Chinese
如同海的主人一般，擅长劝请深广之处，以及如同圣者无尽慧和离车毗无垢称一般，以自身之勇毅劝请善巧之方便，以声闻、缘觉、菩萨三乘为基础，祈请转法轮。对于三种根器的所化，劝请转三乘法轮。应如是说。第六，对治邪见，祈请不入涅槃之支分。如《心性休息》中所说：“从今乃至轮回未空前，祈请常住不入于涅槃。”如是说。如同往昔我等之导师，居士纯陀祈请不入涅槃而住世一般。于此刹土及其他刹土中，凡是上师、佛陀、菩萨等已成办有情之义利，欲入涅槃者之前，我化现无数身体而祈请，思维承诺于轮回未空之前不入涅槃。乃至轮回未空前，祈请不入涅槃而住世。应如是说。第七，对治怀疑之回向支分。止贡觉巴仁波切云：“于二资粮之如意宝，若未以祈愿作擦拭，则不生所需之果，故于结尾回向当精进。”如是说。以现在之善根为首，乃至自他三时所积一切善根，如文殊童子等为利一切有情而回向一般，我亦如是回向。如是思惟。三时所积一切善根，回向大菩提之因。应如是说。第三，坚定祈请。如是，获得解脱及一切智智之果位，依赖于证悟自心俱生之智慧，而证悟生起依赖于上师之加持，加持融入自相续唯赖信心之缘起。因此，就功德方面而言，自己的根本上师与佛陀无
English
Like the lord of the sea, skilled in urging profound and vast places, and like the noble Inexhaustible Intelligence and the Licchavi Vimalakirti, with his own bravery, he is skilled in urging skillful means, based on the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas, praying to turn the wheel of Dharma. For the disciples of the three types of beings, urge them to turn the wheel of Dharma of the three vehicles. It should be said like this. Sixth, the antidote to wrong views is the branch of praying not to enter Nirvana. As it is said in Resting the Mind, "From now until the ocean of existence is empty, I pray that you will always remain and not enter Nirvana." It is said that, just as in the past, our teacher was asked by the lay disciple Cunda to remain and not enter Nirvana, in this and other realms, in front of all the lamas, Buddhas, and Bodhisattvas who have accomplished the benefit of sentient beings and wish to enter Nirvana, I emanate countless bodies and pray, thinking that they have promised not to enter Nirvana until Samsara is empty. Until Samsara is empty, I pray that you will remain and not enter Nirvana. It should be said like this. Seventh, the branch of dedication that is the antidote to doubt. Drikung Kyobpa Rinpoche said, "If the wish-fulfilling jewel of the two accumulations is not wiped with aspiration prayers, the desired fruit will not arise, so be diligent in this final dedication." It is said that, starting with the present virtue, all the virtues accumulated in relation to oneself and others in the three times, just as Manjushri and others dedicate them for the benefit of all sentient beings, so do I dedicate them. Think like this. All the roots of virtue accumulated in the three times are dedicated to the cause of great Bodhi. It should be said like this. Third, steadfast prayer. Thus, obtaining the state of liberation and omniscient wisdom depends on realizing the wisdom that is born together with one's own mind, and the arising of realization depends on the blessing of the lama, and the entry of blessing into one's own mind depends solely on the interdependent relationship of faith. Therefore, in terms of qualities, one's own root lama is no different from the Buddha.