Chinese
唯一，以及。 善于辨别的心的四种功德是： 不利因素悭吝等减弱； 具有助伴不分别的智慧； 实际上圆满成办众生的愿望； 以此摄受眷属，以三乘使之如其根器般成熟。 第三是次第： 依靠前者而生起后者的次第； 下劣和殊胜的安住次第； 粗大和微细的次第。 《庄严经论》中说： 依靠前者而生起后者，因为安住于下劣和殊胜，以及因为粗大和微细的缘故，这些是次第宣说的。 第四是确定的词义： 达那（藏文：དཱ་ན་，梵文天城体：दान，梵文罗马拟音：dāna，汉语字面意思：布施）是舍弃之义，因为舍弃贫穷所以是布施； 希拉（藏文：ཤཱི་ལ་，梵文天城体：शील，梵文罗马拟音：śīla，汉语字面意思：戒律）是清凉之义，从烦恼的焦热中带来清凉，所以是戒律； 因为忍耐愤怒所以是忍耐； 因为与殊胜的善相合所以是精进； 因为心执持于所缘所以是禅定； 因为了知胜义谛的境的实相所以是智慧。 该论中说： 因为成办舍弃贫穷，以及获得清凉和忍耐愤怒，以及与殊胜相合和心执持，以及了知胜义谛的缘故是智慧。 第五是串习功德，分为依靠事物、作意、意乐、方便、自在力而修习。 第一，依靠事物： 以因缘种姓的力量成办诸波罗蜜多，是依靠因； 以身体圆满的力量成办，是依靠异熟； 以祈愿的力量成办，是依靠祈愿； 分别观察不利因素和顺缘的过患功德后成办，是依靠各自观察的力量，共有四种。 第二，作意： 具有信解、品尝滋味、随喜、现前欢喜四种作意。 第三，意乐： 具有不知满足的意乐、广大的意乐、欢喜的意乐、饶益的意乐、不染污的意乐、善妙的意乐，即每一波罗蜜多都以六种意乐来修习。 第四，方便： 以不分别的智慧使布施等每一法都清净三轮而各自了知。 第五，自在力：
English
The unique one, and. The mind that thoroughly distinguishes the Dharma possesses four qualities: The adverse factors such as miserliness are diminished; Possessing the wisdom of non-conceptualization as a companion; Actually and completely fulfilling the desires of sentient beings; By gathering them into a retinue, maturing them according to their capacity through the three vehicles. Third is the order: The order of the latter arising in dependence on the former; The order of abiding in inferiority and superiority; The order of grossness and subtlety. In the Ornament it says: The latter arises in dependence on the former, because of abiding in inferiority and superiority, and because of grossness and subtlety, these are taught in order. Fourth is the definitive meaning: Dāna (藏文：དཱ་ན་，梵文天城体：दान，梵文罗马拟音：dāna，汉语字面意思：布施) means to give away, because of giving away poverty it is generosity; Śīla (藏文：ཤཱི་ལ་，梵文天城体：शील，梵文罗马拟音：śīla，汉语字面意思：戒律) means coolness, bringing coolness from the burning heat of afflictions, so it is discipline; Because of enduring anger it is patience; Because of joining with supreme virtue it is diligence; Because the mind holds onto the object it is concentration; Because of knowing the reality of the object of ultimate truth it is wisdom. In that very text it says: Because of accomplishing the giving away of poverty, and obtaining coolness and enduring anger, and joining with the supreme and holding the mind, and knowing the ultimate truth, it is wisdom. Fifth is to cultivate familiarity with qualities, divided into relying on objects, mental engagement, intention, means, and mastering power, and then meditating. First, relying on objects: Accomplishing the perfections through the power of the causal lineage is relying on the cause; Accomplishing through the power of a fully endowed body is relying on the ripening; Accomplishing through the power of aspiration is relying on aspiration; Accomplishing after separately examining the faults and merits of adverse factors and favorable conditions is relying on the power of separate examination, there are four types. Second, mental engagement: Having four types of mental engagement: faith, tasting the flavor, rejoicing, and manifest joy. Third, intention: Having the intention of not being satisfied, the intention of being vast, the intention of joy, the intention of benefiting, the intention of being unsoiled, and the intention of virtue, that is, each perfection is cultivated through six types of intention. Fourth, means: With non-conceptual wisdom, each generosity and so on is individually understood as purifying the three spheres. Fifth, mastering power:
Chinese
身（སྐུ་）上获得自在，就是获得法身和报身；行为（སྤྱོད་པ་）上获得自在，就是获得化身；示现（སྟོན་པ་）上获得自在，就是通过示现通达六度而成就。第六，详细区分：每一个也都要从体性、因、果、业、具有、进入六个方面来确定。第七，总摄：布施等六度总摄了一切白法，没有平等安住的白法全部由前二者总摄，安住的那些由后二者总摄，中间二者总摄了二者，因此。第八，舍弃相违品的差别：每一个都要舍弃七种执著，例如，就布施而言，要舍弃对受用执著、对拖延执著、对仅仅如此就满足执著、对回报执著、对异熟执著、因为没有舍弃悭吝的习气而对相违品执著、舍弃掉对散乱的执著，其他的也一样。第九，赞叹功德方面，有广大的功德、清净的功德、殊胜的功德三种，这些每一个又都有事物广大、动机无杂染、果实意义重大、时间不会穷尽四种。事物方面，布施中有从杂染中舍弃自己的生命之类的，戒律中有菩萨的三种戒律，安忍中有对痛苦毫不在意的安忍，精进中有胜过世间人和声闻缘觉的精进，禅定中有具有勇猛行等的等持的禅定，智慧中有证悟真如的智慧，这是事物广大。动机无杂染，就是不期望今世的回报和来世的异熟。果实意义重大，就是这些能使众生安立于三种菩提。时间不会穷尽，就是前五度具有不分别的智慧，后一度具有方便大悲，因此即使无余也不会穷尽。第二，布施清净，就是由于乞丐的所有愿望都满足，菩萨见到乞丐满足的喜悦特别超胜等等。戒律清净是
English
Gaining mastery over the body (sku) means attaining the Dharmakaya and Sambhogakaya; gaining mastery over conduct (spyod pa) means attaining the Nirmanakaya; gaining mastery over manifestation (ston pa) means accomplishing through manifesting the means to attain the six perfections. Sixth, detailed differentiation: Each one should also be determined from six aspects: essence, cause, result, activity, possession, and entry. Seventh, summary: The six, such as generosity, summarize all white dharmas. All white dharmas that are not equally abiding are summarized by the first two. Those that are abiding are summarized by the latter two. The middle two summarize both, therefore. Eighth, the distinction of abandoning conflicting factors: Each one must abandon seven attachments. For example, in terms of generosity, one must abandon attachment to enjoyment, attachment to procrastination, attachment to being content with just that, attachment to return, attachment to fruition, attachment to conflicting factors because of not abandoning the habit of stinginess, and abandon attachment to distraction. The same applies to the others. Ninth, in terms of praising qualities, there are three: vast qualities, pure qualities, and supreme qualities. Each of these has four: vast object, unadulterated motivation, significant result, and inexhaustible time. In terms of object, generosity includes giving up one's own life from within defilement, like that; ethics includes the three types of ethics of a Bodhisattva; patience includes patience that does not mind suffering; diligence includes diligence that surpasses worldly people and Shravakas and Pratyekabuddhas; meditation includes meditation with samadhi that possesses courageous conduct, and so on; wisdom includes wisdom that realizes Suchness, which is a vast object. Unadulterated motivation means not expecting a return in this life or fruition in the next. Significant result means that these can establish beings in the three Bodhis. Inexhaustible time means that the first five perfections possess non-discriminating wisdom, and the latter possesses skillful means and great compassion, so they will not be exhausted even without remainder. Second, pure generosity is like the special excellence of the joy of a Bodhisattva seeing the beggar satisfied, arising from the satisfaction of all the beggar's desires. Pure ethics is
Chinese
由于具有伟大的慈悲心，自然不会陷入十不善业之中。安忍完全清净，因为认为损害者是成就菩提的助伴，视为有益而安忍，没有不安忍的基础。精进完全清净，由于证悟自他平等完全清净，以珍爱他人的力量，为他人之事而行持的精进不觉辛苦。禅定完全清净，由于具有无漏的大乐等，胜过世间和声闻缘觉的禅定。智慧完全清净，因为现量证悟一切对境，并且非常清晰地证悟，所以胜过世间和声闻缘觉的智慧。第三，布施通过八种方式成为最殊胜的：所依是菩萨；基础是财物之中布施身体和生命，在不朽坏的布施之中救脱轮回的坏灭，在法布施之中布施大乘的法；以何种理由布施，是慈悲心完全引发；完全回向是为了追求伟大的菩提；原因是先前串习布施的力量而布施；以智慧摄持，在三轮中不分别的智慧；以及布施的对境，乞讨者、痛苦者、无依者和行持恶行者，后者比前者更殊胜。如果没有这些，则是对具有功德者布施，对处所生起信心，作意，以及安住于禅定中布施。后面的五者也像前面一样加上六个要点。基础的差别是：戒律是菩萨的戒律；安忍是以微小的我慢力量来平息；精进是修持度；禅定是菩萨的禅定；智慧是证悟一切法的真如，因此基础成为最殊胜的。五者的殊胜对境都是大乘的法。第十，互相决定的四种方式是：互相摄持而决定，即每一个都摄持了六个。区分而决定，即每一个都分为了六个。以法性而决定，即所说
English
Due to possessing great compassion, one naturally does not fall into the ten non-virtuous actions. Patience is completely pure because one sees the harmer as a helper in achieving Bodhi, viewing them as beneficial and enduring, there is no basis for not enduring. Diligence is completely pure because the realization of self and other equality is completely pure, with the strength of cherishing others, the diligence of engaging in the affairs of others does not feel difficult. Samadhi is completely pure because it possesses great uncontaminated bliss, etc., surpassing the Samadhi of worldly beings and Hearers and Solitary Realizers. Wisdom is completely pure because it directly realizes all objects and realizes them very clearly, therefore it surpasses the wisdom of worldly beings and Hearers and Solitary Realizers. Third, giving becomes the most supreme through eight ways: the basis is the Bodhisattva; the foundation is giving away body and life among material things, saving from the destruction of Samsara among imperishable giving, giving the Dharma of the Great Vehicle among Dharma giving; the reason for giving is that compassion completely arises; the complete dedication is to pursue great Bodhi; the cause is giving due to the power of previous habituation; being seized by wisdom, the wisdom that does not discriminate in the three spheres; and the objects of giving, beggars, sufferers, the helpless, and those who engage in evil deeds, the latter is more supreme than the former. If there are none of these, then it is giving to those who possess qualities, generating faith in the place, paying attention, and giving while abiding in Samadhi. The latter five also add the six points as before. The difference in the basis is: discipline is the discipline of the Bodhisattva; patience is pacifying with the power of small arrogance; diligence is meditating on the perfections; Samadhi is the Samadhi of the Bodhisattva; wisdom is realizing the suchness of all Dharmas, therefore the basis becomes the most supreme. The supreme object of the five is the Dharma of the Great Vehicle. Tenth, the four ways of mutual determination are: determining by mutual inclusion, that is, each one includes six. Determining by differentiation, that is, each one is divided into six. Determining by Dharmata, that is, the spoken
Chinese
以六度作为能诠来显示的经部等被摄集，以及这些能诠也摄集了所诠的六度。因为理由而确定，是指每一个度也成为趣入其他五度的理由。这些是对《经庄严论》的意义极其简略而明晰的阐述，如果想要详细了解，请查阅该论。禅定、无色、布施等等，在这些章节中，关于趣入修行的定义，有破立两种观点。第一种观点中，有些人说：趣入六度的加行精进为主的菩萨瑜伽；还有，加行精进为主的暖位以上的菩萨行；以及，以缘空性的修所成慧所摄持，对大乘的因果之法进行各种加行精进为主的菩萨智慧；以及，具有四种特殊成就的修行，即加行精进为主的修行；以及，什么是加行精进为主的修行？即暖位以上的加行精进所引发的菩萨行。第一种观点中，如果趣入修行的趣入处是那个，那么必须是九处中的第二个，因为那是它的定义。第二种观点中，以意乐精进为主的菩萨瑜伽，是这样的，因为那是所诠，因为是大乘的加行。不能接受，因为是以意乐精进为主。第三和第四种观点也因此被驳斥。第五种观点中，大乘的加行道，刚获得暖位的加行精进，是这样的，因为那是所诠。如果接受，那么在你之前应该有一个暖位以上的菩萨智慧，因为你接受。不能接受，因为是法性。第二种观点是：对因和果的大乘任何一个，以修习的方式趣入的大乘加行道，暖位以上的菩萨瑜伽。如果分类，有趣入禅定和无色的修行等九种。慈爱和布施等六种，在这些章节中，是积聚修行的定义。