Chinese
已经展示了。无论上师对我说了什么好坏的预言和教诲，无论何时以粗俗的玩笑和在可见的场合说我的所有缺点，并说了任何捏造、诽谤，都不要往坏处想，不要邪见。如果上师们想用言语争论的方式对我进行许多严厉的斥责，也不要回答他们，切断言语的道路并忍耐，就能获得极乐解脱的殊胜果位。或者，缓慢地回答符合心意的答案。在上师圣地的住所或面前，对其他人，永远不要说愤怒、粗鲁的话和傲慢的话，要行持寂静的行为。第二个八个是：不要做身语放逸的行为，不要做胆大妄为等行为，要贫穷，除了四种情况外，不要住在一个地方，不要离开上师的脚下，不要踩踏影子等，要以名字来完成预言，要守护财物和近处等，不要做任何炫耀的行为。第一个是，从“以放逸的方式”到“不要说没有”。已经展示了，在上师面前，身语意的行为不要没有对治，不要以放逸、不谨慎的方式随心所欲地做，没有好的方式或没有方式的行为，会使上师感到沉重和不悦，不要没有羞耻和顾忌地大声喧哗，说许多不正当的行为和言语。第二个是，从“胆量和期望”到“不要切断”。已经展示了，同样地，在上师面前，不要做任何过度的胆量或胆识，不要期望任何过度的期望或希望，不要做任何自以为是的行为，不要做任何自夸、卖弄风情、傲慢和特殊言辞等，不要用胜过其他朋友的言辞，用“你和我”来区分好坏，甚至不要说任何暗示的言语。第三个是，在圣地，从“在圣地”到“不会播种”。已经展示了，在圣地上师积累福报的田地和供养的地方，
English
It has been shown. Whatever good or bad prophecies and teachings the Lama speaks to me, whenever he speaks of all my faults with vulgar jokes and in visible situations, and says any fabrications or slanders, do not think badly of them, do not have wrong views. Even if the Lamas want to inflict many harsh rebukes on me through verbal arguments, do not answer them, cut off the path of speech and endure, and you will attain the supreme state of bliss and liberation. Or, slowly answer with answers that are pleasing to the mind. In the abode of the holy Lama or in his presence, to others, never speak with anger, harsh words, or arrogance, but practice peaceful conduct. The second eight are: do not engage in loose conduct of body and speech, do not engage in boldness and presumption, be poor, except for four occasions, do not stay in one place, do not stray from the feet of the master, do not step on shadows, etc., fulfill prophecies by name, protect property and surroundings, etc., do not engage in any boastful conduct. The first is, from "in a loose manner" to "do not speak of nothing." It has been shown that in the presence of the Lama, the actions of body, speech, and mind should not be without remedies, and should not be done at will in a loose, careless manner. Actions without good manners or without manners will make the Lama feel heavy and displeased. Do not shout loudly without shame or consideration, and do not speak many improper actions and words. The second is, from "courage and expectation" to "do not cut off." It has been shown that, similarly, in the presence of the Lama, do not do anything with excessive courage or boldness, do not expect any excessive expectations or hopes, do not do any self-righteous actions, do not do any self-praise, flirtation, arrogance, and special words, etc., do not use words that surpass other friends, and do not even say any suggestive words that distinguish between good and bad with "you and me." The third is, in the holy place, from "in the holy place" to "will not sow." It has been shown that in the holy Lama's field of accumulating merit and the place of offering,
Chinese
于（供）养时，首先在祈请和之后的酬谢两种情况下，供养与本尊神种类相符或令其心喜的供品，即珍宝财物中贵重者，上等各种衣物，殊胜精华之物，上等美好食物等，以饮食侍奉，献上财物，以衣物和食物等供养令其欢喜。如此善妙供养的利益或功德是：供养精华之物能消除疾病，供养珍宝财物能消除贫穷等，供养食物能消除饥渴，供养衣物能消除寒热之苦，任何时候都不会被（这些痛苦）所折磨或损害。第四，从“祈请供养”至“未行之过”之间所说的是：无论是请法和供养之时，还是接受诀窍加持之时，还是蒙受开许可以觐见并侍奉之时，还是进行灌顶和甚深修法之神圣行为之时这四种情况之外，其他时候不要与任何上师或与自己本性相同者一起居住。如果不这样行持，就会因违犯誓言之过而受损。第五，从“身体之影”至“不可跨越”之间所说的是：不要跨越上师身体的影子，也不要践踏其足迹。同样，衣物、包括坐垫在内的休息处或仅是坐垫本身，以及座位等五种物品，任何时候都不可跨越。第六，从“圣者之命”至“无有誓弃”之间所说的是：如果接到上师委派任务的命令，首先要尽力去完成，不要以口头推辞说做不到，而要从内心深处以生命为代价尽力去做。如果实在无法做到，也要在没有欺骗和隐瞒的情况下，当面发誓放弃，并放弃担保。第七，从“圣者之财”至“平等之心视”之间所说的是：对于上师的财物
English
When making offerings, first, in both the case of requesting and the subsequent gratitude, offer gifts that are in accordance with the type of yidam deity or pleasing to their mind, such as precious and valuable jewels, excellent varieties of clothing, supreme and sacred essences, and excellent foods for sustenance. Serve with food and drink, offer wealth, and please them by offering clothing and food. The benefit or merit of making such excellent offerings is that offering supreme essences eliminates disease, offering precious wealth eliminates poverty, offering sustenance eliminates hunger and thirst, and offering clothing eliminates the suffering of heat and cold. At no time will one be afflicted or harmed by these sufferings. Fourth, from "requesting offerings" to "deeds of transgression if not practiced" is taught: Except for the four times of requesting teachings and making offerings, receiving the blessings of instructions, being granted permission to be present and serve, and engaging in the sacred practice of profound empowerment and sadhana, at no other time should one reside together with any holy guru or with someone of the same nature as oneself. If one does not practice in this way, one will be harmed by the transgression of breaking vows. Fifth, from "the shadow of the body" to "should not be stepped over" is taught: One should not step over the shadow of the holy guru's body, nor should one trample their footprints. Similarly, one should never step over clothing, resting places including cushions or the cushions themselves, and seats, etc. Sixth, from "the command of the holy one" to "abandoning the oath without pretense" is taught: If a command is received from the holy guru entrusting a task, one should first accomplish it with one's life and soul, without saying one cannot do it with one's mouth, but rather do whatever one can with all one's heart. If one is truly unable to do it due to doubts or lack of strength, one should abandon the oath without deception or concealment and abandon the guarantee in their presence. Seventh, from "the holy one's possessions" to "view with an equal mind" is taught: Regarding the possessions of the holy guru,
Chinese
要像保护自己的生命一样，保护土地，不让它沾染哪怕是芝麻壳那么一点点污垢。对于住在上师附近的侍者，如果是已婚者，也要像对待上师一样看待他们的眷属。对于上师的侍从，也要像对待亲人一样看待和尊敬。总之，对于所有属于上师身边的人，都要始终如一地以与上师同等的心态去看待和尊敬。第八，从“床垫坐垫舒适”到“同样赞美身体之所依”之间所讲的是：在上师面前，对于床、垫、坐垫等舒适之物，不能只考虑上师的坐姿，而做出不恭敬的行为，也不能像大人物一样，以不合情理的方式摆架子，做出轻率的行为，这些在圣者面前都是不合适的，所以任何时候都不能做。如果做了这些，就会因为违背侍奉的誓言而犯下重罪。在上师面前，不要特意戴帽子或包头。同样，不要打着表示尊敬的伞。不要立即用手支撑身体，不要倚靠拐杖，也不要倚靠腰部。同样，不要坐在高处，不要做任何自我炫耀的行为。第三个八项是：不做卑劣的行为；如法行事，保持谨慎；抛弃身心的不良行为；身体的行为要谨慎而优雅；提供侍奉和铺设座位；在四种行为中提供侍奉；以恭敬的心侍奉，并消除疲劳；以敬畏的心侍奉。第一，从“何处卑劣”到“非圣者之地”之间所讲的是：任何卑劣的行为，琐碎的事务，低劣的玩乐和众多的行为，都不能在上师的视线范围内进行。像平民百姓那样打架，像狗猪一样行为的贱民，像瑜伽士一样不分净秽的行为，这些都绝对不能做。尤其是在上师的视线范围内更不能做。为什么呢？因为三种恶劣的行为是神圣上师的
English
Protect the land as you would your own life, ensuring it is not tainted by even a sesame seed husk. Treat the attendants residing near the Lama, and if they are married, their consorts, as you would the Lama himself. Regard and respect the Lama's retinue as you would your own relatives. In short, always view and honor all those associated with the Lama with the same mind as you would the Lama himself. Eighth, from "comfortable throne, bed, and cushion" to "similarly praise the body's support," it is taught that in the presence of the Lama, regarding the comfort of thrones, beds, and cushions, one should not merely consider the Lama's seating arrangement and act disrespectfully, nor should one assume the manner of a great person, holding unreasonable stances and engaging in reckless actions. These are never appropriate in the presence of a holy being and should never be done. If these actions are committed, one will break the vows of service and incur great faults. In the Lama's presence, do not deliberately wear a hat or head covering. Similarly, do not carry an umbrella as a sign of respect. Do not immediately lean on your hand for support, do not lean on a cane, nor lean on your waist. Likewise, do not sit in a high place, nor engage in any self-aggrandizing behavior. The third set of eight is: Do not engage in base behavior; Act according to the Dharma and be mindful; Abandon negative actions of body and mind; Let bodily actions be mindful and elegant; Provide service and lay out seats; Serve in all four activities; Serve with a respectful mind and alleviate fatigue; Serve with a reverent mind. First, from "where base" to "not a place for the holy," it is taught that any base behavior, trivial matters, inferior amusements, and numerous actions should never be done within the Lama's sight. Actions such as commoners fighting, the behavior of outcastes like dogs and pigs, and the behavior of yogis who do not distinguish between clean and unclean should absolutely not be done, especially not within the Lama's view. Why? Because the three negative behaviors are the sight of the holy Lama.
Chinese
因为在可笑的地方无论如何也不应该做。像库觉或者长大成熟的孩童，总是像四处游荡的商人一样，行为不一的人，不应该作为圣者的行为场所。第二，从《显现之经》到“以具足而安住”之间所说，也是指行为要像如来圣者行为场所显现的甚深教言中所说的那样行持。并且，自己如何行持的方式，也要像上师口中所说的那样行持。因为不会出现像“这种教言本身是如何行持的”这样的争论。要以内心柔和、行为缓慢的方式，像上师听到和听闻以及怀疑的那样行持。并且，要像上师圣者的行为一样，在听闻之时和观看的显现之处，任何时候都不要放逸，也不要寻求自己的伟大。要以勤奋约束身口意的行为，保持端庄的姿态，不离其义，以谨慎和具足而如实安住。第三，从“身体的丢弃”到“不在场所中做”之间所说，是指身体的大小便等应该丢弃的任何事物，都绝对不要在上师听到和看到的场所中做。像这样，对于十三种心的行为，以及观看、嬉戏、赌博、下棋等会丧失名声的六种行为等，显现的身体行为，有智慧的人无论如何也不应该做。身口意的行为，应该从讲述和讲解中详细了解。无论在上师的住所聚集、坐着，还是聚集众多弟子等，无论做什么，聚集的人们嬉戏、发出马叫声等的行为，都不应该在圣者面前的集会场所做。同样，轻浮、淫荡、贪恋财物、心不寂静的四种行为，也绝对不要在眼前的地方做。第四，从“从界限中产生”到“对此如何美化”之间所说，是指打哈欠、喷嚏等从界限中产生
English
Because it should not be done in a ridiculous place under any circumstances. People with different behaviors, like Kujoe or grown-up children, always like wandering merchants, should not be taken as the behavior place of the saints. Second, from the Sutra of Manifestation to "abiding with completeness," it also refers to the behavior of practicing as it is said in the profound teachings of the Tathagata's holy behavior place. Moreover, the way of one's own practice should also be like what the Guru said. Because there will be no dispute like "How is this teaching itself practiced?" One should act in a gentle and slow manner, like the Guru hears and listens and doubts. Moreover, like the behavior of the holy Guru, one should never be careless at the time of listening and at the place of appearance of viewing, and should not seek one's own greatness. One should restrain the actions of body, speech, and mind with diligence, maintain a dignified posture, not deviate from its meaning, and abide truthfully with caution and completeness. Third, from "discarding the body" to "not doing it in the place," it means that any things that should be discarded, such as the body's stool and urine, should never be done in the place where the Guru hears and sees. Like this, for the thirteen kinds of mental behaviors, as well as watching, playing, gambling, playing chess, etc., the six kinds of behaviors that will lose fame, etc., the manifested bodily behaviors, a wise person should never do. The actions of body, speech, and mind should be understood in detail from the narration and explanation. Whether gathering in the Guru's residence, sitting, or gathering many disciples, etc., no matter what is done, the behavior of the gathered people playing, making horse noises, etc., should not be done in the assembly place in front of the saints. Similarly, the four behaviors of frivolity, licentiousness, greed for wealth, and restlessness of mind should never be done in front of the eyes. Fourth, from "arising from the realm" to "how to beautify this," it refers to yawning, sneezing, etc., arising from the realm.