English
If you abandon, you are the compassionate father of beings. With reverence and longing, my heart aches. If I confess my misdeeds, why would you not look upon me? If all my sins are not purified, and I am reborn in another life, I will only be burned by the fires of hell. If you do not look upon me then, how can you be the essence of compassion? Alas, alas, my sins, please purify them all. At this moment, consider me with compassion. Please grant me empowerment and blessings. Grant me supreme and common accomplishments. Remove obstacles, wrong guidance, and all hindrances. May all my wishes be fulfilled in this life, and at the time of death, may there be no suffering of severance. Liberate me from all the fears of the bardo. Please lead me to the realm of Akanishta. Thus, pray seven times in each of the four sessions of the day and night. By doing so, all violations and breakages will be purified, and supreme and common accomplishments will be quickly attained. There is no deeper key than this for restoring violations and breakages. To adopt respectful conduct: Other aspects of conduct include: when seeing the lama, rise and prostrate; when seated, offer cushions and other necessary items; praise with pleasant words and join palms; when departing, rise, attend, and show respect. Prepare the lama's seat, praise and join palms, and rise to welcome and see off the lama upon arrival and departure. This is stated in the Vinaya Sutra: "Upon seeing the Khenpo, one should immediately rise from the seat." If one does not rise, one will be born as a beggar for five hundred lifetimes, as stated in the Karma Shataka. If one rises and attends, one will attain auspicious marks. In the commentary on the Ornament of Clear Realization, it is said: "Merely by seeing off and welcoming the lama, one will possess the marks of the wheel on the hands and feet." To cultivate mindfulness, awareness, and diligence: Thus, when associating with the lama, always maintain mindfulness, awareness, and diligence. Abide with reverence and fear. Like a new bride, remain peaceful in body, speech, and mind in the presence of the lama. Do not be frivolous, distracted, or arrogant. Do not be biased, not for gain or fame. Do not be deceitful, nor put on airs. Do not be two-faced, nor be swayed by closeness or distance, attachment or aversion. That is, when sitting in the presence of the lama, hold onto mindfulness, body, speech, and mind.
Chinese
应当约束一切罪行，并以正知摄持。以心观心，不为烦恼所转，如新娘或新出家之比丘一般，以寂静调柔之心成办所欲。入行论云：心之狂象既已醉，系于思法之大柱，如是系缚不稍纵，尽力勤发恒观察。无论如何一心专注，刹那亦不令其散，此心欲往何处行，如是观心常防护。如是欲护自心者，忆念正知不可离，纵遇命难亦当护，我以合掌如是请。如是。自己住在房舍等处时，也不应行放逸之行，应当以正念和正知摄持，因为诸佛等具有天眼者，即使遮蔽也能看见。如彼论云：诸佛菩萨众，无碍普能见，彼等一切前，我恒常居住。如是思已怀惭愧，敬畏具足安住彼。如是。此外，在其他时间和情况下，也应使心不从善念中散乱。如彼论云：戏谑杂谈及种种，稀奇 spectacle 诸观赏，于诸众中若入时，当断贪着而远离。若时无义掘地等，或割诸草图画时，当忆如来所训示，即以恐惧而舍弃。何时欲行或欲语，应先观察自心意，安稳调柔具正理。何时自心欲贪着，或欲嗔恚于彼时，不应作事不应语，如树安住应静默。伴随傲慢及放逸，或有轻蔑他人意，或欲揭露他过失，或欲争辩怀欺诳。何时自赞而高举，或复诋毁轻蔑他，嗔恚诤讼及追悔，尔时如树应安住。贪求利养恭敬名，或为侍从勤奔走，或欲自心享供养，尔时
English
Having restrained all misdeeds and being possessed of mindfulness and awareness, look at the mind with the mind, and without being swayed by afflictions, restrain it and be possessed of conscientiousness, like a new bride or a newly ordained monk, one should accomplish one's desires with a peaceful and gentle mind. The Bodhisattvacaryāvatāra says: The mind's mad elephant, having become intoxicated, is tied to the great pillar of contemplating the Dharma. Just as it is tied without loosening, everyone should diligently examine it. In any case, with one-pointed mind, not letting it wander for even a moment, "Where does this mind of mine want to go?" Thus, examine the mind separately. And: For those who wish to protect their minds, mindfulness and awareness are essential. Even if life is at stake, protect them! I beseech you thus with folded hands. Thus it is said. Even when one is alone in one's dwelling, one should not engage in careless behavior. One should be possessed of mindfulness and awareness, because those who have the divine eye, such as the Buddhas, can see even when obscured. As it says in the same text: The Buddhas and Bodhisattvas have unobstructed vision everywhere. In front of all of them, I always dwell. Having thought thus, with shame, respect, and fear, abide there. Thus it is said. Furthermore, at other times and in other circumstances, one should keep the mind from being distracted from virtuous thoughts. As it says in the same text: When engaging in various jokes and many wonderful spectacles, one should abandon attachment to them. When digging the ground or cutting grass for no reason, or drawing diagrams, remembering the teachings of the Sugata, one should abandon them immediately with fear. Whenever one wants to move or speak, one should first examine one's own mind and make it stable and reasonable. Whenever one's own mind wants to be attached or angry, one should not act or speak at that time, but remain like a tree. Accompanied by arrogance and carelessness, or if there is a thought of despising others, or wanting to reveal their faults, or wanting to argue with deceitful thoughts, whenever one is self-praising and exalted, or again disparaging and belittling others, with anger, strife, and regret, at that time one should remain like a tree. Desiring gain, respect, and fame, or diligently striving for servants, or wanting one's own mind to enjoy offerings, at that time
Chinese
应如树而住。舍弃利他之心，若生起欲求自利之念，彼时应如树而住。若生起不耐懈怠之怖畏，以及放纵无度之妄语，和自方偏执之念，彼时应如树而住。如是恒时观察烦恼，以及无意义勤奋之心，彼时勇士应以对治力，坚定地守护自心。以极度确定和极大信心，依止、恭敬和敬畏，知惭有愧并怀有恐惧，致力于寂静和令他欢喜。不因彼此不合之孩童，生起之欲望而沮丧，因烦恼生起而对彼等，心生此等之心而怀有慈爱。于无过失之事物上，自主自身与有情，调伏且无我慢地，恒时守护自心。长久获得暇满之殊胜，再三思虑之后，应如须弥山般，极其稳固地守护此心。如是说。亦当不为非法之事，于此生之方面，刹那亦不散乱。即是亲近上师，堪布之教诲，畏惧恶趣与轮回之痛苦，以恭敬心精勤于自所修之法，于彼等忆念正知与谨慎和众多善法自然生起。彼即是：亲近上师与，堪布随后示，以怖具德敬，忆念易生起。如是说。如是行善与，恭敬上师亦，不分亲疏与，利誉及谄諂，不分表面与暗地，不分远近，于一切时对一切众生皆当如是行持，因圆满自之二资粮且净治二障无有差别之故。以三喜悦而作恭敬者，即是：若自富有则供养上师，身语承侍恭敬服侍，舍弃此生以修持令师欢喜。上者修持，中者身语，下者以财物承侍，任何一种皆需确定行持。以方便遣除他人之攻难者，即是：于上师，若他人说不悦耳之语亦当遣除，若无能力则复思其功德，系缚其耳以慈悲作饶益
English
One should abide like a tree. Abandoning the thought of benefiting others, and if the thought of seeking one's own benefit arises, then one should abide like a tree. If the fear of unbearable laziness arises, as well as unrestrained, meaningless chatter, and the thought of attachment to one's own side, then one should abide like a tree. Thus, constantly examining afflictions and the mind engaged in meaningless efforts, at that time, the brave one should firmly hold the mind with antidotes. With great certainty and strong faith, relying on, respecting, and being reverent, knowing shame and having fear, strive for peace and pleasing others. Do not be discouraged by the desires of children who disagree with each other, and when afflictions arise, have love, thinking that these minds arise from this. On faultless objects, control oneself and sentient beings, subdue and be without pride, and always hold the mind. Having obtained the excellence of leisure after a long time, thinking again and again, one should hold the mind so that it is as immovable as Mount Meru. Thus it is said. Also, one should not be distracted even for a moment from non-Dharma towards this life. That is, associating with the lama, the advice of the Khenpo, fearing the suffering of the lower realms and samsara, and diligently practicing the Dharma that one practices oneself with respect, mindfulness, awareness, and many virtues will naturally arise. That itself is: Associating with the lama, and the Khenpo subsequently shows, with fear, the fortunate one acts with respect, mindfulness easily arises. Thus it is said. Thus, doing good and honoring the lama, without partiality, profit and fame, deceit and cunning, outward show and secrecy, near and far, one should always do so to all beings at all times, because there is no difference in completing one's accumulations and purifying obscurations. To honor with the three kinds of pleasing is: If one is wealthy, offer to the lama. Please the lama by serving with body, speech, service, reverence, and abandoning this life for practice. The best is practice, the middle is body and speech, and the lowest is material service, one must definitely do any of these. To repel the attacks of others by skillful means is: If others say unpleasant things to the lama, one should repel them, and if one is not able, then think of their qualities again, bind their ears and benefit them with compassion.
Chinese
修持。不依赖于此，就不能说安乐。如果有人宣扬坏话，就用方法来阻止。如果没有能力，就思念上师的功德，用手指堵住自己的耳朵。不要亲近、熟悉和信任这样的人。在《甘露源续》中说：诋毁金刚上师时，用息灾或诛法来阻止。如果没有能力，就用记忆堵住耳朵。不要亲近，不要交谈。如果与这样的人亲近，就会在地狱中煎熬。如是行持的利益是：利益的宣说。因此，在一切生世中都能成就利益。与圣者相遇，听闻殊胜的佛法。获得地、道、持明和三摩地。各种功德财富圆满，为众生施予和平安乐的盛宴。如《宝积经》中所说：善男子，如是依靠和恭敬善知识，就能恒常忆念生世。能利益安乐有情众生。能与善知识相遇。能成就地、道和殊胜的三摩地。总义第四，应断绝的对境和友伴有六种，其中，劝诫断绝恶知识：现在是第二方面，劝诫断绝恶知识和友伴。如是善于依止圣者，也要断绝一切恶知识。也就是之前所说的，不具备功德，具有许多邪见过失，戒律和誓言不稳固。慈悲、悲心、智慧和闻法少。懒惰、懈怠、无知、傲慢大。狡猾、残暴、烦恼和五毒粗重。追求今生，将后世抛之脑后。虽然表面上宣讲佛法，但实际上是伪劣之辈。如同不净的尸体一般的上师，即使有很多调伏的蜜蜂，也要远离。因为会引导有信心的人走向邪路和恶趣，所以想要解脱的人永远不要依止。如是劝诫说：像这样，戒律和誓言破损，悲心和闻法少。懒惰和傲慢大。狡猾和五毒粗重。追求今生的财富、受用和名声。即使住在寂静处，也降下喧嚣和烦恼的雨。将后世远远抛弃。比自己
English
Practice. Without relying on this, one cannot speak of comfort. If someone proclaims evil, then prevent it with methods. If you do not have the ability, then think of the qualities of the lama and block your ears with your fingers. Do not associate with, become familiar with, or trust such a person. In the Tantra of the Source of Ambrosia, it says: When the Vajra Master is reviled, prevent it with peaceful or wrathful actions. If you do not have the ability, then cover your ears with mindfulness. Do not associate, do not speak. If you become familiar with such a person, you will be tormented in the lower realms. The benefits of doing so are explained as follows: Explanation of benefits. Therefore, benefit will be accomplished in all lifetimes. You will meet with holy beings and hear the excellent Dharma. You will attain the grounds, paths, dharanis, and samadhis. You will be completely filled with various qualities and wealth, and you will bestow a feast of peace and happiness upon beings. As it is said in the Arrangement of the Tree: "O son of a noble family, by relying on and honoring a virtuous spiritual friend in this way, you will always remember your lifetimes. You will benefit and bring happiness to sentient beings. You will meet with virtuous spiritual friends. You will accomplish the grounds, paths, and excellent samadhis." The fourth general meaning is that among the six types of persons and companions to be abandoned, this is the instruction to abandon evil spiritual friends: Now is the second aspect, the advice to abandon evil spiritual friends and companions. By relying well on holy beings in this way, you should also completely abandon evil spiritual friends. That is, as previously stated, they do not possess qualities, have many faults of wrong views, and their vows and commitments are unstable. They have little love, compassion, wisdom, and learning. They are lazy, negligent, ignorant, and have great pride. They are cunning, cruel, afflicted, and the five poisons are coarse. They seek this life and cast the next life far away. Although they appear to teach the Dharma, they are actually counterfeit. A lama who is like an impure corpse, even if there are many bees to be tamed, should be kept far away. Because they lead faithful people onto the wrong path and into the lower realms, those who desire liberation should never rely on them. Thus it is advised: Like this, vows and commitments are broken, and compassion and learning are little. Laziness and pride are great. Cunning and the five poisons are coarse. They seek wealth, possessions, and fame in this life. Even if they live in solitude, a rain of noise and afflictions falls. They cast the next life far away. More than themselves,