Chinese
应当如此行持。像这样皈依之后，忆念皈依的利益和学处，尽力皈依，在结束时，皈依境的诸佛身发光，将一切众生引到清净刹土。最后观想皈依境都化为光融入自身，并将善根回向给一切众生。 第二个总义是开示死亡无常的修持方法。唉！我要将如虚空般的众生安置于佛的果位。为此，请以具足清净的发心，听闻并修持大乘的法类。总的来说，想要从轮回的苦海中解脱，而以这种心来进入佛法，就必须依止善知识。如《如意宝藏论》中所说：“为了从轮回的苦海中度过，应当依止导师具德上师。”而且，所依止的上师，也必须是具有功德的。如《圣树庄严经》中所说：“善知识是指断除不善，行持善法，如实无误地开示佛法，并如所说而行持，自己具有七圣财，并引导他人寻求菩提者。”以及《如意宝藏论》中所说：“具有传承加持的上师，令上师欢喜，持有成就者的传承。获得上师的意藏，具有口耳相传的教言。通达上师的行持，擅长成办二利。精进修持，获得成就的云聚。能自在他人之显现，引导解脱之道。通晓经续教言，誓言清净。如此的智者成就者，是大众共同依止的导师。”如是所说，令上师善知识欢喜，持有成就者的传承，获得上师的意藏，具有口耳相传的教言，通达上师的行持，擅长成办二利，恒常精进修持，获得成就的祥云，因为融入传承的加持而能转变他人的显现，精通各种方便而能引导众生获得解脱，自身
English
One should act in this way. After taking refuge in this way, remembering the benefits and precepts of taking refuge, take refuge as much as possible. At the end of the session, light radiates from the bodies of the objects of refuge, leading all sentient beings to pure lands. Finally, contemplate that all the objects of refuge dissolve into light and merge into oneself, and dedicate the merit to all sentient beings. The second general topic is the instruction on how to practice the impermanence of death. Alas! I shall establish all sentient beings, who are as vast as the sky, in the state of Buddhahood. For this purpose, please listen and practice the categories of Mahayana teachings with a pure intention. In general, entering the Dharma with the intention to be liberated from the ocean of suffering of samsara requires relying on a virtuous spiritual friend. As it is said in the "Wish-Fulfilling Treasure Mine": "To cross the ocean of suffering of samsara, rely on the glorious lama, the guide." Moreover, the lama to be relied upon must also be one who possesses qualities. As it is said in the "Noble Array of Trees Sutra": "A virtuous spiritual friend is one who abandons non-virtue and engages in virtue, teaches the Dharma correctly and without error, and practices according to what is taught, possessing the seven noble riches himself and leading others to seek enlightenment." And as it is said in the "Wish-Fulfilling Treasure Mine": "The lama who possesses the blessings of the lineage, pleases the previous ones, and holds the lineage of the accomplished ones. Having attained the treasure of the guru's mind, he possesses the whispered instructions. Having understood the guru's conduct, he is skilled in accomplishing the two benefits. Diligently practicing, he has attained clouds of accomplishments. He can transform the appearances of others and lead them to the path of liberation. He knows the scriptures and tantras, and his vows are pure. Such a wise and accomplished protector should be relied upon by all." As it is said, pleasing the virtuous spiritual friend, holding the lineage of the accomplished ones, having attained the treasure of the guru's mind, possessing the whispered instructions, understanding the guru's conduct, being skilled in accomplishing the two benefits, constantly practicing diligently, attaining clouds of accomplishments, being able to transform the appearances of others because of the blessings of the lineage, being skilled in various methods and being able to lead beings to liberation, oneself
Chinese
由于与续部佛法相融合，三宝全部具足。由于诸佛的加持，经部和续部的教言降临。由于具有修持密咒的殊胜缘分，所降教言的誓言清净。如《幻化金刚》中所说：多闻且具大智慧， निश्चित了经论的密意，不追求世俗的财物，精进修行且少有疲惫，具有殊胜的口诀且从道中解脱，精通种姓且知晓暖相，具有菩提心且大慈大悲，具有传承、教言降临且精于修持，具有宝藏、河流完全圆满，自身相续解脱且勤奋利他，是密咒上师的特征。如是说。具有这些特征的讲法者，于法座上结跏趺坐，发起愿菩提心和行菩提心，心想令一切众生获得法眼，点燃智慧的明灯，使佛法长久住世，从而对自己观想生起次第和圆满次第的意义，并进行讲解。又如《如意宝藏论》中所说：化身之法是释迦王，报身密咒五部金刚持，法身如虚空般的法，观想为普贤父母和般若波罗蜜多母。如是所说。此时所讲之法是法身的自性大圆满，因此，将自己观想为普贤父母和广大佛母而进行讲解。此时，开示阿阇梨如何圆满福德和智慧二资粮的方式是，如《如意宝藏论》中所说：此时讲法者以六度，善说词句之义是布施，无有烦恼故是持戒波罗蜜，无有疲惫故是安忍，以欢喜而精进，不散乱是禅定，辨别是智慧。如是所说。解说佛法的词句之义而善加讲述是布施，讲法时对于疲惫、饥渴、寒热等安忍是安忍，不与烦恼相杂而讲法是持戒，讲法时不疲惫且以欢喜而精进是精进，心不向外散乱而一心一意地讲法是禅定，对于所讲之处一一辨别，并且证悟无自性是智慧。如是具有六度之门
English
Because of the blending with tantric Dharma, all three jewels are complete. Due to the blessings of the Buddhas, the teachings of sutras and tantras descend. Because of the great fortune of practicing secret mantras, the vows of the descended teachings are pure. As it is said in the Magical Net of Vajra: "Having heard much and possessing great wisdom, definitely understanding the meaning of the scriptures, not seeking worldly gains, practicing austerities and having little fatigue, possessing great instructions and being liberated from the path, being skilled in lineage and knowing the heat sign, possessing bodhicitta and great compassion, having lineage, teachings descending, and being skilled in practice, possessing treasures, the river being completely full, one's own mindstream being liberated and diligently benefiting others, are the characteristics of a secret mantra lama." Thus it is said. The expounder who possesses these characteristics, sitting in the lotus position on the Dharma seat, generates the bodhicitta of aspiration and action, thinking that all sentient beings will attain the eye of Dharma, ignite the lamp of wisdom, and make the Buddha's Dharma abide for a long time, thereby clearly establishing the meaning of the generation and completion stages for oneself and explaining them. Furthermore, as it is said in the Treasury of Wish-Fulfilling Jewels: "For the Dharma of the Nirmanakaya, there is Shakya King, for the Sambhogakaya, the five families of secret mantras, Vajradhara, for the Dharmakaya, the Dharmas like space, contemplate Kuntuzangpo (（藏文：ཀུན་བཟང་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）) and the Prajnaparamita Mother." As it is said. Since the Dharma to be explained here is the Great Perfection of the nature of the Dharmakaya, one should contemplate oneself as Kuntuzangpo (（藏文：ཀུན་བཟང་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）) Father-Mother and the Great Mother and explain it. At that time, the way in which the teacher perfects the accumulations of merit and wisdom is shown as follows: As it is said in the Treasury of Wish-Fulfilling Jewels: "At that time, the expounder's six perfections are: explaining the meaning of words well is generosity, being free from afflictions is the perfection of discipline, being without fatigue is patience, diligence with joy, non-distraction is meditation, and discernment is wisdom." As it is said. Explaining the meaning of the words of the Dharma and explaining them well is generosity, enduring fatigue, hunger, thirst, heat, cold, etc., while explaining is patience, explaining without mixing with afflictions is discipline, not being tired of explaining and being diligent with joy is diligence, not being distracted in mind and explaining with one-pointedness is meditation, and discerning each of the places to be explained and realizing the absence of inherent existence is wisdom. Such is the gate of the six perfections.