English
With the Lesser Vehicle, one abandons afflictions, and with the Great Vehicle, one understands that the nature of afflictions is not established, thereby training in no-self-nature, or using the profound path of generation and completion stages as the path, or letting them self-liberate. Thus, whichever of the three paths one practices, one should not regard the others that are inconsistent with it as contradictory, but rather practice all as one, ascending to the vehicle of this method. In terms of terminology, one should not be discouraged by relying on the antidotes of the past for a long time; one should not be lazy in relying on the antidotes of the present; one should not be indolent towards the antidotes of the future; one should not investigate the traces of past habitual patterns; one should not welcome the advent of future conceptual thoughts; one should ensure that present awareness does not go to external objects, these are the three. Ultimately, one should always remain without weariness in the state of merging all that is to be abandoned and the antidotes into equality, which is the fourth. By practicing through abiding in these four without weariness, when the mind is absorbed into emptiness, all appearances of the six aggregates arise unceasingly in awareness, focusing entirely on the words and meaning of the Dharma, and as the guru has shown in the instructions, knowing that these are merely interdependent arising, without attachment, knowing that conditioned phenomena are impermanent, and that one must definitely escape from samsara, generating compassion for sentient beings, generating devotion to the guru, etc., these appearances become aids to practice, and are said to increase the power of the path, not that the letters and the guru's form actually appear. At that time, all actions of the three doors become the cause of the wisdom of all-knowingness, which is called the accomplishment of good wishes, meaning that it is accomplished as it was vowed. Fourth, explaining the aspiration for refuge in merit, there are three points: the signs of respect for merit, its opposing factors, and the explanation of the supporting factors. First, the signs of respect for merit are: the cause of achieving all the qualities of temporary exaltation and ultimate goodness depends solely on merit. That is, in the present situation, as Master Vasubandhu said: Long life, health, as well as, beauty, good fortune, high birth, wealth, wisdom, and the seven. Thus, it is proclaimed to possess the seven qualities of higher realms, and the joy arising from them.
Chinese
具足圆满，没有与不顺品的八无暇处的痛苦所困扰，清净闲暇而高尚，身体没有疾病的任何形态，内心堪能的禅定，以及辨别词义的智慧清晰而敏锐，这五种功德全部具足，是往昔生世中，对于广大的福德恭敬且不间断地行持的明显征兆，于此生显现。如《经庄严论》所说：生于喜悦和闲暇之处，无病以及禅定，种种辨别的因，是往昔积累的福德。如是说。第二，与此不相顺的方面是：没有积累福德之人的心，如果转向佛法方面，就像夜晚降临一样，不要说理解意义，就连词句的表达方式也无论学习多少都无法理解。而对于非法方面，则无需学习，由于敏锐的辨别力，心相续总是被不善所摧毁。如果稍微通过听闻和思考了解了佛法方面的善恶取舍等，但由于没有反复在相续中串习和修习，之前的智慧就会消失。由于对外相、种姓、听闻等感到满足和骄傲，听闻、思考和修习三者的功德和财富都不会在相续中生起，不仅如此，就连世间的财富和荣耀也不会增长，而是会消失。正如“傲慢的山顶上不会积聚功德之水”所说，就像下雨时，所有的水都不会积聚在山顶上，而是会汇集到低洼之处一样，只有在没有傲慢之人的相续中，教法和证悟的功德才会开始并积聚。因此，不应对任何事物产生傲慢，这是所有功德中最殊胜的，如《入行论》中所说。总的来说，对于他人拥有佛法和世间的功德心生不悦和嫉妒，是耗尽福德的原因。特别是产生强烈的嗔恨，会摧毁所有善妙的功德。如《入行论》所说：千劫中所积累的，布施和供养善逝等，所有善行，都会被一个嗔恨所摧毁。
English
Being complete with perfections, free from the suffering of the eight unfavorable conditions, elevated by purity and leisure, without any form of illness in the body, with a mind capable of meditation, and with clear and sharp wisdom that distinguishes the meaning of words—having all five of these qualities is a clear sign that in previous lifetimes, one has respectfully and continuously engaged in vast merit, which manifests in this life. As stated in the Ornament of the Sutras: 'To be born in joy and leisure, to be without illness and to have meditation, the cause of various distinctions, is the accumulation of merit in the past.' Thus it is said. Secondly, the unfavorable aspect of this is that the mind of a person who has not accumulated merit, if turned towards the Dharma, is like nightfall; let alone understanding the meaning, even the expression of words cannot be understood no matter how much one learns. But towards non-Dharma, there is no need to learn; with extremely sharp discernment, the mindstream is always destroyed by negativity. If one learns a little about the acceptance and rejection of good and evil in the Dharma through hearing and thinking, but does not repeatedly familiarize and cultivate it in the mindstream, the previous wisdom will disappear. Because the mind is filled and swollen with pride from appearances, lineage, and learning, none of the glory and wealth of hearing, thinking, and meditation will arise in the mindstream; moreover, even worldly wealth and glory will not increase, but will disappear. Just as it is said, 'Water of merit does not accumulate on the peak of arrogance,' just as when it rains, all the water does not accumulate on the peak but gathers where there is a depression, so only in the mindstream of a person without arrogance will the qualities of scripture and realization begin and accumulate. Therefore, not being arrogant about anything is the best of all qualities, as stated in the Bodhisattvacharyavatara. In general, being displeased and jealous of others who have the qualities of Dharma and the world is the cause of exhausting merit. In particular, the arising of intense hatred destroys all virtuous qualities. As stated in the Bodhisattvacharyavatara: 'All the good deeds accumulated over a thousand eons, such as generosity and offerings to the Sugatas, are destroyed by a single moment of anger.'
Chinese
如是说。 又，即使稍微积累了一些福德，也会因为执着和贪恋今生，导致发心不清净，与罪恶混杂，以及田地不清净等，从而产生颠倒的结果。由于贪恋和执着享乐和女人，导致戒律破损，今生名声受损等，来世更不用说解脱，就连获得善趣天人的果位也不可能，因此会衰败。如《月上女经》中说：由于贪执，不会具有好的色身；具有贪执心的人，不会前往善趣；贪执心生起，无法超越痛苦。因此，应当完全舍弃贪欲。如是说。 第三，讲述顺缘方面：获得增上生和决定胜果位的最主要因素就是福德，因为什么原因呢？在获得暇满人身这个修持佛法的良好所依时，由于宿业恶业所产生的疾病、灾害、饥荒等，以及烦恼的粗大分别念，无法被对治力所压制，总是被其控制，从而以身语意的罪业扰乱自相续，无法生起修法的意乐。或者，即使有修法的意愿，罪业的强大力量也使得无法成就清净的佛法，这就是没有积累福德的标志。不像那样被罪业所控制，而是智慧，即自己的心。现在对于取舍的行相能够很好地观察的智慧的力量，以及自性善良调柔的秉性，具有这样的善缘，不会被那些罪业所控制，能够将身语意用于纯正的善法方面等等功德，是往昔积累福德的标志，如《经庄严论》中所说，前面已经引用过了。 因此，《本生传》中也这样记载： 以前有个国王名叫光明力，他有五个儿子，分别以各自的功德特点命名为色力、精进具、工巧具、智慧具和福德力。他们各自坚持自己的功德方面，争论不休，为了验证谁是对的，他们隐藏了王子的身份，前往不同的地方。
English
Thus it is said. Furthermore, even if one accumulates a small amount of merit, attachment and clinging to this life can lead to impure intentions, mixing with sins, and impure fields, resulting in reversed outcomes. Due to craving and attachment to enjoyment and women, the cause of moral decline leads to the loss of reputation in this life, and in future lives, let alone liberation, even the attainment of the high status of gods and humans becomes impossible, thus leading to ruin. As stated in the Prophecy of the Moon Excellent Daughter: 'Due to attachment, one will not possess a good form; those with attachment will not go to happy realms; with attachment arising, suffering will not cease; therefore, one should completely abandon desire.' Thus it is said. Third, explaining the conducive factors: The main cause for attaining the state of higher realms and definite goodness is merit itself. For what reason? When one obtains the excellent basis of a human body for Dharma practice, due to the diseases, harms, famines, etc., caused by previous negative karma, and the extremely coarse conceptualizations of afflictions, which cannot be overcome by antidotes, one is always controlled by them, and thus the three doors of sin disturb the mindstream, preventing the arising of the intention to practice Dharma. Or, even if there is a desire to practice, the power of negative karma is so strong that the time for accomplishing pure Dharma will not come, which is a sign of not having accumulated merit. Unlike being controlled by such faults, but rather wisdom, that is, one's own mind. Now, the power of wisdom that can well examine the aspects of what to abandon and adopt, and the nature of being naturally virtuous and gentle, possessing such good fortune, one is not controlled by those faults, and can use the three doors for pure virtue, etc., these qualities are signs of having accumulated merit in the past, as explained in the Ornament of the Sutras, which has already been quoted. Therefore, it also appears in the Jataka tales as follows: In the past, there was a king named Radiant Strength, who had five sons named Strength of Form, Possessed of Diligence, Possessed of Skill, Possessed of Wisdom, and Strength of Merit, named after their respective qualities. They each insisted on their own qualities and disagreed, so to see who was right, they concealed their princely status and went to different lands.
Chinese
财富圆满者，以见到悦意的聚集受用而活。精进者，以强大的河流冲走旃檀木，他人无法取回，而他以精进之力取回的那些而活。工巧者，以工巧之业获得报酬而活。智慧者，以巧妙的方法调解两位商人的争端而获得的受用而活。福德力大者，刚进入一个穷人的家，整个家就充满了珍宝等众多受用。听到这件事后，那个地方拥立他为国王，他也掌管了自己父亲的王位，再次积累了广大的福德，并且也使他人安立于那种方式。因此，没有福德，其他的功德也无法成就大事，而有了福德，其他的功德也能毫不费力地产生。因此，对福德的恭敬，也不仅仅是小小的意义和目的，而是我们的导师，过去以发心和坚定的誓愿，在无数个三大阿僧祇劫中圆满了二资粮，像这样安住为众生的怙主一样。我也无论遇到快乐痛苦，还是好坏的因缘，都以大乘的一切法为目标而修持，发起菩提心，并发誓即使生命受到威胁也不放弃，需要像这样极其坚固。而且，对于那甚深且难以测度的真如之义，以及基、道、果的名相之安立总的方面。特别是对于菩萨行广大无边的法界之义，通过听闻和思维来确定，然后通过禅修来实践。例如，天帝的武器弓，即使是天生力大无比的人也无法弯曲，但是如果心中不犹豫，不怀疑，生起勇气去弯曲，就能弯曲。就像船长索朗丹，为了取回被龙偷走的宝珠，毫不犹豫地想要吸干大海，用手捧水，龙害怕了，就把宝珠还了回来一样。对于这些法，我都要毫不犹豫地理解和掌握，然后实践，要发这样勇猛的誓愿。
English
The one endowed with wealth lives by the enjoyment of possessions gathered by seeing what is pleasing. The one endowed with diligence lives by the fact that a strong river carries away sandalwood, which others cannot retrieve, but he retrieves it by the power of diligence. The one endowed with skill lives by obtaining wages for skilled work. The one endowed with wisdom lives by the enjoyment of possessions gained by skillfully reconciling two quarreling merchants. The power of merit is such that as soon as one enters the house of a poor person, the whole house is filled with many possessions such as jewels. Having heard this, that country enthroned him as king, and he also took control of his father's kingdom, and again accumulated great merit himself, and also established others in that way. Therefore, without merit, other qualities cannot accomplish great things, but with merit, other qualities will also arise without difficulty. Therefore, reverence for merit is not just a small meaning and purpose, but our teacher, in the past, with the aspiration and firm vow, perfected the two accumulations in three countless eons, and abides as the protector of beings in the same way. I, too, no matter what happiness or suffering, or good or bad circumstances may arise, aim at all the teachings of the Great Vehicle and practice, generate the mind of enlightenment, and vow not to give up even if life is threatened, and need to be extremely firm like this. Moreover, for the meaning of that profound and immeasurable suchness, and the general aspects of the establishment of the terms of base, path, and result. In particular, for the meaning of the vast and extensive realm of phenomena of the bodhisattva's conduct, having ascertained it through hearing and thinking, then practice it through meditation. For example, the weapon bow of the lord of the gods, even a naturally strong person cannot bend it, but if one does not hesitate in the mind, does not doubt, and generates courage to bend it, one can bend it. Just as the captain Slongden, in order to retrieve the jewel stolen by the dragon, wanted to dry up the ocean without hesitation, and scooped up water with his hands, the dragon was afraid and returned the jewel. For all these teachings, I must understand and master them without hesitation, and then practice them, and make such a courageous vow.