English
Furthermore, one has previously accumulated merit through good wishes. You possess the four great wheels. As the teacher said in the letter, this four-wheeled (human body) actually possesses the ten riches of oneself and others. In short, when a practitioner from Sharawa asked for Dharma, he said in a focused manner that even if one does nine things, such as investigating the wisdom of the Buddha, one must find a support after this life to obtain a basis that possesses leisure, endowments, and the four wheels. If one does not obtain this, then whatever one does is like having no support. Among these, a guide is particularly important. A true guide will cause one to take appropriate vows, such as fasting. From the perspective of preventing non-virtuous actions, as long as one observes from the outside, one will find that there is no way not to go on the right path. Therefore, obtaining a basis that possesses the four wheels depends on discipline. The gathering of external favorable conditions depends on generosity, so one must strive to do these. Each person should practice confession and restraint. The cause for meeting a guide, a virtuous friend, is like having faith and respect even when listening to some Dharma now. If one does not strive to create these causes now, then one will not be able to obtain them in the future. One must keep this in mind and strive to accumulate merit that will transform oneself into a four-wheeled being in future lives and beyond. One must also make aspirations. Geshe Putowa said that even if one only says one essential instruction, one must strive to obtain a basis that possesses the four wheels after this life. In addition to that, if one wants to obtain the gods of the desire realm, one must base oneself on the previous three and particularly remember each cause, and diligently attend to everything that is said. Furthermore, the venerable Spuwa said: Abandoning killing and then protecting the lives of others will lead to rebirth as one of the Four Great Kings; abandoning taking what is not given and then giving generosity will lead to rebirth in the Thirty-Three Heavens; abandoning sexual misconduct and then acting properly will lead to rebirth in the Heaven of No Strife; abandoning the four verbal misdeeds and then speaking truthfully and pleasantly will lead to rebirth in Tushita Heaven; abandoning wrong views and then holding right views will lead to rebirth in the Heaven of Delight; abandoning all ten non-virtues and then having faith in the Buddha and others will lead to rebirth in the Heaven of Controlling Others' Emanations. Therefore, one must practice all of these. If one abides in the cause, then the result will naturally appear.
Chinese
伊德喇嘛说，从《宝鬘论》中：以意、身、语，从一切不善中回遮，恒常行于善，此说为三种法。此法从地狱、饿鬼及畜生中解脱，于天人之中，获得安乐、福德、王位增长。如是所说，身语意三所作一切，皆从不善十业中回转，安住于善十业，则其异熟果报，能获得天与人二者。造作等流果，从乐于断除杀生，乃至乐于正见之间产生。感受等流果，断除杀生则得长寿无病。断除不与取则得受用圆满，且能随心所欲受用。断除邪淫则家庭不为他所支配，且仆从值得信赖。断除妄语则得美名与声誉。断除离间语，则一切非亲友者亦皆为亲友，无论何时皆为亲友。断除粗语则永不生恐惧与畏惧。断除邪见则得遇显示正见之善知识。增上果，器世间柔和安乐，且谷物成熟等，于一处生长。离系果，则能远离罪恶与痛苦。彼一切于彼生之现法中生起，是士夫作用果，故《宝鬘论》中亦云：所谓不善之异熟，所宣说为何，一切善之果，彼即反转而生。如是宣说。其后，若欲获得上界天，则：无量等持与无色定，能感受梵天等之安乐。以及：断除欲乐、喜乐、安乐与痛苦，以四禅定，能与梵天、光净天、遍净天及大果天等诸天同分。如是《宝鬘论》与《亲友书》中所说，皆须精勤修持。如是修持善趣之时，从教言根本所出之
English
Id Lama said, from the "Ratnavali": With mind, body, and speech, turn away from all non-virtue, and always engage in virtue. This is said to be the three dharmas. This dharma liberates from hell, hungry ghosts, and animals. In the realms of gods and humans, one obtains happiness, fortune, and increasing royal power. As it is said, whatever is done by the three doors of body, speech, and mind, all turn away from the ten non-virtuous actions and abide in the ten virtuous actions. Then, as a result of their ripening, one can obtain both gods and humans. The causative result arises from delighting in abandoning killing, up to delighting in right view. The experiential result is that abandoning killing leads to longevity and freedom from illness. Abandoning taking what is not given leads to perfect enjoyment and the ability to enjoy as one pleases. Abandoning sexual misconduct leads to a household not dominated by others, and servants who are trustworthy. Abandoning lying leads to fame and reputation. Abandoning divisive speech leads to all who are not friends to become friends, and they are friends at all times. Abandoning harsh speech leads to no fear or dread ever arising. Abandoning wrong view leads to meeting a virtuous friend who shows right view. The dominant result is that the outer world is gentle and peaceful, and crops ripen, etc., growing in one place. The separation result is that one becomes separated from sin and suffering. All of that arises in the present life of that birth, which is the result of the actions of a person. Therefore, in the "Ratnavali" it is also said: Whatever is proclaimed as the ripening of non-virtue, the result of all virtue, that arises in reverse. Thus it is proclaimed. After that, if one wishes to attain the gods of the higher realms, then: Immeasurable concentrations and formless absorptions, allow one to experience the bliss of Brahma and others. And: Abandoning desire, joy, pleasure, and pain, with the four concentrations, one obtains a share equal to that of the gods of Brahma, Clear Light, Pure Increase, and Great Fruit. As it is said in the "Ratnavali" and the "Letter to a Friend," all of that must be diligently practiced. Thus, when practicing for the happy realms, from the basis of the teachings,
Chinese
就像彩虹的孩子所做的那样，他也阻碍善趣。他想：我也要阻碍善趣，因此对于阻碍善趣的极其微小的法也加以了解并断除。像这样，如果对业和果有信心，那么就像之前一样，是生起居士戒的时候，因此就授予居士戒。对此，霞惹瓦说：终生不退失地守护居士的五条戒律，也需要具足许多支分。就像冈巴仁钦喇嘛所说的那样，不能守护居士戒的罪恶之友，不能作为朋友。依止善良的善知识或者善良的朋友，自己没有自主地完全被他控制并和他交往。他总是不断地播撒信心的种子，必须时常修习以信心为基础的法。他的所有行为都依赖于比丘，因为自己什么也不知道。必须和真正的比丘终生交往。仅仅依靠一些稳固的信心，住在家里也能成功吗？大多数是不能成功的，因此必须依靠寺院和寂静处。不能成就解脱，成就善趣的道路也是如此。这里不只是这样，而是逐渐引导到大乘的基础或根本。如果善用人类的宗教，前往天界的路途不远。在人与天人的阶梯上，攀登的话，解脱就在眼前。这是出自《百慧论》或者说：首先是显现增上的法，之后必定会善妙地生起。就像《宝鬘论》中所说的那样。因此，布多瓦和贤噶一致认为，前往金刚座要眼睛盯着鼻尖。如果不看那里，而在台阶外面跌倒，摔断了腿，就去不了堆隆了。同样，为了成就一切智智，必须不投生到未来没有空闲的地方，他是这么说的。如果没有对业果的信心，即使认为在那之前的一切都存在，也就像在冰上建造带有云桥的房屋一样。普穹瓦去了住在那里的人那里，他说：你有没有思维缘起？回答说：我没有思维仅仅是石头和骨头相合。他说：必须要思维那个。律藏。
English
Just like what the rainbow child did, he also obstructs the good destinies. Thinking, "I will also obstruct the good destinies," he thus understands and abandons even the most subtle of dharmas that obstruct the good destinies. Like this, if one has faith in karma and its results, then just as before, it is the time to generate the lay vows, so they are bestowed. Regarding this, Sharawa said: To protect the five lay precepts without degenerating for a lifetime, one must also have many branches complete. As Gampa Rinchen Lama said, sinful friends who cannot protect the lay vows should not be made friends. Relying on a virtuous spiritual friend or a virtuous friend, one should be completely controlled by him without one's own autonomy and associate with him. He always sows the seeds of faith, and one must constantly meditate on that which is based on faith. All his actions depend on the monk, because he knows nothing himself. One must associate with a genuine monk for as long as one lives. Can one succeed by staying at home with just a little firm faith? Most cannot succeed, so one must rely on monasteries and secluded places. The path to achieving good destinies, which cannot achieve liberation, is also the same. It is not just that here, but it is like the basis or foundation for gradually leading to the Great Vehicle. If one makes good use of human religion, the journey to the realm of the gods is not far. On the ladder of humans and gods, if one climbs, liberation is at hand. This comes from the Hundred Wisdoms Treatise, or: First, the dharma of manifest increase, later it will surely arise well. As it is said in the Precious Garland. Therefore, Putowa and Khyennga agreed that when going to Bodh Gaya, one must look at the tip of the nose with one's eyes. If one does not look there and stumbles outside the steps and breaks one's leg, one will not go to Tölung. Similarly, to achieve omniscience, one must not be reborn in a place where there is no leisure in the future, he said. If there is no faith in karma and its results, even if one thinks that everything before that exists, it is like building a house with a cloud bridge on ice. Phuchungwa went to the one who lived there and said, "Have you contemplated dependent origination?" He replied, "I have not contemplated only the combination of stone and bones." He said, "That must be contemplated." Vinaya.