Chinese
而且，对于行走坐卧等行为举止，也要用口罩、布或垫子遮盖，使一切声音都减轻并柔和，以便对尊贵的上师做到尽善尽美。第五，尊者移步。从“尊者移步”到“就自身力所能及安放”之间所讲的是：尊贵的上师从座位上起身，无论走向哪个方向，自己都要在那里恭敬地侍奉。上师尊身移动或安坐时，也要随侍在侧，在那里拿着坐垫铺设。如果上师想要在别处休息睡觉，也要立即铺设卧具。从睡眠中醒来起身时，也要同样照做。起身之后安坐时，也要拿着坐垫，根据情况铺设。如果上师没有坐垫，或者缺少坐垫，无论上师想要在哪里安坐，都要脱下自己身上的衣服，尽力安放，作为坐垫铺设。第六，先前努力之教言出现。从“先前努力之教言出现”到“以恭敬如是行持”之间所讲的是：上师口中说出，如“你甚至要赤身裸体去做这件令人羞愧的事情”之类的命令出现时，也要不违背上师的教令，脱掉衣服，尽力侍奉，并完成任务。完成任务之后，也不要一直赤身裸体，而是穿上衣服，像之前一样尽心侍奉。有智慧、恭敬的弟子，无论在行、卧、住、坐四种行为中的哪一种，都要以恭敬之心，像之前一样尽善尽美地侍奉。第七，凡是不恭敬等。从“凡是不恭敬”到“等等以侍奉请问”之间所讲的是：无论在任何行为中，不恭敬和恭敬两者都采取中庸的态度，这怎么可以呢？无论如何都不能这样做，所以一定要恭敬。对于上师的侍奉、供养、尊敬和供养等，在上师的事情没有完成之前，都要在眼前侍奉，直到完成。事情一完成，就要禀告侍奉完毕，并恭敬地说已经做完。自己心里感到安乐，就回到自己的住处，随意安住。晚上见面时，要以渴仰之心做三次礼拜，并恭敬地询问身体是否安康等等。
English
Moreover, for actions such as walking, lying down, sitting, etc., one should cover them with masks, cloths, or cushions to reduce and soften all sounds, so as to serve the venerable guru in the best possible way. Fifth, the venerable one moves. From "the venerable one moves" to "arrange according to one's ability" it is said: When the venerable guru rises from the seat, no matter which direction he goes, one should be there to respectfully serve. When the guru's venerable body moves or sits down, one should also attend by his side, carrying and laying out the seat there. If the guru wants to rest and sleep elsewhere, one should immediately lay out the bedding. When he wakes up from sleep and gets up, one should do the same. After getting up and sitting down, one should also carry the seat and lay it out according to the situation. If the guru does not have a seat, or lacks a seat, no matter where the guru wants to sit, one should take off one's own clothes and arrange them as much as possible to lay out as a seat. Sixth, the instruction of previous effort appears. From "the instruction of previous effort appears" to "practice accordingly with respect" it is said: When the guru says, such as "You should even do this shameful thing naked," one should not violate the guru's command, take off one's clothes, try to serve, and complete the task. After completing the task, one should not remain naked, but put on clothes and serve as before. A wise and respectful disciple, no matter which of the four behaviors of walking, lying, dwelling, and sitting, should serve with respect and as before, in the best possible way. Seventh, whatever is disrespectful, etc. From "whatever is disrespectful" to "etc., inquire with service" it is said: In any behavior, how can one take a neutral attitude towards both disrespect and respect? One should never do this, so one must be respectful. Regarding the service, offerings, respect, and offerings to the guru, one should serve in front of the guru until the guru's affairs are completed. As soon as the matter is completed, one should report that the service is completed, and respectfully say that it has been done. Feeling happy in one's heart, one should return to one's residence and abide at ease. When meeting in the evening, one should make three prostrations with longing, and respectfully ask if the body is well, etc.
Chinese
这是请求侍奉并应该说的话。第八是：从“恐惧而获得许可”到“何时提供侍奉”之间所说，因为对于上师极其重要、沉重和恐惧的心情，通过恐惧的方式，为了在最初的时候获得许可，在上师面前端坐，合掌，在何处运用甚深教诲的时机成熟，持续多久，以及在何处赐予教诲，都要恭敬地请求侍奉。最后一组有八个：不要直呼其名，要加上侍奉的称谓；接受教诲，并跟随其后；恭敬地请求三次；提供服务，不要佩戴装饰和标志；让自己接受惩罚，行善，不行恶；展示允许和不允许的行为的差别；讲述是否可以向上师的弟子讲法的差别；如果给予食物和财物，要提供侍奉，不要荒废公务。第一是：从“永远不要直呼其名”到“无论如何都要区分”之间所说，在称呼时，永远不要直呼其名和上师的头衔，要称呼“上师”，或者称呼“圣者”，或者“圣友”，或者“勇士神医”，在最后加上“请”这个词，或者加上称谓，无论如何都要区分其他人与上师。第二是：从“出现教诲，如教诲般”到“以侍奉为象征”之间所说，如果出现给予口诀的教诲，就说“如教诲般，请”，身体端坐，合掌，将口中说出的教诲铭记于心，对于上师圣者的教诲，要完全遵循，铭记于心，毫不虚假地完成，这样做都是以恭敬的侍奉为象征，做得很好。第三是：从“保持美丽的姿态”到“会来，请说”之间所说，在上师面前，保持行为美丽的姿态，身体恭敬，心中渴望，请求勇气，接受教诲，请求佛法，请求三次。
English
This is about requesting service and what should be said. The eighth is: From "Receiving permission with fear" to "When to offer service," it is said that because of the extremely important, heavy, and fearful state of mind towards the lama, through the means of fear, in order to receive permission at the very beginning, one should sit upright in front of the lama, with palms joined, and respectfully inquire when the opportunity to practice the profound teachings will arise, how long it will last, and where the teachings will be bestowed. The last set has eight: Do not call out the name, but add the title of service; accept the teachings and follow them; respectfully request three times; provide service and do not wear decorations or symbols; allow oneself to be punished, do good, and do not do evil; show the distinction between permissible and impermissible actions; explain the difference between whether or not it is permissible to teach the Dharma to the lama's disciples; if food and wealth are given, provide service and do not neglect public duties. The first is: From "Never call out the name" to "Distinguish in any way," it is said that when addressing, never call out the name and the lama's title, but call "Lama," or call "Holy One," or "Holy Friend," or "Warrior Healer," and add the word "please" at the end, or add the title, and in any way distinguish others from the lama. The second is: From "Teachings arise, like the teachings" to "Symbolized by service," it is said that if the teachings of giving instructions arise, say "Like the teachings, please," sit upright, join palms, and keep in mind the instructions spoken from the mouth, and for the teachings of the holy lama, follow completely, keep in mind, and accomplish without falsehood, all of which is symbolized by respectful service and is done well. The third is: From "Maintain a beautiful posture" to "Will come, please say," it is said that in front of the lama, maintain a beautiful posture of behavior, with the body respectful and the mind longing, request courage, accept teachings, and request Dharma three times.
Chinese
请求允许后，应该说会再次好起来。第四，从“没有虚伪”到“应避免携带武器”之间所说的是：以没有虚伪之心的柔顺，如法地，在有生之年，做所有需要的侍奉或服务。像新出家的比丘一样，以谨慎的态度，安住于有羞耻心和惭愧心，避免身体的卖弄和内心的狡诈等行为，以及佩戴装饰品和武器等不适当的行为。第五，从“智慧恭敬”到“应避免任何不好的行为”之间所说的是：以智慧的辨别力和极大的恭敬心，即使是请法和交谈，也要让学生自己反省，避免那些会被他人批评和嘲笑的行为。要与大众的心意相合，效仿圣贤的良好行为，对于那些不被大众赞扬的低劣行为，以及与正道不符的行为，都应彻底避免。第六，从“坛城等”到“接受剩下的”之间所说的是：为了成办利他之行，坛城等（“等”字包括地基仪轨和开光），以及火供，上师以主人的身份摄受弟子、灌顶和说法等，任何这些，在没有得到上师的允许和开示之前，都绝不开始。从圣者的行为来看，做这些是不合适的。即使为了其他地方众生的利益而做，也不应自己使用供养的物品，而应将所有这些都供养给上师。然后，对于上师赐予的剩下的供品，应恭敬地接受。第七，从“上师的弟子”到“不应侍奉等”之间所说的是：上师的弟子也不应在上师面前收为自己的弟子。即使上师允许并开示，上师的弟子
English
After obtaining permission, one should say that it will be well again. Fourth, what is taught from "without hypocrisy" to "one should avoid carrying weapons" is: with the gentleness of a mind without hypocrisy, in accordance with the Dharma, for as long as one lives, one should do all the necessary attendance or service. Like a newly ordained monk, with a cautious attitude, one should abide with shame and embarrassment, avoiding actions such as bodily coquetry and inner cunning, as well as inappropriate actions such as wearing ornaments and carrying weapons. Fifth, what is taught from "wisdom and respect" to "avoid whatever is bad conduct" is: with the wisdom of discernment and great respect, even requesting teachings and conversing, the student should reflect on himself and avoid those actions that would be criticized and ridiculed by others. One should be in harmony with the minds of the masses, emulate the good conduct of the noble ones, and completely avoid those inferior actions that are not praised by the masses, as well as actions that are not in accordance with the right path. Sixth, what is taught from "mandala, etc." to "accept the remainder" is: in order to accomplish the benefit of others, mandala, etc. (the "etc." includes the ground ritual and consecration), as well as fire offerings, the guru taking disciples as the master, bestowing empowerment, and teaching the Dharma, none of these should ever be started without the permission and instruction of the guru. From the perspective of the actions of the holy ones, it is not appropriate to do these things. Even if it is done for the benefit of beings in other places, one should not use the offered items oneself, but should offer all of them to the guru. Then, one should respectfully accept the remaining offerings given by the guru. Seventh, what is taught from "the guru's disciple" to "should not serve, etc." is: the guru's disciple should also not be taken as one's own disciple in the presence of the guru. Even if the guru allows and instructs, the guru's disciple
Chinese
不要让自己接受尊敬和服侍等等。第八，从“凡所施予圣物”到“行为不可逾越”之间所讲的是：对于拥有凡所施予的食物财物圣物者，一定要以慈悲心忆念，对于圣者所施予自己的一切，都要以恭敬心迎接，双手合十恭敬地接受，且有智慧地领受。不要愚昧迟钝，要以清明的忆念，谨慎地不要逾越自己所处境地的行为，要使其具有意义。第二，从“具有智慧的”到“对此圆满供养”之间所讲的是：具有大智慧的，像太阳一样明亮的弟子，为了以最上的恭敬心，像顶髻之宝一样地敬奉上师，要以柔和的行为使上师欢喜，将八种供养圆满地供养给圣者。如常啼菩萨一样，具有不疲厌的信心；如丝线一样，具有没有傲慢之心的柔软调顺；如月光国王一样，具有没有吝啬的财物；如比丘婆罗门一样，具有没有疑惑的侍奉；如童子难胜比丘一样，具有没有虚伪的正直之语；如大修行仙人一样，具有没有谄媚的自律；如舍利子一样，具有没有愚痴的智慧；如五位补处菩萨一样，具有没有罪垢，想要获得无上菩提的增上意乐，这八种都要圆满地供养给圣者。第二，从“圣者所教”到“如鸟行于空”之间所讲的是：如此，圣者上师如理如实地教导我，要通达这十条学处的究竟。如此 ভালোভাবে通达，以无杂、圆满的无上闻思，解脱不了解的相续，以具足殊胜智慧，对于一切所知都能无碍通达。解脱自己相续的能取所取之结，以及不了解的愚痴之束缚，为了获得解脱，具有没有错谬的智慧，譬如像鸟在空中一样地自在游行。
English
Do not let yourself be subjected to respect and service, etc. Eighth, from "Whatever is given as a sacred object" to "Behavior should not be transgressed" indicates: For those who possess the sacred objects of food and wealth that are given, one must remember them with compassion. Whatever the holy one gives to oneself, one must greet with service and receive with both hands in reverence, and receive it with wisdom. Do not be dull and slow, but with clear mindfulness, be careful not to transgress the behavior of one's own situation, and make it meaningful. Second, from "Having wisdom" to "Offer it completely" indicates: The disciple with great wisdom, as clear as the sun, in order to worship the holy guru with the highest reverence, like a jewel on the crown of the head, should please the guru with gentle behavior, and completely offer the eight offerings to the holy one. Like the Bodhisattva Sadāprarudita, have unwavering faith; like a silk thread, have gentleness and pliancy without arrogance; like King Moonlight, have wealth without stinginess; like a Bhikṣu Brahmin, have service without doubt; like the Bhikṣu Ajita, have honest speech without deceit; like a great ascetic sage, have self-discipline without flattery; like Śāriputra, have wisdom without ignorance; like the five regent Bodhisattvas, have the superior intention to attain unsurpassed enlightenment without the defilement of sin. These eight should be completely offered to the holy guru. Second, from "What the holy one teaches" to "Like a bird flying in the sky" indicates: Thus, the holy guru teaches me truthfully according to the meaning of the scriptures, and one must understand the ultimate meaning of these ten trainings. Having understood well in this way, with pure and complete unsurpassed hearing and contemplation, liberate the continuum of unknowing, and with perfect wisdom, one can go unhindered in all that is to be known. Liberate the knots of grasping and clinging in one's own continuum, and the bonds of ignorance and delusion. In order to attain liberation, one possesses wisdom without error, like a bird flying freely in the sky.