Chinese
无从轮回中解脱之时， 犹如断臂之人，无有善法之分； 犹如烧焦之种子，无有菩提之苗芽； 犹如盲人，无法看见佛法之形象； 犹如陷入轮回之深渊，永远在轮回中漂泊。 生起清净之信心的六种因缘是： 欲乐之信心，由厌离轮回而生起； 胜解之信心，由厌离恶友而生起； 恭敬之信心，由厌离今生而生起； 清净之信心，由殊胜之境而生起； 确信之信心，由听闻因果而生起； 决定之信心，由听闻和思维而生起。 依靠因缘而增上信心的途径是： 依止圣者，亲近善友，阅读经续； 思维死亡，确信业果； 闻思修，比以前更加精进； 由此，信心自然会增长。 减损信心的因缘是： 观察上师之过失； 与凡夫交往，随心所欲地享用财物； 懒惰懈怠，世间俗事繁多； 这些等等非法之事， 被魔加持，说是信心减损之时。 在因缘成熟时生起信心的途径是： 见到生死之变迁，遭受疾病和邪魔之侵扰； 痛苦降临，听闻佛法； 听闻前辈之传记，见到本生故事； 这些因缘成熟时，继续保持信心。 应当时常修习殊胜之信心。 其标准是厌离轮回，恭敬三宝； 精进闻思，珍视三学； 乐于行善，极其谨慎地避免作恶； 认为获得更高功德者为殊胜。 如果没有通过寻求之方法生起信心， 则善妙之事不会成就，将永远在轮回中漂泊。 因此，无论依靠什么， 都应努力寻求生起信心的方法。 认识到信心的过失并加以避免是： 在圣者面前，除了信心之外，别无他求。 稍微因缘而有增减者， 消除恶缘，则信心稍微不存。 心怀多念，对任何事都略有涉猎而无法坚持； 不确定，随心所欲地行事者； 没有目标，轻率鲁莽，被微小之因缘所动摇； 断除这六种过失，恒常地信赖。 首先，对信心的对境进行详细观察， 之后，如须弥山般不可动摇； 如日月虚空大海般，无有增减； 如弓弦般，松紧适度； 如桥梁般，没有疲厌。
English
When there is no time to be liberated from samsara, Like a person with a severed arm, there is no share of virtue; Like a burnt seed, there is no sprout of enlightenment; Like a blind person, there is no appearance of Dharma forms; Like being trapped in a cycle pit, one wanders in samsara forever. The six sources for the arising of pure faith are: Faith of desire arises from weariness with samsara; Faith of aspiration arises from weariness with bad friends; Faith of reverence arises from weariness with this life; Faith of pure delight arises from excellent objects; Faith of conviction arises from hearing about cause and effect; Faith of certainty arises from hearing and contemplation. Also, relying on causes to increase faith: Rely on holy beings, befriend virtuous companions, study sutras and tantras; Contemplate death, have faith in karma and its results; Practice hearing, contemplation, and meditation with more diligence than before; From that, faith will naturally increase. The causes of diminishing faith are: Finding fault with the guru; Associating with ordinary people, indulging in desires at will; Being lazy and negligent, having many worldly affairs; These and other non-Dharma activities, Blessed by demons, are said to diminish faith in time. The way to generate faith when conditions are ripe is: Seeing the changes of birth and death, being afflicted by illness and evil spirits; Suffering befalling, hearing the Dharma; Hearing the biographies of predecessors, seeing Jataka tales; When these conditions arise, continue to maintain faith. One should always cultivate the supreme faith. The standard is to be weary of samsara and revere the Three Jewels; To diligently pursue hearing, contemplation, and meditation, and cherish the three trainings; To be happy in virtue and extremely cautious in avoiding evil; To regard those who have attained higher qualities as superior. If faith is not generated through seeking methods, Goodness will not be accomplished, and one will wander in samsara forever. Therefore, relying on whatever, one should strive to find ways to generate faith. Knowing the pitfalls of faith and avoiding them is: In the presence of holy beings, there is nothing other than faith to seek. Those that increase and decrease due to slight causes, Eliminating bad conditions, there is no faith at all. A mind with many thoughts, engaging in anything but unable to persevere; Uncertain, acting as one pleases; Aimless, reckless, swayed by trivial causes; Abandon these six faults and constantly rely on faith. First, thoroughly examine the objects of faith, Then, be as immovable as Mount Meru; Without increase or decrease, like the sun, sky, and ocean; Without tightness or looseness, like the string of a bow; Without weariness or exhaustion, like a bridge.
Chinese
如不间断的江河之流， 如柔软有韧性的丝线， 如无法被夺走的天空般依止。 信仰的利益种类不可估量， 是所有白法的根基，能消除痛苦。 是引导菩提道的深奥之器， 为圣者所思，具足圆满的功德。 因此，善良的人们应以圣者的品行， 努力盛开百瓣信仰之花。 大乘窍诀论著《如意宝藏》中，关于信仰自性的思考之第十五品。 ། ། 第十六品，业果思考之品。 此后，具信者应思考， 因果之业，取舍善恶。 善业分为福德分和， 解脱分两种。 能产生轮回安乐果报的善业， 佛陀说，是福德分。 种类虽多，归纳起来有十善， 身三、语四、意三。 这十善与禅定无色定无关， 仅能产生欲界天人的安乐果报。 与禅定无色定有关的上述二者， 以善业能产生善趣安乐的一切。 断除杀生，能长寿无病， 断除不予取，能财富圆满。 断除邪淫，家庭没有怨敌， 断除妄语，受他人赞扬， 断除粗语，以悦耳之语得安乐， 断除离间语，相见无不和， 断除绮语，所说之语值得信赖。 断除贪心，能实现愿望， 断除害心，见到悦意之境则喜悦， 断除邪见，能有善良的见解。 通往天界的车乘，即是十善， 希求增上生安乐者，应欣然受持。 十不善业是堕恶趣痛苦之因， 以大中小之分，将堕入地狱、饿鬼和， 旁生，具有各种痛苦。 即使获得天界，也会遭受其痛苦。 断命者短命多病， 不予取者贫穷困顿。 邪淫者家庭充满怨敌， 妄语者遭受诸多诽谤， 离间语者失去朋友，彼此不和， 粗语者不受欢迎，绮语者言语不可信， 贪
English
Like the great flow of a river without interruption, Like a supple and resilient silk thread, Rely on it like the sky that cannot be stolen by circumstances. The benefits of faith are immeasurable, It is the basis of all white dharmas, eliminating suffering. It is a profound vessel for guiding the path to enlightenment, Contemplated by the holy ones, possessing abundant qualities. Therefore, virtuous people should, with the conduct of the holy ones, Diligently cultivate the blossoming of a hundred-petaled flower of faith. From the Great Vehicle's instruction manual, "The Wish-Fulfilling Jewel Treasury," the fifteenth chapter on contemplating the nature of faith. Chapter Sixteen: The Chapter on Contemplating the Law of Cause and Effect. Thereafter, those with faith should contemplate, The karma of cause and effect, adopting virtue and abandoning evil. Virtuous actions are of two types: those in harmony with merit and, those in harmony with liberation. Those virtuous actions that produce the fruits of happiness in samsara, The Buddha said, are in harmony with merit. Although there are many types, if summarized, there are ten virtues: Three of body, four of speech, and three of mind. These ten are not related to the formless concentrations, They only produce the fruits of happiness for gods and humans in the desire realm. The above two, related to the formless concentrations, Through virtue, produce all kinds of happiness in the happy realms. By abandoning killing, one has longevity and is free from illness, By abandoning taking what is not given, one has abundant wealth. By abandoning sexual misconduct, one's family has no enemies, By abandoning lying, one is praised by others, By abandoning harsh speech, one is happy with pleasant speech, By abandoning divisive speech, there is no discord when meeting, By abandoning idle chatter, one's words become trustworthy. By abandoning covetousness, one's wishes are fulfilled, By abandoning harmful intent, one is delighted when seeing pleasing things, By abandoning wrong views, one has good views. The chariot for traversing to the higher realms is the ten virtues, Those who desire higher realms and happiness should gladly embrace them. The ten non-virtuous actions are the cause of suffering in the lower realms, By means of great, medium, and small, one will fall into hell, hungry ghosts, and, animals, possessing various sufferings. Even if one attains the higher realms, one will still experience its sufferings. One who takes life has a short life and many illnesses, One who takes what is not given becomes poor and destitute. One who engages in sexual misconduct has a family filled with enemies, One who lies is subjected to many accusations, One who engages in divisive speech loses friends and causes mutual discord, One who speaks harshly is disliked, one who engages in idle chatter's words are not trustworthy, Greed
Chinese
心中所愿皆不成，怀有害心与恐惧，邪见即是恶见本身。 如此十不善犹如毒药，有心智者应彻底断除。 解脱之道在于寂静，成就菩提，超越轮回，断除痛苦。 凡是进入三乘道者，一切众生都应善加修持。 各自发起菩提心，修持四无量心，行持六度，修持菩提道法。 日夜精勤行善者，即是殊胜之人。 尤其是大乘的善行，极其广大。 前行是发菩提心，正行是无所缘，后行是回向，完全具备这三者，是通往解脱道的三种珍宝。 一切行为都只为利益他人。 见解如虚空，是十八空性，禅修是光明，是三十七道品，行为是无瑕疵，是六度，果报是成就无上菩提。 如此显现世间轮回的一切法，都由善与不善的习气所生。 业未尽时，错觉不会消失。 因此，应当断除不善。 清净的佛子，道之功德，以及解脱佛陀的圆满财富，都是通过积累二资粮，使自相续远离二障。 明白善资粮所生，就应努力行善。 善也是顺应福德，是轮回的因。 从此转变，修持顺应解脱之道。 为了断除轮回，应当断除轮回之因。 前五度包含显现，是福德，智慧是般若，应依止二资粮。 大乘窍诀论著《如意宝藏》中，思维业果之品第十六。 轮回痛苦而证悟，思维涅槃安乐之品第十七。 从此应当思维轮回之苦。 因为无有实义且不能恒常。 从三界六道轮回的痛苦中，应努力寻求迅速解脱之法。 地狱之处有无量痛苦。 在等活地狱中，互相用兵器砍杀，反复经历生死的痛苦，无法忍受。 黑线地狱用铁锯切割肢体，众合地狱在山和石臼中挤压，嚎叫地狱
English
When hopes in the mind are not fulfilled, and there is harmful intent accompanied by fear, wrong views are evil views themselves. Thus, the ten non-virtues are like poison, and those with wisdom should thoroughly abandon them. The path to liberation is to cultivate peace and achieve enlightenment, to transcend samsara and abandon suffering. Whoever enters the path of the three vehicles, all beings should practice well. Each should generate bodhicitta, cultivate the four immeasurables, practice the six perfections, and cultivate the Dharma of the aspects of enlightenment. Those who diligently engage in virtue day and night are excellent. Especially the virtue of the Great Vehicle is vast. The preliminary practice is generating bodhicitta, the main practice is without objectification, and the subsequent practice is dedication. Being fully endowed with these three is the three jewels for traversing the path to liberation. All actions are solely for the benefit of others. The view is like the sky, the eighteen emptinesses, meditation is luminosity, the thirty-seven aspects of enlightenment, conduct is flawless, the six perfections, and the result is achieving unsurpassed enlightenment. Thus, all phenomena of samsara and existence arise from the imprints of virtue and non-virtue. As long as karma is not exhausted, illusion will not cease. Therefore, non-virtue should be abandoned. The qualities of the path of the pure bodhisattvas, and all the perfect wealth of the liberated Buddhas, are attained by accumulating the two accumulations, which purify the two obscurations from the mindstream. Knowing that it arises from the accumulation of virtue, strive to engage in it. Even virtue, which is in harmony with merit, is the cause of samsara. Reversing this, cultivate what is in harmony with liberation. To abandon samsara, abandon its cause. The first five perfections, including appearance, are merit, and wisdom is prajna. Rely on the two accumulations. From the Great Vehicle's instruction manual, the Treasury of Wish-Fulfilling Jewels, the sixteenth chapter: Thinking about the Results of Actions. The seventeenth chapter: Thinking of Samsara as Suffering and Nirvana as Bliss. From then on, one should contemplate the suffering of samsara, because it is without essence and cannot be permanent. From the suffering of the three realms and six classes of beings in existence, one should strive to find a way to quickly transcend it. In the hell realms, there is immeasurable suffering. In the Reviving Hell, there is mutual striking with weapons, repeatedly experiencing the suffering of birth and death, which is unbearable. In the Black Line Hell, limbs are cut with iron saws, in the Crushing Hell, they are squeezed in mountains and mortars, in the Howling Hell