Chinese
关于依止上师的方式，（经典中）以上师等等来教导。上师起身时，自己应立即站起，而不是坐在座位上。当上师坐着时，不要大声喧哗，应恭敬地询问："您的身体是否安康？"并供养一切上师所需的物品。上师离去时，侍从不应从右侧跟随，因为那样会依次背对上师，脚印相叠，走在队列前面，这些都会带来过失，所以应当避免。稍微向后退一点，从左侧跟随。对于上师的卧具等，不应坐在或骑乘其坐垫和车辆等，因为这会损耗福德，所以应当谨慎。此外，在上师开关门窗时，不应碰撞；对于过度华丽的衣饰等，不应以轻佻的表情示人，而应收敛面容，保持庄重；不应发出虚假、无聊的笑声，不应说无关紧要的话。总之，对于一切不具恭敬和敬畏，随随便便、漫不经心的行为，都必须断除。如《总集经》中说："为何已成圣者，却行无意义之事？欺骗一切圣者，彼将堕入金刚地狱。"《庄严誓言经》中说："恶语粗言令人不悦，将堕入地狱千劫。于甚深之语妄加诽谤，将堕入无间地狱。"《秘密普集续》中说："从至尊上师处，自己却说傲慢自大的话，将于千百万劫中，头朝下堕入地狱。"等等，经中广为宣说，因此必须极其谨慎，以身语意三门寂静调柔的方式依止上师，这非常重要。不与不具信心者交往，（经典中）以上师等等来教导。也就是说，即使自己没有过错，也不应与那些诽谤、诅咒、憎恨上师的人交往，哪怕只是一次也不行。为什么呢？因为具有邪见的人是坠入悬崖的先兆。《总集经》中说："具有邪见之人，是跳入悬崖的先兆，不应成为慈爱的对象。"如果可能，为了断除他的非福德之流，应尽力以任何方法阻止他，否则应远离他。
English
The way to rely on the Lama is taught by the term "Lama," and so on. When the Lama rises, one should immediately stand up, not remain seated. When the Lama is seated, one should not speak loudly, but respectfully ask, "Is your body well?" and offer whatever necessities the Lama requires. When the Lama departs, the attendant should not proceed from the right side, because that would mean showing one's back in sequence, overlapping footsteps, and being at the head of the line, all of which are faults to be avoided. Instead, one should step back slightly and proceed from the left. Regarding the Lama's bedding and so on, one should not sit on or ride on the Lama's cushions or vehicles, as this diminishes merit, so one should be cautious. Furthermore, when the Lama opens or closes doors and windows, one should not bump into them; regarding overly extravagant clothing and ornaments, one should not display a frivolous expression, but rather compose one's face and maintain solemnity; one should not engage in false or frivolous laughter, or speak irrelevant words. In short, all actions that lack respect and reverence, that are casual and careless, must be abandoned. As it says in the Compendium Sutra: "Why, having become holy, do you perform meaningless actions? Deceiving all the holy ones, you will fall into the Vajra Hell." The Adornment of Vows Sutra says: "Harsh and rude words cause displeasure, and one will fall into hell for a thousand kalpas. Falsely accusing profound words, one will fall into the Avici Hell." The Secret Gathering Tantra says: "From the supreme Lama, one speaks with arrogance and pride, and for millions of kalpas, one will fall headfirst into hell." And so on, as extensively taught in the scriptures. Therefore, one must be extremely careful and rely on the Lama with the three doors of body, speech, and mind subdued and peaceful, which is very important. Not associating with those who lack faith is taught by the term "Lama," and so on. That is to say, even if one is without fault, one should not associate with those who slander, curse, and hate the Lama, not even once. Why? Because those with wrong views are the forerunners of falling into a precipice. The Compendium Sutra says: "Those with wrong views are the forerunners of jumping into a precipice, and should not be the object of loving-kindness." If possible, in order to cut off the stream of their non-merit, one should try to prevent them by any means possible; otherwise, one should stay far away from them.
Chinese
相比之下，如果像往常一样说话，罪恶的控制尤其会因恶魔的力量而使誓言受到损害，从而变得不好。像对待朋友一样对待没有偏见的人，这表明要与人交往等等。即使长期相处，也不会感到厌烦，就像甘蔗一样快乐。追随所有人的意愿，就像盐一样容易进入。即使承担他人沉重的负担，也能像柱子一样承受沉重，普遍珍惜这些教义。因此，更应该亲近和取悦上师及其亲近的眷属，以及金刚兄弟姐妹。体验具有这种行为的美好佛法的味道，就像池塘等所显示的那样。就像最好的池塘是具有八种功德的水，即使天鹅等依靠其边缘的其他水而被赶出水面，它们也会返回并享受。就像蜜蜂在花园里品尝花蜜一样。总是以不变的方式相处，这被称为奇妙的佛法。因为没有厌倦和疲劳，所以只抓住上师的心，并将喜悦、尊重和信仰的精华放在近处，就像小牛吮吸乳房一样，通过接受建议来品尝上师的教导、证悟和功德的味道。对于那些肯定进入这种合适的行为方式的人来说，最好的圣者是佛，而与佛无二的上师。为了圆满自己积累的福德和智慧这两大资粮，无论何时何地，都要按照他的指示行事。甚至为了佛法而成为信使，或者打扫上师的住所，无论多么努力，都不会没有结果，而是具有重大意义，是迅速通过五道之一的资粮道的最佳方法。如果想知道原因，就像“为什么”等所说的那样。为什么呢？因为对于想要成就的上师来说，他是皈依的处所，是积累两种资粮之道的最好和最殊胜的福田。为了圆满资粮，瑜伽士要清楚地观想外在的前方虚空，为了清净相续，要...
English
In comparison, if one speaks as usual, the control of sin will especially cause vows to be corrupted due to the power of the demon, thus becoming bad. Treating those without bias like friends is indicated by associating with them, and so on. Even if one associates for a long time, there is no boredom, like the pleasure of sugarcane. Following the wishes of all, like the ease of entering salt. Even bearing the heavy burdens of others, enduring like a pillar, generally cherishing these teachings. Therefore, one should especially be close to and please the lama and their close retinue, as well as the Vajra brothers and sisters. Experiencing the taste of the Dharma of the noble ones who possess such conduct is indicated by the term 'pond,' and so on. Like the best pond is a lake with eight qualities, even if swans and others relying on other waters at its edge are driven away from the water, they return and enjoy it. Like bees tasting the essence of flowers in a garden. Always associating without change is praised as wonderful Dharma. Because there is no weariness or fatigue, holding only the lama's heart, and placing the essence of joy, respect, and faith nearby, like a calf sucking milk, one should taste the lama's teachings, realization, and the taste of qualities by taking advice. For those who definitely enter such a suitable way of conduct, the best of the holy ones is the Buddha, and the lama who is non-dual with the Buddha. In order to perfect one's own accumulation of merit and wisdom, these two great accumulations, one should act in accordance with his instructions wherever and whenever. Even going as a messenger for the sake of Dharma, or cleaning the lama's residence, no matter how much effort is made, it will not be without result, but will be of great significance, being the best method for quickly traversing the path of accumulation, one of the five paths. If one wonders what the reason is, it is said in 'Why,' and so on. Why is it that for the lama whom one wishes to accomplish, he is the place of refuge, the best and most excellent field for accumulating the two accumulations. In order to perfect the accumulations, the yogi should clearly visualize the space in front externally, and in order to purify the continuum...
Chinese
头部清晰是内，为了加持融入，观想在心间或者自身清晰是秘密。无论哪一种生圆次第，都汇集了所要成就的究竟本体，因此，从显宗和密宗的一切经典中，都像对待佛陀一样地依止。为了显示不如此领悟的过患，所以说了“愚昧”等等。现在这里的大多数愚昧者，把佛像和上师的画像，当成泥塑木雕来修，或者询问、做观想，却不很好地用心，因为对真实住世的上师没有承侍和供养。有的人说，睁着眼睛或者闭着眼睛修持住处和传承，但实际上不是这样，因为他们不了解上师的心意秘密。因此，由于修持的方法和缘起错误，不能获得所要成就的果位，因为这是相违的。唉，真是愚昧啊！今生没有敬信，师徒的心意之间距离遥远，却期望在中阴的时候相见，真是稀奇啊！这是从内心深处发出的悲叹之声。因为这个原因，所以说了“最初”等等。最初，观察上师是否具备功德，要精通；中间，依止上师的方法，或者从其他地方了解，或者即使不了解，也要请教上师，然后如法修持，要精通；最后，对于上师的意趣，也就是经论和证悟的法，全部学习，也要精通。这样的士夫，从走上正确的道路开始，就能毫不费力地获得正确的果位。顺便说一下，舍弃恶友非常重要，这一点也用“何时”等等来表示。何时向喇嘛请法并进行修持呢？当出现不信奉寂静（菩提）方面、憎恨的众生，也就是出现“生者”、“罪人”等魔鬼的名称时。不要确信他们的想法会以士夫的形象出现，并且与此相应，自己不正直，用欺骗和迷惑他人的手段，以颠倒的方式行事，完全依赖黑色的四法，完全抛弃诽谤圣者等白色的四法，无论与这些人相处的时间长短，都会被各种罪恶行为的狂风吹散，朋友会毫无遗漏地摧毁善行的庄稼。
English
When the head is clear, it is inner; in order to let blessings enter, visualizing at the heart or visualizing oneself clearly is secret. Whichever of the generation and completion stages, the ultimate essence of what is to be accomplished is gathered here, therefore, from all the Sutras and Tantras, one relies on it as one would on the Buddha himself. In order to show the faults of not understanding in this way, it is said "ignorance" and so on. Nowadays, most of the ignorant here practice the images of deities and lamas as if they were clay and wood sculptures, or they ask and meditate, but they do not pay good attention, because they do not serve and honor the actually living lama. Some say that they meditate on the place and lineage with their eyes open or closed, but this is not the case, because they do not know the secret of the lama's mind. Therefore, because the method of practice and the interdependence are wrong, one cannot obtain the fruit of what is to be accomplished, because it is contradictory. Alas, it is ignorance! Because there is no devotion in this life, the minds of the teacher and student are far apart, yet they hope to meet in the Bardo, how amazing! This is a voice of lament from the depths of the heart. For that reason, it is said "first" and so on. First, one must be skilled in examining whether the lama possesses qualities or not; in the middle, one must know how to rely on the lama from others, or even if one does not know, one must ask the lama and then practice properly, one must be skilled; finally, one must be skilled in learning all the objects of thought, that is, the teachings of scripture and realization. That person, from the moment he walks on the right path, will effortlessly obtain the right state. Incidentally, it is very important to abandon evil friends, which is also shown by "when" and so on. When does one ask the Lama for Dharma and practice it? When there arises a being who does not believe in peace (Bodhi) and hates, that is, when there appear the names of demons such as "the living one" and "sinner." Do not be sure that their thoughts will appear in the form of a person, and correspondingly, one is not honest, uses deception and misleading others, acts in a perverse way, relies entirely on the four black dharmas, and completely abandons the four white dharmas such as slandering the holy ones. No matter how long one associates with these people, one will be scattered by the storm of various sinful actions, and friends will destroy the crops of virtue without leaving any trace.
Chinese
如果依赖恶友，任何愚蠢的智慧都会被魔众摧毁，智者片刻也不会与之交往。舍弃恶友的功德是无量的，如“因此”等所说。因此，应舍弃应断之物。如果依靠一位贤善的善知识和朋友，所有恒常安乐的善妙功德，即使在现世也能显而易见地获得，更何况在来世，从因到果的成就呢？从现在起直至菩提果之间，诸佛和佛子们恒常忆念并加持，使我不会匮乏一切增上生和决定胜的功德，圆满二资粮，清净二障，获得二种成就，十地五道的功德越来越高，不断增上。因此，观修上师瑜伽是积累福德资粮，将上师的意与自己的心意融为一体是积累智慧资粮。为了轻易获得圆满二资粮之果，即不可思议智慧的精华。与其在无数劫中广行供养诸佛和佛子，修持成百上千的生起次第，不如仅仅一刹那忆念殊胜的上师，这是胜者真实语所说的。第二个法轮已经阐述完毕。现在为了阐明善愿的意义，宣说了“圣法”等。如《经庄严论》中所说：所缘殊胜，导师殊胜，方便殊胜，出离殊胜，是殊胜善愿的特征。如是宣说和随行，如是，依靠殊胜的显密圣法，将无量甘露之河流入自相续的补特伽罗，是所缘殊胜者。如果具有深刻智慧的人遇到一位宣说佛法意义的殊胜上师，上下互相依赖，产生殊胜的方便。依靠这些，无论希求何种显现的意义，都能不顾艰难，迅速获得，这就是口诀，不会浪费在无记别中，不会迷