English
Confession and vows. A sentient being will not be controlled by demons. When the lama rises, one should not sit on the seat. When he is seated, inquire about his health and provide for his needs. When he departs, the attendant should not walk before, after, or to the right of him. Disparaging seats and vehicles diminishes merit. Banging doors, flirting, and frowning. Lying, babbling, laughing, and speaking irrelevantly. Not being respectful or fearful, acting as one pleases. Abandoning negativity, one should rely on the three doors of body, speech, and mind with peacefulness. Do not befriend those who curse and hate the lama. Prevent them if possible. Speaking presumptuously is being controlled by sin. It especially increases power and causes faults in vows. Be close to the lama's retinue and vajra siblings, Like geese relying on a lotus pond, Like bees tasting the essence of flowers. Constantly associating with them is wonderful conduct. Without weariness, hold the lama's heart. By taking refuge with faith, taste the qualities. For those who have definitely entered the path, The accumulation of merit and wisdom of the supreme holy ones. In whatever situation, have purposeful conduct, Even running errands, delivering messages, and sweeping, Laborious but fruitful, it is the supreme path of accumulation. Why go opportunistically and to the field of accumulation? The yoga of practicing the lama, both internal and external. The essence of the practice of generation and completion stages is gathered here. Therefore, in all sutras and tantras, it is taught as the Buddha himself. Most of the ignorant copy images and meditate. They do not serve the one who actually resides. They say they meditate on the nature of reality, but they do not know the lama's mind. The practice and what is to be practiced are contradictory, how pitiful. Without devotion, it is absurd to expect to meet the deity in the bardo. First, be skilled in examining the lama, Second, be skilled in relying on the lama, Finally, be skilled in learning the lama's intentions and conduct. That person will go on the correct path. When a spirit who hates peace, Appears in the form of a person, Acts with deceit and trickery, relies on black dharma, Curses the holy ones, and hates white dharma. The more one associates with them, the more sinful actions spread like a whirlwind. Relying on evil friends who destroy the crops of virtue, Is foolish, their wisdom is stolen by the hordes of demons. Therefore, be close to virtuous friends and companions.
Chinese
依靠后，便把握住能见安乐功德之法；诸佛与佛子们恒常思念；获得一切增上生与决定胜功德；圆满二资粮，清净诸障，获得二种成就；地道功德由上而上增进；瑜伽士修习禅定，精进修持，积累福德资粮；心与上师心意融为一体即是智慧；因为是二资粮果位的精华；于劫中，承侍供养诸佛与佛子；胜过修习百千生起次第，上师乃是；刹那忆念之殊胜，如是佛陀宣说；具足无量甘露法之河流宝藏；融入自相续之善妙所缘境；依止于开示之善妙上师；不从善妙方便中散失诀窍；具有善妙出离之明咒力量；能击中不厌离轮回之魔；是具足四善之善妙祈愿；虽然进入佛法之门，却迅速厌烦；闻思修与有毒发心相混杂；从佛法中退失智慧，守护誓言变成负担；以世间八法诅咒，迷失大乘行仪；是摧毁善愿苦行的污垢；直接、直接地，对于五种大烦恼毒；最殊胜之对治，乃是三士夫之；登上木车，于四时中皆无厌倦；一切显现皆显现为佛法与上师；成为遍知之因，是成就善愿；具有七种高贵功德之喜悦；以闲暇，真实高尚且无病；等持与辨别智慧之五种；是往昔恭敬福德之显现征兆；不修习则摧毁智慧而来临；骄慢增长则摧毁财富而来临；极度嗔恨则摧毁善妙资粮而来临；贪执则摧毁真实高尚而来临；因此，以业与烦恼罪恶；若非扰乱智慧；以智慧威力与福分所能运用；于论典中说，是积累福德之征兆；于佛法生起信心之盔甲极坚固；深广法界，乃如海自在王之库藏；摧毁以矛刺穿之智慧勇气或无勇气；将彼等摧毁于强力对治之掌控下；不误入歧途，行于六度之上；彼之顺缘，七支供养与；洒水等。
English
By relying, one grasps the Dharma that sees bliss and qualities; Buddhas and Bodhisattvas always contemplate; one obtains all the qualities of higher realms and definite goodness; one perfects the two accumulations, purifies obscurations, and obtains the two siddhis; the qualities of the grounds and paths increase from higher to higher; yogis meditate and practice, accumulating merit; blending one's mindstream with the Guru's is wisdom; because it is the essence of the fruits of the two accumulations; in an eon, serving and honoring Buddhas and Bodhisattvas; more than meditating on hundreds of thousands of generation stage practices, the Guru is; the supreme moment of remembrance, thus the Buddha spoke; possessing immeasurable treasures of the nectar-like river of sacred Dharma; the good objects of focus that are infused into one's mindstream; rely on the good Guru who teaches; one does not stray from the good methods of secret instructions; possessing the powerful mantra of good renunciation; it strikes the demon that has no aversion to samsara; it is a good aspiration that possesses four goodnesses; although entering the door of Dharma, one quickly becomes weary; hearing, thinking, and meditating mixed with poisonous motivation; one's intelligence declines from the Dharma, and guarding vows becomes a burden; cursing with the eight worldly dharmas, one loses the Mahayana conduct; it is the defilement that destroys good aspirations and asceticism; directly, directly, for the five great afflictive poisons; the greatest antidote is the three types of individuals; ascending the wooden cart, there is no weariness in the four times; all appearances arise as Dharma and Guru; it becomes the cause of omniscience, it is the accomplishment of good aspirations; possessing the joy of the seven noble qualities; with leisure, truly noble and without illness; the five of samadhi and discriminating wisdom; are manifest signs of past respect for merit; by not meditating, intelligence is destroyed and comes; by increasing pride, wealth is destroyed and comes; by extreme hatred, good accumulations are destroyed and come; by attachment, true nobility is destroyed and comes; therefore, by karma and afflictive sins; if not disturbing intelligence; able to be used by the power of wisdom and fortune; in the treatises it is said to be a sign of accumulating merit; the armor of faith in the Dharma is extremely strong; the profound and vast Dharmadhatu is like the treasury of the ocean lord; destroying the courage or lack of courage of the mind pierced by a spear; destroying them under the control of powerful antidotes; without straying from the path, one goes on the six perfections; its favorable conditions, the seven-limbed offering and; sprinkling water, etc.
Chinese
是积累净化的所有。不顺之方不能胜彼，于道行进依赖福德。此乃大丈夫之道阶。名为功德宝藏喜雨中，四大轮之聚即第五品。三怖之水渊翻腾时，于可救护处信命坚，三宝名声之白伞，于入教之初即执持。趋向解脱道与功德之，作为所依与器誓言不欺诳，皈依即是，于此之前，知晓导师与教之功德为要。诸法一切之根本是信心，于士夫心中未以教言示，见导师与读经藏之，多于身上生起汗毛之蔓延。于此生起欢喜之信心为最初，如是希欲与信解不退转。四种相中，于皈依之境地此，即便命临亦需不退转。生起信心之因有四，亲近圣者与圣友交往，忆念三宝与轮回中，由思无实之过患而生。能仁之功德无边，断除二障烦恼所知障，眼与神通十力陀罗尼门，十力四无畏与别别智，十八不共圆满是佛陀，具足一切相之殊胜法身，于十地之眷属中示现圆满受用。法是福德道与寂灭，所说之义彼亦有果与，作用之自性二者安住，名为二谛，断道二者是也。所说依于能说，教证之法，教是圣教十二支，以对治门显现三藏，方便之大是持明藏。经卷文字安住是誓言所依，证悟之法是从正念安住起，次第五道之功德所有与，圣者之断证智慧精华者，生起与圆满形象与穷尽和，有学道四与无学道之体性，因之十地果之十
English
It is the accumulation and purification of all. The opposing forces cannot overcome it, and progress on the path depends on merit. This is the path of the great person. From the treasure of virtues called "Rain of Joy," the collection of the four great wheels is the fifth chapter. When the ocean of the three fears churns, with unwavering faith in the refuge, the white umbrella of the fame of the Three Jewels is held at the very beginning of entering the teachings. Taking refuge is to vow without deception to be the support and vessel for the path to liberation and its qualities. Before that, it is essential to know the qualities of the teacher and the teachings. The root of all dharmas is faith, which is not shown by teachings in the heart of a person. Seeing the teacher and reading the scriptures, it arises like the spreading of hair-raising vines on the body. The first is the faith of joy arising in this, likewise desire and conviction do not turn back. Among the four aspects, in this state of taking refuge, even if life is at stake, one must not turn back. There are four causes for the arising of faith: relying on holy beings and associating with holy friends, remembering the Three Jewels, and arising from contemplating the faults of the lack of essence in samsara. The qualities of the Buddhas are infinite, having destroyed the two obscurations, the obscuration of afflictions and the obscuration of knowledge. Eyes and superknowledge, ten powers, the gates of dharani, ten strengths, four fearlessnesses, and separate knowledge. The eighteen unshared qualities are the complete Buddha, the Dharma body possessing all supreme aspects, showing perfect enjoyment to the retinue of the ten bhumis. Dharma is the path of merit and nirvana, the meaning of what is said also has fruit and the nature of action, the two reside, called the two truths, the two paths of cessation and path. What is said depends on the speaker, the Dharma of scripture and realization. Scripture is the twelve branches of the sacred teachings, appearing as the three pitakas through the door of antidotes. The greatness of the method is the vidyadhara pitaka. The letters abiding in the scriptures are the support of vows. The Dharma of realization is from the establishment of mindfulness, gradually all the qualities of the five paths, and the essence of wisdom of the abandonment and realization of the noble ones. Generation and completion, form and exhaustion, the four paths of learning and the nature of the path of no more learning, the ten bhumis of cause and the ten of fruit.
Chinese
等等。金刚乘的分类不可估量，其智慧在相续中稳固。僧伽的自性是觉知和解脱二者兼具，声闻缘觉入地双四辈，或八贤圣子安住于地的所有，自地的功德说也说不尽。道路和救护的自性是神圣的法，法从导师处产生，为了成办它，友伴或修学的所依是僧伽，因此，三宝作为皈依的处所成立。其中，因和果的皈依，两种誓言之外，想要成就其他时候的因，现在成就的自心是果的皈依，是金刚乘的特点。因的对境是三宝，在密咒中，它的自性汇集于上师。小士因为害怕恶趣而前往增上生，中士二者因为害怕有因而寻求解脱，暂时是尽其一生，究竟是获得声闻缘觉的果位。大士害怕舍弃他人的寂静，为了救度轮回中呼吸的大士，直到菩提之间前往，那也是自己的心，舍弃断证迷乱是果的皈依。道时，诸佛对有情，其界具有悲悯之心，没有超过时节。一个毛孔的功德，全部述说也无法穷尽，如同虚空雄鹰。鸟道宗派没有穷尽又返回相似。这是在轮回的轮转中一次又一次，传递给那些积累恶业的罪人，轮王和自在等，看到任何其他的救护都在欺骗，以恐惧、信仰和慈悲这三种，为他众着想的大士之心，忆念三宝而皈依。如同虚空无法衡量一样，依靠三宝，黑白业果的边际无法估量，皈依之后形象转变，无法用虚空的容器来容纳。进入佛教徒的行列，一切律仪都依靠，罪障穷尽，舍弃损害的方面，守护恶趣的悬崖，不离三宝，圆满具足来到可见的法中，圆满福德资粮，色身的二身。