English
Throughout the entire day, and after the beginning and end of the night's watches, even during sleep, may it not be fruitless, but with mindfulness, meditate in between. Love and compassion, as well as joy and equanimity, constantly and truly cultivate them. Even if you do not please the higher ones, you will still attain the bliss of the Brahma world. Desires, pleasures, joy, happiness, and suffering, with the four meditations that completely abandon them, one sees equal rewards with the Brahmas, the Clear Light Gods, the Virtuous Increase Gods, and the Great Fruit Gods. Constant and manifest attachment, and without an antidote, actions arising from the four qualities that are foremost, the five virtuous and non-virtuous actions are great, and from them, one should diligently practice virtuous actions. Like a small amount of salt that changes the taste of a small amount of water, but not like the Ganges River. Likewise, even small sinful actions should be known as vast sources of virtue. Agitation and regret, harmful thoughts and drowsiness, sleep and desire, and doubt, these five obscurations are like thieves stealing the wealth of virtue, you should know this. Faith and diligence, as well as mindfulness and concentration, the supreme Dharma and the five wisdoms, one should strive in these, these are called the peak of strength and power. One should pass many days in this way. By this, one will achieve manifest elevation and definite good Dharma. The fourth common meaning is: Now, after extensively explaining the meaning and the branches of reason, dedicate the merit. As the rain of great bliss Dharma falls, on the ground of sentient beings' minds, may the two accumulations grow vast, in this existence filled with karma and afflictions, may the weary mind find rest here. Thus, with good wishes, as the rain of Dharma of meaning and words falls, on the field of sentient beings' minds, may the good harvest of virtue grow vast, eliminating the afflictions that fill existence, and the poverty of those who lack the means of happiness, may they find rest in the state of Buddhahood, rich with qualities like a treasure of the sky. Today, the teacher opens the door of Dharma, from which he extracts profound and precious jewels, thinking to benefit others and arranging them well, may this cause all beings to touch supreme Bodhi. The path of the mind's sky
Chinese
烦恼星宿众。 不如理作意，光明照耀者。 其自性以福德之光芒。 压伏，愿智慧如白昼。 愿一切众生安乐，心想事成！ 愿超越业与烦恼之海！ 愿恒常安乐行于法！ 愿不勤作而善业增长！ 大圆满自性安息中，业因果之第四章节释。 如是，以四种共同加行使心续堪能，并以宣说种姓功德而生欢喜后，如理宣说彼等之义。 第五，善知识之章节有六：即开示无谬误之导师为依怙，开示为一切决定胜之生处，劝导依止圣者而舍弃恶者，舍弃应舍弃之友伴，了知舍取后，获取成就之方式，回向此时之善根。 第一总义，开示无谬误之导师为依怙：现在将要宣说开示彼等之善知识之特征等。如前所说之理，如是，不谬误之业果妙道，乃是依止圣者而生。如是，善为了知法与非法，善与不善，乃是依止善知识而生。如《圣树庄严经》云： 种姓之子！汝当令善知识欢喜，彼将完全了知福德与非福德之聚，从而完全遣除轮回中流转之诸众。第二总义，开示为一切决定胜之生处： 如此，三世诸佛连同佛子、声闻、独觉之众，获得三种菩提，皆从善知识而生。于有寂中获得增上生安乐之分，亦是依止圣者而生。是故，行者当依止圣者。如是说： 慈氏请问经中说： 凡是声闻，独觉，以及无上正等觉者的解脱，以及智慧见之蕴，所有这些都应知是来自于依止善知识。 慈氏，此外，利益众生和
English
A host of afflictive constellations. Whose nature is to illuminate the white light of improper attention. May that very nature, with its million rays of merit, Subdue and transform wisdom into daylight. May all beings be happy and may their wishes be fulfilled! May they cross the ocean of karma and affliction! May they always be happy and practice the Dharma! May virtue increase effortlessly! From the Great Perfection, Mind at Rest, the commentary on the fourth chapter, on karma and its results. Thus, having made the mind-stream workable through the four common preliminaries, and having generated joy by explaining the qualities of the lineage, one proceeds to explain their meaning properly. The fifth chapter, on the virtuous friend, has six parts: showing the unerring guide as the refuge; showing it as the source of all definitive goodness; advising to rely on the holy and abandon the evil; abandoning what is to be abandoned, together with companions; knowing what to abandon and adopt, and how to take accomplishment; and dedicating the virtue of the occasion. The first general topic is showing the unerring guide as the refuge: Now, the characteristics of the virtuous friend who shows these, and so forth, will be explained. As was just explained before, in this way, the excellent path of unerring karma and result arises from closely relying on holy beings. In this way, knowing well what is Dharma and what is not, what is virtuous and what is not, arises from relying on a virtuous friend. As it says in the Noble Array of Trees Sutra: "O son of good family, please the virtuous friend, and through that, he will completely know the accumulations of merit and non-merit, and will completely eliminate those who wander in samsara." The second general topic is showing it as the source of all definitive goodness: Like this: The buddhas of the three times, together with their sons, the assemblies of hearers and solitary realizers, having attained the three enlightenments, all arise from the virtuous friend. Obtaining a share of the happiness of high status in existence also arises from relying on holy beings. Therefore, people should rely on holy beings. As it is said: In the Sutra Requested by Maitreya it says: "Whatever liberation of hearers, solitary buddhas, and unsurpassed buddhas, and whatever aggregates of seeing wisdom, all of that should be known to arise from completely relying on the virtuous friend." Maitreya, furthermore, the benefit and happiness of sentient beings
Chinese
所有这些善的部分都源于自己的善根，而且要知道这都源于善知识。第三个总义是劝告依止圣者并舍弃恶人，分为略说和广说两部分。第一部分是略说：现在劝告人们依止圣者，舍弃恶人。如同缠绕在旃檀树上的蔓藤，以及生长在不净泥土中的吉祥草一样。依止圣者，自己也会变得圣洁；依止恶人，自己也会变得恶劣。因此，要努力依止圣者，舍弃罪恶的友伴。就像缠绕在旃檀树上的蔓藤会更加高大，散发芬芳；而如果洁净的吉祥草沾染了鱼腥般的污秽，也会变得肮脏一样。在看到依止圣者和非圣者的利益和过患之后，劝告人们依止圣者。《律藏》中说：如同蔓藤依附在娑罗树上，依止圣者的人，会被美好的光辉所拥抱。又说：人们面前的吉祥草，如果被腐烂的鱼缠绕，不久之后，吉祥草也会变得和它一样。因此，依止非圣者的人也是如此。广说分为三点：应依止者的特征、如何依止的方式、以及应摄受的弟子的特征。第一，应依止者的特征有八种，首先是善知识的一般特征：暂时从善知识的特征来说，首先按照一般的规律，或者按照外在的波罗蜜多乘的规矩来说，如果这位圣者是佛法的化身，那么，为了引导世间，他与所有人相处融洽；为了超越世间，他又与所有人有所不同；他的身语意三门的行为超越一切。就像《宝积经》中所说：什么是善知识呢？为了引导众生，他看起来与任何人都没有不合之处；为了超越世间，他又与所有人都不相同；他以各种方式进行有意义的努力，从而成就不可估量的利益。这些善知识的功德是怎样的呢？他们的功德是：身心寂静，行为纯洁无瑕，善于断除疑惑，言语悦耳动听，内心非常平静。
English
All these portions of merit arise from one's own roots of virtue, and it should be understood that they also arise from virtuous friends. The third general topic is the advice to rely on the noble and abandon the wicked, which is divided into two parts: a concise explanation and a detailed explanation. The first part is the concise explanation: Now, advising people to rely on the noble and abandon the wicked. Just as a vine entwined around a sandalwood tree, and a kusha grass growing in unclean mud. By relying on the noble, one becomes noble oneself; by relying on the wicked, one becomes wicked oneself. Therefore, one should diligently rely on the noble and abandon sinful companions. Just as a vine that relies on a sandalwood tree grows even taller and emits fragrance; and just as a pure kusha grass becomes defiled when stained by the impurity of rotten fish. Having seen the benefits and drawbacks of relying on the noble and the non-noble, the advice is to rely on the noble. The Vinaya Sutra says: Like a vine on a sala tree, those who rely on the noble are embraced by the splendor of goodness. It also says: A kusha grass in front of people, if entwined with rotten fish, before long, the kusha grass itself will become like it. Therefore, those who rely on the non-noble are also the same. The detailed explanation is divided into three points: the characteristics of those to be relied upon, how to rely on them, and the characteristics of the disciples to be accepted. First, the characteristics of those to be relied upon are eight, the general characteristics of a spiritual friend: For the time being, from the characteristics of a virtuous friend, first, according to the general rule, or according to the external Paramita Vehicle, if that noble one is also the embodiment of Dharma, then, in order to guide the world, he is in harmony with everyone; in order to transcend the world, he is different from everyone; his actions of body, speech, and mind are superior to all. Like it is said in the Gandavyuha Sutra: What is a virtuous friend? In order to guide all beings, he appears to have no disagreement with anyone; in order to transcend the world, he is not common with everyone; he engages in meaningful efforts in every way, thereby accomplishing immeasurable benefits. What are the qualities of these? Their qualities are: peaceful body, pure and flawless conduct, skilled at cutting doubts, pleasant and stainless speech, and a very peaceful mind.
Chinese
俱胝智慧藏。功德无边，博闻且大悲。智慧广大，意行如虚空。事业无量，所结之缘皆具义。慈爱，断除疲厌，且恒常精进。依赖于将众生之舵向上转。而且，以身语意的诸多功德利益众生，智慧和意念如虚空般深邃，事业的造作使所结之缘播下解脱的种子，以慈悲恒常如独子般看待，且富含教证的功德，故为随应所化而转法轮者。如《经庄严论》所说：善知识调伏且寂静，以及极寂静。具功德且精进，尤以教证富饶。精通真实且善于言说。具慈爱，依赖于断除疲厌。如是。特殊的特征是：在具备这些功德之上。其他具备内密咒的喇嘛也是。特别是密咒上师的特征是：灌顶和律仪，具足清净誓言。经续意义和诀窍，已达大海的彼岸。本尊修法事业，已获成就。见修行果，已得暖相证悟。大悲且善巧方便，安置所化成熟解脱。传承的加持云聚未消散。应依止如是的智者成就者具德上师。如是说。大学者无垢友所著的《幻化网如镜疏》中说：上师也需是圆满获得内外坛城的灌顶者，律仪和誓言清净，精通各续部的意义，精通本尊修法事业等意义，不为见解所迷惑，于经验修习禅定，与各种行持相关联，以慈悲引导所化，是为具足八者。我的上师是，在此之上，传承未断绝，且加持的云雾蒸腾，需具足九者。以比喻赞叹是：如是的上师具有何种功德呢？宣说：谁的功德极其无边，作为众生的亲友，略微赞叹其一隅，则度脱轮回苦海犹如大船，是趣入道者无上的导师。
English
Kunti Wisdom Treasury. Qualities are boundless, with great learning and compassion. Wisdom is vast, intention and conduct are like the sky. Activities are immeasurable, and all connections are meaningful. Loving, abandoning weariness, and constantly diligent. Relying on turning the helm of beings upwards. Moreover, benefiting sentient beings with many qualities of body, speech, and mind. Wisdom and intention are as profound as the sky. The creation of activities sows the seeds of liberation for those who are connected. With compassion, they always look upon beings as their only child, and are rich in the qualities of teachings, thus turning the wheel of Dharma according to the inclinations of those to be tamed. As stated in the Ornament of the Sutras: A spiritual friend is disciplined, peaceful, and very peaceful. Possessing qualities and diligence, especially rich in teachings. He is skilled in speaking and fully understands reality. He relies on love, abandoning weariness. So it is. The special characteristic is: on top of possessing these qualities. Other lamas who possess inner secrets are also. In particular, the characteristics of a secret mantra lama are: Empowerment and vows, possessing pure samaya. Tantric meaning and instructions, having reached the other shore of the ocean. Accomplishing recitation and activities, having mastered activities. View, meditation, conduct, and result, having attained the warmth of realization. Great compassion and skillful means, placing disciples on the path to maturation and liberation. The cloud of blessings from the lineage has not faded. One should rely on such a wise and accomplished glorious lama. So it is said. In the commentary on the Magical Net, the Mirror, by the great master Vimalamitra: The lama should also have fully received the empowerments of the outer and inner mandalas, with pure vows and samaya, skilled in the meaning of each tantra, practiced in the meaning of recitation, activities, and so on, not confused by views, familiar with the experience of meditation, connected with various conducts, and guiding disciples with compassion, thus possessing eight qualities. My lama is, on top of that, the lineage is unbroken, and the mist of blessings is billowing, needing to possess nine qualities. Praising through examples is: What qualities does such a lama possess? It is said: Whose qualities are extremely boundless, as a friend to beings, if one praises just a fraction, then crossing the ocean of existence is like a great ship, and he is the supreme guide for those who have entered the path.