English
With the wisdom that realizes emptiness, dedicating to achieve Buddhahood for the benefit of others, thereby increasing, that is, possessing three kinds of excellence, is the perfection of generosity. The third is: the three kinds of generosity: material generosity, Dharma generosity, and fearlessness generosity. The first is: giving away possessions, sons, wives, and even one's own life. The second is to expound the pure Dharma that should be taught, with the intention sustained by the mind of enlightenment. The third is to protect others from the fears of this life and future lives. The fourth is the manner of giving: the basis is excellent, sustained by the arising of the mind of enlightenment; the object is excellent, giving away all objects of generosity; the purpose is excellent, for the benefit of sentient beings; the method is excellent, sustained by non-conceptual wisdom; the dedication is excellent, dedicating the merit to complete enlightenment; the purity is excellent, having the function of preventing the two obscurations. Thus, practicing generosity with six kinds of excellence, one should also train in giving at the right time, giving what is needed, giving what is appropriate, and giving what is good. The essence of ethics is: in general, abstaining from all non-virtue, and in particular, abandoning the mind that forsakes one's own peace of mind. The excellence is as before, possessing four or three qualities. The divisions are the three, such as abstaining from misconduct, which have already been explained above. The way of guarding is: as before, with the six kinds of excellence, and guarding against the mind that deviates by violating the subtle precepts, severing its cause—afflictions, and with the help of antidotal friends such as ugliness, love, dependent arising, and emptiness. The essence of patience is the mind of endurance that can tolerate. The excellence is possessing four or three qualities. The divisions are three: with the patience of accepting suffering, enduring hardships for the sake of the Dharma. The patience of not minding harm is: having no anger towards sentient beings who can harm, and enduring without complaining about the harm of the outer and inner elements. The patience of definitely believing in the Dharma is: accommodating the profound Dharmas in one's mind. The way of meditating is the six kinds of excellence. The essence of diligence is the joy in virtue. The excellence is possessing four qualities, etc. The divisions are three: armor-like diligence, which is related to vows and strong desire, and the actual
Chinese
于接受上努力的精进，以及为他众之事喜悦且不退转不灰心的精进。造作之方式是具足六种殊胜。禅定的体性是：心不散乱于所缘的善心，专注一境达到纯熟。特点如前。分类有三种，即于现法乐住之禅定，能引生身心极度调柔之乐；证得功德之禅定，能证得神通等；为他众之事专注一境之禅定，即彼专注一境而用于他众之事。修习之方式如前。智慧的体性是：能彻底辨别诸法的智慧达到纯熟。特点如前。分类有三种，即了知世俗之智慧，能辨别所有世俗谛之法；了知胜义之智慧，能了知如所有性之实情；了知有情之利益之智慧，能不错乱地了知成办利他之方便。生起之方式是具足六种殊胜。这六度在此处涵盖了一切大乘之法，因此密咒师们也需要广为了解，应于其他地方寻觅。第四，宣说菩提分法，于七科中，四念住有共同的经部宗和不共同的密宗两种，其中第一种是：于身、受、法、心四念住中，第一是：以智慧了知身体是不净之物，是各种不净物聚合的自性，是无常且无有实义的，并且将此证悟不忘失且持续不断地在心中亲近安住而修习。所谓“了知之智慧”等，以下三种也同样依此配合。第二是：了知被贪欲束缚的一切感受是痛苦的自性，没有实义；第三是：了知显现为明觉的一切心如幻化般没有实义；第四是：了知包含心所等善、恶、无记的一切法如水泡般没有实义；以上四者也都是证悟在胜义中远离一切戏论，体性是如是证悟之智
English
The diligence of striving to accept, and the diligence of being joyful for the sake of others and not retreating or being discouraged. The way of composing is to possess the six perfections. The essence of meditation is: the virtuous mind that does not stray from its object, and is one-pointed, becomes extremely familiar. The characteristics are as before. There are three divisions: the meditation of dwelling in bliss in this life, which leads to the bliss of extreme pliancy of body and mind; the meditation of accomplishing qualities, which accomplishes clairvoyance and so on; and the meditation of one-pointedness for the sake of others, which is that one-pointedness used for the sake of others. The way of meditating is as before. The essence of wisdom is: the intelligence that thoroughly distinguishes dharmas becomes extremely familiar. The characteristics are as before. There are three divisions: the wisdom of knowing the conventional, which distinguishes all conventional truths; the wisdom of knowing the ultimate, which knows the reality of suchness; and the wisdom of knowing the benefit of sentient beings, which knows the means of accomplishing the benefit of others without error. The way of generating is to possess the six perfections. These six perfections encompass all the Mahayana teachings, so mantra practitioners also need to know them extensively and should seek them elsewhere. Fourth, explaining the aspects of enlightenment, among the seven sections, the four mindfulnesses have the common Sutra system and the uncommon Tantra system. The first is: among the four mindfulnesses of body, feeling, dharma, and mind, the first is: with wisdom, knowing that the body is impure, that its nature is an aggregation of various impure substances, that it is impermanent and without essence, and cultivating by placing that realization close to the mind without forgetting it and continuously maintaining it. The phrase "wisdom of knowing" and so on, the following three are also applied in the same way. The second is: knowing that all feelings bound by craving are the nature of suffering and without essence; the third is: knowing that all minds that arise as clear awareness are like illusions and without essence; the fourth is: knowing that all dharmas, including mental factors and so on, that are included in virtue, non-virtue, and neutral, are like water bubbles and without essence; all four of these are also realizing that in the ultimate they are separated from all elaboration, and the essence is the wisdom of realizing in that way.
Chinese
又，以忆念系缚于心。这些是声闻二部的观点，认为仅仅是证悟无常、痛苦、补特伽罗无我，以及粗分空性的智慧。因此，思维死亡无常是身念住，思维轮回的过患、业果、暇满难得是受念住，修习二无我主要是法和心念住，观修身体和感受无实有是归于前二者。第二种是，以前者为基础，加上不共的意义来修习，因此有四种。第一种是，身体自性是空性，但于世俗显现中，显现为不净和无常，这实际上是极大的错乱。心的明分显现为身体的形象是天神的身体，自性是安乐，但这二者本质上也是空性的。如是，以智慧以观修天神瑜伽的方式，以忆念系缚于心。其余的也依此推理。第二种是，在错乱的显现中，显现为痛苦的感受的自性，心的明分，其本质是大乐，如是专注于三摩地的安乐，或者引导融乐的方法。第三种是，所有根识本质上是空性的，但此的自性是无分别的智慧，是大乐的因。如是知晓。第四种是，所有境相和心所本质上是空性的，这些对于不了解的人来说是错乱之因，但其自性是大乐，如是知晓后，以乐空来印持这些。此时，精通胜乐轮的往昔上师们说，印持的安乐也有十六种，即生起次第的四喜，圆满次第的四喜，道的四喜，果的四喜，十六种全部都要做到，以这样的口诀来宣说的。这对于喜欢思辨的一些智者来说难以置信，但显得非常重要和殊胜。其中，第一组四喜是观修本尊父母双运的欢喜，与真实或智慧手印交合的最胜喜。
English
Furthermore, it is to bind the mind with mindfulness. These are the views of the two Hearer schools, which hold that wisdom is merely the realization of impermanence, suffering, the selflessness of the person, and emptiness that is empty of grossness. Therefore, contemplating death as impermanent is mindfulness of the body, contemplating the faults of samsara, karma and its effects, and the difficulty of obtaining leisure and endowment is mindfulness of feeling, and meditating on the two selflessnesses is mainly mindfulness of dharma and mind, and meditating on the body and feelings as unreal is included in the first two. The second is, based on the former, adding uncommon meanings to meditate, so there are four. The first is, the nature of the body is emptiness, but in the conventional appearance, it appears as impure and impermanent, which is actually a great delusion. The appearance of the mind's clarity as the image of the body is the body of the deity, and its nature is bliss, but these two are also empty in essence. Thus, with wisdom, in the way of meditating on deity yoga, bind the mind with mindfulness. The rest can also be inferred from this. The second is, in the confused appearance, the nature of the feeling that appears as suffering, the clarity of the mind, its essence is great bliss, thus focusing on the bliss of samadhi, or guiding the method of melting bliss. The third is, all sense consciousnesses are empty in essence, but the nature of this is non-conceptual wisdom, which is the cause of great bliss. Thus knowing. The fourth is, all objects and mental events are empty in essence, and these are the cause of confusion for those who do not understand, but their nature is great bliss, thus knowing, seal these with bliss and emptiness. At this time, the past masters who were proficient in the Wheel of Great Bliss said that the bliss of sealing also has sixteen kinds, namely the four joys of the generation stage, the four joys of the completion stage, the four joys of the path, and the four joys of the fruit, all sixteen must be done, and it is said that it is explained by such a pith instruction. This is difficult for some intellectuals who like to speculate to believe, but it seems very important and excellent. Among them, the first set of four joys is the joy of meditating on the union of the deity father and mother, and the supreme joy of engaging in union with the actual or wisdom mudra.
Chinese
啊，由此，细微的分别念生起，以对境进行收放即是离喜。以空性增益即是俱生。第二，如观待四轮等广为人知一样：外在安乐的体性是喜，内在安乐的是胜喜，心专注于安乐的是离喜，以空性增益的体性是俱生，如是认为，是极好的善说。因此，在资粮道小位的念住之时，实际修习的安乐是那八种，其余八种是作为欲求的对境。如果容易理解地讲述这些的成立之义，则身体等四者在名言中显现为不净等四种，而在胜义中什么也不成立，如此修习是经部的四念住，归摄为修习二无我。将身体修习为本尊身，以乐空增益，以及受、识、心所连同境相的一切，也以乐空增益，这是无上密道的四念住。如是说，近住是修习之义，以具念而修习，即是显示修习之理，体性是了知彼和彼的智慧，因此，信、勤、念、定、慧五者全部具足，虽然是这样，但未作这五者的名称，而是以对境的差别将主要智慧分为四种。如果就资粮道小位而言，后面的第一个是生起次第为主，后面的三个是圆满次第为主。第二，四正断是：未生之善令生起，已生之善令增长，已生之不善令断除，未生之不善令不生起四者，次第是：为了生起先前未获得的功德和善法方面，无有间断地修习，以及为了不衰退且增长已在自相续中生起的、成为成佛之因的善法而努力，以及为了断除在自相续中生起的一切不善之类而精进，以及不忘失善的对境而摄持心，以及为了未生起但现在将生起的不善不生于相续中，生起猛烈的欲求后，以身语意三门大精进，策励不留于推延的精进。