Chinese
如果获得灌顶，则有权修持其他二种姓氏的本尊咒语，以及仅仅听闻续部。然而，必须获得该本尊的随许。这是《善成》中的说法。其他论典中说，莲花部对于金刚部，金刚部对于自身没有支配权。在行持方面，认为没有菩萨戒以外的共同戒律。认为誓言是简略的自生本尊，并认为有自生。 菩萨戒产生的因素有四：见到和听到不可思议的菩萨威力；听闻并信仰菩萨的律藏；菩萨的教法接近衰败；以及末法时代的威力使人厌倦。二是四种因：种姓圆满；被善知识摄受；对众生慈悲；不畏惧修行困难。四种力量：以自身的力量希求无上菩提是内在的力量；被他人劝请，先前习惯大乘，现在毫不费力地生起菩提心是因的力量；今生依止大乘善知识并从律藏中学习是加行的力量。 龙树的宗派中，通过完全修习学处，使戒律圆满的方法。《学集论》中说：给予一切众生，守护和增长清净。关于给予：给予一切众生自己的头、脚等身体，儿子和妻子等受用，以及三世的善根。二是守护有三种：身、受用和善根。第一种是像诺桑的传记那样，不舍弃善知识1，菩萨的学处是从经部中产生的，如理地听闻和思考这些，对于执持正法，要断除会造成损害的因素。也就是，不守护身语意三门，追随魔业不善之法，依止恶友，忘记愿心，为尚未成熟的众生宣说甚深正法等是菩萨的过失。听闻与法相应的法，以及背离对如来作启请是损害。以及，障碍其他出家众等。
English
If one receives empowerment, one has the authority to practice the deity mantras of the other two lineages and merely listen to the tantras. However, it is necessary to receive the subsequent permission of that deity. This is stated in Legdrub. In other texts, it is said that the Lotus lineage does not have authority over the Vajra lineage, and the Vajra lineage does not have authority over itself. Regarding conduct, it is held that there are no common vows other than the Bodhisattva vows. It is believed that the samaya is the condensed self-generation deity, and it is considered that there is self-generation. There are four conditions for the arising of the Bodhisattva vows: seeing and hearing the immeasurable power of the Bodhisattvas; hearing and having faith in the Bodhisattva's Vinaya Pitaka; the teachings of the Bodhisattvas nearing decline; and being disillusioned by the power of the degenerate age. The second is the four causes: having a complete lineage; being embraced by a virtuous spiritual friend; having compassion for sentient beings; and not being afraid of practicing difficulties. The four powers are: desiring unsurpassed enlightenment through one's own power is the inner power; being urged by others, having previously been accustomed to the Great Vehicle, and now effortlessly generating Bodhicitta is the power of the cause; relying on a Great Vehicle spiritual friend in this very life and studying from the Vinaya Pitaka is the power of application. In the tradition of Nagarjuna, the method for perfecting discipline by fully training in the precepts. In the Compendium of Trainings, it says: Giving to all sentient beings, protecting and increasing purity. Regarding giving: giving to all sentient beings one's own head, feet, and other body parts, possessions such as sons and wives, and the accumulation of merit of the three times. Second, there are three types of protection: body, possessions, and merit. The first is like the biography of Norzang, not abandoning the virtuous friend 1, the Bodhisattva's precepts arise from the sutras, hearing and contemplating these properly, for upholding the Dharma, one must abandon the factors that cause harm. That is, not guarding the three doors of body, speech, and mind, following the actions of demons and non-virtuous dharmas, relying on bad friends, forgetting the aspiration, teaching profound Dharma to sentient beings who are not yet mature, etc., are the faults of a Bodhisattva. Hearing Dharma that is in accordance with the Dharma, and turning away from making requests to the Tathagata is harmful. And, obstructing other ordained ones, etc.
Chinese
进入十善业，断绝善根，嫉妒菩萨，诽谤菩萨，积累业障，轻蔑菩萨，舍弃正法，舍弃说法者，轻视般若以外的其他波罗蜜多的方法，因此要以十八种忆念来舍弃。以观察自己，以及见闻等，舍弃世间不信的一切部分。对于常备的药物、疾病的药物、衣服和住所等受用之物，要利益布施者，滋养身体的虫子，成办有情众生的利益，在三个处所忆念安住而食用，以及其他受用的疾病药物等，一切都为了有情众生的利益而加持等。第二是守护受用，守护能成为自他菩提之道的障碍以及听闻等的障碍的施舍或不施舍。第三是，对于自己行善所希望的增上生和涅槃等异熟果，以及对于已经完成的布施等感到后悔，以及向他人炫耀等都要守护。对于获得利养和恭敬等生起贪执而据为己有应当舍弃，恒时舍弃傲慢，应当信奉菩萨。对于已经听闻或尚未听闻的经部也不应怀疑，总之，一切善根都要回向菩提。第三，清净也分三种。第一，清净身体，为了以四力忏悔罪业和清净烦恼，首先修习安忍，然后寻求听闻，然后在森林中精进修行，修习不净观、慈爱观和缘起观，从而进入能使心堪能的四念住。这样使心堪能之后，就进入空性。第二，清净受用，对于远离虚伪和谄媚等过失的利养不贪执地受用。为了使善业清净，以智慧的智慧完全舍弃一切有情众生的烦恼，以方便的智慧则是具有幻化的自性。
English
Engaging in the ten virtuous actions, severing the roots of virtue, being jealous of Bodhisattvas, slandering Bodhisattvas, accumulating karmic obscurations, despising Bodhisattvas, abandoning the sacred Dharma, abandoning those who preach the Dharma, disparaging methods of other perfections besides wisdom; therefore, one should abandon with eighteen kinds of mindfulness. By examining oneself, and by seeing and hearing, abandon all parts of the world that are without faith. For perpetually available medicines, medicines for illness, clothing, and dwellings, and other things to be used, one should benefit the donors, nourish the worms in the body, accomplish the benefit of sentient beings, eat while abiding in mindfulness in three places, and bless all other medicines for diseases, etc., that are used, for the benefit of sentient beings. The second is to protect resources: protect both giving and not giving that which becomes an obstacle to one's own and others' path to enlightenment and to listening to teachings. The third is: one should guard against desiring higher realms and nirvana, etc., as the ripening results of one's own virtuous deeds, and regretting completed acts of generosity, and boasting to others, etc. One should abandon clinging to gains and honor, etc., and claiming them as one's own. Always abandon arrogance and have faith in Bodhisattvas. One should not doubt the sutras that have been heard or not heard. In short, all roots of virtue should be dedicated to enlightenment. Third, purification also has three aspects. First, purifying the body: in order to purify sins with the four powers and to purify afflictions, first cultivate patience, then seek learning, then exert effort in the forest, cultivate ugliness, loving-kindness, and dependent origination, and thus engage in the four close placements of mindfulness that make the mind workable. When the mind has become suitable, then engage in emptiness. Second, purifying resources: using gains without attachment, which are free from faults such as hypocrisy and flattery. In order to purify virtuous deeds, the wisdom of knowledge completely abandons the afflictions of all sentient beings, and the wisdom of means is the nature of illusion.
Tibetan
གྱིས་སེམས་ཅན་ཐམས་ཅད་ཡོངས་སུ་མི་གཏོང་བ་སྟེ། སྦྱིན་སོགས་ལྔ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པས་ཟིན་པར་སྤྱོད་པ་སྟེ། བསླབ་བཏུས་ལས། སྟོང་ཉིད་སྙིང་རྗེའི་སྙིང་པོ་ཅན། །སྤྱོད་པས་བསོད་ནམས་དག་པར་འགྱུར། །ཞེས་སོ། །བཞི་པ་སྤེལ་བ་ལའང་གསུམ་ལས། ལུས་སྤེལ་བ་ནི། སྟོབས་བཅུ་བསྐྱེད་ཅིང་ལེ་ལོ་མེད་པར་རྟག་ཏུ་བརྩོན་འགྲུས་བརྩམས་ཏེ། དེ་ལ་དང་པོ་ནི། ལུས་སྲོག་གི་ཕྱིར་ཡང་དམ་ཆོས་མི་གཏོང་བ་དང་། ང་རྒྱལ་དང་། ཁོང་ཁྲོ་བ་སྤང་བ་དང་། བཀྲེས་པ་རྣམས་ལ་ཟས། འཇིགས་པ་རྣམས་ལ་མི་འཇིགས་པ་དང་། ནད་པ་རྣམས་གསོ་བ། དབུལ་པོ་རྣམས་ལ་ལོངས་སྤྱོད་སྦྱིན་པ། མཆོད་རྟེན་རྡོ་ཐལ་གྱིས་སྐུད་པ། སེམས་ཅན་དགའ་བའི་ཚིག་དང་། ཆད་པ་རྣམས་ཁུར་ཁྱེར་བ་རྣམས་སོ། །གཉིས་པ་ལོངས་སྤྱོད་ སྤེལ་བ་ནི། སྟོང་ཉིད་སྙིང་རྗེའི་སྙིང་པོ་ཅན། །སྦྱིན་པས་བསོད་ནམས་འཕེལ་བར་འགྱུར། ཞེས་དང་། དེའི་དོན་རྡོ་རྗེ་གཅོད་པར། བྱང་ཆུབ་སེམས་དཔའ་གང་ལ་ཡང་མི་གནས་པར་སྦྱིན་པ་སྦྱིན་པ་དེའི་བསོད་ནམས་ཀྱི་ཕུང་པོ་ཚད་བཟུང་བར་སླ་བ་མ་ཡིན་ནོ་ཞེས་སོ། །གསུམ་པ་དགེ་བ་སྤེལ་བ་ནི། བརྩོན་འགྲུས་དང་། བསམ་གཏན་པ་སྔོན་དུ་འགྲོ་བས་སྙིང་རྗེ་ཆེན་པོའི་བློས་བསོད་ནམས་སྤེལ་བ་བཟང་པོ་སྤྱོད་པའི་ཆོ་ག་བཞིན་བྱ་བ་སྟེ། དེ་ཡང་། འཇམ་དཔལ་དཔའ་བོས་སོགས་བློ་ཀ་གཉིས་སོ། །མདོར་ན་དད་སོགས་བསྒོམས་ཤིང་། བྱམས་པ་དང་། དཀོན་མཆོག་གསུམ་རྗེས་སུ་དྲན་པ་དང་། དུས་ཀུན་ཏུ་སེམས་ཅན་གྱི་དོན་བྱ་བ་དང་། ཆོས་སྦྱིན་པ་དང་། བྱང་ཆུབ་ཀྱི་སེམས་རྣམས་ནི་བསོད་ནམས་འཕེལ་བའི་རྒྱུའོ། །ཞེས་སོ།། ༈ །།གཉིས་གཉིས་འཁྱུད་པའི་འཁྲིག་བདེ་ནི་འཐབ་བྲལ་མན་ཆད་དུ་བཞག་གོ །དཔལ་ལྡན་ཆོས་སྐྱོང་གིས་བདག་མེད་མའི་དབང་བསྐུར་བ་ཐོབ་མ་ཐག་ཏུ། ས་དང་པོ་རྒྱུད་ལ་སྐྱེས་པས་ཀྱང་། དབང་གི་དུས་སུ་ལྷག་མཐོང་སྐྱེ་བར་གྲུབ་སྟེ། བདག་མེད་ཀྱི་དཀྱིལ་འཁོར་དུ་དབང་མ་ཐོབ་ཀྱི་དུས་སུ་སེམས་ཙམ་པ་ཡིན་པས་ཐོས་བསམ་གྱིས་གཏན་ལ་ཕབ་པའི་སྤྲོས་བྲལ་གྱི་ལྟ་བ་མེད་པའི་ཕྱིར་རོ།། ༈ །།རུས་པའི་རྒྱན་དྲུག་ནི། མགུལ་རྒྱན་སྦྱིན་པ་གདུ་བུ་ཚུལ་ཁྲིམས་ཏེ། །རྣ་ཆ་བཟོད་པ་དཔུང་ བརྒྱན་ཏིང་ངེ་འཛིན། །བཏང་སྙོམས་སེ་མོ་དོ་དང་སྐ་རགས་ནི། །བསམ་གཏན་མཆོད་ཕྱིར་ཐོགས་པ་ཤེས་རབ་བོ། །ཞེས་པ་ལས་གཞན་གོ་སླ། སེ་མོ་དོ་ནི་རུས་པའི་ཕྲེང་བ་ནུ་མའི་བར་དུ་སླེབས་པ་དང་། མཆོད་ཕྱིར་ཐོགས་ནི་རུས་པའི་ཚངས་སྐུད་སེ་ར
Chinese
不舍一切众生，以布施等五度为首，以智慧波罗蜜多摄持而行。如《学集论》云：“空性大悲为心要，行持能令福德净。”第四，关于增长也有三种。增长身体，即生起十力，不懒惰，恒常发起精进。其中第一，为了身体和生命也不舍弃正法，断除我慢和嗔恚，给饥饿者食物，给恐惧者无畏，医治病人，给贫穷者财物，用石灰涂抹佛塔，说悦意语，分担罪责者的重担等。第二，增长受用，如云：“空性大悲为心要，布施能令福德增。”其义在《金刚经》中说：“菩萨不住于任何事物而行布施，此布施的福德聚难以衡量。”第三，增长善根，以精进和禅定为先导，以大悲心增长福德，应如《普贤行愿品》的仪轨而行。即如《文殊勇士行》等两颂。总之，修习信心等，忆念慈爱和三宝，恒时做利益众生的事，法布施和菩提心等是增长福德之因。如是说。 性交的乐受，安立在无诤以下。具德护法者在获得无我母的灌顶后，相续中生起初地，也成立了在灌顶时生起胜观。因为在未获得无我坛城灌顶时是唯识宗，所以没有通过闻思而确定的离戏论的见解。 六种骨饰是：颈饰是布施，手镯是持戒，耳环是安忍，臂钏是禅定，腰带和瑟摩都（梵文：śemo do，一种骨制念珠）是舍，供养用的悬挂物是智慧。除此之外很容易理解。瑟摩都是指骨制念珠垂到乳房之间，供养用的悬挂物是指骨制的梵线瑟
English
Not abandoning all sentient beings, practicing with the five perfections such as generosity as the foremost, and being sustained by the perfection of wisdom. As it is said in the Compendium of Trainings: "Emptiness and great compassion are the heart essence, practice will purify merit." Fourth, regarding increase, there are also three types. Increasing the body means generating the ten powers and constantly initiating diligence without laziness. Among them, the first is not abandoning the sacred Dharma even for the sake of body and life, abandoning pride and anger, giving food to the hungry, giving fearlessness to the frightened, healing the sick, giving wealth to the poor, plastering stupas with lime, speaking pleasing words, and carrying the burdens of those who have been punished, etc. Second, increasing resources, as it is said: "Emptiness and great compassion are the heart essence, generosity will increase merit." The meaning of this is stated in the Diamond Sutra: "A Bodhisattva who gives without dwelling on anything, the accumulation of merit from this generosity is immeasurable." Third, increasing virtue, with diligence and meditation as the forerunners, increasing merit with great compassion, one should act according to the ritual of the Practices of Noble Deeds. That is, like the two verses of the Manjushri Warrior, etc. In short, cultivating faith and so on, remembering loving-kindness and the Three Jewels, constantly doing things that benefit sentient beings, giving Dharma, and the mind of enlightenment are the causes of increasing merit. Thus it is said. The pleasure of sexual union is established below non-contention. When the glorious Dharma Protector receives the empowerment of the Mother of Selflessness, the first bhumi arises in his continuum, and it is also established that vipashyana arises at the time of empowerment. Because he is a Mind-Only practitioner at the time when he has not received the empowerment of the mandala of Selflessness, he does not have the view of freedom from elaboration that has been determined through hearing and thinking. The six bone ornaments are: the necklace is generosity, the bracelets are morality, the earrings are patience, the armlets are concentration, the girdle and the "semo do" (Tibetan: སེ་མོ་དོ་, a type of bone rosary) are equanimity, and the hanging ornaments for offering are wisdom. Other than that, it is easy to understand. "Semo do" refers to the bone rosary that reaches between the breasts, and the hanging ornaments for offering refer to the bone thread of Brahma, the se...