English
Practice this place. The forty-first guiding step. Then, regarding virtuous actions, among the two types of actions, those that accord with merit and those that accord with liberation, first, the three actions of the body among the ten virtuous actions are: abandoning killing, thereby having a long life and being free from illness; abandoning taking what is not given, thereby having abundant resources; and abandoning sexual misconduct, thereby having a harmonious and beautiful family without enemies. In order to attain the desired happiness of the good realms, I should rely on my own mind-stream, thinking in this way, and practice with the completeness of the three aspects of preparation, main practice, and conclusion. The forty-second guiding step. Then, the four actions of speech are: abandoning lying, thereby being praised and liked by everyone; abandoning divisive speech, thereby having harmonious attendants who are supremely respectful; abandoning harsh speech, thereby being pleasant to the ear and praised; and abandoning idle talk, thereby having words that are trustworthy and serve as a standard. Because all the goodness and happiness of speech are accomplished, I should rely on this, thinking in this way, and practice with the completeness of the three aspects of preparation, main practice, and conclusion. The forty-third guiding step. Then, the three actions of mind are: abandoning covetousness, thereby fulfilling wishes; abandoning malice, thereby being free from harm; and abandoning wrong views, thereby transforming views into good ones. In order to accomplish the joy and happiness of the higher realms through the goodness and excellence of mind, I should practice, thinking in this way, and practice with the completeness of the three aspects of preparation, main practice, and conclusion. The forty-fourth guiding step. Then, the actions that accord with liberation are: whatever virtuous deeds are done, thinking that one should be liberated from samsara and attain the peaceful nirvana. In summary, there are three types of liberation: that of the Hearers, the Solitary Buddhas, and the Fully Enlightened Buddhas, and they exist in relation to these three. But this time, wanting to attain Fully Enlightened Buddhahood, therefore, for all the ten virtuous actions, the four concentrations, the four formless absorptions, the two aspects of calm abiding and insight, the four immeasurables, the six perfections, and so on, one must be supported by the three aspects of preparation, which is generating the mind of enlightenment; the main practice, which is without the object of clinging to true existence; and the conclusion, which is dedication, and practice without delay for even a moment. Because one cannot attain Buddhahood without completing the accumulations, thinking in this way, and practice with the completeness of the three aspects of preparation, main practice, and conclusion. The forty-fifth guiding step. Then, thinking of everything as the nature of karma: Like this, all the happiness and suffering, the high and low of samsara are all one's own karma.
Chinese
善恶业所为，三种菩提及其苦乐之不同，也是由各自不同的解脱分业所为。此业如画师，一能变现多，随行如影随形，自作不移于他，他作不移于自，如身之苦乐各异。善恶势力强，能牵引至善趣与恶趣，如国王权势大。广则如虚空之界，相多则如市集之货，互不相杂则如锦缎之花纹，黑白体性不变则如乌 উৎপལ་（藏文，梵文天城体,梵文罗马拟音，汉语字面意思）与睡莲。故无论积何业，皆能产生与之相应的果报。我既已了知一切皆是业，故应勤于取舍。应如是结合加行、正行、后行三者而修持。第四十六引导文竟。第五义：劝依止善知识。分自性思惟与瑜伽修习二者。初者又分差别思惟、体性观察、功德赞叹三者。当取舍贤善与不贤善之差别是：若依止真正之善知识，则其功德、善妙自能熏染，如近旃檀树，自能染上香气。故当依止善知识与善友，为令自之善业日渐增长广大故。若依止不善知识恶友，则其过患自能熏染，如不净物中之香草为腐鱼所染。故我当舍弃恶知识与恶友，为令不善之品减少、舍弃、灭除故。应如是结合加行、正行、后行三者而修持。第四十七引导文竟。其次，观察体性分二，共同之体性是：如引至宝洲，需依赖具智之舵手，如是我欲往解脱洲而证得佛果，亦需依赖上师善知识，故身语意之
English
Done by virtue and vice. The three enlightenments and their different happiness and well-being are also done by the respective special deeds of the equal parts of liberation. This karma is like a painter, one transforms into many forms, following like a shadow of the body, one's own actions do not transfer to others, others' actions do not transfer to oneself, like the happiness and suffering of different bodies. The strength of virtue and vice is strong, pulling to higher realms and bad migrations, like a great powerful king. Wide is like the expanse of the sky. Many forms are like the goods of the market. Not mixing with each other is like the brocade pattern. The nature of black and white does not change, like উৎপལ་（藏文，梵文天城体,梵文罗马拟音，汉语字面意思）utpal and kumuta. Therefore, whatever is accumulated, it will produce a corresponding result. Since I have known everything as karma, I must strive to take and abandon. It should be practiced with the three complete stages of preparation, main practice, and subsequent practice. The forty-sixth guiding verse is complete. The fifth meaning: Advice to rely on a virtuous spiritual friend. Divided into two: thinking about nature and practicing yoga. The first is also divided into three: thinking about differences, examining characteristics, and praising virtues. The difference between noble and non-noble to be taken and abandoned is: If you rely on a truly virtuous spiritual friend, then his virtues, goodness, and excellence will naturally spread, like sitting under a sandalwood tree and smelling the fragrance. Therefore, one should rely on a virtuous spiritual friend and a virtuous friend, in order to increase and expand one's virtue from above. If you rely on an evil, non-virtuous spiritual friend and a sinful friend, then his faults will naturally spread, like kusha grass in an unclean place contaminated by rotten fish. Therefore, I must abandon sinful spiritual friends and sinful companions, in order to reduce, abandon, and eliminate non-virtuous aspects. It should be practiced with the three stages of preparation, main practice, and subsequent practice. The forty-seventh guiding verse is complete. Next, examining the characteristics is divided into two. The common characteristic is: Just as leading to the treasure island depends on a skilled captain, so too, if I go to the island of liberation and attain Buddhahood, it also depends on the lama, the virtuous spiritual friend. Therefore, the body, speech, and mind of the
Chinese
行为没有过失，以圆满的功德庄严，博学且具有大慈悲心，拥有无量的智慧和慈悲，能将有缘者安置于解脱道上，应当依止一位能够忍受疲惫和艰苦修行的人。愿我迅速遇到这样的善知识，并被其慈悲摄受！愿我永远不与他分离！心中如此想着，以加行、正行、后行三者圆满的方式进行修持。第四十八个引导文。然后，关于不共的特征是：就像今生获得财富和权力圆满，布施转轮王等等依赖于贤善的国王一样，我也要获得一生中无上的果位和功德，依赖于具德金刚上师。因此，必须依止一位具足灌顶和誓言、精通续部和口诀要义、获得深奥修持能力、具有见解、禅定之把握、利他事业圆满的上师。愿我能遇到尚未遇到的如此具德的上师！愿我能不与已遇到的上师分离！愿我能恒常令上师欢喜，并被其慈悲摄受！心中如此想着，以加行、正行、后行三者进行修持。第四十九个引导文。然后，赞叹功德有三个次第，第一次第是：就像世间难以出现乌昙婆罗花一样，佛陀出现也很难。由佛陀的慈悲所化现的殊胜善知识也很难出现。现在以我们的怙主上师为例，真正的善知识们拥有无量功德的光芒，因此：他们是度越轮回大海的坚固大船，是引导解脱道路的贤善舵手，是遣除轮回和寂灭衰败的如意宝珠，是熄灭烦恼火焰的甘露水流，是降下殊胜佛法之雨的吉祥雨云，是令一切众生生起欢喜的天鼓之声，是遣除三毒一切疾病的药王，是驱散无明黑暗的日月灯，是生起一切愿望的如意大树，是拥有无量事业光芒的太阳。
English
Whose conduct is faultless and adorned with perfect qualities, who is learned and has great compassion, who possesses immeasurable wisdom and compassion, who places those connected on the path to liberation, one should rely on someone who can endure fatigue and hardship in practice. May I quickly meet such a virtuous friend and be embraced by their compassion! May I never be separated from them! Thinking thus, practice with the completeness of the preliminary, main, and concluding practices. The forty-eighth instruction. Then, the uncommon characteristic is: Just as obtaining wealth and power in this life, and becoming a generous Chakravartin king, etc., depends on a virtuous king, so too, for me to obtain the supreme fruit and qualities in one lifetime depends on a qualified Vajra Master. Therefore, one must rely on a qualified guru who is complete with empowerment and vows, who is skilled in the meaning of tantras and oral instructions, who has obtained the power of profound practice, who possesses the certainty of view, meditation, and action, and whose activity for the benefit of others is perfect. May I meet such qualified gurus whom I have not yet met! May I not be separated from those I have already met! May I always please them and be embraced by their compassion! Thinking thus, practice with the three aspects of preliminary, main, and concluding practices. The forty-ninth instruction. Then, there are three levels of praising qualities. The first level is: Just as it is difficult for a Udumbara flower to appear in the world, it is difficult for a Buddha to appear. It is also difficult for a virtuous friend, who is an emanation of the Buddha's compassion, to appear. Now, taking our glorious protector guru as an example, the authentic virtuous friends possess immeasurable rays of qualities, therefore: They are like a strong ship that crosses the ocean of existence, like a skilled captain who guides the path of liberation, like a wish-fulfilling jewel that dispels the decline of samsara and nirvana, like a stream of nectar that extinguishes the flames of affliction, like a good rain cloud that pours down the great rain of Dharma, like the sound of a divine drum that brings joy to all beings, like the king of medicine that cures all diseases of the three poisons, like the sun and moon lamps that dispel the darkness of ignorance, like a wish-fulfilling tree that fulfills all desires, like the sun's mandala that possesses a thousand rays of activity.
Chinese
具有功德，真是太稀奇了！现在像我这样能够见到和依止，生起极大的欢喜。愿生生世世都能依止真正的善知识，并被慈悲摄受。我也希望何时能够获得像他一样的境界，以加行、正行、后行三者来修持。这是第五十个引导诀。然后是第二个次第：像这样，上师、殊胜的善知识们的意念像虚空一样广阔，禅定像日月一样光明，智慧像大海一样无量，慈悲像河流一样猛烈，自性像山王一样坚定，无有瑕疵像莲花一样清净，对待众生像父母一样平等，功德像宝藏一样圆满，像世间胜者一样引导一切的殊胜自性。仅仅每一项功德都无法衡量，真是稀奇！愿您恒常欢喜并以慈悲摄受，以加行、正行、后行三者圆满地修持。这是第五十一个引导诀。然后是第三个次第：像这样，具德怙主上师们仅仅通过见到、听到、忆念和触碰就能播下解脱的种子，并使轮回倒转，与诸佛的事业相同。引导至解脱道，是为殊胜的幸运者。在任何坛城中，以嘿汝嘎的形象，行使所有圆满灌顶的事业，是为第四宝。对于应调伏者来说，比佛陀的恩德还要大，具有这样的功德。对于今生能进入成熟解脱深道者，愿生生世世都能依止并令其欢喜，并被慈悲加持，以加行、正行、后行三者来修持。这是第五十二个引导诀。然后是关于瑜伽修持的三个方面，首先是日常瑜伽：皈依，发菩提心后，从空性中，白天在头顶，夜晚在心中，在莲花日月之上观想根本上师，以及本尊空行母围绕。迎请根本和传承上师以及空行母融入自身。然后进行顶礼、供养、忏悔、祈祷等。那摩 上师 依 dam