Chinese
获得了菩萨的庄严。在无边佛土的诸佛面前行持菩萨行，再次到了行持极其成熟的阶段时，普遍地具备了圆满、成熟、调伏这三种能力，并且境和时融为一体，通达诸佛的一切教言，为了示现安住于补处地位的一切行持，而按照那个次第发愿。这是此处的总结。偈颂是：修持友伴和善知识二门，从积聚中获得庄严，供养诸佛，成就无有宽窄和佛语之声，是殊胜补处的行持。第八品对此有六种自在，即说法之时和见，行境、刹土和事业。根本的意义认为是八个方面。如是。这即是正确进入不退转法轮之语的方式。首先是意乐圆满的善妙之因，成办殊胜的福德，即与善友一同行持，并修持愿文。因此，就此而言：凡与我的行持相同者，愿我与彼等恒常相伴。身语以及意，行持和愿文皆一同修。当自己与菩提行和善行相结合时，凡是与我的行持相同之友，愿我与彼等恒时相伴。相伴之后，以身语意，也就是三门的行为都一致，愿文也一致，即共同发愿。也就是说，朋友喜欢布施财物，而自己却只赞叹戒律，并且轻视财物布施；朋友喜欢自己住在寂静处，而自己却喜欢不舍弃家庭的生计；那位朋友非常执着和信奉世俗缘起的法，而自己却用胜义空性的言论来压制他等等，即使二者都是在行持佛法，但因为行持不同，所以不应那样做。
English
Having obtained the ornaments of a Bodhisattva. By practicing the conduct of a Bodhisattva in the presence of the Buddhas of infinite realms, and again, when the practice reaches a state of extreme maturity, possessing the three abilities of complete pervasion: perfection, maturation, and taming; and when place and time become one, entering into all the teachings of the Buddhas, and empowered to demonstrate all the conduct of abiding in the position of a regent, making aspirations in accordance with that order. This is the summary of this section. The verse is: Accomplish the two doors of friends and spiritual mentors. Obtain ornaments from accumulation, and worship the Buddhas. Achieve freedom from narrowness and the voice of the Buddhas. This is the conduct of the supreme regent. The eighth chapter has six powers over this: teaching the Dharma, time, and seeing, the realm of practice, the pure land, and activities. The fundamental meaning is considered to be eight aspects. Thus it is. This is the way to correctly enter into the discourse of the irreversible wheel. First, the cause of the complete goodness of intention, accomplishing excellent merit, is to practice together with good friends and to practice aspirations. Therefore, in this regard: "May I always be accompanied by those who practice in the same way as I do. With body, speech, and mind, may we practice conduct and aspirations together." When I am united with the conduct of enlightenment and good conduct, may I always be accompanied by those friends who practice in the same way as I do. After being accompanied, with body, speech, and mind, that is, the actions of the three doors are consistent, and the aspirations are also consistent, that is, making aspirations together. That is to say, a friend likes to give material gifts, but I only praise morality and despise material giving; a friend likes to live in solitude, but I like not to abandon the livelihood of the family; that friend is very attached to and believes in the Dharma of conventional dependent origination, but I use the words of ultimate emptiness to suppress him, and so on. Even if both are practicing the Dharma, because the practices are different, it should not be done that way.
Chinese
与道友菩萨一同修持佛法，心意相合，行为也相合，赞叹也相合，发愿也相合。这样，所有仅是作为道友相处和聚集在一起的菩萨们，不仅各自精进于善，而且互相随喜彼此的善行，互相观望而和睦相处，并且如果见到或听到其他人新产生的不同的与法相应的意愿，以后所有人都像他们一样行持或随喜，这被称为行持一致，虽然并非不允许发共同制定的祈愿以外的愿，但最初就共同遵守是最好的。最初允许有各自不同的愿望，但从那以后，如果见到、听到并理解了，那么彼此之间，每个人都不要对这个或那个加以区分、责骂或说坏话，而是共同发出一致的祈愿，这就是祈愿一致。这不仅是普遍的修行，而且特别是就目前而言，对于同一法脉、同一处所、同一上师的人来说，这是一个必须修持的，因为在今生和来世的所有阶段，为了安排清净的缘起、净化净土和成熟众生等，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，进行随喜，并且不离敬信之心，这就是行为一致，因为智慧变得一致。同样，对于非法，则必须阻止，而不是随顺。这样，行为和祈愿一致，在今生或来世将转变为圆满具足的信乐之善。依止并取悦善知识：那些想要利益我的朋友们，那些善于展示善行的人们，愿我永远与他们相遇，愿我永远不让他们失望，因为他们善于向我展示善行之法的实践，最终能
English
With Dharma friends, Bodhisattvas, practice the Dharma together, with minds in harmony and actions also in harmony. Praises should be in harmony, and aspirations should also be in harmony. Thus, all Bodhisattvas who merely associate as friends and gather together, not only strive individually in virtue, but also rejoice in each other's virtues, observe each other and act harmoniously. Furthermore, if they see or hear of new and different Dharma-related intentions arising in others, then in the future, if everyone acts or rejoices in the same way, this is called acting in unison. Although it is not that one is not allowed to make aspirations other than a common, stipulated prayer, it is best if there is common agreement from the beginning. Initially, it may be permissible to have different individual aspirations, but from then on, if one sees, hears, and understands, then among each other, each individual should not discriminate, scold, or speak ill of this or that, but rather make harmonious aspirations together, which is aspiration in unison. This is not only for general Dharma practice, but especially in the present context, it is an indispensable practice for those of the same lineage, same place, and same lama. Because in all situations of this life and future lives, this alone is most important for arranging pure dependent arising, purifying the field, and maturing beings, etc., therefore, it should be put into practice. If, in reality, actions are not in harmony, but there is mutual granting of permission, giving of instructions and subsequent guidance, rejoicing, and not being separated from a mind of faith, this is indeed acting in harmony, because wisdom has become harmonious. Likewise, what is not Dharma must be reversed, not conformed to. Thus, acting and aspiring in unison will transform into a complete and abundant virtuous faith in this life or future lives. Relying on and pleasing virtuous friends: May I always meet those friends who wish to benefit me, those who excellently show the practice of goodness. May I never disappoint them, because they excellently show me the practice of the Dharma of good conduct, ultimately leading to
Chinese
想要依止的善知识，是能从轮回和下乘中完全救护，并给予大乘安乐的友伴。那些具德上师们，愿我能恒时值遇他们。对于那些具德上师，我无论何时，一次或一瞬间，也不要让他们不悦。这是祈愿。不悦就是不高兴，所以不要让他们不悦，就是要恒时努力让上师欢喜。像这样依止具德善知识的方式，可以从《圣树庄严经》中，童子德生的传记中去理解。具有圆满信心的功德，就不会退转于法轮之语的法，并且会遇到宣说此法的具德善知识。因此，这是在前面之后的结尾处所宣说的。经中说必须令上师欢喜，而令上师欢喜的方法也只有行持佛法，因此必须学习菩萨的行为。而那些共同的行为前面已经说过了，不共同的行为，也已经通过说行持和愿望相同而间接成立了。如果具有了知如来藏为一，证悟轮涅平等，以及视众生如己的慈爱，那么行愿一致的行持就会特别殊胜。通过“善行广为显示”也间接显示了，究竟而言，普贤行就是如来藏恒常为善，缘于此而行持，也是行持的缘故，对于不共同的秘密，安住在最初业者的地上也显示了能够成办。如是与善友一同行持，完全依止具德上师，精勤安住于行持，这样就能逐渐地趋入信心的地和对于行持生起信心的地，然后，在此处，第一个门，就权且认为是获得了法之门的等持。诸佛子围绕的怙主们，我恒时亲眼见到如同胜者一般，未来一切劫中不疲厌，也对他们作广大的供养。
English
The virtuous friend whom one wishes to rely on is the companion who completely protects from samsara and the lesser vehicles and bestows the bliss of the Great Vehicle. May I always meet those virtuous lamas. May I never displease those virtuous lamas, not even for a moment. This is a prayer. Displeasure is unhappiness, so not displeasing them means constantly striving to please the lama. The way to rely on such a virtuous friend can be understood from the biography of the boy Decorum in the Holy Array of Trees Sutra. One who possesses the merit of perfect faith will not regress from the Dharma of the wheel of speech and will meet the virtuous friend who teaches it. Therefore, this is what is taught at the end of the previous one. It is said in the sutra that one must please the lama, and the only way to please the lama is to practice the Dharma, so it is established that one must learn the conduct of the bodhisattvas. The common practices have already been explained, and the uncommon practices are also indirectly established by saying that practice and aspiration are the same. If one has the knowledge that the tathagatagarbha is one, the realization of the equality of samsara and nirvana, and the love that regards all beings as oneself, then the practice of conduct and aspiration being the same will be particularly excellent. By "displaying good conduct extensively" it is also indirectly shown that, ultimately, Samantabhadra is the tathagatagarbha, which is always good, and practicing in relation to it, also because of practice, for the uncommon secrets, it is also shown that one can accomplish by abiding on the ground of the first practitioner. Thus, practicing together with a good friend, completely relying on the virtuous lama, and diligently abiding in practice, one will gradually enter the ground of faith and the ground of generating faith in practice, and then, in this case, the first door, let it be assumed that one has obtained the samadhi of the door of Dharma. May I always see the protectors surrounded by the Buddhas' sons as the victorious ones, and without tiring in all future kalpas, may I also make vast offerings to them.
Chinese
也是诸佛为诸佛子菩萨所围绕，成为无边众生之怙主者，名为胜者。我愿时时亲见、目睹彼等，不仅一次，而是从此时起，直至未来一切劫，永不间断地对诸佛广作供养，即使以长时和极大之艰难作供养，亦不厌倦，恒常以欢喜和大乐作供养。仅仅是亲见诸佛并作供养，凡是安住于大信之地，直至获得四神足者，皆能做到。然宣说恒常得见且永不厌倦者，唯有安住于大欲行地，获得法流三摩地者方能做到。获得彼者，亦能获得第二法门——殊胜总持。为示此义，颂曰： “执持诸佛之妙法， 菩提行迹悉显现， 善妙行持善修习， 未来一切劫中行。” 如所有显现之诸佛之语，所有圣教十二部经，皆以不忘总持之门而执持，并为众生恒常开示、显现菩提行道，我亦如实受持善妙行，并将已成就少分或如量之彼行，善加修习，令其增长、清净。其中，修习之义，增长如练习技艺，清净行之过患如治疗疾病。如是修习行持，亦是从趣入行持之时起，直至未来无边劫中修习之祈愿。于彼等时，因多积二资粮，故为获得二资粮之力量，亦将获得菩萨之功德庄严，为示此义，颂曰： “一切生世轮回中， 福慧无尽皆获得， 方便智慧禅解脱， 一切功德无有尽。”
English
Also, the Buddhas are surrounded by the sons, Bodhisattvas, and those who have become the protectors of all limitless beings are called Victors. May I always directly see and behold them, not just once, but from this time onwards, throughout all future eons, without interruption, make vast offerings to those Buddhas. Even when making offerings with great effort and for a long time, may I not be weary, but always make offerings with joy and great delight. Merely seeing the Buddhas directly and making offerings is something that everyone can do who abides in the great ground of faith, up to obtaining the four legs of miraculous power. However, the statement that one always sees them and never tires of them is only possible for those who abide in the great ground of adhimukti and have obtained the samadhi of the stream of Dharma. Upon obtaining that, one also obtains the second Dharma gate, the special dharani. To show this, it is said: "Holding the sacred Dharma of the Victors, Making all Bodhisattva conduct appear, Also well-trained in excellent conduct, I will practice throughout all future eons." As much as the speech of the Buddhas, the Victors, has become manifest, may I hold all the twelve parts of the scriptures of the sacred Dharma of transmission through the gate of unfailing dharani, and constantly show and make manifest the path of Bodhisattva conduct to sentient beings. May I also properly take up excellent conduct myself, and may that which has been accomplished to a small extent or as much as possible be well-trained, that is, may it increase and become pure. Among these, the meaning of training, increasing, is like practicing skills, and purifying the faults of conduct is like curing diseases. In this way, training conduct is also a prayer to practice from the time of entering into conduct until all endless future eons. At those times, because of accumulating the two accumulations greatly, in order to obtain the power of the two accumulations, one will also obtain the ornaments of the qualities of a Bodhisattva. To show this, it is said: "In all lifetimes, revolving in samsara, May I obtain inexhaustible merit and wisdom, Skillful means, wisdom, samadhi, liberation, And all inexhaustible qualities."