Chinese
因为不了解正确的意义而迷惑的人们，为了教导他们解脱知识的途径，所以成为了智慧者。对于在轮回中迷失正确道路的人们，分辨道路的差别，是引导他们走向正确道路的向导。对于在愚痴的黑暗中徘徊的人们，是照亮智慧之光的明灯。如同消除痛苦或饥渴的折磨，并给予所需所愿的如意宝珠。对于如此的圣洁上师，因为心中原本就没有障碍，并且以没有偏颇的教诲来成办意义，所以向太阳的脸庞顶礼膜拜。因为意念的智慧没有边际，所以向天空般的心意顶礼膜拜。因为功德的组成部分圆满且没有污垢，所以向月亮的身体顶礼膜拜。因为没有被轮回的过失所染污，无论如何行事都不会被罪过沾染，所以向莲花的足下顶礼膜拜。像这样以心中的喜悦和身体的恭敬，与口中的赞颂相结合，心中极其渴望地顶礼膜拜，并加以尊敬。而且，以日月等作为比喻，因为这些理由，所有的圆满正觉的佛陀，以及菩萨和伟大的持明者们的殊胜佛法的口诀，也是依靠从圣洁上师那里产生而圆满了道路和果位的功德。例如母亲生育孩子一样，同样地，要知道诸佛、菩萨、持明者都是从依止圣洁上师而产生的。第四部分分为两个方面：真实地宣说功德，以及讲述发起菩提心等功德。第一部分是从下面的“不了解一切法”到“不失增长成熟转变”之间所讲述的内容。因为不了解一切法，所以对于智慧低下且领悟力小的下等上师，也是恭敬的功德吗？或者，即使学生不了解一切法，也没有如实领悟意义，但因为确定是积累福德的田地，所以对于成为圣洁的值得恭敬的上师，进行供养并极大地侍奉，自己就能超越轮回的苦海，并与意义相结合。那么，这是什么理由呢？例如，在非常肥沃的田地上播种，那
English
Because they do not understand the true meaning, and to teach those who are confused the way to liberate their knowledge, they have become wise. For those who have lost the right path in samsara, they distinguish the differences in paths and are guides who lead them to the right path. For those who wander in the darkness of ignorance, they are lamps that illuminate the light of wisdom. Like a wish-fulfilling jewel that eliminates suffering or the torment of hunger and thirst, and grants what is needed and desired. To such a holy guru, because there is originally no obscuration in the heart, and because they accomplish meaning with impartial teachings, I prostrate and bow to the face of the sun. Because the wisdom of their intention is without limit, I prostrate and bow to the sky-like mind. Because the components of their qualities are complete and without impurity, I prostrate and bow to the body of the moon. Because they are not stained by the faults of samsara, and no matter how they act, they are not tainted by sin, I prostrate and bow to the lotus feet. In this way, with joy in the heart and reverence in the body, combined with praise in the mouth, I prostrate and bow with extreme longing in my heart, and show respect. Moreover, using the sun and moon as examples, because of these reasons, all the fully enlightened Buddhas, as well as Bodhisattvas and great Vidyadharas, also perfect the qualities of the path and fruition by relying on the sacred Dharma instructions that arise from the holy guru. Just as a mother gives birth to a child, similarly, know that all Buddhas, Bodhisattvas, and Vidyadharas arise from relying on the holy guru. The fourth part is divided into two aspects: actually explaining the qualities, and explaining the qualities of generating bodhicitta, etc. The first part is what is explained from "Does not know all dharmas" below to "Does not lose, increase, mature, transform." Because one does not know all dharmas, is it also a merit of respect for an inferior guru who is of low intelligence and small understanding? Or, even if the student does not know all dharmas and does not truly understand the meaning, because it is certain that it is a field for accumulating merit, by making offerings and greatly serving a holy and respectable guru, one can transcend the ocean of samsara and be united with meaning. So, what is the reason for this? For example, if a seed is sown in a very fertile field,
Chinese
就像大地增长和增多一样，如果对作为殊胜福田的诸位上师进行广大的承侍和恭敬，那还用说什么呢，即使积累像芝麻粒一样微小的善业，果实也不会消失，而是越来越增长广大，最终成熟为圆满的佛果。第二，从“轮回的边际”到“说完后不再说话”之间所表示的是：那位上师具有从轮回的痛苦边际中救护的决定性，作为引导者的殊胜善知识具有四种特殊的功德：具有从源头到自身传承未断绝的教言传承；精通经文的意义，并如经文一样无违地开示；次第圆满所有灌顶，且证悟融入法界；以殊胜智慧的聪慧，具有必定解脱相续的圆满证悟。依止具有如此功德的上师，会依次产生和生起四种对治弟子业障的对治力：首先是生起对大乘无上密法的发心力；像那样生起发心后，对以前所造的罪业和未进入大乘道而生起后悔力；之后，努力行持大乘的十种学处的事业力；最后，以无所缘的见解，如实证悟大平等性的力量，从而摧毁邪见和三种业障的势力。像这样，以四种功德力的力量，能够超越生老病死的四条河流，并且精通所有续部的意义，从而完全解脱知识的相续，弟子必定会成为殊胜大密法的法王。秘密之主导师如此说道，以前对我说了这些话后，便不再说话了。这是其中的含义。第五个方面分为两点：舍弃非为之事，从应为之事方面进行恭敬；供养八种悦意之物。第一点分为四个八法：第一个八法有八个方面：向诸神顶礼并以头顶礼双足
English
Just as the earth grows and increases, if one extensively serves and reveres the lamas who are the supreme fields of merit, what need is there to say more? Even if one accumulates a small virtuous deed the size of a sesame seed, the fruit will not be lost, but will grow and increase more and more, and will eventually ripen into the perfect Buddhahood. Secondly, from "the edge of samsara" to "having spoken, he does not speak again" indicates that the lama has the certainty of saving from the edge of the suffering of samsara, and the supreme spiritual friend who is a guide has four special qualities: having the unbroken transmission of oral instructions from the source to oneself; being skilled in the meaning of the scriptures and teaching without contradicting the scriptures; completing all empowerments in sequence and having the realization merged into the expanse of reality; and having the perfect realization that definitely liberates the mind-stream through the wisdom of supreme intelligence. By relying on a lama who has such qualities, four antidotes that destroy the obscurations of the disciple will arise and be born in sequence: first, the power of generating the mind of enlightenment in the Great Vehicle, the unsurpassed Secret Mantra; after generating the mind of enlightenment in that way, the power of regretting the sinful deeds done before and not entering the Great Vehicle; then, the power of the activity of striving to practice the ten trainings of the Great Vehicle; and finally, the power of realizing the great equality as it is with the view of non-objectification, thereby destroying the power of wrong views and the three aggregates of obscurations. In this way, by the power of the four qualities, one will be able to completely cross the four rivers of birth, old age, sickness, and death, and by being skilled in all the meanings of the tantras, the continuum of knowledge will be completely liberated, and the disciple will surely become the lord of the supreme Great Secret Dharma. The master of secrets, the teacher, said so, and after saying these words to me before, he remained without speaking again. This is the meaning of that. The fifth aspect is divided into two points: abandoning what is not to be done and revering from the aspect of what should be done; offering the eight pleasing objects. The first point is divided into four sets of eight: the first set of eight has eight aspects: prostrating to the gods and bowing to the feet with the head
Chinese
应当敬触。应当侍奉上师和其它智者。对于赐予的教诲，应当恭敬地回答。应当恭敬而不虚伪。应当谨慎且不狡诈。应当行善并以和谐来区分。不应在上师面前胡言乱语等。不应反驳上师的训斥，且应舍弃三种罪过。第一，从“因此，楞伽”到“应当以头敬触”之间所说，什么是恭敬和守护上师的方法呢？因为有这样讲述的必要，所以称呼“楞伽之主”，然后，这里弟子以智慧和喜悦，以及身体的恭敬，无论是实际还是意念中观想，我自己的上师已成为至尊，对于那些精通且具有证悟的人们，在任何会面的场合，对安住的圣者恭敬地顶礼三次，在灌顶等时候，以头敬触上师的足，从而亲近。第二，从“圣者或又”到“生起侍奉的意愿”之间所说，对于自己的上师，或者是对于不确定是否是自己上师，但总体上是善知识的其他智者们，在他们开示神圣佛法等的大法会上，许多人聚集的时候，对上师生起意愿，为了消除所制和自性的过失，以及为了摧毁的目的，以世间的侍奉和极大的恭敬来生起意愿，并保持恭敬。第三，从“教诲出现，有何需求”到“都应适宜地回答”之间所说，上师的教诲之语出现，以对我提问的方式，有什么需求和许多谈话与上师交谈的时候，对此再三地以意愿，以及意愿的方式，结合眼和手，以具有侍奉的敬语，我把握对教诲回答的界限，对于所赐予的那些，都应以令上师喜悦的回答，用柔和的语言来回答。第四，从“安乐和取用”到“努力不懈”之间所说，自己安乐地享用饮食，从上师手中取用物品或接受，自己站立
English
One should respectfully touch. One should serve the Lama and other wise people. One should respectfully answer the teachings given. One should be respectful and not hypocritical. One should be cautious and not cunning. One should do good and distinguish with harmony. One should not talk nonsense in front of the Guru. One should not refute the Guru's rebuke, and should abandon the three faults. First, from "Therefore, Lanka" to "One should touch with the head" it is said, what is the method of respecting and protecting the Guru? Because there is a need for such a statement, so call "Lord of Lanka", then, here the disciple with wisdom and joy, and with the respect of the body, whether in reality or in contemplation, my own Guru has become the supreme, for those who are proficient and have realization, in any meeting place, respectfully prostrate three times to the abiding saint, at the time of empowerment, etc., touch the Guru's feet with the head, thereby approaching. Second, from "Saint or again" to "Generate the desire to serve" it is said, for one's own Guru, or for other wise people who are not sure whether they are their own Guru, but are generally virtuous friends, in the great Dharma assembly where they teach the sacred Dharma, etc., when many people gather, generate the desire for the Guru, in order to eliminate the faults of the prescribed and self-nature, and for the purpose of destruction, generate the desire with worldly service and great respect, and maintain respect. Third, from "Teachings appear, what is needed" to "All should be answered appropriately" it is said, when the Guru's words of teaching appear, in the way of asking me, what is needed and when many conversations are held with the Guru, again and again with the desire, and the way of desire, combined with eyes and hands, with the respectful language of service, I grasp the boundary of answering the teachings, for those that are given, all should be answered with the answer that pleases the Guru, answer with gentle language. Fourth, from "Comfort and taking" to "Make unremitting efforts" it is said, one enjoys food and drink comfortably, takes or receives items from the Guru's hand, stands up
Chinese
在行走、做有意义的事、呈递请求、听闻佛法等场合，要以柔顺调伏的心态，以令上师心生欢喜的侍奉和恭敬来亲近，并且要非常认真，不带任何傲慢自大的情绪。第五，从“处处谨慎”到“堕入金刚地狱”之间讲的是：身语意三门处处对上师保持谨慎，安住于谨慎之中。要诚实说话，不虚伪，心里没有弯弯绕，行为要清净。为什么呢？如果不恭敬，如果对上师做出不确定的虚伪行为，就等于欺骗了十方诸佛等一切圣者，最终会堕入金刚地狱。第六，从“精进且勤奋”到“开启清净之门”之间讲的是：作为弟子，应该具备什么样的品质呢？要具备精进和勤奋，要有耐心，行为如法，天性善良，内心坚定，能够保守秘密，行为清净，非常谨慎，举止端庄，身体没有皱纹，面容和善，行为举止优雅，面带微笑，身语意三门行为端正，杜绝不净的三种恶行，行为要与上师相应，言语和行为要清晰明了，从而开启有意义之事的门径，内外之意得以相合。第七，从“圣者之中”到“不要诋毁”之间讲的是：在上师面前，无论自己或眷属安乐居住时，不要说无意义的闲话，不要发出散乱的言语。对于上师的任何行为，无论是好的、坏的还是其他任何显现，都不要以开玩笑的方式诋毁，要恭敬上师的教诲。第八，从“对我好”到“不说粗暴的闲话”之间
English
In situations such as walking, doing meaningful work, making requests, and listening to the Dharma, one should approach with a gentle and disciplined mind, serving and respecting in a way that pleases the guru's heart. One should be very diligent, without any arrogance or conceit. Fifth, from "Always Cautious" to "Fall into Vajra Hell" it is taught: One should always be cautious towards the guru in body, speech, and mind, and abide in that caution. Speak honestly without deceit, and with no crookedness in the heart, one's behavior should be pure. Why is this? If one is disrespectful, if one engages in uncertain and deceitful actions towards the holy guru, it is equivalent to deceiving all the holy ones such as the Buddhas of the ten directions, and ultimately one will fall into the Vajra Hell. Sixth, from "Diligent and Industrious" to "Open the Doors of Purity" it is taught: What qualities should a disciple possess? One should possess diligence and great effort, be patient, behave according to the Dharma, be of good nature, be firm in mind, be able to keep secrets, be pure in conduct, be very cautious, be dignified in demeanor, have a body without wrinkles, have a kind face, have elegant manners, have a smiling face, behave well in body, speech, and mind, avoid the three impure misdeeds, and behave well in accordance with the holy guru. Speech and actions should be clear and pure, thereby opening the doors to meaningful activities, and the inner and outer meanings should be in harmony. Seventh, from "Among the Holy" to "Do Not Slander" it is taught: In the presence of the guru, whether oneself or one's retinue is living comfortably, one should not speak meaningless idle talk, and should not utter scattered words. Regarding any actions of the guru, whether good, bad, or any other appearance, one should not slander even in a joking manner, and one should rely on respect for the guru's teachings. Eighth, from "Good to Me" to "Do Not Speak Harsh Idle Talk"