Chinese
没有被别人看到的事情，上师看到了，意识到应该用严厉的行为来调伏的时机已经到来，如果有人能够从内心深处忏悔自己的过错，这样的人就不会受到邪魔的控制。根本颂：上师起身时，不应坐在座位上；上师安坐时，应问候病情，供养所需；上师离去时，不应走在前面或后面，也不应从右边走；轻视座位和坐骑等，会损耗福德；拍打门窗，卖弄风情，拉长脸表示不悦；说谎，胡说八道，大笑，说无聊的话；不恭敬，不畏惧，为所欲为；要断除这些，以身语意三门，以寂静调柔的方式来依止上师。意思是说，上师起身或行走时，自己坐在座位上是不如法的行为。上师安坐时，要问候病情，例如：‘སྐྱབས་མགོན་རིན་པོ་ཆེ་མཚན་དཔེའི་དཀྱིལ་འཁོར་བདེ་བར་བཞུགས་སམ་སྐུ་ལ་སྙུན་ཅང་མི་མངའ་འམ་’（藏文），‘སྐྱབས་མགོན་རིན་པོ་ཆེ་མཚན་དཔེའི་དཀྱིལ་འཁོར་བདེ་བར་བཞུགས་སམ་སྐུ་ལ་སྙུན་ཅང་མི་མངའ་འམ་’（梵文天城体），‘Kyabgon Rinpoche Tsendpé Kyilkhor Dewar Zhugs Sam Ku La Nyungen Mi Ngaa Am’（梵文罗马拟音），‘怙主仁波切，您身相庄严，安乐否？您身体是否安康？’），并供养适当的物品，如色、声、香、味、触等。上师离去时，如果自己去服侍，不应该走在前面，因为那是最初的位置，也不应该走在右边，因为右边是尊贵的位置，而且踩上上师的足迹也是不好的，应该从左边走。轻视上师的床铺等座位，以及坐骑等，任何轻视上师的行为都会损耗福德。打开或关闭房屋的门窗时，不应该拍打。在上师面前，不应该卖弄风情，也不应该拉长脸表示不悦。对于上师所说的话，不应该说谎或胡说八道，不应该大笑，也不应该说无聊的话。不应该不恭敬，不畏惧，而是以相反的态度，为所欲为地轻视上师。要断除这些，以恭敬的身语意三门，以寂静调柔的方式来依止上师。根本颂：与诅咒和憎恨上师的人，不要做朋友，如果可以，要阻止他们；如果他们说些自鸣得意的话，那是因为他们受到了罪恶的控制，会更加强大，会破坏誓言。意思是说，如果有人与上师为敌，
English
If something is unseen by others, the Lama sees it, and realizing that the time has come to subdue with harsh actions, if someone sincerely confesses their wrongdoings from the bottom of their heart, such a person will not be controlled by demons. Root verse: When the Lama rises, one should not sit on the seat; When he is seated, inquire about his health and offer necessities; When he departs, do not walk in front or behind, nor from the right; Disparaging seats and vehicles, etc., diminishes merit; Slamming doors, acting flirtatious, frowning with displeasure; Lying, babbling, laughing, irrelevant talk; Not being respectful or fearful, acting as one pleases; Abandon these and rely on the three gates with near peace. This means that when the Lama rises or moves, it is improper to sit on one's own seat. When he is seated, inquire about his health, such as, 'སྐྱབས་མགོན་རིན་པོ་ཆེ་མཚན་དཔེའི་དཀྱིལ་འཁོར་བདེ་བར་བཞུགས་སམ་སྐུ་ལ་སྙུན་ཅང་མི་མངའ་འམ་' (Tibetan), and offer appropriate necessities such as sights, sounds, smells, tastes, and textures. When the Lama departs, if one goes to serve him, one should not walk in front, as that is the initial position, nor should one walk on the right, as that is the honorable position, and it is also not good to step on the Lama's footprints, so one should walk on the left. Disparaging the Lama's bed or seat, and vehicles, etc., any act of disrespect towards the Lama diminishes merit. When opening or closing doors, one should not slam them. In the Lama's presence, one should not act flirtatious or frown with displeasure. One should not lie or babble in response to the Lama's words, nor should one laugh or engage in irrelevant talk. One should not be disrespectful or fearful, but rather act in the opposite manner, disrespecting the Lama as one pleases. Abandon these and rely on the Lama with respectful body, speech, and mind, through prostrations, respectful language, prayers, refuge, faith, and pure perception, approaching him with peace. Root verse: Do not befriend those who curse and hate the Lama; if possible, prevent them; If they speak complacently, it is because they are controlled by sin, which is especially powerful and breaks vows. This means that if someone is an enemy of the Lama,
Chinese
因此，不要与那些因愤怒和憎恨而诅咒的人交好或结交朋友。如果自己有能力，就阻止对上师有害的思想和行为。即使做不到这一点，如果敌人为了与自己友好而说出令人安心的方法，也要特别警惕罪恶的影响力，因为它非常强大，会导致自己违背誓言。根本偈：与人相处快乐如腰带，进入快乐如盐，忍耐力强如柱子，亲近上师眷属和金刚兄弟。意思是说，对于上师的亲属和所有相关的人，以及所有众生，都要像腰带一样经常相处而不感到厌倦；与所有高低贵贱的人交往时，要像盐一样容易融入；对于所有的沮丧、厌倦和邪见，都要像柱子一样忍耐，以此来亲近上师的眷属和金刚兄弟。根本偈：如天鹅依傍 श्रेष्ठ 池塘，如蜜蜂品尝花朵的精华，经常相处行为奇妙，不厌倦而守护上师的心，以信心亲近而品尝功德。意思是说，世间的天鹅群依傍 श्रेष्ठ 池塘，不分喜好；如蜜蜂品尝花朵的精华一样，无论相处多久，都不会有邪见和厌倦等，以奇妙的行为不厌倦地执行上师的命令，从而守护上师的心，并通过信心的亲近来体验功德的清净显现。总的来说，要避免所有违背上师的或大或小的行为，尽一切可能以身语意三门取悦上师，并且未经上师允许的事情一概不做，凡是上师允许的事情，即使付出生命也要完成。特别是，加持是否融入完全取决于信心。以前，一位弟子对圣者佛陀说，请赐予我一个加持。圣者说，孩子，请生起强烈的虔诚心。同样，至尊阿底峡也说，所有大乘的功德都必须依靠上师才能产生，但你们藏族人对上师只有平凡的想法，怎么能产生呢？根本偈：进入行为时，要确定。
English
Therefore, do not befriend or associate with those who curse with anger and hatred. If you have the ability, prevent thoughts and actions that are harmful to the lama. Even if you cannot do that, if the enemy speaks of reassuring methods for the sake of being friendly with you, be especially vigilant about the power of sinful influence, because it is very strong and can cause you to break your vows. Root verse: Being comfortable to be with is like a belt, being comfortable to enter is like salt, and having great patience is like a pillar; be close to the lama's retinue and vajra brothers. This means that for the lama's relatives and all related people, as well as all beings, one should always associate like a belt without getting tired of familiarity; when interacting with all high and low, one should be as easy to integrate as salt; and for all frustration, boredom, and wrong views, one should be as patient as a pillar, in order to be close to the lama's retinue and vajra brothers. Root verse: Like swans relying on a श्रेष्ठ pond, like bees tasting the essence of flowers, always associating with wonderful conduct, without weariness, holding the lama's heart, and tasting the qualities by taking faith as close. This means that in the world, flocks of swans rely on श्रेष्ठ ponds, without attachment or aversion; just as bees taste the essence of flowers, no matter how long they associate, there will be no wrong views or weariness, etc. With wonderful conduct, one should carry out the lama's commands without weariness, thereby holding the lama's heart, and through the closeness of faith, one should enter the pure appearance of experiencing qualities. In general, one should avoid all actions, great or small, that contradict the lama, and do everything possible to please the lama with body, speech, and mind, without exception. One should not do anything that has not been permitted by the lama, and one must accomplish whatever the lama has permitted, even if it costs one's life. In particular, whether blessings are integrated depends entirely on faith. Previously, a disciple said to the holy Buddha, "Please grant me a blessing." The holy one said, "Child, please generate strong devotion." Similarly, Lord Atisha also said, "All the qualities of the Great Vehicle must arise from relying on the lama, but you Tibetans only have ordinary thoughts about the lama, so how can they arise?" Root verse: When entering into conduct, be certain.
Chinese
进入地道者，殊胜上师之福慧资粮，于彼等之中，行持与意义相符之行，乃至差遣、侍奉、跑腿、扫地等，皆为有益之辛劳，乃殊胜之资粮道。此乃如是进入任何善行之行持，必须进入之学徒们，以自力令加行、正行、后行三者，不离方便与智慧，无论如何行持皆可，除此以外，殊胜上师之因，福德之资粮，供养布施之事业，与果，智慧之资粮，进入禅修修持之时，于任何彼等之中，自己之财物与身语意之苦行精进等，与上师之事业意义相符，一同行持，与为成办上师之教言，差遣、侍奉，与跑腿，于住处扫地等事业乃至，皆非无意义之辛劳。圆满上师之二资粮，与自己之资粮亦一同和合，而具有果，乃真实殊胜之资粮道。如是说。根本：为何皈依与资粮田，修持上师之瑜伽内外二者，生圆修持之体性集于此，故经续一切皆示现为佛陀。如是说，此乃道之初始，皈依之时，于资粮田显现之上师，如外修持，与为清净相续，于头顶观修，如内修持，与于心间观修，如秘密修持，与于自身修持，或于生起次第之时，将上师转变为本尊之相，亦如秘密修持等。无有胜于上师之三宝三根本，若有，则依彼为上师，祈请加持与成就即可。故而，加行、正行、后行三者之缘起，一切皆依于上师而安排至关重要。根本：愚昧者大多描绘身影而修，然真实现前却不行承侍，口说修持实相却不了知上师心意，修持与所修相违背，何其愚昧！无有信敬却欲于中阴得见，真是奇怪！此乃于此藏地，对于自己具恩德之上师，未曾获得胜于彼之法缘之名者
English
Those who have entered the bhumis, the accumulations of merit and wisdom of the supreme gurus, in the midst of which, acting in accordance with the meaning, even sending, serving, running errands, and sweeping, are beneficial labors, the supreme path of accumulation. This is how students who have necessarily entered into the practice of engaging in any virtuous activity, through their own power, do not separate the three: preliminary, main, and subsequent practices, from skillful means and wisdom. However one acts, it is fine. Other than that, the cause of the supreme guru, the accumulation of merit, the activity of offering and generosity, and the result, the accumulation of wisdom, when engaging in meditation and practice, in the midst of any of those, one's own possessions and the hardships and diligence of body, speech, and mind, etc., acting together in accordance with the guru's activities, and for the sake of accomplishing the guru's teachings, sending, serving, and running errands, even the work of sweeping the residence, are not meaningless labors. Completing the two accumulations of the holy guru, and one's own accumulations also harmonizing together, and possessing results, is the truly supreme path of accumulation. Thus it is said. Root text: Why refuge and the field of accumulation? The yoga of practicing the guru, both outer and inner, the nature of generation and completion to be accomplished, are gathered here, therefore, from all sutras and tantras, it is shown as the Buddha himself. Thus it is said, this is the beginning of the path, at the time of refuge, the guru appearing as the field of accumulation, practicing as the outer guru, and for purifying the continuum, meditating on the crown of the head, practicing as the inner guru, and meditating in the heart, practicing as the secret guru, and practicing in one's own body, or at the time of the generation stage, transforming the guru into the form of the deity, also practicing as the secret guru, etc. There are no three jewels and three roots superior to the guru alone. If there were, then relying on that as the guru, requesting blessings and accomplishments would be sufficient. Therefore, it is crucial to arrange all the interdependent relationships of the three: preliminary, main, and subsequent practices, in reliance on the guru. Root text: Most of the ignorant draw images and meditate, but when actually present, they do not serve. They say they meditate on the nature of reality, but they do not understand the guru's mind. Practice and what is to be practiced contradict each other, how ignorant! It is strange to meet in the bardo without devotion. This is in this Tibet, for those who have the name of not having received a Dharma connection superior to the kind guru
Chinese
如果以美好的希望侍奉上师并祈祷多年，就像向自己无缘获得的珍宝祈祷一样，这是因为不信任自己的上师的过错；对于不依赖他人等感到迷惑，大多数愚笨之人只是表面上模仿上师的形象进行观修，实际上对于真实的上师没有任何的信仰和供养。虽然将自己的心性单独分开进行观修，却因为不明白如何将上师和自己的心意融合。即使寻找很多成就的方法，所要成就的却是在上师的心意之外寻找，这样就变成了背道而驰的矛盾，这真是愚昧无知，被无知所蒙蔽啊！现在没有恭敬心却期望在中阴见到上师，就像在充满敌人恐惧的地方，从未有过交往的勇士期望自己能脱离危险一样，这真是令人羞愧的事情啊！根本颂：首先要善于观察上师，中间要善于依止上师，最后要善于学习上师的意行，这样的人才能走上正确的道路。意思是说，现在由于末法时代的缘故，要找到具足一切功德的上师很难，但是，即使只具备多闻、信心大、慈悲心大、慷慨大方、具足戒律、证悟空性等其中一项功德，也应该视为上师。总而言之，无论在他人面前表现得多么美好，如果思想和行为都与世间八法相符的老师，是不应该依止的。但这也是难以辨别的，因为以前我们的导师也曾将魔王提婆达多视为上师，从而圆满了六度波罗蜜多的故事一样。中间依止上师的方法，简而言之，无论在世俗和出世俗的哪一方面，上师如何教导，无论是否合意，都要勇于承担困难，即使面临生命危险也不退缩。最后，无论哪位善于学习上师的意行，即与空性、慈悲相关的见修行，都能走上正确的道路。根本颂：当善良却怀有嗔恨的鬼神，以人的形象出现时，以及以虚伪和欺骗行持恶法