Chinese
因为诸如“知”等是为了显现它，所以在哪里有波罗蜜多的因，就在那里产生。力量的波罗蜜多是各自的分别和修习的力量等。分别的力量是在没有修习的力量的时候。在有的时候，两者都有，因为另一种力量也在那里。智慧的波罗蜜多是安立六波罗蜜多，以数量和它的体性等差别，以法来受用而体验。这是布施。这是戒律。这是忍辱，体性是这样的等等，通过了知，因为不是如字面意义而是通达了法，所以使有情完全成熟。还有，这四个波罗蜜多是所谓的智慧波罗蜜多，即第十地的无分别智和它的后得智，在此安立十波罗蜜多时，显示了方便等即是波罗蜜多。当安立六波罗蜜多的时候，无分别和它的后得是智慧波罗蜜多，因为四个都聚集在那里。所谓“十地之法的类别被波罗蜜多藏所摄”，波罗蜜多藏是一切伟大的法，它摄集了这十地。因此，并非在一切时都不修习波罗蜜多，这是在陈述依据。所谓“五种补特伽罗以三大阿僧祇劫圆满”，是指同一个补特伽罗，由于不同的状态，以信解行等差别而变成五种。其中，以增上意乐清净而行持也有两种，即以相而行持和以无相而行持。以无相而行持也有两种，即以现行作意和不现行作意而行持。其中，以信解行持，在第一个阿僧祇劫圆满第一地，因为从那里证悟那个真如。增上
English
Because things like "knowing" are for manifesting it, wherever there is a cause for the perfections, it arises there. The perfection of power is individual discernment and the power of meditation, etc. The power of individual discernment is when there is no power of meditation. When there is, both are present, because the other power is also there. The perfection of wisdom is the establishment of the six perfections, with differences such as number and its nature, experiencing through enjoying the Dharma. This is generosity. This is discipline. This is patience, with a nature like this, etc., through knowing, because it is not the literal meaning but understanding the Dharma, it makes sentient beings fully mature. Furthermore, these four perfections, called the perfection of wisdom, namely the non-conceptual wisdom of the tenth ground and its subsequent attainment, when establishing the ten perfections here, it shows that skillful means, etc., are the perfections themselves. When establishing the six perfections, non-conceptuality and its subsequent attainment are the perfection of wisdom, because the four are gathered there. The statement that "the categories of the Dharma of the ten grounds are gathered by the perfection vehicle" means that the perfection vehicle is all the great Dharma, which gathers these ten grounds. Therefore, it is not that the perfections are not cultivated at all times, this is stating the basis. The statement that "the five individuals are perfected by three great asamkhyeya kalpas" means that the same individual, due to different states, becomes five kinds due to differences such as conduct based on aspiration. Among them, conduct based on pure superior intention is also of two kinds, namely conduct with signs and conduct without signs. Conduct without signs is also of two kinds, namely conduct with manifest activity and conduct without manifest activity. Among them, conduct based on aspiration, in the first asamkhyeya kalpa, perfects the first ground, because from there one realizes that suchness. Superior
Chinese
以清净的意乐而行持，在第六地以有相而行持，第七地以无相而行持，以第二个无数劫而圆满。彼者现前不行持，直至十地之间，以第三个无数劫而圆满修习，第八地则现前不行持而行持就完全成就了。第九地和第十地则是现前不行持而行持。 仅仅一个人，以具有其他阶段而不同，如入流等一样。如果这样，从无始轮回以来，从何开始计算三个无数劫的起始呢？心中存有疑问，以偈颂来显示。 “善良和愿力的力量”等，善良是善，彼者具有力量而成为善良的力量，因为彼者具有彼者。愿望在此处被认为是愿文，因为彼者具有彼者，所以是愿文的力量。彼者，善根的力量，因为不被不顺的方面所压倒。愿文的力量，因为总是与善知识相遇。心坚固，即使不善的朋友劝退，也不会完全放弃菩提心。特别增长，在今生和来世，善法增长，并且完全不会衰退。这样，当善根和愿力的力量，以及心坚固而不退转，并且特别增长，不满足于少许功德时，从那时开始，计算三个无数劫。原因和结果的详细区分已经讲述完毕。以戒律为主而修学，是增上戒律的修学，如菩萨地中所说的那样，等等，在那里所说的是什么呢？简而言之，以四种差别等等来说明。详细区分的差别是，律仪戒、摄善法戒和饶益有情戒的戒律不同。律仪戒是所有
English
By practicing with pure intention, practicing with characteristics in the sixth stage, and practicing without characteristics in the seventh stage, it will be completely perfected with the second countless eon. That itself, without manifest activity, is practiced up to the tenth stage, and the cultivation is completely perfected with the third countless eon. In the eighth stage, the practice of non-manifest activity is completely accomplished. In the ninth and tenth stages, it is the practice of non-manifest activity. Only one person is different by having other stages, like entering the stream and so on. If so, from what point in beginningless samsara does one start counting the beginning of the three countless eons? Holding the question in mind, it is shown by verses. "The power of goodness and aspiration," etc. Goodness is virtue, and becoming endowed with that power is the power of goodness, because it possesses that. Aspiration is considered here as a prayer, and because it possesses that, it is the power of prayer. That, the power of the root of virtue, is because it is not overcome by opposing factors. The power of aspiration is because one always meets virtuous friends. The mind is steadfast, and even if evil friends dissuade, one will not completely abandon the mind of enlightenment. Especially increasing, in this life and future lives, virtue increases and does not decline at all. Thus, when the power of the root of virtue and aspiration, and the mind is steadfast and does not turn back, and especially increases, not being satisfied with a little merit, from that time on, count the three countless eons. The detailed distinction between cause and effect has been explained. Training mainly in discipline is the training of higher discipline, as stated in the Bodhisattva grounds, and so on. What is said there? In short, it is explained with four differences, etc. The difference in detailed distinction is that the precepts of discipline, the precepts of gathering virtue, and the precepts of benefiting sentient beings are different. The precepts of discipline are all