Chinese
心怀喜悦地供养。安住于共同之处所说的行持，因此获得了法门的等持和陀罗尼。从二资粮的力量中获得了菩萨的庄严。在无量刹土的诸佛面前行持菩萨行，再次于行持极度成熟的阶段，普遍地具备了圆满、成熟、清净三种能力，处所和时间变得平等，进入一切诸佛的言教，获得了示现安住于补处之地的所有行持的权能，与次第相应地发愿。这是此处的总结。偈颂是：成办友伴和善知识二门，从积资中获得庄严，供养诸佛，无有宽窄和成就妙音，乃是补处尊者的行持。那八者具有六种自在，说法之时和显现，以及行境刹土的事业。根本的意义被认为是八个方面。如是。这即是正确进入不退转法轮之语的方式，首先是具足意乐殊胜之善的因，成办特殊的福德，即是与善友一同行持并成办愿文。就此而言：凡是我所行持的与我的行持相同者，愿我与彼等恒时相伴。身体和语以及心，行持和愿文亦一同行持。我与菩提行和贤善行相结合时，凡是与我的行持相同而行持的友伴，愿我与彼等恒时相伴。相伴之后，身体和语以及心，即三门的行为彼等一致地行持，愿文也一致地行持，即一致地种下愿文。而且，友伴喜欢布施财物，而我却仅仅赞叹戒律，并且呵斥财物的布施；友伴喜欢我住在寂静处，而自己却不舍弃对家庭生计的喜爱；那位友伴特别执着和信奉世俗缘起的法，而自己却
English
Having pleased and made offerings. By abiding in all the practices spoken of in the common context, one obtains the samadhi and dharani of the doors of Dharma. From the power of the two accumulations, one obtains the ornaments of a Bodhisattva. Having practiced the conduct of a Bodhisattva in the presence of the Buddhas of limitless realms, again, at the stage when conduct is extremely mature, the three abilities of complete perfection, maturation, and purification are universally present, place and time become equal, one enters into all the speech of the Victorious Ones, and one is empowered to show all the conduct of abiding in the place of the Regent. The aspiration is made in accordance with that order. This is the summary of this section. The verses are: Accomplish the two doors of friends and spiritual mentors. From the accumulations, obtain ornaments and worship the Buddhas. Without narrowness or restriction, and accomplish the voice of speech. It is the conduct of the supreme Regent. Those eight have six powers. Teaching the Dharma, the time and the seeing, and the field of activity, the realm of activity. The root meaning is considered to be eight aspects. That's it. This is the way to properly enter into the discourse of the irreversible wheel, for at the very beginning, the cause of the perfection of the goodness of aspiration, the accomplishment of special merit, is to practice together with good friends and to accomplish aspirations. In that regard: Whatever I practice that is the same as my practice, may I always be accompanied by them. With body and speech and mind, may I practice conduct and aspirations together. When I am united with Bodhicitta conduct and good conduct, whatever friends practice in the same way as my conduct, may I always be accompanied by them. Having accompanied, with body and speech and mind, that is, the conduct of the three doors, may they practice in harmony, and may the aspirations also be practiced in harmony, that is, may they plant aspirations in harmony. Moreover, the friend is happy to give material gifts, but I only praise morality, and I reproach the giving of material gifts; the friend likes me to live in solitude, but I do not abandon my love for the livelihood of the family; that friend especially clings to and believes in the Dharma of conventional dependent arising, but I
Chinese
以空洞的言辞进行压制等等，即使两者都是修行佛法的人，因为行为不一致，所以不应该那样做。朋友菩萨修行佛法，心意相合，行为也相合，赞叹也相合，发愿也相合。这样，无论多少作为朋友相处，以及聚集在一处的菩萨们，总的来说，不仅各自精进于善，而且互相随喜彼此的善行，互相观望，和睦相处。其他每个人新产生的不同的符合佛法的意愿，如果看到听到，今后大家都像那样修行或者随喜，就叫做行为一致。发愿也不是只能发共同的誓愿，不能发其他的誓愿。一开始就共同的话是最好的。最初即使有各自想要的不同的愿望，当看到听到理解时，互相之间，各自不应该对这个那个加以区别对待，不应该责骂，不应该说坏话，而应该共同发愿，这就是愿望一致。这对于一般修行佛法的人，特别是就现在而言，对于传承相同、住处相同、上师相同的人来说，是必须修习的，因为在今生和来世的所有阶段，整理清净的缘起，净治佛土，成熟众生等等，只有这个最重要，所以应该付诸实践。如果实际上行为不一致，但互相给予允许，给予教诲和随后的指示，随喜，并且不离敬信之心，这就是行为一致，因为智慧一致。同样，对于非法，必须加以阻止，而不是随顺。这样，行为和愿望一致，今生或来世将会获得圆满的信心之善。亲近并令善知识欢喜，是那些想要利益我的朋友，善妙地展示菩萨行。
English
Suppressing with empty words, etc., even if both are practitioners of Dharma, since the conduct is inconsistent, it should not be done that way. The friend Bodhisattva practices the Dharma, with harmonious intentions and harmonious actions. Praises are also harmonious, and aspirations are also harmonious. In this way, however many Bodhisattvas associate as friends and gather in one place, in general, not only do they each strive for virtue, but they also rejoice in each other's virtues, look at each other, and live in harmony. If each individual's newly arising different Dharma-conforming aspirations are seen and heard, then in the future, everyone will practice or rejoice in the same way. This is called acting in one accord, and it is not the case that aspirations can only be made with a common vow and no other vows. It is best if it is common from the beginning. Even if initially there are different aspirations that each one wants, when they see, hear, and understand such things, they should not discriminate against this or that, scold, or speak ill of each other, but should make aspirations together, which is the same aspiration. This is something that must be practiced not only by those who generally practice the Dharma, but especially in the present, by those who have the same lineage, the same residence, and the same guru, because in all situations of this life and other lives, arranging pure dependent arising, purifying the Buddha-field, maturing beings, etc., only this is most important, so it should be put into practice. If the conduct is actually inconsistent, but they give each other permission, give instructions and subsequent instructions, rejoice, and do not depart from the mind of faith, then this is consistent conduct, because the wisdom is consistent. Similarly, what is not Dharma must be stopped, not conformed to. Thus, acting and aspiring in one accord will lead to perfect virtue of faith in this life or another life. Relying on and pleasing virtuous friends are those friends who want to benefit me, who excellently show the conduct of a Bodhisattva.
Chinese
那些，愿我与他们也恒常相遇。我何时也不让他们不悦。因为他们为我极好地展示行善之法的实践，是想要最终利益我的善知识，是从轮回和下乘中完全救护，并给予大乘安乐的朋友。凡是存在的那些清净的上师，愿我与他们也时常相遇，即会面。对于那些清净的上师，我无论何时，一次或一瞬间，也不要让他们不悦。这是发愿，不悦就是不高兴，所以不让他们不悦，就是恒常努力让上师高兴。像那样依止殊胜善知识的方式，要从《圣树庄严经》中，童子华生的传记中去理解。具有圆满信心的功德，那是因为会与不退转法轮之语的佛法，以及宣说它的殊胜善知识相遇，所以在前面之后才宣说这个。说必须让上师高兴，而让他们高兴的方法也唯有行法，因此必须学习菩萨的行为。而那些共同的行为，之前已经说过了，而不共的行为，也因为说行和愿相同而间接成立。如果具有了知如来藏相同，证悟轮涅一味，以及视众生如己的慈爱，那么行愿一致的修行，为了成就特别殊胜的缘故。也由“极好地展示行善”间接显示。究竟而言，普贤就是如来藏，是恒常美好的那个，也是因为缘着它而修行，所以对于不共的秘密，也显示了安住在最初业者的地位也能成办。如是与善友一同修行，完全依止殊胜上师，认真安住于修行，这样就能逐渐地走过信心的地和信乐行的大部分，然后在此处，就当是获得了第一个法门，法之门的三摩地。
English
Those, may I also always meet with them. I will never displease them. Because they excellently show me the practice of the Dharma of good conduct, they are the virtuous friends who want to ultimately benefit me, who completely protect from samsara and the lower vehicle, and are the friends who give the happiness of the Great Vehicle. May I always meet, that is, encounter, those pure lamas who exist. May I never, at any time, even once or for a moment, displease those pure lamas. This is a prayer, displeasure is unhappiness, so not displeasing them is to always strive to make the lama happy. The way to rely on such a noble spiritual friend should be understood from the biography of the boy Shrija in the Holy Tree Array Sutra. That which possesses the merit of perfect faith is because it will meet with the Dharma of the irreversible wheel of speech, and the noble spiritual friend who teaches it, so this is taught after the previous one. It is said that the lama must be pleased, and the way to please them is only through Dharma practice, so it is established that one must learn the conduct of the Bodhisattvas. And those common practices have already been explained before, and the uncommon practices are also indirectly established by saying that practice and aspiration are the same. If there is knowledge of the Tathagatagarbha as the same, realization of the equality of samsara and nirvana, and love that regards sentient beings as oneself, then the practice of conduct and aspiration being the same is for the sake of accomplishing a particularly excellent result. It is also indirectly shown by "excellently showing good conduct." Ultimately, Samantabhadra is the Tathagatagarbha, that which is always good, and also because one practices focusing on it, it also shows that even by abiding in the position of the first practitioner, one can accomplish the uncommon secrets. Thus, practicing together with good friends, completely relying on the noble lama, and earnestly abiding in practice, one will gradually pass through most of the ground of faith and the ground of joyful conduct, and then here, it is assumed that one has obtained the first gate, the samadhi of the gate of Dharma.
Chinese
由佛子围绕的怙主们，我以现量恒时观见诸位胜者，未来一切劫中不厌倦，对彼等亦作广大供养。诸佛也是由佛子菩萨所围绕，成为无边众生一切怙主者，称为胜者，我于恒时以现量观见并且见到彼等，不只一次，从那时开始直到未来一切劫中，不间断地也对那些佛陀作广大供养，即使以长久的时间和巨大的困难作供养，也不灰心，恒时以欢喜和大喜悦作供养。仅仅是现量见到佛陀并且作供养，安住于大信心地，乃至获得四神足之前，一切都有，但是说恒时见到并且不可能厌倦，唯有在胜解行的大地上获得法流三摩地之前。获得它的时候，也获得第二法门殊胜陀罗尼，它就是：诸胜者之殊胜法，执持菩提行，普皆令显现，贤善行亦清净，未来一切劫，亦行于此。多少显现的胜者诸佛之语，经的殊胜法十二部经典全部以不忘失的陀罗尼门执持，并且为众生们恒时开示和显现菩提行道，自己也如实地受持贤善行，稍微或者随力所能及地成就的那些，令其清净，也就是使其增长和清净。其中，清净的意义，增长就像练习技能一样，清净那些行为的过失，就像清除传染病一样。如是行持的行为，从行持开始，直到未来无边的一切劫中，也行持它而作祈愿。在那些时候，因为积聚众多二资粮，为了获得二资粮的力量，菩萨的功德庄严等也将获得。
English
The protectors surrounded by the Buddha's sons, I always see the victorious ones with direct perception. In all future kalpas, without getting tired, I will also make vast offerings to them. The Buddhas are also surrounded by the sons, Bodhisattvas, and those who have become the protectors of all infinite beings are called the victorious ones. I always see and perceive them directly. Not just once, but from that time onwards, in all future kalpas, without interruption, I will also make vast offerings to those Buddhas. Even when making offerings with a long time and great difficulties, I will not be discouraged, but always make offerings with joy and great delight. Just seeing the Buddha directly and making offerings, residing in the great ground of faith, until obtaining the four miraculous legs, everyone has it. However, it is said that always seeing and being impossible to be tired is only before obtaining the Dharma stream Samadhi on the great ground of adhimukti. When it is obtained, the second Dharma gate, the special Dharani, is also obtained, which is: Holding the supreme Dharma of the victorious ones, making the Bodhi conduct appear everywhere, also purifying the excellent conduct, in all future kalpas, also practicing this. The words of the victorious Buddhas that appear, the supreme Dharma of the scriptures, all twelve parts of the scriptures, are held through the gate of the Dharani of non-forgetting, and the path of Bodhi conduct is always taught and manifested to sentient beings. One also truly upholds the excellent conduct, and those that are accomplished slightly or as much as possible, may they be purified, that is, may they increase and be purified. Among them, the meaning of purification, increasing is like practicing skills, purifying the faults of those behaviors is like clearing infectious diseases. Thus, the behavior of practicing, from the beginning of practicing, until all infinite future kalpas, also practicing it and making aspirations. At those times, because of accumulating many two accumulations, in order to obtain the power of the two accumulations, the qualities and ornaments of the Bodhisattva will also be obtained.