यां महतां रीतिस्तदुल्लङ्घने तत्प्राप्तौ बाधकं स्यात्। तस्मात् तदाचार्याणां ग्रन्थानुरूपेण भावभावनादि सर्वं कर्तव्यं यदा स्वानुभवेन विलक्षणां कर्तुमीहेत तदा परम्परया अनुकूलमेव कुर्यात्। यस्मिन्नाचार्याणां मते विरोधोत्पत्तिर्भवति तन्न करणीयम्। पुनः प्रकृतिवशाज्ज्ञानापराधाः सहजं भवन्ति, तेभ्यो भयं मत्वा विचारेण वर्तेत। परन्तु परमनिर्मलज्ञानेन शुद्धान्तःकरणे जाते स्वापराधं पश्यति। महत् अपराधस्त्वयमेव यत्सर्वजीवानां हितकारकाचार्याः तेषां शिक्षावचनस्य स्वयं ज्ञानेनावज्ञाकरणं तन्महत्पातकं स्यात्। यदेवं प्रकारेण वर्तेत तदा भावभावनादि सर्वं स्फुरति। अर्थ—इस प्रकार से सब तत्त्वों का उपदेश आचार्य कब करें? जब शिष्य अत्यन्त आधीन होकर, आचार्य-सेवा में तत्पर होकर, बारम्बार याचना करे तब उपदेश देनेवाले आचार्य को उपदेश देना चाहिये। स्वयं अपने मन से या धन के लालच से या अपना आचार्यपना प्रकट करने के लिए पात्र=योग्य, अपात्र=अयोग्य के बिना विचार किये जहाँ तहाँ इस सम्प्रदाय के रहस्य का वार्तालाप किया करते हैं वह दोष है, नहीं करना चाहिये। ऐसा करने से भावभावना की सिद्धि न अपने को होती है न दूसरे को। और फिर निष्ठा के बिना और आचार्य की प्रसन्नता के बिना यह तत्त्व अत्यन्त दूर है, सुलभ नहीं है। और हृदय में, मन में वह बात न हो, केवल दिखावा, कहने और सुनने से सिद्धि नहीं प्राप्त होती है अर्थात् भावभावना का उदय नहीं—
Fresh English translation
[The printed Sanskrit resumes with the anomalous fragment ‘yāṃ’:] the discipline of the great teachers is violated, and that violation obstructs its attainment. Therefore every practice of devotional disposition and contemplation should accord with the ācāryas' texts. If one wishes to do something extraordinary on the basis of personal experience, one should do only what is consonant with the lineage. Anything that conflicts with the ācāryas' doctrine must not be done. Offenses concerning knowledge arise naturally under the force of material nature; one should fear them and conduct oneself with discrimination. Only when the inner faculty has been purified by supremely stainless knowledge does one see one's own offense. The greatest offense is precisely this: arrogantly disregarding, through one's own supposed knowledge, the instruction of the ācāryas who benefit all living beings. That is a great sin. When one conducts oneself in the proper manner, the devotional disposition, contemplation, and all the rest become manifest. Meaning: When should the ācārya teach all these truths? When the disciple has become completely dependent, devoted to serving the ācārya, and repeatedly petitions him; then the teacher should instruct. To discuss the secrets of this tradition everywhere, without considering who is qualified and unqualified, from one's own impulse, greed for wealth, or desire to display oneself as an ācārya, is a fault and must not be done. Such conduct produces attainment of devotional disposition and contemplation neither in oneself nor in another. Without steadfastness and the ācārya's pleasure, this truth is extremely distant and not easily obtained. If it is absent from one's heart and mind, mere outward display, speech, and hearing do not produce attainment—that is, devotional disposition and contemplation do not arise—