Chinese
以及，如“观修上师，百千雨亦不能及”等，诸如此类的道理，胜者在诸多经续中都已宣说。在《十轮经》中说：依止恭敬上师，就能完全获得不可思议的功德之法，应当视一切佛陀的功德和神变皆由此而生。又如《如意宝续》中说：谁将上师视为所欲之神，于头顶梵穴处观修，（其功德）相当于将千佛坛城，置于掌中，绕三千大千世界；于心间作千次融入，百千资具雨亦不能及。等等。第三、善自发愿分三： 确定善愿的体性， 讲述破善愿的障碍， 讲述善愿成就的征象。 首先，确定善愿的体性： 具有圣法教证和证悟的自性，能遣除烦恼等轮回一切过患的甘露之性，广大而深邃，如无量江河的宝藏大海一般，欲以三慧之门在自相续中引生，所有这些善良的意乐，即是：不颠倒地显示其理的善妙上师，精通经续之义，依止并关联于此，因此应当依止他。如学师勇说：你若依止圣者，为忆念之友所围绕，则将安住于谨慎，如蔓藤依于娑罗树，将被善妙的光辉所拥抱。如是。不遮止善妙方便布施等有相次第，从依止相续中，毫不费力、轻易获得所欲之义的要诀之体性。于经道中，通达无我的智慧，或于密咒道中，深奥圆满次第的智慧，即是不会退转，在相续中生起，且能摧毁所断之能力更增上的原因。如《入行论》云：此等一切支，佛为智慧说。如是。成为彼一切之助伴，知晓一切轮回皆无实义，而希求寂灭之意乐，决定性
English
And, like "even a hundred thousand rains of meditating on the Guru cannot match it," and so on, the Victorious One has declared such principles in many sutras and tantras. In the Sutra of the Ten Wheels, it says: By attending to and honoring the Guru, one completely obtains all the inconceivable qualities of Dharma. One should regard all the qualities and miracles of the Buddhas as arising from this. Furthermore, in the Tantra of the Supreme Wish-Fulfilling Jewel, it says: Whoever regards the Guru as the deity of desire, and meditates on him at the crown of the head, (the merit of that) is like placing a thousand Buddha mandalas in the palm of one's hand and circumambulating the three thousand great thousand worlds; if one dissolves it into the heart a thousand times, even a hundred thousand rains of wealth and offerings cannot match it. And so on. Third, the aspiration to perfect oneself has three aspects: Identifying the essence of a good aspiration, Explaining the obstacles that destroy a good aspiration, Explaining the signs of the accomplishment of a good aspiration. First, identifying the essence of a good aspiration: The nature of nectar that possesses the qualities of scriptural and realized Dharma, which eliminates all the faults of existence such as afflictions, is vast and profound, like a great ocean, a treasury of countless rivers. All the good intentions to generate this in one's own mind-stream through the gateway of the three wisdoms, are: the excellent Guru who unerringly reveals the way, who is skilled in the meaning of sutras and tantras, and who is relied upon and connected to. Therefore, one should rely on him. As the teacher Hero said: If you rely on a holy being, and are surrounded by friends of mindfulness, then you will abide in diligence, like a vine clinging to a sala tree, you will be embraced by the glory of goodness. Thus it is. The essence of the key to effortlessly and easily obtaining the desired meaning from relying on the continuum without obstructing the stages of appearances, such as the good method of giving, etc. In the path of sutra, the wisdom that realizes selflessness, or in the path of mantra, the wisdom of profound completion stage, that is, it does not degenerate, it arises in the continuum, and the ability to destroy what is to be abandoned increases further. As it says in the Guide to the Bodhisattva's Way of Life: All these limbs, the Sage has said, are for the sake of wisdom. Thus it is. Becoming a companion to all of that, knowing that all of samsara is without essence, and the intention to seek liberation, certainty.
Chinese
凭借着殊胜的觉悟真言的力量，对于轮回没有厌离之心，以对世间安乐的强烈执着之心，即使修持十善业和禅定，也只是暂时的安乐，最终还会显现出诸多的痛苦。如果触及到这个巨大的魔障，那么所修持的一切都会转变为真正的解脱之道。献给上师的信中说：例如，树木如果未从根部拔除，即使砍断，也只会再次生长。同样，如果未拔除轮回的细微根须，那么痛苦将会一次又一次地重现。此外，《念住经》中说：带来安乐、吉祥、寂灭的任何正法，都是斩断一切束缚，一切有情众生的上师。如是，具备四种殊胜品质的追求意义的广大愿望，就是如自己所承诺的那样去实现的良好祝愿的本质。第二，讲述破坏良好祝愿的障碍：与此相反的是，并非自己思考，而是被亲友等引入佛法之门，不由自主地进入，仅仅是接受了穿着袈裟和出家等形式，却未听闻取舍之处。稍微实践一下，由于自己没有福报和良好祝愿，佛法使内心厌烦，就像给胆病患者提供油炸食物一样，变得喜欢为世间俗人服务，并与之同流合污。即使没有那样做，也追求名利和声誉等，以只想着今生的有毒发心，表面上无论如何进行闻思修，都会因为最初害怕不熟悉佛法，中间害怕无法通过佛法获得利益，最终害怕被他人超越的嫉妒心，而再次成为轮回的束缚，与解脱之道相违背。此外，自己对佛法失去信心，即使没有任何追求和信仰，也因为无法违背上师和道友等人的教言，而不得不进行闻思、讲修和守护戒律等佛法行为，但所有这些都变得非常沉重和负担，例如，就像不想服兵役却不得不服役一样，心想这种不需要的时候什么时候才能到来呢？
English
By the power of the excellent awareness mantra, even if one cultivates the ten virtues and meditative absorption with a mind that lacks aversion to samsara and is manifestly attached to worldly happiness, it is only temporary happiness, and eventually many sufferings will arise. If one touches that great demon, then everything one cultivates will turn into the true path of liberation. In a letter to the lama, it says: For example, if a tree is not pulled out from its roots, even if it is cut down, it will only grow back. Likewise, if the subtle roots of existence are not pulled out, suffering will recur again and again. Furthermore, in the Mindfulness Sutra, it says: Whatever dharma brings happiness, auspiciousness, and the passing into peace, that is the master of all embodied beings, cutting all ties. Thus, the great aspiration to seek meaning, endowed with the four excellences, is the essence of a good aspiration to accomplish as one has vowed. Second, explaining the obstacles that destroy good aspirations: The opposite of this is when one is not thinking for oneself, but is brought into the door of Dharma by relatives and friends, and enters involuntarily. Even if one only takes the form of wearing monastic robes and ordaining, one does not hear about what to accept and reject. As soon as one puts it into practice a little, because one does not have merit and good aspirations, the Dharma makes one's mind weary, like offering fried food to someone with a liver disease. One becomes happy to serve worldly householders and engages in accordance with them. Even if one does not become like that, one pursues gain, respect, and fame, etc., and mixes with a poisonous motivation that only thinks of this life. No matter how one engages in seeming study, contemplation, and meditation, one goes back to being a mere bondage of samsara because of the fear of not becoming familiar with the Dharma at first, the fear of not achieving gain through it in the middle, and the jealousy of being surpassed by others in the end, which is contrary to the path of liberation. Furthermore, even if one's own mind is weakened from the Dharma and one has no interest or faith, one cannot break the words of the lama and Dharma friends, etc., and one has to engage in study, contemplation, teaching, listening, and keeping vows, etc., as a matter of Dharma, but all of that becomes too much work and a burden. For example, like being forced to do corvée labor for the king when one does not want to, one thinks, "When will the time come when I don't need to do this?"
Chinese
像这样，特别是大乘深广，不像小乘道那样只追求自身短暂的利益，因此难以理解，认为相违。另外，那些高尚的人，没有或很少有为自己着想的心，以利益佛教和众生的广阔利他之心，作为众多眷属弟子的领袖，对众多财物进行收集和分配等，通过讲说、修行和事业的三种法轮来度过时光，但对任何事物都没有执着，因为行为与时机相关，所以是大乘行者的非凡行为。然而，对于那些心中只想着自己利益，并且对事物有强烈执着的初学者来说，应该尽力生起利他之心，努力调伏自己的烦恼。如果不这样做，而是被八法（利、衰、毁、誉、称、讥、苦、乐）的恶分别所驱使，无论做什么看似利益佛教和众生的事情，如果像有能力的正士那样发出诅咒，就像切断雨水一样，会使吉祥的景象消失，从而使自己相续中的大乘行持变成虚伪，即堕落，从而断绝了大乘佛法的善缘。因此，这些就像破坏美好愿望的苦行，如同吞噬太阳的罗睺的脸。第三，解释成就美好愿望的征象：我们的导师考虑到众生的三种根器，因此宣说了三种士夫之道，无论修持哪一种，都是针对各自烦恼的三种或五种大毒的对治。如果不能对治烦恼，那就不是佛教徒的道路。因此，在小士夫道中，怙主龙树菩萨说：贪欲、嗔恨、愚痴三者，由此产生的业是不善的。如是说，了知由三毒所引发的业会将我们抛向恶趣，因此暂时断除因强烈烦恼而造作的恶业；中士夫了知轮回的一切痛苦都是由业和烦恼所造作，而一切烦恼的根源是我执，因此要从根源上断除我执。
English
Like that, especially the Mahayana is profound and vast, unlike the lesser path that only seeks temporary self-interest, so it is difficult to understand and is considered contradictory. Furthermore, those noble individuals who have no or little thought for themselves, with a vast altruistic mind to benefit Buddhism and sentient beings, as leaders of many retinues of disciples, collecting and distributing many possessions, etc., spend their time through the three wheels of Dharma: teaching, practice, and activity, but without attachment to anything, because their actions are related to the times, so it is the extraordinary conduct of a Mahayana practitioner. However, for those beginners who only think of their own benefit and have strong attachment to things, they should generate altruistic thoughts as much as possible and strive to subdue their own afflictions. If they do not do so, but are driven by the evil thoughts of the eight worldly concerns (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness), no matter what they do that seems to benefit Buddhism and sentient beings, if they utter curses like a capable sage, it will be like cutting off the rain, causing auspicious signs to disappear, thus turning the Mahayana practice in their own mind into hypocrisy, that is, degeneration, thereby cutting off the good fortune of the Mahayana Dharma. Therefore, these are like disturbances that destroy the asceticism of good aspirations, like the face of Rahu devouring the sun. Third, explaining the signs of accomplishing good aspirations: Our teacher, considering the three types of minds of beings, therefore taught the paths of the three types of individuals, whichever one practices, it is a great antidote to the three or five great poisons of their respective afflictions. If it does not become an antidote to afflictions, then it is not the path of a Buddhist. Therefore, in the path of the lesser individual, the Protector Nagarjuna said: 'Desire, hatred, and ignorance, the actions produced by them are unwholesome.' As it is said, knowing that the actions caused by the three poisons will throw us into the lower realms, therefore temporarily abandoning the accumulation of unwholesome actions caused by strong afflictions; the middling individual knows that all the sufferings of samsara are caused by actions and afflictions, and that the root of all afflictions is the clinging to self, therefore one must eradicate the clinging to self from its root.
Chinese
以小乘来断除烦恼，以大乘则是了知烦恼自性不成立，从而修习无自性，或者以生圆次第甚深道作为道用，或者任其自解脱。像这样，三种道中无论修持哪一种，都不要将其他与之不符的视为相违，而是将一切视为一体来修持，登上这种方便的车辆，名言上对于过去时期的对治，长期依止而不灰心；对于现在的对治，依止而不懈怠；对于未来的对治，不懒惰；不追究以往的习气；不迎接未来的分别念；使现在的觉性不流向外境，这是三者。究竟而言，将一切所断与对治在平等性的时候融合为一，这是第四者。通过安住于这四者而无厌倦地修持，当内心融入空性时，六根的显现无碍地在觉性中生起，全部专注于佛法的词句意义，并且如上师所教导的口诀那样，了知这些仅仅是缘起，不执著地了知有为法是无常的，并且从轮回中必定解脱，对众生生起慈悲，对上师生起敬信等等，这些显现成为修行的助缘，成为增进道的力量，是这样说的，而不是指文字和上师的形象真实显现的意思。在那时，三门的一切行为都成为证悟一切种智的因，这被称为善愿成就，意思是如所发誓愿一样成就。第四，讲述希求福德的皈依，有三点：对福德的恭敬之相、其相违品、顺同品之讲述。首先，对福德的恭敬之相是：暂时获得增上生，究竟获得决定胜的一切功德的因，唯一依赖于福德。也就是，在现在的情况下，如世亲论师所说：寿命、健康以及，美貌、好运、高种姓，财富、智慧等七者。如是宣说了具有七种善趣功德，并且从那之中生起的喜悦。