Chinese
大圆满是使完成次第清净的智慧之聚。观修光明等一切无戏论之法。修习这些能使种姓的垢染清净，如太阳从云中出来一样，从垢染的壳中显现安住于自性的佛。这些的广说，种姓的自性已在之前讲过，密咒的次第将在下面讲述，所以这里不广说。关于随顺善根的分类，也有两种资粮圆满的方式，不住于有寂的方式，以及果的解说这三者。第一，现在讲解善主自性的分类。世间殊胜之法，善业有十种，禅定无色等有相之资粮，超世间者，极其无戏论，胜义智慧之资粮，即俱生智与后得智之境。在双运中修持，能成就九种功德。这也是按照之前所讲的方式。十善业和无色禅定仅仅是随顺福德，但在这里，当一个人以发心方便和智慧摄持时，十善业和无色禅定等就会成为解脱之因。如《中观根本慧论》中说：‘善男子，孩子们所行的十善业，四禅定，四无色定，当他们发起无上菩提心时，就与解脱相应，成为一切种智之因，应当完全修持，努力成办。’第二，像这样，就像在有中造作善业一样，在寂中造作也以同样的方式宣说。为了从有中解脱，所以从业中解脱。就像以随顺福德的十善业迷惑于轮回一样，有人会想：‘这也不会变成那样吗？’不会变成那样，因为知道业的自性是空性而行持，所以以相似的方式引导至解脱。因为是从有中解脱的方法，所以不是造作有。然而，以大悲从有中救护，安住于有中，却不被有的过患所染污。因为知道一切法无生，并且以方便大悲不堕入寂灭一边的境地。如《现观庄严论》中说：‘以智慧不住有，以悲心不住于
English
The Great Perfection is the collection of wisdom that purifies the completion stage. It includes all non-elaborate practices such as meditating on luminosity. By practicing these, the defilements of the lineage are purified, and like the sun emerging from the clouds, the Buddha who dwells in one's own nature arises from the sheath of defilements. The extensive explanation of these, the nature of the lineages has been explained before, and the stages of secret mantra will be explained below, so I will not elaborate here. Regarding the explanation of the divisions of conducive virtue, there are also three aspects: how the two accumulations are perfected in union, how one does not abide in samsara or nirvana, and the explanation of the result. First, now explaining the nature of the virtuous owner along with its divisions. The ten kinds of virtuous deeds are the best in the world, the accumulation with appearance such as the formless meditations, the transcendent one is extremely without elaboration, the accumulation of ultimate wisdom is the object of simultaneous and subsequent (cognition). By practicing in union, nine virtues are accomplished. That is also according to the way it was taught before. The ten virtues and the formless meditations are merely conducive to merit, but here, when one person is seized by the means of generating bodhicitta and wisdom, those ten virtues and the formless meditations become the cause of liberation. As it says in the Mother Intermediate, 'Subhuti, the ten virtues that children practice, the four meditations, and the four formless ones, when they generate the mind for unsurpassed enlightenment, they are in accordance with the part of liberation and become the cause of all-knowingness, so they should be fully practiced and accomplished with diligence.' Secondly, like this, just as virtuous deeds are performed in existence, so too, performing them in peace is explained in the same way. In order to transcend existence, liberation comes from action. Just as the ten virtuous deeds that are conducive to merit cause confusion in samsara, one might think, 'Will this not become like that?' It will not become like that, because knowing that the nature of action is emptiness and practicing accordingly leads to liberation in a similar way. Because it is a method of liberation from existence, it is not an action that creates existence. However, with great compassion, it protects from existence, and although it abides in existence, it is not defiled by the faults of existence. Because one knows that all phenomena are unborn, and with the means of great compassion, one does not fall into the one-sided place of peace. As it says in the Ornament of Clear Realization, 'With knowledge, one does not abide in existence, and with compassion,
Chinese
“不住”等语，以及《宝鬘论》中说：“无者趋恶趣，有者趋善趣，为了如实通达故，不依二者得解脱。”是这样的方式。第三（果）也分总说和广说两种。总说：现在宣说果，趣入道之十善业之果，是异熟、等流、增上和士用，如是四种。广说也分九种。异熟果是：异熟之果是，彼等以小中大而行持，暂时成就天人，究竟成就决定之善。如此，不是像福德分一样会穷尽，而是暂时享受天人的安乐，究竟获得佛陀的果位。《八千颂》中说：“具寿舍利子，以何善根往诣天人之中，最终成为无上正等觉佛陀？是具有发起无上菩提心之一的十善业，四禅定，四无色定，六度波罗蜜，任何时候都不会在中阴中穷尽消亡。”等流果是：等流之果是，以行持等流，自然趋向善，以感受而长寿且受用大，和谐的家庭无有敌对，以及怨敌互相如亲友，言辞堪受且悦耳，知足具慈且转为善妙之见。又是，《十善业经》中说：“彼等以返回精进于十善业，从而增长，成为长寿者，成为受用广大者，成为和谐家庭无有敌对者，不会成为怨敌，成为众人喜爱者，成为言辞堪受者，成为众人悦耳者，成为知足者，成为互相慈爱者，成为善妙见者。”增上果是：自主或，以增上力，国土美好且具光彩圆满，饮食医药等易消化且具大力，处所清净医药等具香气且具气息，不被他人欺骗恐惧
English
“Non-abiding,” etc., and as it says in the Ratnavali (Precious Garland): “The one who does not have goes to the lower realms, the one who has goes to the higher realms, in order to fully understand as it is, not relying on the two, one becomes liberated.” This is the manner. The third (fruit) also has two parts: a summary and a detailed explanation. Summary: Now explaining the fruit, the fruit of the ten virtues of entering the path are: Vipaka (fruition), Nisyananda (result similar to cause), Adhipati (dominance), and Karyakara (performance of action); thus, there are four aspects. The detailed explanation also has nine parts. The Vipaka fruit is: The fruit of Vipaka is: By practicing them in small, medium, and large ways, one temporarily achieves gods and humans, and ultimately achieves definite goodness. In this way, it is not like the merit portion that will be exhausted, but one experiences the happiness of gods and humans temporarily, and ultimately attains the state of Buddhahood. In the Eight Thousand Verse Prajnaparamita Sutra, it says: “Venerable Shariputra, by what root of virtue does one go among gods and humans and ultimately become an unsurpassed, perfectly enlightened Buddha? It is the ten virtues endowed with the generation of the mind of unsurpassed Bodhi, the four concentrations, the four formless absorptions, and the six perfections; they will never be exhausted or cease in the intermediate state.” The Nisyananda fruit is: The fruit of Nisyananda is: By practicing Nisyananda, one naturally inclines towards virtue, and by experiencing it, one becomes long-lived and has great enjoyment, a harmonious family without enemies, and enemies are like mutual friends, words are worthy of acceptance and pleasing to the ear, content, loving, and transforms into good views. Also, in the Sutra of the Ten Virtuous Actions, it says: “Those who return and strive in the actions of the ten virtues, thereby increasing, become long-lived, become those with great enjoyment, become harmonious families without enemies, will not become enemies, become pleasing to all, become worthy of acceptance of words, become pleasing to the ears of all, become content, become mutually loving, become those with good views.” The Adhipati fruit is: Autonomous or, by the power of dominance, the land is beautiful and possesses splendor and perfection, food, drink, medicine, etc., are easy to digest and have great power, the place is clean, medicine, etc., have fragrance and possess breath, not deceived by others, fear
Chinese
远离损害和伤害。众生和谐相处，有智慧则最为幸福。顺应时节，丰收硕果累累。地面平坦，清凉的湖泊和池塘点缀其间。见到鲜花盛开，果实丰硕，五谷丰登。谷物、果实和药物等味道鲜美。出生地优良，且有强大的支持和帮助。因此，戒杀生能使人转生到美好的、令人愉悦的国土。戒不予取能使人转生到食物易于消化、味道鲜美、药物效力强大的国土。戒邪淫能使人转生到土地洁净、散发香气、生长药用树木的国土。戒妄语能使人转生到没有敌人、盗贼等损害，且不被欺骗的国土。戒离间语能使人转生到众生和谐相处，土地石头、沙砾和荆棘稀少的国土。戒粗恶语能使人转生到时节不紊乱，鲜花和果实按时成熟的国土。戒绮语能使人转生到地面平坦，湖泊和池塘点缀其间的国土。戒贪心能使人转生到能见到鲜花、果实和五谷丰登的国土。戒嗔心能使人转生到树叶和果实繁茂，味道鲜美的国土。戒邪见能使人转生到果实和珍宝等资源丰富，有庇护和强大支持的国土。这是《十善业道经》中所说的。行为的果报是：此外，行善之人善上加善，一切美好的愿望都能如愿以偿。如《广百论》所说：乐于行善，福德资粮增长，能获得殊胜的菩提资粮。如《普贤行愿品》所说：此生也能诸事顺利。六度之果是：方式是：此外，布施带来财富，持戒带来安乐，忍辱带来相貌庄严，精进带来功德荣耀，禅定带来内心平静，智慧带来解脱。因此，在菩提心的摄持下，舍弃财产，守护戒律，降伏嗔恚，精进行善，一心向善，了知二谛的自性，这就是以六度的善行来实践。
English
Free from harm and injury. Beings live in harmony, and wisdom brings supreme happiness. Following the seasons, harvests are abundant with rich fruits. The land is even, adorned with cool lakes and ponds. One sees flowers blooming, fruits plentiful, and all kinds of goodness flourishing. Grains, fruits, medicines, etc., are delicious in taste. One is born in a place with good resources and strong support and help. Therefore, abstaining from killing leads to rebirth in a good and pleasant land. Abstaining from taking what is not given leads to rebirth in a land where food is easily digested, tastes delicious, and medicines are potent. Abstaining from sexual misconduct leads to rebirth in a land that is clean, fragrant, and has medicinal trees. Abstaining from false speech leads to rebirth in a land free from enemies, thieves, and other harms, and where one is not deceived. Abstaining from divisive speech leads to rebirth in a land where beings live in harmony and where stones, gravel, and thorns are few. Abstaining from harsh speech leads to rebirth in a land where the seasons are not disrupted and where flowers and fruits ripen in due time. Abstaining from idle talk leads to rebirth in a land that is level and adorned with lakes and ponds. Abstaining from covetousness leads to rebirth in a land where one sees flowers, fruits, and all kinds of good harvests flourishing. Abstaining from malice leads to rebirth in a land where leaves and fruits are abundant and delicious. Abstaining from wrong views leads to rebirth in a land rich in resources such as fruits and jewels, and with abundant protection and strong support. This is what is said in the Sutra of the Ten Virtuous Actions. The result of actions is: Furthermore, for a person who acts virtuously, virtue increases upon virtue, and all good wishes are fulfilled as desired. As stated in the Extensive Commentary: Rejoicing in virtue increases the accumulation of merit, and it causes one to hold the supreme accumulation of excellent bodhi. As stated in the Practice of Good: In this life, too, those things will come about well. The result of the six perfections is: The way is: Furthermore, generosity brings wealth, discipline brings happiness, patience brings a beautiful form, diligence brings glorious qualities, meditation brings peace of mind, and wisdom brings liberation. Therefore, with the mind embraced by bodhicitta, giving away possessions, guarding vows, subduing anger, striving in virtue, focusing the mind on virtue, and knowing the nature of the two truths, this is practicing with the virtue of the six perfections.
Chinese
从而获得殊胜的果实。如《宝鬘论》中说：布施、持戒、忍辱、精进，禅定、智慧、慈悲等。布施是完全施舍自己的财物，持戒是做利益他人的事情，忍辱是舍弃嗔恨，精进是对善行感到欢喜，禅定是心不散乱，没有烦恼，智慧是确定真理，慈爱是对一切众生，以慈悲为怀，是智慧的友伴。布施带来享受，持戒带来安乐，忍辱带来光彩，精进带来庄严，禅定带来寂静，智慧带来解脱，慈爱能成就一切事业。这七者全部，一时之间以波罗蜜多，获得不可思议的智慧境界，成为世间的怙主。如是说。因此，六波罗蜜多要以慈爱，也就是菩提心来摄持而修持。详细的将在后面阐述。四无量心的果实是，四无量心的利益是：慈爱带来悦意，慈悲成就利益，喜乐带来圆满，舍心没有纷扰。总而言之，是积累福德智慧二资粮的殊胜果实，暂时获得增上生，最终获得决定胜。这是殊胜的道路，是大乘的传统，是成办三世诸佛圆满功德之因。其中，慈爱能使一切众生喜悦，慈悲能带来无边的利益，喜乐能带来圆满的财富，舍心能使心变得堪能。如经中所说：具有慈爱的广阔心量，修习七次，确定无疑，不与声闻和缘觉共同，能获得天人的喜爱和美丽的容貌等等。此外，《宝鬘论》中说：三百个婆罗门的食物，每天三次给予，也不及一瞬间慈爱的福德。能使天人变得慈爱，也能守护他们，内心安乐，获得众多安乐，毒药和武器不能伤害，不费力气就能获得利益，能转生到梵天世界，即使没有解脱，也能获得慈爱的八种功德。如果能使众生发起菩提心并使其稳固，