impolitely or without decorum, Do not speak without shame. Do not flaunt swords, iron, or whatever is seen, Nor wealth, etc. Do not speak words that kill others with discrimination, Do not show partiality. In a place that has become holy, Subsequently, with reason and appropriate offerings, Treasures of wealth and excellent clothing, Excellent food, etc., Make them happy with charity and requests. Therefore, diseases and poverty, etc., The suffering of hunger and heat, Will not be inflicted. To those who request, give alms, the sick, And those who wish to listen to the teachings and abide, And those who do not understand the conduct of the holy ones, In the same place as the holy ones, Not understanding service will not be inflicted. If you do not do this, you have committed a sin. Do not step on the shadow of the holy one, Nor step over their footprints. Clothing, cushions, mats, etc., Should not be stepped on. Observe the teachings of the holy ones with your eyes, If the name does not match the reality, if you cannot fulfill it, Then without pretense, abandon the place. Protect the wealth of the holy ones as you would your life, Regard their attendants as holy ones, Regard their retinue as close friends, Always look upon them with an equal mind. The throne, bedding, comfortable cushions are the methods of the lama, Disrespectful and other inappropriate behaviors, Are not suitable in the presence of the holy ones. If done, service and vows are diminished. Hearing loud noises from hats and holding umbrellas on the head, Hand rests and body supports are also like that. Wherever this is, do not act in a scattered manner, From the realm of appearances. The behavior of commoners and butchers, Should not be in the sight of the holy ones. The behavior of madmen and wanderers, Should not be in the place of the holy ones. Act according to what arises in the realm of appearances, How you act is how you act, Act with gentleness, slowness, listening, and doubt. From the realm of appearances of the conduct of the holy ones, Do not be careless or arrogant.
Chinese
不应如此行事。修饰仪容后，应以端庄的姿态安住。身体的所有遮蔽之物，不应在可见可感之处显露。显现身体的各种行为，不应由缺乏智慧者来做。聚集后所做的各种行为，不适合在圣者的面前进行。不应在圣者面前做出轻浮、散漫、贪婪和不驯服的行为举止。源于情欲的身体行为，应加以遮掩、隐藏或保护覆盖，一切都要舒适、收敛、柔和，以使圣者感到愉悦。圣者起身走向任何方向，我都要尽力服侍。起身、休息、按摩、清醒，都要配合圣者的坐垫。在不具备这些条件时，也要尽力提供舒适。事先努力，听从教诲，收集侍奉之物，这些完成后也要如是行事。有智慧者在行持四种行为时，应以恭敬的态度如是侍奉。任何不恭敬和漠不关心的行为，任何时候都不应做。侍奉、安住处和供养等，在做事之前和用餐时，都要投入侍奉，尽力使其舒适。通过侍奉询问是否舒适等。在真正的苦行者面前，无论何时何地，都要提供侍奉。不要直呼其名，而应称呼为圣者、上师、善知识，在称谓的最后加上敬语。在任何方面都要加以区分。身体力行，按照教诲说“请”。合掌聆听圣者的教诲。遵循圣者的教言和行为，这些都是侍奉的体现。以美好的仪态和恭敬的态度，请求允许发言、提问和接受教诲这三件事。以不骄不躁的柔顺态度，做好一切服侍和考虑。以持戒比丘的行为，避免炫耀等行为，以及佩戴装饰和武器。智慧和恭敬本身，也要自我约束，避免成为他人批评的根源。做一个总是与人和谐相处，说好话的人。避免那些不被大家赞扬的卑劣行为。曼荼罗等布施和火供，以及接受弟子和讲经说法，在没有得到允许之前不要擅自开始，在圣者的住所不应如此。如果为了他人做事，不要使用他的物品，应将所有这些供养给圣者。圣者取用后剩下的才能取用。对待圣者的弟子也要像对待圣者一样。