Chinese
如果发生了上师嘱托的命令，就要以生命和身体为代价来完成。如果因为能力不足而无法完成，就要在（上师）面前毫无隐瞒地坦白放弃。对于上师的财物，即使是芝麻壳那么小的东西也不能沾染，要像保护自己的生命一样守护。对于上师的近侍和亲属，也要像对待上师本人一样看待。对于上师的侍从，也要像对待亲人一样看待和尊敬。总之，对于上师的一切近处的人，都要时时刻刻像对待上师本人一样看待和尊敬。 “床铺坐垫安乐上师法，不敬等等不如法之举。” 等等，在上师面前，对于床和坐垫，要像上师本人居住一样，不做不恭敬的行为和不谨慎的事情。如果做了这些，就会因为违背侍奉的誓言而犯下大错。 在上师面前，不要特意戴帽子，不要拿着伞或自己受尊敬的物品，不要立即把手放在身上，不要身体倾斜，不要靠着自己的上身，不要做傲慢和粗鲁的行为。这些行为，即使上师看到一点点也不行，绝对不能做。为什么呢？因为三种恶劣的行为不应该在上师的视线范围内出现。 “疯癫游荡者。” 等等，像长大成人的孩子一样，像到处游荡的商人一样的行为，不应该在上师面前做。行为要像经文中说的那样去做，自己应该如何做，要按照上师所说的那样去做。这样做，就不会因为“像这样的经文中没有说应该如何做”而产生争论。 “柔和缓慢，如闻如觉般行事。” 等等，内心柔和，行为缓慢，要像担心上师听到或觉察到一样行事。要像上师的行为一样听闻。无论何时何地，都不要不谨慎地自以为是。要努力守护身语意三门，在上师面前保持庄严的仪态，谨慎小心地待着。大小便的时候，不要让上师察觉到。像这样，身心的十三种行为
English
If a command entrusted by the Lama occurs, one should accomplish it by staking one's life and body. If one cannot accomplish it due to lack of ability, one should confess and abandon it before the Lama without deception. One should not defile the Lama's property, not even as much as a sesame seed husk, and should protect it as one's own life. One should regard the Lama's close attendants and relatives as the Lama himself. One should regard and respect the Lama's servants as relatives. In short, one should always regard and respect all those near the Lama as equal to the Lama himself. "The comfortable bed and seat are the Lama's method. Disrespect and other improper behaviors..." Etc., in the presence of the Lama, one should treat the bed and seat as if the Lama himself were residing there, and should not engage in disrespectful behavior or careless actions. If one does these things, one will break the vows of service and commit a great fault. In the presence of the Lama, one should not deliberately wear a hat on one's head, nor carry an umbrella or objects of personal reverence. One should not immediately rest one's hands on one's body, nor lean one's body, nor lean on one's upper body, nor engage in arrogant or rude behavior. One should not do these things even if the Lama sees a little of it; one should never do them at all. Why? Because the behavior of the three evils should not be done in the Lama's sight. "The mad wanderer." Etc., one should not engage in behavior like that of a grown-up child or a wandering merchant in the presence of the Lama. One should behave as the scriptures say, and one should behave as the Lama has said one should behave. By doing so, there will be no dispute arising from the claim that "the scriptures do not say how one should behave in this way." "Gently, slowly, act as if hearing and perceiving." Etc., one should be gentle in heart and slow in action, acting as if one fears the Lama will hear or perceive. One should listen as the Lama acts. At no time should one be careless and think highly of oneself. One should strive to guard the three doors of body, speech, and mind, and remain cautious and careful in the presence of the Lama, without departing from a beautiful demeanor. One should ensure that the Lama never notices one's excretion of waste. Like this, thirteen behaviors of body and mind
Chinese
我，观看戏剧、玩耍嬉戏、掷骰子、赌博等等六十三种导致名声衰败的行为，任何时候都不应做。三门（身语意）的行为，应该在讲说和阐释中了解。聚集后的一切行为，在神圣的上师面前是不适宜的。像这样，在上师的住所和面前，也不应该聚集很多人嬉戏玩耍，以及骑马唱歌等，不应该在上师面前做。轻浮、邪淫、贪恋财物以及心不平静的四种行为，绝对不能在上师面前做。如果打哈欠或打喷嚏，应该遮住嘴巴，压低声音。用柔和的声音来使上师高兴。上师起身时，应该谨慎地恭敬。上师起身或坐下时，应该做侍者，在那里拿着坐垫铺设。当其他人拥挤着想要坐下时，应该铺设软垫。从睡眠中醒来起身时，也应该这样做。即使没有上师的坐垫，无论上师坐在哪里，都应该脱下自己的衣服铺设。事先努力，出现教言，聚集侍奉。像这样，即使上师说：“你脱光衣服做这件事”，也不要违背上师的命令，脱下衣服去做事。事情做完后，也不要赤身裸体，应该穿着衣服如法侍奉。恭敬的弟子在行、卧、坐、住、享用四种行为中，都应该以恭敬的侍奉来庄严上师。无论什么行为，恭敬和不恭敬混合在一起怎么可以呢？不应该那样做。应该对上师进行侍奉、恭敬和供养。在上师的事情没有完成之前，应该在上师面前做，完成后，恭敬地说：“我心安乐”，然后回到自己的住处。晚上拜见时，应该向所敬仰的本尊像做三次顶礼，然后恭敬地说“安好吗”等等，询问病情。为了从上师那里获得非常重要、重大和令人敬畏的教言，应该在上师面前蹲下，合掌，在请求任何深奥的教言时，应该询问有多少时间，以及在哪里请求，并恭敬地献上请求。称呼时不要直呼其名，要称呼“圣者”。
English
I, watching dramas, playing games, throwing dice, gambling, and so on, sixty-three kinds of actions that cause fame to decline, should never be done at any time. The actions of the three doors (body, speech, and mind) should be understood in the explanations and teachings. All actions after gathering are not appropriate in front of the holy guru. Like this, in the guru's residence and in front of him, one should not gather many people to play and frolic, and riding horses and singing, etc., should not be done in front of the guru. Frivolity, adultery, greed for possessions, and the four actions of an unpeaceful mind should absolutely not be done in front of the guru. If yawning or sneezing occurs, one should cover the mouth and lower the voice. One should please the guru with a gentle voice. When the guru rises from the seat, one should be careful and respectful. When the guru gets up or sits down, one should serve as an attendant, carrying and spreading the seat there. When others are crowding to sit down, one should spread a soft cushion. When waking up from sleep and getting up, one should also do the same. Even if there is no guru's seat, wherever the guru sits, one should take off one's own clothes and spread them. Strive beforehand, teachings arise, gather service. Like this, even if the guru says, "You strip naked and do this task," one should not disobey the guru's command, take off one's clothes and do the task. After the task is done, one should not be naked, but should serve with clothes on as before. A respectful disciple should adorn the guru with respectful service in the four actions of going, lying down, sitting, staying, and enjoying. How can respect and disrespect be mixed together in any action? One should not do that. One should serve, respect, and make offerings to the guru. Until the guru's task is not finished, one should stay in front of the guru and do it. After it is finished, one should respectfully say, "My mind is at ease," and then return to one's own place. When meeting in the evening, one should prostrate three times to the deity one admires, and then respectfully say "Are you well?" and so on, asking about illness. In order to receive very important, weighty, and awe-inspiring teachings from the guru, one should squat in front of the guru, join palms, and when requesting any profound teachings, one should ask how much time is available and where to request, and respectfully offer the request. When calling, do not call by name, but call "Holy One."
Chinese
在“藏人”和“喇嘛”以及“殊胜善知识”和“勇士天”等词语的末尾加上敬语，是为了将其他人与喇嘛区分开来。得到允许和指示后，说“如您所说”。身体端坐，合掌，心中谨记上师所说的话。对于上师的教导，要如实忆念，毫不虚伪地去实践。这样做就是侍奉。从“保持美丽的姿态，恭敬地……”等开始，以恭敬的姿态请求，表达敬意，接受教诲，请求佛法三次。其他的都和字面意思一样。从“智慧恭敬彼亦然……”等开始，即使有智慧的人请求佛法和交谈，弟子也要以极大的恭敬心约束自己，避免评判他人等，都按照字面意思来理解。从“具慧之日”等开始，拥有大智慧且行为柔和的弟子应该令上师欢喜，这和字面意思一样。从“圣者教诲修学终……”等开始，要将上师所教导的十种修学要点铭记于心，从获得的角度，知识的束缚解脱，对一切所知都不会迷惑。因此，通过获得无所缘，无论以何种方式行事都不会成为过失，修学圆满后，智慧解脱，远离一切邪见，为了获得安乐。为了报答恩情，首先为了通过令上师欢喜而得到允许。从“王位以及自身躯……”等开始，这些都和字面意思一样。仅凭这八个方面之一也可以请求口诀。从“彼后如实随所安……”等开始，为了不浪费所赐予的口诀，得到口诀后，一旦领悟其意义，就要按照自己觉得最舒适的方式来修持那个密咒的真实性，这是教诲。从“往昔圣者善逝众……”等开始，过去和现在的诸佛，也是通过追随善逝之父，殊胜的上师善知识怙主而获得的。那是怎样的呢？过去的诸佛都是通过令上师金刚阿阇黎欢喜而……
English
At the end of words such as "Tibetan" and "Lama," as well as "Supreme Spiritual Friend" and "Hero God," adding honorifics is to greatly distinguish other people from the Lama. After receiving permission and instructions, say "As you say." Sit upright, with palms together, and keep in mind what the Guru has said. For the Guru's teachings, remember them truthfully and practice them without hypocrisy. Doing so is to serve. Starting from "Maintaining a beautiful posture, respectfully..." etc., request with a respectful posture, express reverence, accept teachings, and request Dharma three times. The others are as they sound. Starting from "Wisdom and respect, that itself..." etc., even if a wise person requests Dharma and converses, the disciple should restrain himself with great respect, avoid judging others, etc., all should be understood according to the literal meaning. Starting from "The sun of wisdom..." etc., a disciple with great wisdom and gentle conduct should please the Guru, which is the same as the literal meaning. Starting from "The end of the Holy One's instructions and learning..." etc., one should keep in mind the ten points of learning that the Guru has taught, and from the perspective of attainment, the bonds of knowledge are liberated, and one will not be confused about all that is to be known. Therefore, by attaining non-objectification, whatever one does will not become a fault, and after the completion of learning, wisdom is liberated, and one will be separated from all wrong views, in order to attain happiness. To repay kindness, and first to obtain permission by pleasing the Guru. Starting from "Kingship and one's own body..." etc., these are all as they sound. With just one of these eight aspects, one can also request pith instructions. Starting from "Thereafter, as is comfortable..." etc., in order not to waste the given pith instructions, once the meaning is understood after receiving the pith instructions, one should meditate on the reality of that mantra in whatever way one feels most comfortable, this is the teaching. Starting from "The past Holy Ones, the Sugatas..." etc., the Buddhas of the past and present also attained it by following the father of the Sugatas, the Supreme Guru, the Spiritual Friend, the Protector. What is that like? All the Buddhas of the past pleased the Guru Vajra Acharya and...
Chinese
获得了密咒的口诀，舍弃了轮回的一切行境，前往寺庙，将意义安住于实相，无上的果位自然显现。为了使上师、胜者皆欢喜，对于追随者们，也应毫无疑虑地修行。还有，从“从那时起，殊胜的商主啊！”开始，因为三世诸佛的行持就是如此。现今的瑜伽士们，在尚未遇到真实意义的把握之前，应如影随形般不离上师，守护上师，并通过身语意三门以广大的一百零八种方式令上师欢喜，从而请教殊胜的秘密意义，弟子自己也能精通密咒，成为卓越的导师。如“如明镜之影啊！”等等，是教导通过听闻续部而解脱的例子，应如字面理解。而“楞伽的主人那些人啊！”等等，是揭示意义的本质，并将其与眷属的证悟相结合。这是对殊胜供养之最胜章节，即第六十七章的解释。 然后，秘密的主尊又对低劣之身的菩萨们说道。这些是宣讲者以老虎般的姿态，从各个方面比较，向眷属教导第三种教诲。如“如实之彼性，于自性决定”，这是说密咒的自性，诸法之法性，如实不谬、不作改变，于自性中本来安住，是产生各种不同见解的基础。为了在此无有迷途和障碍的悬崖，而能证悟彼性，因此分别阐述了不清净和清净的见解，这是什么意思呢？如“以明与无明之相，尽知而行与全然愚昧，于二相显现中，转变为诸多差别”，这是说，通过先前的修习，以及因缘，对一切法的如实不谬地证悟；以及被众多分别念所迷惑，因执着而未见实义，从而未能证悟，以见解的高低，从而了知明智之法的一切如实性后而行持的，是超越世间的乘，以及全然愚昧无明的行持，是世间法，于二相显现中，也因内在的差异而转变为诸多差别。