Chinese
如果（上师）以责骂等方式进行训斥变得明显，那时就想：‘我自己的相续中生起了恶念，或者无论是什么恶行，有什么过失或障碍。’看到这些，（上师）以训斥的方式使我灰心丧气，调伏的时机已经到来了。这样认知并了解后，要努力进行猛烈的忏悔和防护，不要去看上师的过失。一般来说，为了观察弟子的相续，对于吝啬的人，（上师）会像贪求很多东西一样；对于不耐烦的人，（上师）会说不悦耳的话；对于因节俭用度而自满的人，（上师）会表现出漠不关心的样子；对于过于执着善行的人，（上师）会像喜欢悠闲自在地待在散乱中一样。因为有诸多意图和必要，所以要知道，这种行为与世俗凡夫的思维方式并不一致。那个什么都不懂的人，会被魔鬼离间上师和弟子之间的关系，从而对上师和佛法产生邪见，或者因为过于亲近而受到共同行动的魔鬼的迷惑，以至于不加思索地看待事物，等等，不会受到这些过失的影响。第四，以平和的即时行为来依止：在世间，仅仅为了今生利益着想的人们，也需要像奴隶一样役使身语来侍奉国王和官员等。更何况是那些寻求解脱和一切智智的人呢？因此，当上师起身时，应立即从座位上站起来，不要坐着；当上师就座时，要问候病情，并供养各种合意的物品；当上师出行时，要清扫道路，掸去灰尘，铺设地毯等；要献上坐骑，自己也要作为侍从跟随。而且，不能走在前面或背对着上师，如果从后面笔直地走，就会踩到上师的脚印；从右边走是队列之首，所以不能走；因此，应该从左边稍微靠后跟随。如果是奉命或因需要，则没有过错。不要批评衣服、坐垫、坐骑等，不要跨越它们，不要享用它们，也不要说‘身体不好看’、‘声音不好听’等，不要踩上师的影子，不要量上师的身高，除非有特殊情况。
English
If (the guru) manifestly scolds in ways such as reprimanding, then at that time, think, 'An evil thought has arisen in my own continuum, or whatever bad conduct, some fault or obstacle.' Seeing these, (the guru) makes me discouraged by way of scolding, and the time to tame has arrived. Having recognized and understood this, one should strive for intense confession and vows of restraint, and should not look at the guru's faults. In general, in order to examine the disciple's continuum, to a miserly person, (the guru) will act as if desiring many things; to an impatient person, (the guru) will say unpleasant words; to a conceited person who is frugal with resources, (the guru) will show indifference; to those who are overly attached to virtuous deeds, (the guru) will act as if enjoying being in a state of distraction and leisure. Because there are many intentions and necessities, one should know that this behavior is not consistent with the thinking of ordinary worldly people. That person who understands nothing will be alienated from the relationship between guru and disciple by demons, thereby giving rise to wrong views about the guru and the Dharma, or because of being too close, will be deluded by the demons of co-action, to the point of looking at things without thinking, etc., and will not be influenced by these faults. Fourth, to rely on the guru with peaceful immediate conduct: In the world, even those who only think of the benefit of this life need to use their body and speech like slaves to serve kings and officials, etc. How much more so for those who seek liberation and omniscience? Therefore, when the guru rises, one should immediately rise from the seat, not remain seated; when the guru is seated, one should inquire about their health and offer various pleasing items; when the guru departs, one should sweep the road, dust it, lay carpets, etc.; one should offer a mount, and also go as an attendant oneself. Moreover, one should not go in front or with one's back to the guru; if one walks straight from behind, one will step on the guru's footprints; walking on the right is the head of the line, so one should not walk there; therefore, one should follow slightly behind on the left side. If it is by command or due to necessity, there is no fault. Do not criticize clothes, cushions, mounts, etc., do not step over them, do not use them, and do not say 'the body is not beautiful,' 'the voice is not pleasant,' etc., do not step on the guru's shadow, do not measure the guru's height, unless there is a special occasion.
Chinese
把厕所和起居室合二为一，在尊者面前吐痰等，都是损耗福报的原因。此外，猛烈地摔门，以佩戴装饰品等艳丽的装束到尊者面前，在尊者面前愁眉苦脸、阴沉沉地坐着，怒目而视，皱着眉头拍手，说谎，轻率地做未经考虑的事情，折断草和木签，用手指等在地上乱划，画弯弯曲曲的图案等，大笑，说各种不相干的话，伸腿，背对尊者等，也会损耗福报。如《圣功德庄严经》中说：有四种魔业，即不尊敬上师，不把佛法放在心上，说傲慢的话，心里只想着今生。总之，在凶暴的罪行之王面前也要小心谨慎，那么对于神圣的上师，不以身语恭敬，心怀恐惧，而是像在普通人面前一样无所谓地看待，这是应该避免的。要谨言慎语，谦逊待人，心怀恭敬，以三门寂静的方式来依止上师。不仅如此，即使自己没有太大的过错，但对于用恶语诅咒、谩骂上师，心里憎恨、不喜欢的那些人，无论他们给自己财物，说好听的话，都不要与他们互相亲近、结交。要用与他们心意相符的话语等来诱导，想办法扭转他们的不信任。如果是真正的法敌，如果有能力制伏他们，或者即使没有能力，但自己有能力用强力来扭转局面，也要想方设法地制伏他们，断绝罪恶的根源。如果实在无能为力，也要小心谨慎，不要和他们说话，因为他们是邪恶思想的持有者，是悬崖的先驱，是堕入恶道的引路人。如果经常与他们交往，那么魔和罪恶的控制力会更加强大，说不定自己的思想也会动摇，产生诸多怀疑和不信任感。即使自己的心没有动摇，也会使自己的誓言受到损害，这被称为“伴侣退失”。
English
Combining the toilet and living quarters into one, and discarding phlegm and saliva in the presence of the venerable one, etc., are causes for diminishing merit. Furthermore, slamming doors violently, going into the presence of the venerable one with ostentatious adornments such as jewelry, sitting in the presence of the venerable one with a gloomy and sullen face, glaring, frowning and clapping hands, lying, carelessly doing things without thinking, cutting grass and skewers, scratching the ground with fingers, drawing crooked lines, laughing loudly, speaking all sorts of irrelevant words, stretching legs, showing one's back, etc., will also diminish merit. As it says in the 'Noble Array of Qualities Sutra': 'There are four actions of demons: disrespecting the lama, not keeping the Dharma in mind, speaking arrogantly, and thinking of this life.' In short, even in the presence of a fierce king of sinful deeds, one should be mindful and cautious. Therefore, one should not regard the holy lama with disrespect in body, speech, and mind, without fear, as if one were in the presence of an ordinary person. One should abandon such an attitude and maintain respectful speech, humble demeanor, and a reverent mind, relying on the lama with the three doors pacified. Moreover, even if one has not committed any great offense, one should not befriend or associate with those who verbally curse and revile the lama, or who harbor hatred and dislike, even if they offer wealth or speak sweetly. One should try to reverse their lack of faith by enticing them with words that agree with their minds. If they are actual enemies of the lama, one should try to subdue them if one has the power to do so, or if not, if one has the power to reverse the situation by force, one should by all means subdue them and cut off the source of evil. If one is unable to do so, one should be cautious and not even speak to them, for they are holders of wrong views, forerunners of precipices, and guides to the lower realms. If one associates with them repeatedly, the influence of demons and sins will become even stronger, and one's own mind may change, giving rise to many doubts and disbeliefs. Even if one's own mind does not change, it will cause one's vows to be damaged, which is called 'decline of companionship.'
Chinese
与此等之人交往的过患是：在《甘露源续》中说：如果有人诽谤金刚上师，就用息灾或诛法的行为来遣除。如果没有能力这样做，就用记忆堵住耳朵。不要亲近他，不要与他交谈。如果与这样的人亲近，就会在地狱中煎熬。如是说。对于上师以慈悲心摄受的一切，也不要违背，即使经常交往，也不要生起贪嗔，不要承担一切事务，像腰带一样交往安乐。对于大小和高低一切人的心意，都随顺而行，像盐一样交往安乐。对于忧愁厌烦和邪见，无论什么都具有极大的忍耐力，以如柱子一般的行为，恭敬承侍上师的眷属、施主和金刚兄弟，作为亲友。在《总经》中说：如同他的殊胜近侍一样，如同他的眷属亲友一样，恒时以平等之心看待。如是说。第五，品尝功德之味：比如，依靠被鲜花和草药等覆盖的殊胜水池，天鹅们以柔和的姿态，不搅浑水池，品尝草药等的滋味精华。蜜蜂们也不损害鲜花的颜色和香味，品尝其中的花蜜精华。同样，在与具有法藏的善知识们恒时交往和依止时，对于以上所说的取舍行为，如理安住，这与侍奉世间的高贵之人不同。仅仅是迎送上师，也被说是获得第一个妙相之因，因此依靠具有意义的稀有者，以身语意的恭敬来礼敬，供养内外密的供品，做一切眼前的所需之事，守护违缘，成办顺缘，自己的一切行为也禀告后而行，对于上师的财物和受用，不生起贪心，不享用，不损害，未经允许，不聚集上师的眷属弟子，上师的行为，如果从世俗和世间的角度来看似乎不合理，也要思维其中的意图和必要性，而不是
English
The faults of associating with such people are: In the Tantra of the Source of Ambrosia, it says: If someone reviles the Vajra Master, counteract it with peaceful or wrathful actions. If you do not have the ability to do so, cover your ears with mindfulness. Do not associate with them, do not talk to them. If you become intimate with such a person, you will be tormented in the lower realms. Thus it is said. Do not act contrary to all those who are held by the Guru's mind, and even if you always associate with them, do not arouse attachment or aversion, and do not take on all burdens. Associating with them is as comfortable as a belt. To accord with the minds of all, great and small, high and low, is as comfortable as salt. With patience for any sorrow, weariness, or wrong views, serve and honor the Guru's retinue, patrons, and Vajra brothers with conduct like a pillar, and make them your friends. In the General Sutra, it says: Like his excellent attendant, like his retinue and relatives, always look upon them with an equal mind. Thus it is said. Fifth, tasting the flavor of qualities: For example, swans relying on an excellent pond covered with flowers and herbs, taste the essence of the herbs, etc., without disturbing the pond with gentle conduct. Bees also do not harm the color and fragrance of the flowers, but taste the nectar essence within them. Similarly, when constantly associating with and relying on virtuous friends who possess the treasury of Dharma, abiding properly in the practices of acceptance and rejection mentioned above is different from serving worldly nobles. Even just welcoming and sending off the Guru is said to be the cause of obtaining the first excellent mark, therefore, relying on that meaningful and wondrous one, honor them with respect of body, speech, and mind, offer outer, inner, and secret offerings, do all the necessary immediate tasks, protect against adverse conditions, accomplish favorable conditions, and do all your own actions after asking. Do not be arrogant towards the Guru's wealth and possessions, do not use them, do not harm them, do not gather the Guru's retinue and disciples without permission. If the Guru's actions seem unreasonable from the perspective of Dharma and the world, contemplate their intention and necessity, rather than
Chinese
通过不说“是”等方式来承侍，不生起丝毫厌烦之心，不顾身体的疲惫，不让上师有丝毫的不悦，如此承侍。这样做也不是为了获得财物等今世的利益，而是为了以寻求遍知的心，将圣者所具有的教证功德全部纳入自己的相续。这完全是由于信心的亲近所致，见到尊颜而改变观感，头顶被手触摸而汗毛竖立，更不用说了。仅仅听到名号，忆念在心，梦中相见，就能使心变得柔软，恢复精神，这样一来，所有灌顶和加持都会融入相续。因此，以如此强烈的信心和恭敬，品尝上师心续中证悟功德的精华，就能像瓶子注满水一样，将上师所拥有的教证法藏全部获得到自己的相续中，从而在此生解脱，或者即使不能，也能在中阴时与上师相见，得到指引。因此，上师的依止之法，归纳起来就是信心。如《入行论》云： 即使在凡夫位，听闻空性后，内心生起极大喜悦，一次又一次。由极大喜悦所生眼泪湿润眼眶，身体汗毛竖立者，此乃圆满佛陀智慧之种子。此乃是堪能开示之法器，当为彼宣说胜义谛。 乔沃说： 大乘的功德，无论大小，都是依靠依止上师而产生的，你们藏人对上师只有庸俗的观念，怎么能产生呢？ 有一次，大声呼唤上师的名字，请求将窍诀放入心中。上师说： 嘿嘿，我的耳朵很好使，所谓的窍诀就是信心，信心，信心。 等等。 第六，行为与法相应： 一般来说，仅仅是解脱道，特别是大乘道，如果方便智慧不具足，或者前行、正行、后行三者不圆满，就不是正确的道路，如果圆满，就是真正的道路。