English
Therefore, it contradicts supplicating the lama. What is this situation? It is "having no respect for one's lama." This is saying that one who has no respect for one's own lama, that is, one's own guru, should know that this belongs to the opposing side. Having no respect for other fellow practitioners of pure conduct is also the root of faults, so one should also understand that this will become insignificant. Therefore, it is said in the scriptures: "One should abide with respect, compliance, and fear towards the senior, intermediate, and junior." And so on. The Khenpo also represents all the preceptors. So, what should be done for them? It is said: "As a father loves dearly, regard the teacher as Buddha, with the desire for self-benefit, attend upon the teacher." Just as a father loves his child very much, one should also attend upon one's own teacher, that is, attend and serve closely. What is the reason for this? It is said: "With the desire for self-benefit," whoever desires to obtain the precepts should understand this principle. The so-called "regard the teacher as Buddha" means that with merit as the goal, the actions of body and speech should also be cautious. Therefore, it is said in the scriptures that wise people should approach their own teacher with love and respect. Now, we will talk about the content related to actions, all actions should be done after asking, do not do them without asking, that is to say, these should be done after asking. The word "and" is used to connect. So, what are the exceptions? It is said: "Except for teaching, urinating and defecating, chewing wood, within the boundary, prostrating to the stupa, drinking water, etc." Within the boundary of the monastery, etc., that is, within the boundary of the walls, etc., except for prostrating to the stupa, etc. Starting with drinking water, that is, except for drinking water, etc., others need to be asked.ི་བྱའོ་ཞེས་བྱ་བའི་ཐ་ཚིག་གོ །དང་ནི་འདིར་ཡང་སྔ་མ་དང་འདྲའོ། ། It is the word "how to do". And here it is the same as before. བླ་མ་མ་ལངས་སྔ་རོལ་སྔར་ལངས་ཏེ། །ཞེས་བྱ་བ་ལ་སོགས་པས་བླ་མ་ལ་སློབ་མ་དང༌། ཉེ་གནས་ཀྱི་བྱ་བ་དེ་སྟོན་པར་བྱེད་པ་ཡིན་ཏེ། བླ་མ་མ་ལངས་སྔ་རོལ་ཏེ་ཐོ་རངས་ལངས་ནས་སོ་ཤིང་སྔོན་དུ་སོང་བའི་ཁྲུས་བྱས་པའི་འོག་ཏུ་བླ་མ་ལ་ཡང་གདོང་བཀྲུ་བར་བྱ་བའི་ཕྱིར་ཆུ་ལ་སོགས་པ་ཉེ་བར་བསྟབས་ལ། བདེ་བར་གཤེགས་པ་ལ་གུས་པ་དང་བཅས་པས་ཕྱག་བྱའོ། ། "Rising before the Lama rises" etc., refers to the duties of the disciple and attendant to the Lama. Rising before the Lama rises, that is, getting up at dawn, first going to fetch wood, after bathing, preparing water etc. so that the Lama can also wash his face, and prostrating to the Sugata with respect. དེའི་འོག་ཏུ་བླ་མ་ལ་གུས་པར་ཕྱག་བྱས་ནས་སྐུ་ལ་མཉམ་པ་སྟེ། རང་བཞིན་དུ་གནས་སམ་ཞེས་གུས་པར་གྱུར་པ་དེས་དེ་ལ་ཕྱིས་ཁྱེད་ཀྱི་སྐུ་དགེ་འམ་ཞེས་བྱ་བ་ལ་སོགས་པས་དྲི་བར་བྱའོ། ། After that, prostrate respectfully to the Lama and ask if his body is comfortable, and respectfully ask him, "Is your body well?" etc. དེ་ནས་ཅི་ཞིག་བྱ་བ་ཡིན་ཞེ་ན། བགྱི་བ་ཅི་མཆིས་ལུང་མནོད་དེའི་འོག་ཏུ། །ཞེས་བྱ་བ་སྨོས་པ་ཡིན་ཏེ། བགྱི་བ་ནི་བྱ་བ་དག་ཡིན་ཏེ་ཀློག་པ་དང་འདོན་པ་ལ་སོགས་པ་དེའི་དངོས་པོའི་བྱ་བ་དེའི་ལུང་མནོད་པའོ། ། Then what should be done? "What should be done, please ask for instructions" etc., refers to what should be done, that is, reading and reciting etc., asking for instructions on these things. དེའི་འོག་ཏུ་སྟེ། མཁན་པོ་དགོངས་སུ་གསོལ་ཞེས་བྱ་བ་དང་བགྱི་བ་བགྱིད་དོ་ཞེས་བྱ་བའི་རྗེས་ལའོ། ། After that, that is, after saying "Please listen, Khenpo" and "What should be done". དེ་ཡི་གནས་ཁང་ཉེ་འཁོར་ཕྱག་དར་བྱ། །ཞེས་བྱ་བ་ལ་བླ་མ་དེའི་གནས་ཁང་གི་ཉེ་འཁོར་དེར་དཀྱིལ་འཁོར་ལ་སོགས་པ་བྱས་ནས་སྟན་བཤམ་པར་བྱའོ་ཞེས་བྱ་བ་ནི་ཚིག་གི་ལྷག་མ་ཡིན་ནོ། ། "Clean the residence and its surroundings", that is, around the Lama's residence, make mandalas etc., and then lay out the cushions, this is a supplement to the words. དེ་ནས་རྒྱལ་བ་ལ་ཡང་དཀྱིལ་འཁོར་བྱ། །ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། དེ་ནས་ཏེ་དུས་ཕྱིས་རྒྱལ་བ་བཅོམ་ལྡན་འདས་ལ་དཀྱིལ་འཁོར་བྱས་ནས་བཅོམ་ལྡན་འདས་ལ་གཡས་སུ་བསྐོར་བ་བྱ་ཞིང་མཆོད་རྟེན་ལ་ཕྱག་བྱའོ། ། "Then also make mandalas for the Victorious One" etc., then, that is, afterwards make mandalas for the Victorious Bhagavan, and circumambulate the Bhagavan to the right, and prostrate to the stupa. སྔ་དྲོའི་དུས་སུ་ཞེས་བྱ་བར་རིག་པར་བྱ་སྟེ། གང་གི་ཕྱིར་ཚོགས་པའི་དུས་ལ་བབ་པོ་ཞེས་བྱ་བ་ལ་སོགས་པས་དེའི་ཚེ་མཆོད་རྟེན་ལ་ཕྱག་བྱ་བ་འབྱུང་བ་ཡིན་ནོ། ། It should be known that in the morning, because "the time for assembly has come" etc., at this time prostrations to the stupa occur. ཇི་ལྟར་བྱ་བ་ཡིན་ཞེ་ན། ཉེ་བའི་སྡོམ་ Then how should it be done? ཅན་རྒན་ལ་ཕྱག་བྱས་རྗེས། །དགེ་བས་ལུས་ལས་སྙིང་པོ་བླང་བར་བྱ། །ཞེས་བྱ་བ་སྨོས་ཏེ། དད་པས་ཕྱག་འཚལ་བ་ནི་དད་པས་ཕྱག་བྱས་པའི་རྗེས་ཏེ། དུས་ཕྱིས་ཞེས་བྱ་བའི་དོན་ཏོ། ། "After prostrating to the elder with vows, take the essence from the body with virtue", this is to say, prostrating with faith is after prostrating with faith, it means "afterwards". བཅོམ་ལྡན་འདས་དང་བླ་མ་ལ་ཕྱག་འཚལ་བའི་དུས་སུ་ཐག་ཉེ་བའི་རྒན་པོ་གང་ཡིན་པ་དེ་དག་ལ་ཡང་ཕྱག་བྱས་ནས་དགེ་བས་ལུས་ལས་སྙིང་པོ་བླང་བྱ་སྟེ། །གང་གི་ཕྱིར་བཅོམ་ལྡན་འདས་ཀྱིས་སྙིང་པོ་མ་ཡིན་པའི་ལུས་ལས་སྙིང་པོ་བླང་བར་བྱའོ་ཞེས་གསུངས་པའི་ཕྱིར་རོ། ། At the time of prostrating to the Bhagavan and the Lama, also prostrate to those nearby elders, and take the essence from the body with virtue, because the Bhagavan said, "One should take the essence from the meaningless body." གཞན་ཡང༌། བླ་མ་བསྙེན་བཀུར་བྱེད་པས་བཟའ་བ་དང༌། །བཏུང་བ་ལ་སོགས་ཞིམ་པོ་ཐམས་ཅད་དབུལ། །ཞེས་བྱ་བ་ལ་བསྙེན་བཀུར་བྱས་པས་ན་བསྙེན་བཀུར་བྱེད་པ་སྟེ། དེས་བདག་ཉིད་ཀྱི Furthermore, "By serving the Lama, offer all delicious foods and drinks etc.", by serving, that is, the server, he himself
Chinese
或者僧团的食物或者乞食中获得的供养，从中拿出饮料等美味，之后自己食用。等等的声音包括衣服等。不仅仅是身体的侍奉，也要用供养来做，这是“也”的声音的意思。“尼”的声音是必须抓住的。另外，行礼的时候，如果持戒不同的人靠近了，应该如何理解呢？持戒不同的人在路上相遇，但是不要回避，行礼吧。等等这样说了。属于应该行礼的是年长者，适合行礼，他的事物就是属于应该行礼的。持戒不同的人，在道路和附近的近处相遇并行走的时候，即使那样也不要回避，行礼吧，是这个意思。“也”的声音是，变成相同的人暂且不说，不同的人，也就是争斗者也不应该回避，是这个意思。持戒不同的人也应该怎么做呢？那也应该说“愿无病”。这样说了，持戒不同的人，适合行礼的那个人也应该说“愿你无病”。为什么呢？因为不违背三界导师的教诲。这样说了，三界导师世尊的教诲是，持戒不同的人，适合行礼的人靠近的时候，制定学习的基础，是这个意思。“尼”是必须抓住的和其它的次第的意思。“也”的声音是，另外的人也应该说“愿你无病”，是这样总结的。“和”是补充词语的。昏厥了应该怎么办呢？年老进入老年，非常年老的人昏厥等。这样说了等等，年龄非常年老的人，也是进入老年，也就是接受老年种类的人，因为抛弃不吉祥，所以想要长久生存的那样的人，那些人昏厥的时候，应该说“愿你苏醒”。不仅仅是那些，在家居士昏厥的时候也，
English
Or from the food of the Sangha or from the alms obtained from begging, take out delicious things such as drinks, and then eat them yourself. The sound of "etc." includes clothes, etc. It is not only physical service, but also offerings, which is the meaning of the sound "also." The sound of "ni" is what must be grasped. Furthermore, if a person with different vows approaches while bowing, how should one understand it? A person with different vows meets on the road, but do not avoid them, bow. And so on. Those who should be bowed to are the elderly, who are worthy of bowing. Their substance is that which should be bowed to. A person with different vows, when they meet and walk near the road and its vicinity, even then, do not avoid them, bow. That is the meaning. The sound of "also" is, let alone those who are the same, those who are different, that is, those who are quarrelsome, should not be avoided. That is the meaning. What should a person with different vows do? They should say, "May you be free from illness." It is said that a person with different vows, who is worthy of bowing, should say, "May you be free from illness." Why? Because it does not contradict the teachings of the teacher of the three realms. It is said that the teachings of the Bhagavan, the teacher of the three realms, are that when a person with different vows, who is worthy of bowing, approaches, one should establish the basis of learning. That is the meaning. "Ni" is what must be grasped and the meaning of other sequences. The sound of "also" is that the other person should also say, "May you be free from illness." That is how it is summarized. "And" is to complete the words. What should be done when fainting occurs? When an old person enters old age, and a very old person faints, etc. It is said that those who have become very old due to age, that is, those who have entered old age, that is, those who accept the category of old age, and those who wish to live long because abandoning them is inauspicious, when those people faint, one should say, "May you recover." Not only those, but also when a householder faints,
Chinese
应当说：“愿一切众生都恢复活力。”应当说：“新近昏厥，愿无病。”之所以这样说，是因为对于并非年老体衰的年轻一代，如果发生昏厥，就应当说：“愿你无病。”说“您”是为了进行区分。也可以说：“老者昏厥，我顶礼。”之所以这样说，是因为对于并非年老体衰的老一代，如果发生昏厥，就应当向昏厥者顶礼。但五体投地和从触摸脚开始的性质并非如此。“和”是包含未说明之事的含义，因此，如果自己发生昏厥，就应当说“愿你无病”，并且对于应该顶礼的老一代和年轻一代，应当按照顺序顶礼并说“愿你无病”。以赞颂的方式顶礼等等，顶礼的方式也有很多种，那么在这些方式中，有多少种是恭敬的顶礼呢？回答是：“于此恭敬顶礼有二，五体投地与执持脚。”这里说“于此”，指的是在此教法中。因为有两种方式，所以恭敬的顶礼只有两种。 “只”字是为了排除第三种方式。 “尼”字是“因为什么”的意思，因为五体投地和从触摸脚开始的性质是恭敬的顶礼，所以只有两种。其中，双手和双膝着地，然后用头顶触地，这五体投地的顶礼就是这里所说的五体投地。先前说过的蹲着，用双手抓住应该顶礼者的脚，这种性质就是第二种恭敬的顶礼。有人问：“在黑暗中，将头顶触地的顶礼是否可以？”回答是：“黑暗中不应向上师顶礼。”因为上师是应该亲近的，所以也不应向其他人顶礼。如果问：“如何顶礼？”回答说：“用语言顶礼。”也就是说，用合掌在先的语言来顶礼。
English
It should be said, "May all beings regain their vitality." It should be said, "Newly fainted, may you be free from illness." The reason for saying this is that for the younger generation who are not old and frail, if fainting occurs, it should be said, "May you be free from illness." Saying "you" is for the purpose of distinguishing. It can also be said, "Elderly person fainted, I prostrate." The reason for saying this is that for the older generation who are not old and frail, if fainting occurs, one should prostrate to the person who fainted. However, the nature of the five-point prostration and starting from touching the feet is not like this. "And" is the meaning of including what has not been explained, so if one faints oneself, one should say "May you be free from illness," and for the older and younger generations who should be prostrated to, one should prostrate in order and say "May you be free from illness." There are many ways to prostrate, such as prostrating with praise, so among these ways, how many are respectful prostrations? The answer is: "Here, there are two respectful prostrations: the five-point prostration and holding the feet." Here, "here" refers to this teaching. Because there are two ways, there are only two respectful prostrations. The word "only" is to exclude the third way. The word "ni" means "because of what," because the nature of the five-point prostration and starting from touching the feet is a respectful prostration, so there are only two ways. Among them, placing both hands and both knees on the ground, and then touching the ground with the crown of the head, this five-point prostration is what is meant here by the five-point prostration. Squatting as mentioned earlier, grasping the feet of the person who should be prostrated to with both hands, this nature is the second respectful prostration. Someone asks, "In the dark, is it permissible to prostrate by touching the crown of the head to the ground?" The answer is, "In the dark, one should not prostrate to the guru." Because the guru is the one who should be approached, one should not prostrate to others either. If one asks, "How should one prostrate?" The answer is, "Prostrate with words." That is, prostrate with words preceded by joining the palms.