Chinese
因此，通过使相续成熟来连接。像这样，具备四种法的布施之心是布施的波罗蜜多。同样，戒律的相违品，如破戒等；安忍的相违品，如嗔恨等；懈怠等是精进的相违品；散乱等是禅定的相违品；邪慧等是智慧的相违品，这些都衰退，并且各自的三轮被分别念的智慧所摄持，以及以戒律圆满而心生欢喜等无量，以安忍而忍受他人所作的损害等，以精进而帮助他人，以禅定而以五神通等，以智慧而分别取舍之处和非处等，从而成办他人的一切愿望，并且通过所有这些也成办愿望后宣说佛法，因此前五者连接使相续成熟，第六者使之成熟。像这样，具备四种法的舍弃之心是戒律，不扰乱是安忍，欢喜是精进，专注是禅定，完全分别的心是智慧。第二，分类是：布施有财物布施、无畏布施、佛法布施。财物布施有施舍、极施舍、大施舍。戒律有断除恶行戒、集聚善法戒、饶益有情戒三种，第一种中有别解脱戒七种。安忍有忍受痛苦，对损害不介意，以及对法确信的安忍三种。精进有披甲精进、加行精进、不退精进。禅定有现法乐住禅、成就功德禅、饶益有情禅。智慧有缘于世俗的智慧、缘于胜义的智慧、缘于有情的智慧。第三，体性是：不期望回报和异熟的布施，以及不希求轮回之乐的戒律，对有情没有内心厌恶的
English
Therefore, it connects by maturing the continuum. Like this, the mind of giving that possesses four dharmas is the paramita of giving. Similarly, the opposing factors of discipline, such as breaking vows, etc.; the opposing factors of patience, such as anger, etc.; laziness, etc., are the opposing factors of diligence; distraction, etc., are the opposing factors of meditation; wrong views, etc., are the opposing factors of wisdom, all of these decline, and each of the three spheres is grasped by the wisdom of conceptualization, and with the perfection of discipline, joy arises, etc., immeasurably, and with patience, enduring the harm done by others, etc., with diligence, helping others, with meditation, with the five superknowledges, etc., with wisdom, discriminating between what should be taken and what should be abandoned, etc., thereby accomplishing all the wishes of others, and through all of these also accomplishing wishes and then teaching the Dharma, therefore the first five connect to mature the continuum, and the sixth matures it. Like this, the mind of abandoning that possesses four dharmas is discipline, non-disturbance is patience, joy is diligence, focus is meditation, and the mind that completely distinguishes is wisdom. Second, the divisions are: giving has material giving, fearlessness giving, and Dharma giving. Material giving has giving, extreme giving, and great giving. Discipline has the discipline of abstaining from misconduct, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings, the first of which has seven types of individual liberation vows. Patience has the patience of accepting suffering, not minding harm, and the patience of certainty in the Dharma. Diligence has armor-like diligence, applying diligence, and non-retreating diligence. Meditation has meditation that dwells in bliss in this life, meditation that accomplishes qualities, and meditation that benefits sentient beings. Wisdom has wisdom that focuses on the conventional, wisdom that focuses on the ultimate, and wisdom that focuses on sentient beings. Third, the nature is: giving without expecting reward or ripening, and discipline without desiring the happiness of samsara, without inner aversion towards sentient beings.
Chinese
安忍，对于自性善法的一切自然欢喜的精进，禅定是去除无色界的等持，智慧是与方便大悲无离的。所有这些都具有殊胜的菩提心作为基础，殊胜的布施等事物不偏袒任何一方，所以是无偏的。殊胜的作为是为了他人的利益而行，殊胜的方便是被不分别三轮的智慧所摄持，殊胜的回向是回向于大菩提，没有毒害。殊胜的清净是把二障作为真实的对治来行持，因此具有六种殊胜而修持。第四个问题是为什么波罗蜜多一定是六种呢？菩萨的一切法，总而言之就是三种学处。也就是通过布施，对一切受用都无有贪着，从而使戒律圆满。对于戒律，即使发怒，也不再发怒等等，从而具有四种成为善士的法，这就是安忍。这样，前三种是增上戒律学的体性。禅定是增上等持，智慧是增上智慧学，精进是成为一切的助伴。因此，数量是确定的。第五个是次第：因为前前产生后后，因为后后比前前殊胜，所以显示前前是粗大的，后后是微细的。如是说：不显示前前，后后不生，因为处于下劣和殊胜，因为粗大和微细，所以这些是依次显示的。第六个是词义或者说词源：至尊说：为了舍弃贫穷，获得清凉和安忍愤怒，结合殊胜和执持心意，而宣说真实意义。这需要从梵语（梵文天城体：सṃस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：结合）来了解。也就是所谓的达那（梵文天城体：दान，梵文罗马拟音：dāna，汉语字面意思：布施），来自达里特拉（梵文天城体：दरिद्र，梵文罗马拟音：daridra，汉语字面意思：贫穷）走向恶趣。从这个词根中，达（梵文天城体：दा，梵文罗马拟音：dā，汉语字面意思：给）是贫穷，纳（梵文天城体：न，梵文罗马拟音：na，汉语字面意思：不）是宰杀，用它来遮止。这样，舍弃贫穷就是布施。希拉（梵文天城体：शील，梵文罗马拟音：śīla，汉语字面意思：戒）来自希塔（梵文天城体：शीत，梵文罗马拟音：śīta，汉语字面意思：清凉）和杜尔巴沙（梵文天城体：दुर्भाषा，梵文罗马拟音：durbhāṣā，汉语字面意思：恶语）获得。从这个词根中，拉（梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：获得）是获得，这样，获得清凉就是戒律。也就是不被境地的热恼所逼迫，而获得清凉。克شان提（梵文天城体：क्षान्ति，梵文罗马拟音：kṣānti，汉语字面意思：忍）来自克
English
Patience, the diligence of naturally rejoicing in all virtuous dharmas by their very nature, Samadhi is the concentration that excludes formless absorptions, Wisdom is inseparable from skillful means and great compassion. All of these are endowed with the sacred Bodhicitta as their basis, the sacred objects of generosity and so on are impartial as they do not favor any one side. The sacred purpose is to apply them for the benefit of others, the sacred method is to be seized by the wisdom that does not conceptualize the three spheres, the sacred dedication is to dedicate to the great Bodhi, without poison. The sacred purity is to practice the two obscurations as the actual antidote, thus one should practice with the six sacred qualities. The fourth question is why the perfections are definitely six in number? All the dharmas of a Bodhisattva are, in short, the three trainings. That is, through generosity, one becomes free from attachment to all enjoyments, thereby making the discipline complete. Regarding discipline, even if anger arises, one does not become angry again, and so on, thereby possessing the four qualities that make one a virtuous person, this is patience. Thus, the first three are the essence of the higher training in discipline. Meditation is the higher concentration, wisdom is the higher training in wisdom, and diligence becomes the helper of all. Therefore, the number is definite. The fifth is the order: because the later arises from the former, because the later is superior to the former, it is shown that the former are coarse and the latter are subtle. As it is said: If the former is not shown, the latter does not arise, because they are situated in inferior and superior, because of coarse and subtle, therefore these are shown in order. The sixth is the meaning of the words or the etymology: The Lord said: To abandon poverty, to obtain coolness and to endure anger, to combine excellence and to hold the mind, the true meaning is explained. This needs to be understood from the Sanskrit (Sanskrit Devanagari: सṃस्कृत, Sanskrit Romanization: saṃskṛta, Chinese literal meaning: combined). That is, the so-called Dana (Sanskrit Devanagari: दान, Sanskrit Romanization: dāna, Chinese literal meaning: generosity), comes from Daridra (Sanskrit Devanagari: दरिद्र, Sanskrit Romanization: daridra, Chinese literal meaning: poverty) going to bad destinies. From this root, Da (Sanskrit Devanagari: दा, Sanskrit Romanization: dā, Chinese literal meaning: to give) is poverty, and Na (Sanskrit Devanagari: न, Sanskrit Romanization: na, Chinese literal meaning: not) is slaughter, it is used to prevent it. Thus, abandoning poverty is generosity. Shila (Sanskrit Devanagari: शील, Sanskrit Romanization: śīla, Chinese literal meaning: discipline) comes from Shita (Sanskrit Devanagari: शीत, Sanskrit Romanization: śīta, Chinese literal meaning: coolness) and Durbhasha (Sanskrit Devanagari: दुर्भाषा, Sanskrit Romanization: durbhāṣā, Chinese literal meaning: bad language) obtaining. From this root, La (Sanskrit Devanagari: ल, Sanskrit Romanization: la, Chinese literal meaning: to obtain) is obtaining, thus, obtaining coolness is discipline. That is, not being oppressed by the heat of the environment, but obtaining coolness. Kshanti (Sanskrit Devanagari: क्षान्ति, Sanskrit Romanization: kṣānti, Chinese literal meaning: patience) comes from Ksh
Chinese
而且，忍辱也是这样。从“忍耐困难和忍辱”的词源来说，对于痛苦的集合能够忍受，因此称为忍辱。精进，从“毗梨耶”来说，“毗”是“毗尔”，意思是完全压制。从这个词源来说，因为包含勇敢和坚韧的意思，所以将最殊胜的精进之心不退缩地修习，因此称为精进。禅定，梵语称为“dhyāna”，意思是“dhyai 思考”。从这个词源来说，心的相续不向其他地方散乱，如同关闭门户一样，不动的意义称为禅定。智慧，梵语称为“prajñā”，意思是“jñā 了解或证悟”。从这个词源来说，加上前缀“pra”，表示完全了解或完全证悟。这样，完全证悟的对境是胜义谛，胜义谛是圣者相续中的等持智慧，意思是成为它的行境，因此，了解胜义谛称为智慧。第七个是果，暂时来说，“布施带来享受，持戒带来安乐，忍辱带来美貌，精进带来威严，禅定带来快乐，智慧带来解脱”，如《宝鬘论》中所说。究竟的果，布施等前三个是福德资粮，是色身的直接因；智慧是智慧资粮，禅定大部分也是智慧资粮，因此，这两者是法身的直接因；精进是所有一切的助伴。这里禅定和智慧是主要要讲述的，虽然如此，但已经稍微讲完了适合当前情况的简略修法。此时的等持是《等持五种相经》中所说的，如同珍宝一样，以及广大如海的等持，和真实之边，以及殊胜之行，和随欲转变，是这些的后者。智慧是它的尽头的等持。这些的分类，因为害怕文字繁多，暂时保持中舍。对于这些波罗蜜多，哪些想要学习的人，想要无上菩提，随欲转变，其他智者也会迷惑。也这样说了。另外，学习菩萨慈悲的人们，应该供养圣观自在。
English
Moreover, patience is also like that. From the etymology of "enduring difficulties and patience," being able to endure the collection of suffering is called patience. Diligence, from "vīrya," "vī" is "vīr," meaning to completely suppress. From this etymology, because it contains the meaning of bravery and tenacity, practicing the most supreme heart of diligence without shrinking back is called diligence. Meditation, in Sanskrit called "dhyāna," means "dhyai to think." From this etymology, the continuity of mind not being distracted to other places, like closing the door, the meaning of immovability is called meditation. Wisdom, in Sanskrit called "prajñā," means "jñā to understand or realize." From this etymology, adding the prefix "pra," indicates complete understanding or complete realization. Thus, the object to be completely realized is the ultimate truth, and the ultimate truth is the samadhi wisdom in the continuum of the noble ones, meaning to become its object of experience, therefore, understanding the ultimate truth is called wisdom. The seventh is the result, temporarily, "Generosity brings enjoyment, ethics bring happiness, patience brings beauty, diligence brings majesty, meditation brings joy, wisdom brings liberation," as stated in the Ratnavali. The ultimate result, generosity and the first three are the accumulation of merit, the direct cause of the Form Body; wisdom is the accumulation of wisdom, and meditation is mostly also the accumulation of wisdom, therefore, these two are the direct cause of the Dharma Body; diligence is the companion of all. Here, meditation and wisdom are the main things to be discussed, although so, but the brief practice method suitable for the current situation has been slightly explained. The samadhi at this time is what is said in the Samādhi Five Aspects Sutra, like a precious jewel, and the samadhi as vast as the ocean, and the true edge, and the supreme conduct, and the transformation at will, are the latter of these. Wisdom is the samadhi at its end. The classification of these, because of the fear of many words, will be temporarily kept neutral. For these pāramitās, those who want to learn, want unsurpassed bodhi, transform at will, other wise people will also be confused. It was also said like this. In addition, those who study the compassion of Bodhisattvas should offer to the Holy Avalokiteśvara.