English
If one relies on bad friends, any foolish wisdom will be destroyed by the hordes of demons, and the wise will not associate with them even for a moment. The benefits of abandoning bad friends are immeasurable, as stated by "therefore" and so on. Therefore, one should abandon what should be abandoned. If one relies on a virtuous spiritual friend and companion, all the virtues of lasting happiness and goodness will be manifestly attained even in this life, what need is there to mention the accomplishment of cause and effect in future lives? From this time until the essence of enlightenment, may the Buddhas and Bodhisattvas always remember and bless me, so that I may not lack any of the virtues of higher realms and definite goodness, may I complete the two accumulations, purify the two obscurations, and attain the two siddhis. May the virtues of the ten bhumis and five paths increase higher and higher, constantly progressing upwards. Therefore, meditating and practicing the Guru Yoga is the accumulation of merit, and blending the Guru's mind with one's own is the accumulation of wisdom. In order to easily attain the fruit of completing the two great accumulations, which is the inconceivable essence of wisdom. Rather than making extensive offerings to the Buddhas and Bodhisattvas for countless eons and meditating on hundreds of thousands of stages of generation, merely remembering the supreme Guru for a moment is the best, as stated by the victorious speaker of truth. The second wheel has been explained. Now, in order to clarify the meaning of the good aspiration, "Holy Dharma" and so on are proclaimed. As stated in the Ornament of the Sutras: Excellent object, excellent teacher, excellent means, excellent renunciation, are the characteristics of excellent aspiration. Thus, speaking and following, thus, relying on the excellent Sutra and Tantra Holy Dharma, the person who flows the immeasurable treasure of the nectar river into their own continuum is the excellent object. If those with profound wisdom meet an excellent Guru who expounds the meaning of the Dharma, the upper and lower mutually depend, producing excellent means. Relying on these, whatever manifest meaning is desired, one can quickly attain it without regard to difficulties, this is the oral instruction, it will not be wasted in non-attention, it will not be lost.
Chinese
完成了。所有这些不可或缺的助伴，就像是了悟处与非处之利害关键等事的殊胜出离之典范——具力明咒一般。如何像咒力的作用能使雨季空中浓厚的云层干涸一般，对于轮回没有厌倦的魔障，乃是无法医治的大魔，以这种方式来制伏，从而连根摧毁有之细微增长的根源，因此被称为具足四种殊胜的善妙祈愿。其反面由名为“法门”等来阐释。就像这样，进入佛法之门多年，却立刻感到厌倦，带着信仰的油灰离去；为了今生，因竞争心和嫉妒的顾虑，即使做了一些与恶毒的发心相混杂的闻思修，也会立刻对佛法失去兴趣，守护的戒律和誓言之位，变成了无法承受的负担，八法之行，一生都在猛烈的诅咒中度过，不仅在懈怠的悬崖上徘徊，而且为了摧毁善妙祈愿的所有细微苦行，仅仅是让闲暇人身的池塘被罪恶的泥土所污染而已。从中解脱的方法由名为“直接”等来阐释。也就是直接，直接，对于突然出现的五种大烦恼毒，各自最强的对治是什么呢？我等导师考虑到三种士夫的需要，所宣说的圣法大车，安放在那里，对于过去的边际是隐蔽的，对于未来的边际是无法估量的，对于现在生起的事物是知道会坏灭的，对于三时是平等性，这四者没有厌倦，并且立誓之人，又是如何将六根的对境显现为佛法和上师呢？仅此一点，就成了成就一切智之因，因此善妙祈愿的期望之果就实现了，到此为止阐述了第三法轮。为了展示对福德之庇护的渴望，宣说了名为“高处”等。如功德光所说：想要各种功德，若没有努力的种子，就不会有苗芽生长。罪过却仅仅是
English
It is done. All these indispensable companions are like the excellent example of renunciation that understands the key points of the benefits and harms of what is and is not, like a powerful mantra. How, like the power of a mantra can dry up the thick clouds of the water treasure of the sky during the rainy season, the demon of not being tired of samsara is a great demon that cannot be cured. By subduing it in this way, the root of the subtle growth of existence is destroyed from the root, therefore it is called the auspicious prayer that possesses four perfections. Its opposite is explained by what is called "Dharma Gate" and so on. Like this, even after entering the door of Dharma for many years, one immediately becomes tired and leaves with the putty of faith; for the sake of this life, due to concerns about competition and jealousy, even if one does some hearing, thinking, and meditation mixed with evil intentions, one will immediately lose interest in the Dharma, and the places of vows and samaya to be protected will become unbearable burdens, and the actions of the eight worldly concerns will be spent in a fierce curse throughout one's life, not only wandering on the cliff of laziness, but also for the sake of destroying all the subtle asceticism of the auspicious prayer, it is only to make the pond of leisure and endowment turbid with the mud of sin. The method of liberation from this is explained by what is called "Directly" and so on. That is, directly, directly, what is the strongest antidote to each of the five great poisons of suddenly arising afflictions? Our teacher, considering the needs of the three types of individuals, placed the great chariot of the holy Dharma, which he proclaimed, there, for the past boundary is hidden, for the future boundary is immeasurable, for the things that arise now, it is known that they will perish, and for the three times is equality, these four are without weariness, and how do those who make vows manifest the objects of the six senses as Dharma and the Guru? Just this point becomes the cause of attaining omniscience, therefore the desired result of the auspicious prayer is achieved, up to this point the third turning of the wheel is explained. In order to show the desire for the refuge of merit, he spoke of what is called "High Place" and so on. As Dignāga said: Wanting various qualities, if there is no seed of effort, there will be no sprout growing. Faults, however, are only
Chinese
。功德众多皆能摧毁。长寿安康无疾病， 美貌善劫高贵族，财富智慧及清净，此乃七种天界乐。以及与其相关的两种特殊情况，即不被无暇之因所扰，获得闲暇之实，从而真正地高尚，并且依凭此身，无病安乐。能够胜任禅定，以及辨别正法与邪法的智慧，这五者乃是往昔对福田恭敬的显现。如《经庄严论》所说：生于欢喜与闲暇，无病安宁入禅定，以及能够善加辨别，这些皆是往昔积福德。如是宣说。其反面则以“未修”等词语来表示，即于所知之境学习却不修习，则会摧毁破除愚昧之敌的智慧。骄慢自满，心怀傲慢，则会摧毁财富。内心愤怒仇恨，则会摧毁一切善妙之物。对欲望之境贪恋执着，则会摧毁正见，这是确定无疑的。如《如意树》所说：未修习则摧毁智慧，骄慢增长则摧毁财富，嗔恨则摧毁善妙，贪恋则摧毁正见。如是宣说。仅仅表面上行善的方式相似，但与真正的行为相结合，乃是转变为因之力量的威力，这是为什么呢？以下将对此进行阐述。因为无论做什么，都不要被业和烦恼的罪恶所扰乱和玷污，善良的智慧，从自身来说，是辨别智慧的力量，从他者来说，是获得正法之缘分，能够运用，即身语意三门能够胜任，这是往昔生中积累广大福德的自身显现的征象，除此之外，还能是谁的力量呢？如《经庄严论》中所说，可以得知。如是说。这种道理在《无忧传》中也有提及：福德之火不能焚烧，不会被风所摧毁，福德之水不能溶解，如同大地般不会散失。胜利
English
। It destroys many qualities. Long life, likewise, without disease. Good form, good kalpa, noble lineage. Wealth, wisdom, purity, and seven. These are the seven joys of the heavens. And the two specifically distinguished as belonging to it, namely, not being troubled by the causes of lack of leisure, and obtaining the reality of leisure, thereby being truly elevated. And also, in that basis, being without disease and happy. Being able to engage in samadhi. And the wisdom that distinguishes between the true and definitive Dharma. These five are the manifest realizations of reverence for the field of merit in the past. As it says in the Ornament of the Sutras: To be born in joy and leisure, To be without disease, to have samadhi, And the cause of distinguishing, Is the accumulation of merit in the past. As it is said. Some of its opposites are shown by the term "unmeditated," and so on. By studying the object of knowledge but not meditating on it, one destroys and overcomes the wisdom that is the enemy of ignorance. Arrogance, that is, being puffed up with self-importance and having an inflated mind, destroys wealth. Being angry, that is, being completely hateful, destroys the reality of good qualities. By being attached to and craving the object of desire, one destroys right view, without a doubt. As it says in the Wish-Fulfilling Tree: By not meditating, one destroys wisdom. By increasing arrogance, one destroys wealth. By being completely hateful, one destroys goodness. By being attached, one destroys right view. As it is said. Even if the way of doing good seems similar, Why is it that being together with the conduct of true reality is the power that has become the strength of the cause? This is shown by the words, "For what purpose," and so on. Because of whatever effort, the good intelligence that is not disturbed or defiled by the sins of karma and afflictions, From its own side, is the power of the wisdom that discriminates, and from the side of others, is used by obtaining the fortune of the holy Dharma, that is, being able to be serviceable to the three doors, is a sign of the manifestation of the self-image of having accumulated vast merit in previous lives, and is not the power of anyone else. As it is explained in the Ornament of the Sutras, it is known. Thus it is said. This principle is also mentioned in the Tale of Ashoka: Merit is not burned by fire, It will not be destroyed by the wind. Merit will not be dissolved by water, Like the earth, it will not be scattered. Victory
Chinese
强盗和小偷，无法抢夺，福德安住。男人和女人，不能抢夺。福德是生起安乐的宝藏，在此不会舍弃身体，无论投生于何处，都将追随。等等，其他也广泛显现。因此，仅仅对福德恭敬看待，并非着眼于暂时的安乐，而是要生起对佛法倾心的伟大勇气，如“对佛法”等所示。如此，以证得一切智智的果位为目标，披上唯一精进修持正法的盔甲，任何因缘都无法摧毁，在一切方面真实稳固、深邃、广阔的法界，犹如大海，比作天帝的弓箭，即使四大洲的强大力士也难以撼动，但如果拥有它，就应消除所有关于是否有勇气或不勇气的疑虑。如果因无能为力而屈服于虚弱的勇气，从而开始懈怠，那么即使一瞬间，也会毫不犹豫地踏上不被授记的道路，只能行于六度之上。与此相应的方面，就像为了前往某地而准备食物等资具一样，为了福德事业的助缘，修持七支供，以及水供、擦擦等，积累善业，净除罪障的一切方法，那便是成为佛子，因此，不顺的罪恶势力根本无法胜过他。在逐渐行道的过程中，依靠积累的广大福德，这是大丈夫的道阶。到此为止，揭示了四法印的意义。《功德宝藏论》第五品的注释。
English
Robbers and thieves cannot plunder it; merit abides. Neither men nor women can steal it. Merit is a treasure that generates happiness; it will not abandon the body here. Wherever one is born, it will follow. And so on, many other things appear extensively. Therefore, merely regarding merit with respect is not aimed at temporary happiness, but rather at generating great courage to be devoted to the Dharma, as shown by "to the Dharma," and so on. Thus, aiming for the state of omniscience, donning the armor of single-mindedly practicing the sacred Dharma, which can never be broken by any circumstance, and which is truly firm, deep, vast, and expansive in all aspects, like an ocean of the Dharma realm, compared to the weapon of the lord of the gods, even the great strength of the four continents cannot shake it. But if one possesses it, one should dispel all doubts about whether one has courage or not. If one succumbs to weak courage due to inability and begins to slacken, then even for a moment, one will undoubtedly embark on the path of non-prediction, and will only walk upon the six perfections. The corresponding aspect of this is that, just as one prepares food and other provisions for going somewhere, in order to support the activities of merit, one practices the seven-branch offering, and all methods of accumulating merit and purifying obscurations, such as water offerings and tsa-tsas. That is to become a child of the Buddhas, and therefore, the opposing forces of evil cannot overcome him at all. While gradually progressing on the path, relying on the accumulation of vast merit, this is the path-stage of a great person. Up to this point, the meaning of the four seals has been revealed. Commentary on the Fifth Chapter of The Treasury of Precious Qualities.