English
The faults of relying on Bodhisattvas are inconceivable. In short, those who despise the law of cause and effect, such as the monk Devadatta and Lektsar Drigung Palzin, fell into hell from the cracking earth, which is a visible retribution. In the past, in China, there was a person who slandered the law of cause and effect, and he turned into a snake while lying in bed, and so on. Therefore, do not trample on cause and effect with rough behavior, thinking that you have realized it just by relying on what you have heard and meditated on. This is a repetition following the guru's teachings, not self-righteousness. Therefore, in all ways, it is said that it is very important to be skilled in carefully examining one's own mind and distinguishing between good and evil. In general, there are two kinds of noble people: those who do not commit downfalls and those who correct their mistakes. That is, to generate strong remorse from the bottom of one's heart for whatever non-virtuous deeds one has done in the past is the power of eradication; relying on the supreme Three Jewels and the guru, striving to confess from the bottom of one's heart whatever non-virtuous deeds one has done in the past is the power of reliance; remembering past misdeeds, fearing the ripening of karma, and using the three doors of body, speech, and mind for the Dharma is the power of practicing antidotes. The power of turning away from wrongdoing is: even if you are tempted by piling up wealth and possessions as a reward for committing sins and abandoning the Three Jewels; or if you are threatened that you will be killed immediately if you do not stop doing good and abandoning evil, you will definitely do good and evil without hesitation. If you do this, even if you have committed the five inexpiable sins, they will be purified. In the past, the Buddha's brother named Delight was very attached to women and did not keep the Dharma in mind. The Brahmin Angulimala killed many people because of the instigation of an evil teacher, and after listening to evil teachings, he killed nine hundred and ninety-nine people. Devadatta or Ajatashatru, because of his great hatred and the influence of bad friends, killed his father, King Bimbisara. Ajatashatru's son, Dejye, did not kill him because he prevented him from abandoning his own wife and committing adultery with another's wife. All of these people were purified through confession, which should be understood from the pure scriptures. Root text: Therefore, in the impure, temporarily dependent state, the ten paths of virtuous actions that lead to higher realms, turn away from the ten non-virtuous actions.
Chinese
也应如理依止。 依止十善能以十分相似的福德， 投生善趣，以十种不善， 投生恶趣，对于黑白业果的取舍， 是下士道。 这是瑜伽行派的经论中所说的。 遍计所执是：兔角、石女儿、虚空中的花朵、法与补特伽罗的自性，总之，是指在事物中原本不存在，却被心识执着为存在的事物。 依他起中，不净依他起是指五大等，在感官之门显现的器情世间，所有显现为错乱的现象。清净依他起是指诸佛所见的清净刹土和宫殿等，以及瑜伽行者所见的本尊身和刹土等清净显现也包含于此。 圆成实中，不变的圆成实是指，在迷惑与不迷惑二者之中，一切法无二无别，自性清净的法性，本自具足的空性，是不变的，是本性的真实状态。 其中，自性空是指一切法的自性并非真实存在。他性空是指在该法之外没有其他的法。二者皆空是指在任何法中都不存在二元对立。 总的来说，在戒除十不善的基础上修持十善是：救护他命，布施财物；守护戒律，说真实语；调解争端，言语柔和正直；说符合佛法的话语，少欲知足；修持慈悲，身语意三门用于正法。 如是，无论与三宝是否相关，善业的范围有多大，都要以是否与罪业相混杂以及信心的程度来区分善业的大小，并依此投生为人或欲界天，或者以大善业投生到梵天。而投生到上界的原因是修持四禅和无色界的等持，并使其力量增长。其中，色界众生主要具有阿赖耶识和入识，其他则是眷属。而在无色界中，阿赖耶识是主要的，其他的则处于习气状态。
English
One should also properly rely on them. Relying on the ten virtues can, with ten similar merits, Cause rebirth in happy realms, and with ten non-virtues, Cause rebirth in bad realms; the acceptance and rejection of black and white karmic results, is the path of the inferior person. This is what is said in the treatises of the Yogācāra school. The completely imputed nature (Parikalpita) is: like a rabbit's horn, a barren woman's child, flowers in the sky, the self of phenomena and persons; in short, it refers to things that do not exist in reality but are apprehended by the mind as existing. In the dependent nature (Paratantra), the impure dependent nature refers to the five elements, etc., all appearances of the vessel and essence world that appear at the gates of the senses as confused phenomena. The pure dependent nature refers to the pure realms and palaces, etc., seen by the Buddhas, and the pure appearances of deities and realms, etc., seen by yogis are also included here. In the thoroughly established nature (Parinispanna), the unchanging thoroughly established nature refers to the fact that in the two, confusion and non-confusion, all phenomena are non-dual and the nature of phenomena is naturally pure, the emptiness that is inherently possessed, is unchanging, and is the sacred state of reality. Among these, emptiness of self refers to the fact that the nature of all phenomena is not truly established. Emptiness of other refers to the fact that there are no phenomena other than that phenomenon. Emptiness of both refers to the fact that there is no duality in any phenomenon. In general, cultivating the ten virtues on top of abandoning the ten non-virtues is: saving the lives of others, giving generously; guarding vows, speaking truthfully; reconciling disputes, speaking gently and honestly; speaking words that accord with the Dharma, being content with little; cultivating loving-kindness and compassion, using the three doors of body, speech, and mind for the Dharma. Thus, no matter how great the scope of virtue is, whether or not it is related to the Three Jewels, the magnitude of virtue is distinguished by whether or not it is mixed with sin and the degree of faith, and accordingly, one is reborn as a human or a desire realm god, or with great virtue, one is reborn in the Brahma realm. The cause of being born in the upper realms is the cultivation of the four dhyānas and the samādhis of the formless realms, and increasing their power. Among these, those in the form realm mainly possess the ālaya-vijñāna and the entering consciousness, while the others are attendants. In the formless realm, the ālaya-vijñāna itself is mainly possessed, while the others are in a state of latency.
Chinese
就像在深度睡眠时一样，不造作任何善恶，只是积累愚痴之业。因此，无色界的心识虽然是前世善业的结果，但因为是顺应福德的，所以业尽之时便会转世。依靠人身可以成就解脱和遍知，因此被称为胜过天神的身体。根本颂：趋向解脱无漏圣道的因，十善禅定无色布施等六度，总摄于资粮、加行、见、修、无学五道。这是说，在世俗谛方面，以福德资粮，即十善业和五度波罗蜜多来概括。在胜义谛方面，以智慧资粮，即空性与慈悲双运来把握，通过五道次第，无论是暂时的增上生，还是究竟的寂静涅槃，都是趋向解脱的顺分解脱之果。它的等流果是具有大部分天界的功德，并且据说以增上果能与安乐圆满的境地相遇。根本颂：又，通达二无我之义后，以方便智慧双运之善，如点石成金术，在与有寂相违之铁矿上，因沾染而不滞留的智慧，成就胜者的界性，是超越世间的善。这是说，并非声闻缘觉宗派所执著的二无我，而是通达所取人我与能取法我二者皆无自性，以增益方便分的方便智慧双运之善，犹如点石成金术一般。行善之时，从好坏之念中解脱出来，从执著实相的角度来说，因沾染于与有寂相违的铁矿上，便会进入不住涅槃的智慧，即一切智智的大城市。根本颂：道时有缘为福德资粮，无缘为智慧资粮，以双运，净除二障，现前二身，是清净的因果甚深缘起。这是说，有执著的布施等五种是福德资粮，无执著的智慧是智慧资粮，二者双运，净除二障，显现果位二身。
English
Just as in deep sleep, one does not engage in any virtue or vice, but only accumulates the karma of ignorance. Therefore, although the mind in the formless realm is the result of virtuous deeds in the previous life, it is in accordance with merit, so when the karma is exhausted, it will be reborn. Relying on the human body, one can achieve liberation and omniscience, so it is called a body superior to the gods. Root verse: The cause of the undefiled holy path that leads to liberation, the ten virtues, meditation, the formless, the six perfections such as giving, are summarized by the five paths of accumulation, application, seeing, meditation, and no more learning. This means that in the aspect of conventional truth, it is summarized by the accumulation of merit, that is, the ten virtues and the five perfections. In the aspect of ultimate truth, it is grasped by the accumulation of wisdom, that is, the union of emptiness and compassion, and through the five paths, whether it is temporary higher rebirth or ultimate peaceful nirvana, it is the result of liberation in accordance with liberation. Its causal result is that it possesses most of the qualities of the heavenly realm, and it is said that with the dominant result, one can encounter a state of happiness and fulfillment. Root verse: Moreover, after understanding the meaning of the two selflessnesses, with the virtue of the union of skillful means and wisdom, like the art of turning stone into gold, on the iron ore that is contrary to existence and peace, the wisdom that does not remain due to contamination, the nature of the victor is achieved, which is the virtue that transcends the world. This means that it is not the two selflessnesses adhered to by the Hearers and Solitary Realizers, but the understanding that both the object of grasping, the self of the person, and the object of grasping, the self of phenomena, are without self-nature, with the virtue of the union of skillful means and wisdom that increases the skillful means, like the art of turning stone into gold. When practicing virtue, one is liberated from the thought of good and bad, and from the perspective of clinging to reality, because of contamination on the iron ore that is contrary to existence and peace, one will enter the wisdom of non-abiding nirvana, that is, the great city of all-knowing wisdom. Root verse: During the path, having an object is the accumulation of merit, having no object is the accumulation of wisdom, with union, the two obscurations are purified, the two bodies are manifested, it is the profound dependent origination of pure cause and effect. This means that the five kinds of giving with attachment are the accumulation of merit, and wisdom without attachment is the accumulation of wisdom. The union of the two purifies the two obscurations and manifests the two bodies of the result.
Chinese
这样做。 从地界方面来区分，从加行道顶位以下是世间道，见道是无漏涅槃之道。开启功德宝藏之门的钥匙，简释如海之水滴的珍宝钥匙，第三品的内容。第四个共同主题是轮回痛苦的
English
This is how it is done. Differentiating from the perspective of the ground, the path of the world is below the peak of the path of joining, and the path of seeing is the path of the unpolluted Nirvana. The key to opening the door of the treasury of virtue, a concise explanation of the precious key of the ocean's water droplets, is the content of the third chapter. The fourth common theme is the classification of the suffering of samsara: Root: Those who rely on the supreme ship of higher realms, although temporarily licked by the fierce tongue of the crocodile of evil destinies, have not reached the shore of liberation, therefore, they should rely on the boatman of the four noble truths. This means that we have obtained the human body of higher realms, like a great ship, merely experiencing the feeling of happiness, but we are close to being licked by the tongue of the fierce crocodile of evil destinies, and we have not escaped the ocean of samsara, therefore, the method to reach the shore of liberation is to rely on the boatman of the four noble truths. As it is said, our teacher taught the four noble truths of suffering, origin, cessation, and path to the five virtuous groups, saying: Monks, know suffering, abandon origin, realize cessation, and cultivate the path in the continuum. Again, he said: Monks, know suffering, know the unknowable unborn, and know the three, origin, cessation, and path, in the same way. Thus, he explained the four noble truths in three turns. Root: Therefore, those who know suffering, whether the six realms are high or low, are all transformed by suffering, bound by pervasive conditioned phenomena, and there is no samsara that is not bound. This means that there is the suffering of suffering, the suffering of change, and the suffering of pervasive conditioned phenomena. The first is that suffering is added to suffering, like adding frost to snow. The second is that the happiness of years, months, days, and seasons is not constant and changes. The third is that the cause of visible pleasure, food, drink, enjoyment, etc., later becomes the cause of suffering. Root: Those who increase the aggregates and raise their heads high, the impure desire demon and the poison of objects, in the prison of mutual struggle and collision, there is no time for liberation, and pitiful sadness increases daily. This means that desire is the aggregate.