Chinese
对于如何存在相同和不同的方式等将被解释。第三部分分为两部分：大乘总体的学习方式，特别是金刚乘的学习方式。第一部分分为三个方面：对菩萨的学修产生学习的意愿；学习后接受佛子的戒律；接受后如何学习的方式。第一方面是：在律和咒语中，最初在没有接受各自的戒律之前，不允许听闻学处，但这一点与它们不同。首先要了解学处，净化自相续，然后当乐于接受时，才授予戒律。因此，了解学处，将其置于心中，从内心深处培养学习的意愿，然后接受戒律，会非常稳固，这是一种好的方法。第二方面是：在《戒律品》的注释中，已经详细阐述了首先如何接受戒律的方式，以及紧接着如何守护根本堕罪和违犯罪的堕罪，以及如果违犯了如何补救的方式，因此在接受戒律之前必须阅读，在那里可以了解。第三部分分为三个方面：学习的基础是什么；学处如何包含在其中；以及如何学习的次第。第一方面是：虽然显现的分类是无限的，但如果归纳起来，菩萨的所有学处都包含在六度中。因此，六度是菩萨道的所有要点的总结。第二部分分为两个方面：实际意义上的数量确定；附带地，顺序确定。第一方面是：世尊只是做了六度的总结，嘉察仁波切根据世尊的意图解释了这样做的原因的关键，产生了定解，这些是数量确定的方式。如果对这些产生令人满意的定解，就会认为这是六度修持的最佳教导。这有六种：取决于增上生；取决于成办二利；取决于圆满成办一切利他；取决于摄集一切大乘；取决于道或方法的一切方面；取决于三学而确定的数量。第一方面是：要圆满菩提的广大行持，需要经历许多世。
English
How similar and different ways exist, etc., will be explained. The third part has two divisions: how to train in the Mahayana in general, and how to train specifically in the Vajrayana. The first of these has three divisions: cultivating the desire to train in the bodhisattva precepts; taking the vows of a bodhisattva after training; and how to train after taking them. The first of these is: in both the Vinaya and Mantrayana, one is not allowed to listen to the objects of training without first having taken one's own vows, but this is different from those. First, one should know the objects of training and purify one's mind-stream, and then, when one is happy to take them, the vows are bestowed. Therefore, knowing the objects of training, placing them in one's mind, cultivating the desire to train in them from the bottom of one's heart, and then taking the vows, will be very stable, and this is a good method. The second of these is: in the commentary on the chapter on ethics, it has already been extensively established how to take the vows in the first place, how to protect against root downfalls and transgressions immediately thereafter, and how to remedy them if they are broken, so one must definitely look there before taking the vows, and one should know it there. The third part has three divisions: what is the basis for training; how the trainings are included therein; and the order of how to train in them. The first of these is: although the divisions of appearances are infinite, if one gathers them by category, all the bodhisattva trainings are included in the six perfections. Therefore, the six perfections are a great summary that gathers together all the key points of the bodhisattva path. The second part has two divisions: the actual meaning of the definite number; and incidentally, the definite order. The first of these is: the Blessed One only made a summary of the six perfections, and the holy Regent explained the key points of the reasons for doing so according to his intention, and generating certainty, these are the ways of determining the number. If one finds a satisfying certainty in these, one will regard it as the supreme instruction for the practice of the six perfections. This has six: depending on higher rebirth; depending on accomplishing the two aims; depending on completely accomplishing all aspects of benefiting others; depending on gathering all the Mahayana; depending on all aspects of the path or method; and the definite number depending on the three trainings. The first of these is: to perfect the vast practices of enlightenment, one must go through many lifetimes.