English
If practice is lax, and none of the three, hearing, contemplation, and meditation, are diligently pursued, becoming as unstable as the tip of a kusha grass blown by the wind, then the lama should, according to the disciple's capacity, either urge them to retreat, or assign them to handle affairs, or allow them to uphold the Dharma in their own place. Doing so will be without obstacles and auspicious. Root verse: The deceitful and cunning of a wicked person is like the tongue of a venomous snake, approaching the lama like an elephant approaching incense, obtaining the precious attainment of maturing and liberating Dharma, and then joyfully shooting at the lama, breaking vows. This means that a wicked person spends their days with deceitful words and actions, showing off like a snake with two tongues, approaching the lama not out of faith. After obtaining the Dharma of maturing and liberation, instead of keeping vows, they joyfully shoot at the lama, even wanting to kill the lama, abandoning vows like throwing stones. Root verse: Those who are narrow-minded and ignorant, having obtained the essence of the key points of the instructions, abandon them again, and in the end, are exhausted from searching for various texts, not seeing the new, and losing all the old. This means that some people who are narrow-minded and ignorant, having obtained the essential key points of maturing and liberating instructions, do not practice them, but instead abandon them at will. Searching for various texts from elsewhere, they ultimately become exhausted and do not see the new profound essence, and lose all that they had previously heard and practiced. Root verse: Faith that applies to the true meaning, and the desire to accomplish this life through mere appearance, and the ignorant who are not proficient in either, it is important to examine the characteristics of these three types. This means that entering the Dharma with a sincere heart and devout faith; practicing only in appearance, the form being the same as before, but in reality only for the sake of this life; and the ignorant who are not proficient in either, that is, those who are self-righteous, pursuing neither the next life nor this life, but simply entering the Dharma at will. It is important to examine the characteristics of these three types. For the first type, they should be accepted without reservation, while the latter two types should be transformed into the correct path through various means and circumstances. Root verse: Well-equipped, but wisdom is very
Chinese
坚定。不顾身体和性命，进行服侍。如是说，将所说奉为圭臬，不守护自己的。 那样的士夫仅仅依靠虔诚就能解脱。这是说，盔甲般的精进，是从现在开始直到没有获得圆满正等觉的果位之间，对于修持菩提，一点也不放松的极其坚定的智慧。不顾身体和性命，恭敬侍奉上师。上师所说的一切都奉为佛的教言，如教奉行，不守护自己的士夫，仅仅依靠信心和虔诚就能解脱。如此，阿阇黎圣天丢掉的鼻涕，龙菩提取来放入口中，从而见到了初地的真谛。阿阇黎娘被关入牢狱，吉祥智慧杀死两个狱卒后迎请出来，从而获得成就等等。根本颂：信心和智慧，博闻和大悲。 戒律和誓言，恭敬三门调伏。 心胸宽广，慷慨大方，清净显现，具惭有愧。 这是说，作为弟子的功德差别，具有真实的信心，以智慧了悟佛法的要点，以博闻了知非佛法，以大悲心不舍弃众生，具有别解脱戒和菩萨的学处，密咒的誓言等，因此三门寂静调柔。心胸宽广，与道友和近邻和睦相处。具有慷慨大方和清净显现，具惭有愧，从而使二资粮不断增长。根本颂：极其守护上师，成为贤善之人。 对于教诲不嗔怒，如同良马。 如船一般来往，舍弃居处的厌倦。 如桥梁一般，好坏全部承担。 如工匠的台子一般，冷热都能忍受。 如教听从，如同奴仆。 舍弃我慢，如同抹布。 舍弃傲慢，如同断角的牛王。 亲近上师，经藏中如是说。 这是说，即使关系到自己的身体性命也不守护，对于上师哪怕是稍微的邪行，也像守护自己的眼珠一样，成为贤善之人。对于教诲不嗔怒，就像鞭打良马，也不会反击一样。上师无论派遣到哪里，都像船一样来往，舍弃居处的厌倦，
English
Steadfast. Not considering body and life, rendering service. Thus it is said, taking what is said as the standard, not protecting oneself. That kind of person is liberated by devotion alone. This means that the armor-like diligence is from now until the attainment of the state of complete and perfect enlightenment, for the practice of enlightenment, not even slightly relaxing the extremely firm wisdom. Not considering body and life, respectfully serving the guru. Taking everything the guru says as the words of the Buddha, acting according to the teachings, that person who does not protect himself is liberated by faith and devotion alone. Thus, when the noble teacher Aryadeva discarded his snot, Nagarjuna took it and put it in his mouth, thereby seeing the truth of the first ground. When the teacher Nyak was imprisoned, Palgyi Yeshe killed two guards and invited him out, thereby obtaining accomplishments, and so on. Root text: Faith and wisdom, learning and great compassion. Discipline and vows, respect, the three doors are tamed. Broad-minded, generous, pure appearance, possessing shame and embarrassment. This means that as a distinction of the qualities of a disciple, having true faith, understanding the essence of the Dharma with wisdom, knowing what is not Dharma through learning, not abandoning sentient beings with great compassion, having the discipline of individual liberation and the conduct of a Bodhisattva, the vows of mantra, etc., therefore the three doors are peaceful and tamed. Broad-minded, getting along well with fellow practitioners and neighbors. Having generosity and pure appearance, possessing shame and embarrassment, thereby causing the two accumulations to continuously increase. Root text: Extremely protecting the guru, becoming a virtuous person. Not being angry at teachings, like a fine horse. Coming and going like a boat, abandoning weariness of dwelling. Like a bridge, bearing all good and bad. Like a craftsman's platform, enduring all hot and cold. Listening as instructed, like a servant. Abandoning pride, like a rag. Abandoning arrogance, like a hornless bull king. Serving the guru, thus it is said in the scriptures. This means that even if it concerns one's own body and life, one does not protect it, and even the slightest misconduct towards the guru is protected like one's own eyes, becoming a virtuous person. Not being angry at teachings, just as whipping a fine horse will not cause it to retaliate. Wherever the guru sends one, one comes and goes like a boat, abandoning weariness of dwelling,
Chinese
承担困难，背负重担，如同桥上所有高低贵贱之人行走一样，承受所有好坏、苦乐、善恶；如同工匠台上忍受热铁、冷水等一切寒热一样，忍受上师所吩咐的一切工作，无论粗细、能否胜任；如同奴仆一般，即使听闻教诲后有不应做和不能做之事，也不违背教诲；在侍奉上师时，舍弃我慢和傲慢，如同断了角的牦牛一般侍奉上师，经藏中如是说。根本偈：若有财富，供养第四宝。身语奉献，侍奉之事业。一切何时，亦无有虚耗。三喜悦之中，修行最为胜。此乃于三宝之上加上上师，显示为第四宝，若有财富，供养此宝，与供养三宝相等。三宝总集之自性，以身语侍奉上师，无论如何辛劳，一切何时亦不会徒劳无益。以财物使之欢喜，以身语侍奉使之欢喜，以及精进修持使之欢喜，此三种使之欢喜的方法中，修行最为殊胜。根本偈：任何行为，皆不应邪见视之。圣地之自在者，大多数。皆为贱民、庸人、罪恶之行径。较之堕落，亦有甚多堕落者。于自之近取，未得自在时。妄加评判之过失，无有边际也。十二部经藏，若能熟记于心者。比丘星贤，为罪恶所染污。视导师之行为，如欺诳之相。善加思维后，自己欺骗自己。此谓于其他地方更殊胜的印度金刚座，乃千佛之座，殊胜之法的源泉，于彼处过去、现在、未来之贤善成就自在者大多数，安住于粗行的苦行，有些于四种姓中，为洁与不洁所弃舍的贱民之行，庸俗之行，以及杀生等
English
Taking on difficulties and carrying heavy burdens, enduring all good and bad, joy and sorrow, good and evil, as all people, high and low, walk on a bridge; enduring whatever hot and cold, like hot iron and cold ice on a craftsman's platform; enduring whatever work the lama assigns, whether easy or difficult, whether capable or not; like a servant, even if there are things that should not be done or cannot be done after hearing the teachings, not disobeying the teachings; when serving the lama, abandoning pride and arrogance, serving the lama like a yak with broken horns, as stated in the scriptures. Root verse: If there is wealth, offer to the fourth Jewel. Service and attendance, the work of body and speech. All will never be in vain. Among the three satisfactions, practice is the most supreme. This shows that the lama is added to the Three Jewels, showing the fourth Jewel, and if there is wealth, offering to this is equal to offering to the Three Jewels. The nature of the collection of the Three Jewels, serving the lama with body and speech, no matter how hard the work, will never be in vain. Making them happy with material things, making them happy with physical service, and making them happy with diligent practice, among these three ways of making them happy, practice is the most supreme. Root verse: Any action should not be viewed wrongly. Most of the powerful ones in the noble land. Are in the guise of outcastes, commoners, and sinful deeds. Even more fallen than the fallen. When one's own close taking is not under control. The fault of judging wrongly is immeasurable. The twelve divisions of scriptures, if one can memorize them. The monk Star Good, stained by the power of sin. Seeing the Teacher's actions as deceitful. After thinking well, one deceives oneself. This refers to the Vajra Throne of India, which is more special than other places, the seat of a thousand Buddhas, the source of the sacred Dharma, where most of the wise and accomplished powerful ones who have gone, are present, and will come in the three times, abide in the asceticism of rough conduct, some in the four castes, the conduct of outcastes abandoned by cleanliness and impurity, the conduct of commoners, and killing, etc.
Chinese
虽然有些人努力从事罪恶的行为，如商业和农业等，也不放弃世俗的行为，对于调伏的四根本戒等有所违犯，甚至连稍微的一点也不守护，已经非常堕落。但是，他们的行为是根据应该调伏的对象而采取相应的方法，为了调伏的对象而行事。在没有能够控制自己的内心之前，去观察别人的错误，会有无量的过失。以前，精通十二部经并且已经觉悟的比丘列卡拉或卡拉桑顿巴，因为以邪见诽谤，受到罪业的影响。由于以狡猾的手段将一切行为都看成是欺骗，他自己短命并且转生为饿鬼等情况，要好好地思考，与其让别人来纠正自己，不如自己纠正自己更重要，所以纠正自己的错误非常重要。也就是说，稍微解释一下那些理由。大婆罗门罗睺罗或萨拉哈，不仅种姓堕落，而且放弃了住持的行为，与竹匠女交往，受到国王等所有人的惩罚。夏瓦里巴与妇女一起从事狩猎的活动。达里卡巴做妓女的仆人。嘉达里巴杀害各种鸟类。无肢金刚亥母与牧猪女交往，并且愤怒地殴打。比纳萨皮迷恋琵琶。妖艳金刚以卖酒女的形象示现贪欲。拉瓦巴示现喜欢睡觉的样子。因陀罗菩提被看作是贪欲者。嘉兰达里巴被看作是具有孩子行为的人。蒂洛巴烧烤活鱼等，行为不确定。坦塔巴以织布工的身份行事。嘎雅巴蒂炫耀喜欢唱歌的样子。衮迪里仅仅杀死麻雀并吃掉等等，虽然行为低下，但是见解和禅修很高的人非常多。思考这些道理，不要观察自己上师的行为的错误，这一点非常重要。根本颂：如果上师显现出嗔恨，认识到是因为看到我的缺点而责骂调伏我的时候到了，就忏悔并发誓。具有觉知的人不会受到魔的控制。意思是说，如果用尽自己的能力，用各种方法来取悦上师，但是上师并没有因此而高兴，反而显现出嗔恨的样子，那是因为我的缺点，我自己的业障
English
Although some people diligently engage in sinful actions such as business and agriculture, and do not abandon mundane behaviors, they violate the four root vows of discipline and do not protect even a little bit, thus becoming extremely degenerate. However, their actions are based on what needs to be tamed, acting for the sake of those to be tamed. Before one has mastered one's own mind, there is immeasurable fault in scrutinizing the faults of others. Previously, the monk Lekkara or Karasangtonpa, who was well-versed in the twelve divisions of scripture and had attained enlightenment, was afflicted by the power of sin for slandering with wrong views. Due to the fault of seeing all skillful means as deception, he himself had a short life and was born as a hungry ghost, etc. Thinking well about these situations, it is more important to correct oneself than to have others correct oneself, so correcting one's own faults is very important. That is to say, to explain a little about those reasons. The great Brahmin Rahula or Sarahah, not only degenerated in caste, but also abandoned the conduct of a sthavira and associated with a bamboo-weaver woman, incurring punishment from the king and others. Shavaripa engaged in hunting activities with women. Darikapa worked as a servant for prostitutes. Jadaripa killed various kinds of birds. The limbless Vajravarahi associated with a pig herding woman, and angrily beat her. বিনাসাপি (梵文天城体，vināsapi，梵文罗马拟音，Vinasapi，无毁坏者) was attached to the lute. The seductive Vajra showed herself as a liquor seller with desire. Lavapa showed himself as liking to sleep. Indrabhuti was seen as a lustful person. Jalandharipa was seen as having the behavior of a child. Tilopa roasted live fish, etc., behaving in an uncertain manner. Tantapa acted as a weaver. Gayapati flaunted his love of singing. Ghundari only killed sparrows and ate them, etc. Although their behavior was low, there were very many whose views and meditation were high. Thinking about these reasons, it is very important not to scrutinize the faults of one's own guru's actions. Root text: If the guru manifests anger, recognize that it is because he sees my faults and scolds me to tame me, then confess and take vows. A sentient being will not be controlled by demons. This means that if one exhausts one's ability and uses various methods to please the guru, but the guru is not pleased and instead manifests anger, it is because of my faults, my own karmic obscurations.