English
Even for the sake of achieving a few years, months, or days of immediate benefit, one is able to do so much for relatives, friends, and officials. However, the Lama is the permanent relative, friend, official, protector, and refuge until one attains Buddhahood. All the happiness, fame, and good reputation of this life, longevity, freedom from illness, possessions, respect from others, and all good things that arise are due to the kindness and blessings of the Lama. Furthermore, all the wisdom of hearing and contemplation, the purity of guarding vows, the ability to recite, blessings, and the activities of pacifying, increasing, magnetizing, and subjugating that arise are also due to the Lama's kindness. Ultimately, until enlightenment, all common and supreme accomplishments, and all happiness in this life and future lives, depend on the Lama. Since this is the case, one should dedicate all actions of body, speech, and mind to the Lama. One should also aspire to do so. In short, one should even pray for the Lama's body, speech, and activity to be manifestly elevated. If one can do this, then not looking for faults, knowing whatever is done as virtue, the determination to cut off hope and fear, and the thought of intimacy – if these four thoughts of relying on the Lama are complete, then there is no doubt that devotion will go on the path. Secondly, the application: with all actions of body, speech, and mind, do everything that pleases the Lama, and abandon everything that displeases the Lama. However, some people think that the Lama is only a gateway for requesting instructions, and they want to request great accomplishments and blessings from a Yidam or Dakini who is better than the Lama. In this way, all interdependence is fundamentally mistaken, and how can accomplishments come? Therefore, one should maintain intense devotion continuously, and not have even a moment of wrong view. If, due to karma, an accidental wrong view arises involuntarily, one should immediately stop it with an antidote, cut it off immediately, and not let it appear in the expressions of body and speech. In terms of speech, one should not say a single word of slander or scolding, whether publicly or privately. One should speak gentle, upright, truthful, and consistent words. One should report in a way that pleases the Lama, that one is also convinced of, and that is clear and without concealment. From all aspects, praise, extol, and magnify the Lama's greatness. Everything that the Lama says
Chinese
一切都要适度。身体也要顶礼绕转。近处和远处的侍奉和事务的边际，以及信使步行等所有需要的事务都要做，甚至包括打水扫灰尘等。从供品的方面来说，就像“实在是殊胜”所说的那样，供养美好的事物、清净的事物、珍贵的事物以及自己珍爱的事物。就像“稍微令人满意，无论什么”所说的那样，供养凡是上师需要的以及凡是上师欢喜的，实际上无论好坏，凡是需要的和欢喜的，那才是最好的供养。如果不能供养合意和清净的事物，就供养自己不需要的、劣质的、低劣的、不值钱的、不干净的财物。如果是青稞等谷物，就供养带着霜的、低劣的，用最小的斗来量，却按最大的量来算等等，对于事物，总是用最小的量来换取最大的名声和赞誉。如果是马、牲畜等，就供养那些残次的、年老的、带着疾病的。如果是衣服，就供养那些破旧的等等，总是从不能作为财富积累的物品中拿出一部分来供养，而把所有好的东西都留给自己，这样一来，缘起的关键从根本上就错了，誓言的要点被忽略了，加持的温暖消失了， желаемое и реализация никогда не будут достигнуты. 徒劳无功和徒劳无益的密咒师，以及那些口头上谈论佛法的人，真是可怜啊！还有，如果为了维护上师的面子，或者为了在别人面前装点门面，或者为了实现自己的愿望而侍奉上师，那就如同美味的食物被毒药污染了一样，不能算是佛法。有些人不明白这实际上是为了自己，以为上师是自己需要的一个东西，只是一味地奉承和巴结，以为让上师高兴了，就是学生自己获得了巨大的利益，却不知道这一点。总之，如果要概括所有侍奉上师的方法，那就是听从上师的一切教诲，按照上师的意愿去做。这样看来，这个上师瑜伽，以及之前的皈依和发心这三者，本身就是佛法的关键。不要因为它们只是细微的观想，就认为它们不重要，皈依是
English
Everything must be measured. The body also performs prostrations and circumambulations. All necessary tasks, such as near and far service, the limits of work, messengers, and walking messengers, must be done, even including drawing water and sweeping ashes. Also, in terms of offerings, as it says, "It is truly excellent," offer good things, pure things, precious things, and things that are dear to you. As it says, "Whatever is slightly pleasing," offer whatever the lama needs and whatever pleases him. In reality, whether it is good or bad, whatever is needed and pleasing is the best offering. If you cannot offer pleasing and pure things, offer what you do not need, inferior, low-quality, worthless, and unclean wealth. If it is grain such as barley, offer inferior grain with frost, measure with the smallest measure, but calculate the number of loads from the largest measure, and so on. For things, always use the smallest amount to exchange for the greatest name and praise. If it is horses, livestock, etc., offer those that are defective, old, and carry diseases. If it is clothing, offer old clothes, etc., always taking a portion from items that cannot be accumulated as wealth, while keeping all the good things for yourself. In this way, the key to interdependence is fundamentally mistaken, the essence of vows is neglected, the warmth of blessings disappears, and desires and accomplishments will never be achieved. The image of secret mantra practitioners who labor in vain and whose actions are meaningless, and those who speak of Dharma in words, are truly pitiful! Furthermore, if these ways of serving the lama are done to protect the lama's face, or to decorate appearances in front of others with the eight worldly concerns, or to achieve one's own desires, it is like good food contaminated with poison, and it is not Dharma. Some do not understand that it is actually for their own benefit, thinking that the lama is something they need, and only indulge in flattery and ingratiation, thinking that making the lama happy is the student himself obtaining great benefit, but they do not know this. In short, if you want to summarize all the ways of serving the lama, it is included in carrying out whatever the lama says. It is included in doing according to what is in the lama's mind. Thus, this lama yoga, and the refuge and bodhicitta above, these three are the very essence of Dharma. Do not think that they are unimportant because they are just subtle visualizations. Refuge is
Chinese
一切法的根本。发心是一切大乘的根本。上师瑜伽是金刚乘的道。要知道这是根本。再说，如果仅就积资净障而言，没有不成为积聚资粮和清净罪障的丝毫善法。然而，百字明的念诵和曼扎仅仅是仪轨的一部分，但这二者对于密咒瑜伽士来说非常重要，并且以微小的努力就能成就广大的意义，显现出善巧方便的差别。因此，在此处将共同前行五加行相似地编排成章节。如是，以上所说的一切，不仅限于此法，而且对于任何有皈依、发心、积资净障、恭敬心的引导都应知道如何运用。在此，一般来说需要成熟灌顶，特别是依据吉祥时轮金刚的身语意坛城圆满，或者意坛城广大，获得七种童子入行灌顶，或者已经获得圆满灌顶，之后从皈依开始传授引导才是合理的。如果不能做到这些，那么在任何一个无上瑜伽部的坛城中，按照隐秘续部的规矩获得圆满灌顶或者瓶灌顶。特殊情况下，皈依、发心、曼扎这三者没有疑问。对于百字明和上师瑜伽，如果以前没有获得灌顶，是否会变成秘密宣扬呢？因为这里是特殊情况，所以不会变成秘密宣扬，因为有从那个基础上生起特殊信心的必要。因此，如果灌顶没有事先完成，那么这些共同前行的场合无论在哪里进行灌顶都可以。仅仅是不出现秘密宣扬这一点上与它没有差别，但一般来说，在生起次第之前，童子入行灌顶或者普通坛城仪轨的瓶灌顶是绝对重要的。如是，在共同灌顶之后，继续修习引导，称为不共前行。所谓不共，是指与六加行之外的许多引导不共，这是大多数的意思。并不是说在其他地方完全没有，不是这样绝对的说法。那么，大多数密咒的引导
English
It is the root of all dharmas. Bodhicitta is the root of all Mahayana. Guru Yoga is the path of Vajrayana. Know that this is the root. Furthermore, if it is only in terms of accumulation and purification, there is not even a little bit of virtuous dharma that does not become the accumulation of merit and the purification of obscurations. However, the recitation of the Hundred Syllable Mantra and the mandala are only a small part of the ritual. However, these two are very important for the tantric yogi, and with little effort, they can accomplish great meaning, showing the difference of skillful means. Therefore, here, the five common preliminary practices are similarly arranged into chapters. Thus, all that has been said up to that point should be known to be applied not only to this dharma, but also to any guidance that has refuge, bodhicitta, accumulation and purification, and devotion. Here, in general, the ripening empowerment is necessary, especially based on the complete mandala of body, speech, and mind of the glorious Kalachakra, or the vast mind mandala, to obtain the seven child-entry empowerments, or to have already obtained the complete empowerment, and then to give guidance starting from refuge is reasonable. If you cannot do that much, then in any mandala of Anuttarayoga Tantra, obtain the complete empowerment or vase empowerment according to the rules of the hidden tantras. In special cases, there is no doubt about the three: refuge, bodhicitta, and mandala. For the Hundred Syllable Mantra and Guru Yoga, if you have not received the empowerment before, will it become a secret proclamation? Because this is a special case, it will not become a secret proclamation, because there is a need to generate special faith from that basis. Therefore, if the empowerment has not been completed in advance, then it does not matter where these common preliminary practices are performed. It is no different from that only in that secret proclamation does not occur, but in general, before the generation stage, the child-entry empowerment or the vase empowerment of the ordinary mandala ritual is absolutely important. Thus, after the common empowerment, continuing to cultivate the guidance is called the uncommon preliminary practice. The so-called uncommon means that it is uncommon with many guides other than the six yogas, which is the meaning of the majority. It is not an absolute statement that it does not exist at all in other places. Then, most of the mantra guidance
Chinese
而且，即使考虑到修持本尊、无分别和空性的人很多，但如果认为不能称之为不共，那也是对的。然而，大多数修持本尊和无分别的引导，都是将这些作为正行，而不是前行。因此，这里通过将本尊和无分别作为前行的方式，因为与其它法不共，所以是不共的前行。在那之后，在讲解完时轮俱生法的修法之后，或者按照适当的方式稍微解释一下理解。一般来说，将这个俱生的现证作为实修时，首先要做皈依、发心和四无量心，之后才进入空性等。这里，一堂课，无论是广略的共同前行五支，如果已经有条不紊地修完了，继续下去，就可以不间断地修持空性。之前的皈依和发心就足够了，这里不需要重复。然后，将这些自他显现的法，观想为显现却空无自性，如幻如化。之后，所有的显现都像彩虹一样消失在空中，将心稍微安住在无所显现的状态中。然后念诵空性咒，生起我是远离能取所取二取的智慧，是如来藏的慢心。在正行的时候，如果能够观想坐在莲花座下的四大的坛城和须弥山，那就更好了。因为是所依的坛城，所以在俱生法的这个时候，可以代替宫殿。总而言之，即使不修，在俱生法的这个时候，仪轨也不会中断。俱生有两种含义：一种是将原始、根本或最初本身称为俱生。就像本尊多手多面，枝叶茂盛一样，根本的来源就像种子一样，通过安立这是双手，在世间上，作为根本安立的大多是小或少的，而延伸和发展的大多是多或大的。因此，在这种情况下，也将俱生的词语安立在一个面容双手上。其中，正如大多数密宗行者所知的那样，一个单独的个体不会产生俱生的声音，所以勇士一