Chinese
二者双运的本体和二资粮是基相同的。例如，菩提萨埵的布施心，能使有情安乐成熟，所以也是福德资粮。仅仅是布施心，就能了悟以面对面的事物为主的法和人是空性的缘故，也是智慧资粮。这也能代表其他的。那时，布施的反面是福德，仅仅是了知其自性的反面是智慧，布施心和其自性二者，从认识上来说不是物质各异，而是本体相同。这也能解释其他的。那也是天子的福德和智慧，也是反复修持并恒常串习，以及成办一切所欲之义的缘故，所以称为资粮，这也是从梵语的词源解释中引用的。藏语中也存在这个意义。资粮是积聚，是说理应积聚众多，积聚了是好的缘故。以必须积聚之物而安立了资粮之名。往昔生中积聚众多福德和智慧资粮的果报，受用所成就的巨大善业，无论如何修持都很容易，不是这样的人们，必须努力从微小的善业开始修持。这些是二资粮总体的意义。吉祥时轮和《心释》等的不共特殊观点，也说是三资粮，即福德资粮、戒律资粮和智慧资粮。福德主要是以大悲成办利益他众之事，与行持布施等总的相同。又从多数的角度来说，生起次第和事业集合以及共同的成就等，是密宗的特殊之处。戒律资粮是生起次第和圆满次第二者中出现的融乐不变方便，智慧资粮总的来说是相同的，但究竟的特殊之处是圆满一切殊胜和不变化的双运。那也就是十度，布施、方便和愿是福德资粮，戒律、安忍、精进三者是戒律的
English
The essence of the union of two is that the two accumulations have the same basis. For example, the generosity of a Bodhisattva is also an accumulation of merit because it brings happiness and maturity to sentient beings. The very act of giving is also an accumulation of wisdom because it realizes the emptiness of phenomena and individuals, with tangible objects being primary. This also applies to others. At that time, the opposite of giving is merit, and the opposite of knowing its own nature is wisdom. Generosity and its own nature are not different substances in terms of knowledge, but are of the same essence. This also explains others. That which is the merit and wisdom of the gods is also called "accumulation" because it is repeatedly practiced and constantly familiarized, and because it accomplishes all desired meanings. This is also drawn from the etymological explanation of the Sanskrit language. This meaning also exists in Tibetan. Accumulation is gathering, which means that it should be accumulated in large quantities, and it is good to accumulate it. The name "accumulation" is given to that which must be accumulated. Those who have accumulated a great deal of merit and wisdom in previous lives can easily accomplish great virtues, no matter how they practice. Those who have not done so must strive to practice from small virtues. These are the general meanings of the two accumulations. The uncommon and special views of the glorious Kalachakra and the Heart Commentary also speak of three accumulations: the accumulation of merit, the accumulation of discipline, and the accumulation of wisdom. Merit is mainly to accomplish the benefit of others with great compassion, which is the same as the general practice of giving, etc. Also, from the perspective of the majority, the generation stage, the collection of activities, and the common achievements are the special characteristics of the tantric system. The accumulation of discipline is the unchanging means of bliss that arises in both the generation and completion stages, and the accumulation of wisdom is generally the same, but the ultimate special characteristic is the union of all perfections and immutability. That is also the ten perfections: giving, means, and aspiration are the accumulation of merit, and discipline, patience, and diligence are the discipline of
Chinese
之众。 静虑智慧力与诸般智慧乃智慧之众，三众与十度圆满，由此将成无上正等觉。 根本续云： “戒律之众乃真圆满，福德智慧真实具，获得彼岸十度者，圆满正觉入三时。” 如是宣说。 此外，此处略述其余义。 菩萨之戒律，行持积聚善法之戒律，自身于一切善法之门修习，自相续得以完全成熟。 行持利益有情之戒律，亦应将其他众生安置于各自相应之善法中，不令中断，需令有情成熟。 若能成办此二者而不为，乃菩萨之过失，有损戒律，故于适当时机务必成办。 此外，需从诸多门径行持善法，积聚资粮，以清净之发心、殊胜之对境、清净善业之差别，即便小善亦能产生广大之果。 譬如，于《圣者建房经》中云：“庆喜，若有人作如来之四方形坛城，彼将成北方音声不悦耳之洲之自在主，身殁之后，我言彼将生于三十三天众之中。” 同样，圆形坛城，将生为牛施洲之主与无诤天，半月形坛城，将生为赡部洲之主与兜率天，若作车形，则将生为阎浮洲之主与化乐天。 此处坛城即指曼扎。 此等经文顺带显示诸多增益之义，仅作曼扎之形貌，仅供养鲜花，亦将生为地方小国之君主，或四大天王种族之天神。 若供养二合、三合、四合之曼扎，则将成二洲、三洲或四洲之主，以及生为他化自在天，亦具此义。 不仅如此，亦能转生至未为世人所知的其他三洲之转轮王。
English
Of the assemblies. The powers of meditative concentration and wisdom, and all kinds of wisdom, are the assemblies of wisdom. By perfecting the three assemblies and the ten perfections, one will become an unsurpassed, perfectly enlightened Buddha. The Root Tantra states: "The assembly of discipline is truly complete, possessing true merit and wisdom. One who has attained the ten perfections will enter the three times as a perfectly enlightened Buddha." Thus it is said. Furthermore, let me briefly explain some additional points here. The discipline of Bodhisattvas involves practicing the discipline of accumulating virtue and Dharma. By training oneself in all aspects of virtuous Dharma, one's own mindstream will be fully matured. Practicing the discipline of benefiting sentient beings involves placing others in appropriate virtuous activities without interruption, so that sentient beings may be matured. If one is capable of accomplishing these two but does not do so, it is a fault of a Bodhisattva and harms the discipline. Therefore, one must accomplish them when the opportunity arises. Furthermore, one must accumulate merit by engaging in virtuous deeds through various means. Due to the distinctions of pure intention, excellent objects, and pure virtuous actions, even small deeds can produce great results. For example, in the Sutra of the Noble House Construction, it is said: "Ananda, if someone makes a square mandala of the Tathagata, they will become the sovereign lord of the northern inaudible continent. After their body disintegrates, I say that they will be born among the gods of the Thirty-Three." Similarly, with a round mandala, one will be born as the lord of the Cow-Enjoying Continent and the god of Non-Contention. With a crescent-shaped mandala, one will be born as the lord of Jambudvipa and in Tushita. If one makes a chariot shape, it is said that one will be born as the lord of Jambudvipa and in Paranirmita-vasavartin. Here, mandala refers to a "maṇḍala". These sutra passages incidentally reveal many points of increase. Even by making a mere semblance of a maṇḍala or offering just a flower, one will be born as the ruler of a small kingdom or as a deity of the Four Great Kings lineage. By offering maṇḍalas that are two-fold, three-fold, or four-fold, one will become the lord of two, three, or four continents, and one will also be born as a Paranirmita-vasavartin deity, which also has this meaning. Moreover, one can also be reborn as a universal monarch in the other three continents that are not known to the world.
Chinese
也有国王，一般来说声音不好听是根器迟钝，阎浮提小洲是根器敏锐，虽然这样说，但其他两个洲没有提到，这个是指北俱卢洲比西边的，西边的比东边的，东边的比南赡部洲好，是从根器敏锐的角度安立为殊胜，这些也应当理解。同样，寺庙等打扫干净的利益也是自己的心欢喜，他人的心欢喜，诸神欢喜，积累广大的善根，转生到天界，这五种。此外，经中说：世尊的佛塔等，以及佛像上落了多少微尘，做这些的人，就能获得和微尘数量相等的在天界和地上的王位。谁在这里塑造佛像，他们相貌端庄，令人喜爱，具足功德，调伏诸根，光芒四射如太阳，在世间成为悦目的对象。建造佛塔的人们，将远离一切忧伤，身体坚固，拥有圆满的受用，具足珍宝仓库，能够战胜一切敌众。等等。暇满难得一旦获得后，即使只有一瞬间，绕佛塔，就能舍弃八无暇。以及，顶礼三宝的利益有十种：相貌端庄美丽，言辞文雅，威慑眷属，天人欢喜，与圣者交往，威严盛大，获得受用、高尚和解脱。这样说。仅仅向三宝合掌，也能获得转生到广大家族，相貌端庄，眷属圆满等十种利益，在经藏的《分别》中可以查阅。又，经中说：用香、谷物和酥油沐浴佛塔，供奉香、花、美妙的音乐和各种食物，以欢喜心依止堪布和阿阇黎，那人将具足三十二相。等等，建造身语意的所依，以及向上师、僧众、三宝顶礼，转绕，以供品供养，赞颂和祈祷等等，每一样都有无量功德，就像所说的那样。
English
There are also kings, and in general, unpleasant sounds indicate dull faculties, and the small Jambudvipa is known for sharp faculties. Although this is said, the other two continents are not mentioned. This refers to the western part of the Northern Continent being superior to the west, the west being superior to the east, and the east being superior to the south. The Southern Continent is considered superior from the perspective of sharp faculties, and these should also be understood. Similarly, the benefits of cleaning temples and other places include one's own mind being pleased, others' minds being pleased, the gods being delighted, accumulating vast merit, and being reborn in the realm of the gods, these five. Furthermore, the sutra says: "The stupas of the Bhagavan, and the dust that falls on the images, those who do this will surely obtain kingship in the heavens and on earth, equal to the number of dust particles. Those who make images of the Victorious One here, they will have beautiful forms, be pleasing, possess qualities, subdue their senses, shine like the sun, and be pleasing to the eye in the world. Those who build stupas of the Sage, will be free from all sorrow, have stable bodies, possess supreme enjoyment, and have treasuries of jewels. They will be able to overcome all hosts of enemies." And so on. Having obtained the difficult-to-find leisure and opportunity, even for just a moment, circumambulating a stupa will cause one to abandon the eight unfavorable conditions. And, the benefits of prostrating to the Three Jewels are ten: beautiful appearance, elegant speech, overpowering retinue, delighting gods and humans, associating with the holy, great splendor, obtaining enjoyment, higher realms, and liberation. Thus it is said. Even just joining palms to the Three Jewels will result in being born into a large family, having a beautiful form, having a perfect retinue, and so on, ten benefits are mentioned, which can be found in the "Differentiation" section of the sutras. Also, the sutra says: "Anoint the stupa with fragrant scents, grains, and butter, offer incense, flowers, sweet music, and various foods, rely on the Khenpo and Acharya with a joyful mind, that person will possess the thirty-two major marks." And so on, building supports for body, speech, and mind, as well as prostrating to the lama, the sangha, and the Three Jewels, circumambulating, making offerings, praising, and praying, each one has immeasurable benefits, as it is said.
Chinese
《宝鬘论》中也说： 众生若于菩提中，令发心且稳固后，如山王般稳固之，菩提心则恒常得。 以信不堕恶趣行，以律令众趋善道行，以惯习空性之故，于诸法皆得无执著。 以无动摇则得忆念，以作意则得智慧，以恭敬则具领悟义，成护法具智慧者。 听闻正法与行布施，以无有遮障之行故，与佛陀同住之事，所欲速疾得成就。 以无执著则成办义，以无悭吝则受用增，以无我慢则成尊主，于法忍耐则得陀罗尼。 布施五种心要，以及施予无畏于怖畏者，则诸魔皆不能胜伏，且成大力者之最胜。 以供养佛塔灯鬘，以及于黑暗处施灯，以及布施灯油酥油，则得天人之眼。 以于佛塔供养音乐，以及献上铃铛等物，以及极献海螺与鼓，则得天人之耳。 不宣说他人之过失，亦不言说肢体残缺者，以随顺他人之心故，则得知晓他人之心。 布施鞋履与坐骑，以及恭敬弱小者，以及以坐骑恭敬上师，则智者得神通。 为正法之故以及如是，忆念正法经文义理，以及以无垢之正法布施，则得忆念宿世。 诸法无自性，以如实了知故，六神通及诸漏，尽灭之最胜则得获。 为度脱一切有情故，了知如是真如且具足，修习慈悲润泽之心故，则成具足殊胜相之胜者。 以供养能仁宝物故，无量光芒则普照。 如是说。 尊者法护及善现空界亦说： 以不害则于天人，及非天中得长寿，以损害则生为短寿，是故断除诸损害。 何者于此施予食物，则寿命与美