Chinese
不舍弃劣者，恭敬上师，不断绝真言和手印，慈爱进入正道者，不为隐秘之义而说。如是等等所说。其中，大乘共同的经论中说，不舍弃菩提心，恒时供养三宝。一些外密的方式中也说，在这些之上，供养和修持自己的本尊。此处说，所有这些都汇集于唯一观修本尊，如何呢？对于三宝，也如前面所说的那样，有以不同方式显示的三宝，也有以一种方式显示的三宝。要知道，它们都汇集于以一种方式显示的三宝中。如此，佛和僧是智慧的差别，法是其法性。因此，智慧和法性在世俗中是法和有法自性一体，而在胜义中，为了寂灭戏论是无二的。以如是之义，即是菩提心。其象征的手印是本尊的身。因此，仅仅观修本尊的身，就汇集了经论中所说的：三宝和菩提心，本尊和上师亦如是。除了上师之外的三者都汇集了。如何修持呢？因为自他菩提的自性无别，所以应作自主的瑜伽。如是所说，自他和一切众生以及一切佛，自性无别。如是证悟的佛陀们，为了救护不如是证悟的一切有情，将法的意义加持为相，即是本尊的身。因此，我也为了使自己如其自性般串习和融入，并且为了实践佛陀的事业，使有情完全成熟，应安住于无错谬的瑜伽大自在中，而不是像庸俗者那样，仅仅为了获得未获得的法，以及为了取悦属于他者的本尊而行事。恭敬上师也是大乘波罗蜜多乘的
English
Do not abandon the inferior, respect the lama, do not 끊 the mantra and mudra, be kind to those who enter the right path, and do not speak for the sake of secret meanings. Thus, and so on, it is said. Among them, in the general Mahayana scriptures, it is said that one should not abandon the mind of enlightenment and should always make offerings to the Three Jewels. Some external tantric methods also say that in addition to these, one should worship and meditate on one's own yidam deity. Here it is said that all of these are gathered into the single meditation on the deity. How is it? Regarding the Three Jewels, as mentioned earlier, there are Three Jewels that are shown in different ways, and there are also Three Jewels that are shown in one way. It should be known that they are all gathered into the Three Jewels that are shown in one way. Thus, the Buddha and the Sangha are distinctions of wisdom, and the Dharma is its nature. Therefore, wisdom and nature are, in mere conventionality, the same entity as the Dharma and the Dharma-possessor, and in ultimate truth, they are non-dual because of the pacification of elaboration. With such a meaning, it is the mind of enlightenment. The mudra that is its symbol is the body of the deity. Therefore, by meditating on the body of the deity alone, the three mentioned in the scriptures are gathered: the Three Jewels and the mind of enlightenment, the deity and the lama are likewise. The three, except for the lama, are gathered. How to meditate? Because the self and others are inseparable in the nature of enlightenment, one should engage in the yoga of mastery. As it is said, the self and all beings and all Buddhas are inseparable in nature. The Buddhas who have realized this, in order to save all sentient beings who have not realized it in this way, bless the meaning of the Dharma as a sign, which is the body of the deity. Therefore, I also, in order to become accustomed to and immersed in my own nature as it is, and in order to practice the deeds of the Buddhas and fully ripen sentient beings, should abide in the great mastery of unerring yoga, and not act merely like ordinary people, in order to obtain unattained dharmas, and in order to please deities belonging to others. Respecting the lama is also the Mahayana Paramita vehicle.
Chinese
从（其他）方式来看，善知识应被视为与佛陀无异。如是说，但并未说是圣者三宝本身。从密咒的方式来看，金刚上师也被说是第四宝。也有说是与佛陀同等，也有说是更殊胜的。其中，说是第四宝的，就像这样说：佛陀、法和僧伽，上师也是后一位。以四宝的结合。如是说。说成同等的也有，上师与一切佛陀同等。如是说。说成更殊胜的也有，十方三世一切诸佛的福德聚，连金刚上师一毛孔的数量也无法接近。如是等等所说，像这样从三种方式来恭敬的方式也有三种，其中任何一种都需要守护。恭敬的功德，从密咒的方式来说，清净刹土中最殊胜的是金刚上师。从大乘波罗蜜多来说，清净刹土中最殊胜的是殊胜的菩萨们。从共同乘来说，清净刹土中最殊胜的是圣者三宝，其次是父母、病人和说法之堪布，以及最后有生的菩萨们，如是等等是从各自的经典中作为各自的福田而著称的。咒语和手印不断绝。这是说，这里也要守护具有五支的念诵和手印。其中五支就是指上文所说的本尊之如是等等。在《月密明点》中说：我的如是等性入定，同样本尊的如是等性，咒语和手印的如是等性，由此成为殊胜坛城。如是说了四种如是。其他经典中也有说自、本尊和念诵三种的，总的来说，要知道以如是性所摄的具支念诵也包含了手印。这里的手印也是指包含意念的手印，因此手印和
English
From the perspective of other methods, the virtuous spiritual friend should be regarded as being no different from the Buddha. Thus it is said, but it is not said to be the Noble Three Jewels themselves. From the perspective of secret mantra, the Vajra Master is also said to be the fourth Jewel. There are also those who say that they are equal to the Buddha, and there are also those who say that they are even more superior. Among them, those who say that they are the fourth Jewel, it is said like this: Buddha, Dharma, and Sangha, the teacher is also the last one. By the combination of the four jewels. Thus it is said. Those who say that they are equal also say, the Lama is equal to all the Buddhas. Thus it is said. Those who say that they are even more superior also say, the accumulation of merit of all the Buddhas of the ten directions and three times, even the number of one pore of the Vajra Master cannot be approached. Thus and so on are said, like this, there are also three kinds of ways to respect from the three methods, and any one of them needs to be protected. The merit of respect, from the perspective of secret mantra, the most supreme of the pure lands is the Vajra Master. From the Great Vehicle Paramita, the most supreme of the pure lands are the supreme Bodhisattvas. From the common vehicle, the most supreme of the pure lands are the Noble Three Jewels, followed by parents, the sick, and the Khenpo who speaks the Dharma, and the Bodhisattvas who are in their last life, thus and so on are known as separate fields of merit from their respective scriptures. Mantra and mudra are not interrupted. This is to say that here also, the recitation and mudra with five branches must be protected. Among them, the five branches refer to the Suchness of the deity mentioned above. In the "Moon Secret Bindu" it is said: My Suchness Samadhi, likewise the Suchness of the deity, the Suchness of mantra and mudra, thereby becomes a supreme mandala. Thus, four kinds of Suchness are spoken of. In other scriptures, there are also those who say that there are three: self, deity, and recitation. In general, it should be known that the recitation with branches included in Suchness also includes mudra. The mudra here also refers to the mudras that include intention, therefore the mudra and
Tibetan
བཅས་པའི་བཟླས་བརྗོད་རྒྱུན་དུ་བྱ་བ་ནི། བརྩོན་པ་རབ་དང་ལྡན་པ་རྣམས་ཉིན་ཞག་གཅིག་ལའང་དུས་བཞི་དང་གསུམ་ལ་སོགས་པར་རྒྱུན་མི་གཅོད་པ་དང་། དེ་བཞིན་དུ་བརྩོན་པ་རབ་འབྲིང་གི་དབང་གིས། ཉིན་ཞག་རེ་རེ་ལའམ། དུས་བཟང་པོ་རྣམས་ལའམ། ཉ་སྟོང་གི་གསོ་སྦྱོང་གི་དུས་དང་། མཐའ་ན་ཡང་མཆོད་པ་ལོ་ཟླ་ལས་མི་འདའ་བར་བྱ་སྟེ། བདུད་རྩི་རྣམ་པ་ལྔ་དང་ལྡན་པའི་མཆོད་པའམ། བཟླས་བརྗོད་ཀྱི་དུས་སུ་འབྱོར་ཚད་དུ་བྱའོ། །ཕྱག་རྒྱ་བསྲུང་བའི་སྐབས་སུ་བླ་མེད་མི་སྤང་བའང་འདུ་རུ་རུང་ལ། དེ་བཞིན་དུ་གཅིག་ཤོས་སུའང་འདུ་རུ་རུང་སྟེ། འོན་ཀྱང་འདིའི་བྱེ་བྲག་ནི། ལྷ་མི་སྤང་བ་ནི། བྱང་ཆུབ་ཀྱི་སེམས་དང་། སྤྱིར་འཕགས་པ་དཀོན་ཅོག་གསུམ་དང་། རང་གི་ལྷག་པའི་ལྷར་བཅས་པ་རྣམས་སྤྱིར་བསྟེན་ཅིང་བསྙེན་པར་བྱ་བ་ཡུལ་དུ་གཟུང་བའི་དབང་དུ་གསུངས་པ་ཡིན་ལ། སྔགས་དང་ཕྱག་རྒྱ་ནི་ལྷ་དེ་མཉེས་པའི་ཐབས་སུ་གསུངས་པའི་དབང་ཡིན་ནོ། །རྣལ་འབྱོར་ཆེན་པོའི་གཞུང་ལས། མཉེས་པར་བྱ་བའི་ལྷ་དང་། མཉེས་པར་བྱེད་པའི་ཐབས་དང་། བྱེད་པ་པོའི་རྣལ་འབྱོར་པ་རྣམས་རང་བཞིན་ཐ་མི་དད་པར་འདོད་ཀྱི། ཐབས་ལ་མཁས་པའི་འཕྲུལ་པ་ཙམ་ལས་ལྷག་པར་བཀག་པ་མེད་དེ། །ཀུན་ཏུ་བཟང་པོའི་རོལ་པ་ཙམ་དུ་ཤེས་པར་སྤྱད་ནའང་ཚོགས་ཆེན་པོར་འགྱུར་བར་ཟད་དོ། །ཡང་དག་ལམ་དུ་ཞུགས་ལ་བྱམས། །ཞེས་བྱ་བ་ནི། སྤྱིར་སངས་རྒྱས་ཀྱི་ཐེག་པ་ལ་ཞུགས་པ་ཐམས་ཅད་ཀྱང་བརྩེ་བས་གཟུང་བའི་གནས་ཀྱང་ཡིན་ལ། འཇིག་རྟེན་པའི་ལྷ་དང་མུ་སྟེགས་ཅན་དག་ཀྱང་སྨད་པར་མི་བྱ་སྟེ། བཏང་སྙོམས་ཀྱི་ཡུལ་དུ་གསུངས་པ་ཡིན་མོད་ཀྱི། ཁྱད་པར་དུ་ནི་ཐེག་པ་ཆེན་པོ་པ་རྣམས་ལ་མཐུན་པར་གནས་ཤིང་བརྩེ་བས་གཟུང་བར་བྱའོ། །ཞེས་པ་ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་དང་གསང་སྔགས་ཀྱི་ཚུལ་གཉིས་ཀ་ལས་གསུངས་སོ། །ཐེག་པ་ཆུང་ངུ་པ་རྣམས་ནི་སྤྱིར་བརྩེ་བས་བཟུང་བར་བྱ་བ་ཡིན་ཡང་། ལྷན་ཅིག་གནས་པར་མི་བྱ། ཞེས་བྱང་ཆུབ་སེམས་དཔའི་སྡོམ་པ་ལས་ཀྱང་འབྱུང་སྟེ། དགེ་སློང་དུལ་དང་ལུང་གནས་པ། །དགྲ་བཅོམ་སྙམ་དུ་སེམས་བྱེད་པ། །དེ་དང་ལྷན་ཅིག་མནལ་མི་བྱ། །ཞེས་གང་གསུངས་པ་ལྟ་བུའོ། །དགེ་སློང་རྣམས་ལ་ཐེག་པ་ཆེན་པོའི་བྱང་ཆུབ་སེམས་དཔའ་ཁྱིམ་པ་རྣམས་ཀྱིས་ཕྱག་བྱ་ཞིང་མཆོད་པའི་གནས་སུ་བྱ་བར་ནི་གསུངས་ཏེ། ཇི་ལྟར་དགེ་བསྙེན་ཆེན་པོ་ལི་ཙ་བྱི་དྲི་མ་མེད་པར་གྲགས་པ་ལྟ་བུ། སངས་རྒྱས་མ་གཏོགས་པར་སློབ་པ་གཞན་གྱིས་གླགས་མི་ཆོད་པ་ཁྱིམ་ན་གན
Chinese
因此，应持续不断地进行念诵。对于那些具有极大精进力的人来说，即使在一天之内，也要进行四次或三次等念诵，不要中断。同样，根据精进力的大小，无论是每天，还是在吉祥的日子里，或者在初一、十五的斋戒日，至少也要在每年的祭祀月份里进行，要么进行具有五种甘露的祭祀，要么在念诵的时候，尽自己所能地进行。在守护手印的时候，也可以包括不舍弃无上的誓言。同样，也可以包括另一种誓言。然而，这里的区别在于，不舍弃本尊，是指为了普遍地依止和亲近菩提心，以及普遍的圣者三宝，以及自己的本尊，而将他们作为所缘境。而咒语和手印，则是为了使本尊欢喜的方法。在伟大的瑜伽士的经典中，被取悦的本尊、取悦的方法和修行者瑜伽士，都被认为是自性无别的。除了善巧方便的幻化之外，没有其他的禁制。即使只是理解为普贤王如来的游戏，也会变成巨大的积聚。‘对于进入正道者，应慈爱。’这句话的意思是，一般来说，所有进入佛陀乘的人，都是应该以慈爱来摄受的对象。对于世间的神和外道，也不应该诽谤，而是应该以中立的态度对待。但特别的是，对于大乘行者，应该和谐相处，并以慈爱来摄受。这在大小乘的经和密续中都有阐述。对于小乘行者，虽然一般来说应该以慈爱来摄受，但不应该一起居住。正如菩萨戒中所说：‘不应与持律比丘共眠，也不应与自以为是阿罗汉者共眠。’对于比丘们来说，大乘的在家菩萨是应该顶礼和供养的对象。例如，就像伟大的居士离车毘·无垢称一样，除了佛陀之外，其他的弟子都无法胜过他，他住在家里。
English
Therefore, the recitation should be continuous. For those with great diligence, even within a single day, recitations should be performed four or three times, without interruption. Similarly, according to the degree of diligence, whether it is every day, or on auspicious days, or on the fasting days of the new and full moon, at the very least, it should be performed within the yearly month of offerings, either with offerings endowed with the five nectars, or to the extent of one's ability during the time of recitation. When guarding the mudras, it is also permissible to include not abandoning the supreme commitment. Similarly, it can also include the other commitment. However, the distinction here is that not abandoning the deity refers to generally relying on and drawing near to the mind of enlightenment, the noble Three Jewels in general, and one's own chosen deity, taking them as the object of focus. Mantras and mudras are said to be the means to please that deity. In the treatises of the great yogis, the deity to be pleased, the means of pleasing, and the yogi who performs the action are considered to be of inseparable nature. There is no prohibition beyond the skillful means of illusion. Even if one practices knowing it as merely the play of Samantabhadra, it will become a great accumulation. 'Be kind to those who have entered the right path.' This means that, in general, all who have entered the Buddha's vehicle are objects to be embraced with love. Worldly gods and non-Buddhists should not be disparaged, but should be treated with equanimity. In particular, those of the Great Vehicle should live in harmony and be embraced with love. This is stated in both the sutras and tantras of the Great Vehicle. Those of the Lesser Vehicle should generally be embraced with love, but should not be lived with together. As it says in the Bodhisattva Vows: 'One should not sleep with a monk who is disciplined and abides by the Vinaya, nor should one sleep with one who thinks he is an Arhat.' For monks, the lay Bodhisattvas of the Great Vehicle are said to be objects of prostration and offering, just like the great householder Licchavi Vimalakirti, who was renowned for his stainlessness, and whom no other disciple except the Buddha could overcome, and who lived at home.