Chinese
像通过宰杀等行为无法获得解脱一样，积累了导致今生来世痛苦的众多因素，对己方产生贪恋，对他方充满愤怒，执着并贪恋这如同朽木般的身体，守护它又有什么用呢？没有任何意义。现在活着的时候，我用食物衣物等来养护它，或者最终死去后，被秃鹫等猛禽争抢吞食也好，这个僵硬的身体，对于被养护没有贪恋和喜悦，对于被吞食也没有憎恨和不悦，那么有什么理由要去执着和贪恋这个不知好坏的身体呢？不应该这样做。因此，如果有人因为别人诋毁身体而愤怒憎恨，或者因为别人赞美身体而高兴贪恋，如果身体本身什么都不知道，那么我的心为了哪个身体的缘故，因为赞美和诋毁而产生贪恋和憎恨，所做的努力又有什么意义呢？不是因为特别贪恋和喜欢自己的身体才去守护它。如果其他众生喜欢和想要我的这个身体，我和他们是朋友，所以才守护这个身体，如果是这样，那么甚至到昆虫为止，所有的众生都喜欢和想要自己的身体，那么对于那些众生的身体，为什么不高兴地说“这也是我的身体”呢？应该像对待自己的身体一样高兴地守护它们。这里的关键也像在讲自他平等的时候所说的那样，实际上没有自他的区别，所以对于身体也没有自他的身体这样的区分。因为不应该为了自己而执着于身体，所以我的心应该永远没有贪恋，为了成办利益一切众生的广大事业，不应该贪恋和执着这个身体，而应该把它当作他们的奴仆或工具来使用，为了利益他人而需要它，因此，这个身体充满了不净，通过追求食物衣物受用也产生了很多罪恶和痛苦，虽然有很多过失，但应该像铁匠和木匠等工匠的工具一样，认为它是有用的，从而接受和守护它。正如所说：过患是轮回的基石，此身。
English
Just as liberation cannot be attained through acts like slaughter, one accumulates many causes of suffering in this life and the next, developing attachment to one's own side and anger towards the other. What is the use of clinging to and cherishing this body, which is like rotten wood? There is no purpose. Now, while alive, I nourish it with food, clothing, and so on, or even if, upon death, vultures and other raptors devour it, this inanimate body has no attachment or joy in being nourished, nor hatred or displeasure in being devoured. What reason is there to cling to and cherish this body that knows neither good nor harm? It is not appropriate to do so. Therefore, if someone becomes angry and hateful when others denigrate the body, or becomes pleased and attached when others praise it, if the body itself knows nothing, then for whose sake does my mind, through praise and denigration, exert effort with attachment and hatred? There is no meaning in it. It is not because I am particularly attached to and fond of my own body that I protect it. If other sentient beings like and desire this body of mine, and they and I are friends, then I protect this body. If that is the case, then even down to insects, all sentient beings like and desire their own bodies, so why not rejoice in the bodies of those sentient beings, saying, "This is also my body"? One should rejoice and protect them as one's own body. The key here, as explained in the context of equality between self and others, is that in reality there is no distinction between self and others, so there is also no distinction between one's own body and the bodies of others. Because one should not cling to the body for one's own sake, my mind should never have attachment. In order to accomplish the vast work of benefiting all beings, one should not cling to or cherish this body, but should use it as their servant or tool. Since it is needed for the benefit of others, this body is filled with impurity, and pursuing food, clothing, and possessions also generates much sin and suffering. Although there are many faults, one should regard it as useful, like the tools of blacksmiths and carpenters, and thus accept and protect it. As it is said: The fault is the cornerstone of samsara, this body.
Chinese
是。好的话，这就是解脱的船只。这是善恶一切的奴仆。如是说，虽然过错很多，但也是行善所需要的，因此这个身体要用于需要之处。第三，关于修习禅定的方法的教导是，为了舍弃烦恼，必须平等地安住心，因此，至今为止，各自凡夫的行为，降伏敌人、守护亲友、经商和务农、追求利养恭敬名声等等，这些孩童的行为以前已经做了很多，足够了，没有必要了，现在我如同追随或进入智者圣者佛陀和菩萨们之后，承诺学习他们一样，三门的行为，谨慎的言语，要思考所要修习的学处，对于谨慎行事等等要忆念，并且努力遮止和舍弃禅定的违品，睡眠和昏沉，掉举和后悔，贪欲和嗔恨，以及怀疑，也就是五种禅定的障碍等等。王子大慈悲，也就是具有伟大的人们，如同禅定的修习解脱一样，如何以理性的事业，修习禅定等等，要坚定地树立勇气或坚忍，如果日夜不努力，那么我的三界轮回的痛苦何时才能究竟而穷尽呢？因此必须日夜不懈地努力。为了获得解脱而必须努力，因此，为了舍弃或消除包括习气在内的二障，从颠倒的错误的显现，执着不真实的为真实的邪道中，收回自己的心，并且恒时将心专注于正确的对境法界，我以止观双运的状态，一心一意地安住，并且精进努力。章节的名称是《入菩萨行论》中，名为“禅定品”，也就是第八品。第三，为了使殊胜的真实菩提心越来越增上，智慧品是正文和品名。第一，简略地宣说生起智慧，以及详细地解说，分为二者。第一是，如前所说
English
It is. If it is good, this is the ship of liberation. This is the servant of all good and evil. As it is said, although there are many faults, it is also needed for doing good deeds, so this body should be used where it is needed. Third, the instruction on how to practice samadhi is that in order to abandon afflictions, one must equally abide in the mind, therefore, until now, the actions of ordinary individuals, subduing enemies, protecting relatives, doing business and farming, seeking gain, respect, fame, etc., these childish actions have been done a lot before, enough, there is no need, now I, like following or entering after the wise and holy Buddhas and Bodhisattvas, promising to learn from them, the actions of the three doors, cautious speech, one must think about the training to be practiced, for acting cautiously, etc., one must remember, and strive to prevent and abandon the obstacles to samadhi, sleep and drowsiness, agitation and regret, desire and anger, and doubt, that is, the five obstacles to meditation, etc. Princes, great compassion, that is, those who have greatness, like the liberation of the practice of samadhi, how to use rational activities, practice samadhi, etc., one must firmly establish courage or endurance, if one does not strive day and night, when will the suffering of my three realms of samsara be exhausted? Therefore, one must strive tirelessly day and night. In order to obtain liberation, one must strive, therefore, in order to abandon or eliminate the two obscurations including habitual tendencies, from the inverted erroneous appearance, clinging to the untrue as the true evil path, withdraw one's own mind, and constantly focus the mind on the correct object, the realm of Dharma, I, in the state of union of calm and insight, abide single-mindedly, and strive diligently. The title of the chapter is from "Entering the Bodhisattva's Way of Life", called "Meditation", which is the eighth chapter. Third, in order to make the excellent true Bodhicitta increasingly increase, the Wisdom Chapter is the text and the title of the chapter. First, briefly explain the arising of wisdom, and explain it in detail, divided into two. The first is, as mentioned above
Chinese
布施等前者依赖于前者，后者以产生方式为主，主要讲的是禅定。这里以宗喀巴大师的教言为基础，将布施等直至禅定之间的五度概括起来，所有这些方便的支分，都是由能者，即伟大的能者佛陀薄伽梵所说，因为他是证得一切种智的智慧的根本因，而智慧是道路的主要部分，它能消除二障，使二智的究竟智慧得以显现，这些都是为了帮助或为了智慧而宣说的。例如，国王出征时，军队的四个部分也都是为了国王或帮助国王而行动。正如《百千颂母经》中所说：所有河流都汇入恒河，并与之一起流入大海，同样，如果五度被智慧度所摄持，那么它们也将趋向于一切种智。以及《功德宝聚经》中也说：无数的盲人摸索着目标，他们既不认识道路，又怎么能进入城市呢？如果没有智慧，这五度就像没有眼睛一样，没有目标，因此无法触及菩提。当智慧完全摄持它们时，那时就像获得了眼睛，并获得了这个名称。正如《广大母经》、《中等母经》、《略母经》等经中所广说的那样。总之，经中以重要的意义显示了智慧是不可或缺的道路之主要部分，这里也同样，通过“支分”和“为了”这些词语的力量，仅仅是显示了智慧是主要的。而对于智慧的波罗蜜多，在《八千颂精简义》中说：智慧波罗蜜多是无二的，那个智慧就是如来，为了获得所要证悟的意义，对于经部的智慧度，如理地进行闻思，从而以具备道路智慧度一切形态之殊胜的方式，通过方便与智慧无离的方式进行修持和禅修是十分必要的。因为如上所说的理由，为了自己和他人的有寂之苦
English
Depending on the former, such as generosity, the latter are caused to arise, mainly explaining meditation. Here, based on the words of Je Jamyang Lama, the various aspects of the means that encompass the five perfections from generosity to meditation are all taught by the capable one, the Great Capable One, the Buddha Bhagavan. This is because wisdom, which realizes all aspects of the result, is the uncommon material cause of the wisdom of omniscience and the main part of the path. It eliminates the two obscurations and causes the ultimate wisdom of the two knowledges to manifest. These are taught as aids or for the sake of wisdom. For example, when a king goes to war, the four divisions of the army also act for the king or to help the king. As it is said in the "Hundred Thousand Mothers," just as all rivers enter the Ganges and flow together into the great ocean, so too, if the five perfections are grasped by the Perfection of Wisdom, they will go to that very omniscience. And in the "Ratnacūḍa Sūtra," it also says: "Billions of blind people groping for a target, how can they enter the city if they do not know the path? Without wisdom, these five perfections are like the blind, without a target, so they cannot touch enlightenment. When wisdom fully grasps them, then it is like finding eyes and obtaining this name." As extensively explained in the "Extensive Mother," "Medium Mother," and "Concise Mother," and so on. In short, it is shown in an important sense that wisdom is an indispensable main part of the path. Here too, through the power of the words "limb" and "for the sake of," it is merely shown that wisdom is the main thing. And regarding that Perfection of Wisdom, in the "Condensed Meaning of the Eight Thousand," it says: "The Perfection of Wisdom is non-dual; that wisdom is the Thus-Gone One. For the sake of attaining that which is to be accomplished, the word 'that' refers to both scripture and path." As it is said, in order to attain the Perfection of Wisdom as the result, it is necessary to listen to and contemplate the Perfection of Wisdom in the scriptures properly, and then to practice and meditate on the Perfection of Wisdom of the path, which possesses the supreme of all forms of means, through the inseparable means and wisdom. Because of the reasons stated above, for the sake of the suffering of samsara and nirvana of oneself and others,
Chinese
由于希望从根本上平息一切痛苦，因此希望者们应该努力生起证悟实相的智慧。当自己证悟空性时，《菩提心释》中说：如此瑜伽士们，若能习惯于赞颂，心便乐于利他，转变并不困难。以及“空性具有慈悲的本质”，如是诸佛菩萨宣说证悟空性与生起慈悲同时，因此凭借慈悲，通过向他人展示空性，自他的一切痛苦都将平息。第二，有以见解确定，以修行体验，以理证断除增益，证悟空性的作用等四者。其中第一，又有安立二谛，破除对它的辩论，确立大乘为最胜等三者。其中第一，又有二谛的区分，二谛的定义，确定二谛的补特伽罗等三者。第一是：如此，对于包含轮回与涅槃的一切法，显现方式的法，有多少显现，仅仅是显现，这是世俗谛；以及存在方式的法性，如其所是，这是空性胜义谛。这些次第按照各自的视角，因为是不欺骗的，所以被认为是安住于二谛。如果胜义上是不同的，世俗上是相同的，那么将被四种过失所损害，并且处于一与异的无别自性中。如《解深密经》中所说，应当了知。第二是：因此，事物的存在方式，胜义谛，是远离有、无、亦有亦无、非有非无的一切边，因此不是意识的行境，因为以有无等方式进行分别的意识和言说是世俗，而不是胜义。因此，超越意识、不可言说、不可思议、无意义是胜义谛的定义，而意识错乱、具有对境是世俗谛的定义，应当了知。总之，就究竟的安住方式而言，世俗上存在，胜义上不存在，也就是说，有和无的体性并非各自截然分开地存在，而是色即是空，空即是色。
English
Because of the desire to fundamentally pacify all suffering, those who desire should strive to generate the wisdom that realizes suchness. When one realizes emptiness oneself, it is said in the Bodhicitta Explanation: Thus, if yogis become accustomed to praising, the mind will be happy to benefit others, and the transformation will not be difficult. And, "Emptiness has the essence of compassion," as the Buddhas and Bodhisattvas have said that realizing emptiness and generating compassion are simultaneous, therefore, through compassion, by showing emptiness to others, all the suffering of oneself and others will be pacified. Secondly, there are four: establishing through view, experiencing through meditation, cutting off superimpositions through reasoning, and the function of realizing emptiness. Among these, the first also has three: establishing the two truths, refuting arguments against them, and establishing the Great Vehicle as supreme. Among these, the first has three: the distinction of the two truths, the definition of the two truths, and the person who establishes the two truths. The first is: Thus, for all these phenomena included in samsara and nirvana, the way things appear, as many phenomena as appear, are merely appearances, which is the conventional truth; and the way things exist, the suchness of phenomena, as it is, is the ultimate truth of emptiness. These are considered to abide in the two truths because they are not deceptive in their respective perspectives. If they are different in the ultimate sense and the same in the conventional sense, then they will be harmed by four faults and be in the nature of being separate from one and different. As stated in the Saṃdhinirmocana Sūtra, it should be known. The second is: Therefore, the way things exist, the ultimate truth, is free from all extremes of existence, non-existence, both, and neither, so it is not the object of consciousness, because the consciousness that distinguishes in terms of existence, non-existence, etc., and speech are conventional, not ultimate. Therefore, that which is beyond mind, unspeakable, unthinkable, meaningless is the definition of the ultimate truth, and that which is confused by mind and has an object is the definition of the conventional truth, it should be known. In short, in terms of the ultimate way of abiding, existing conventionally and not existing ultimately, that is, the nature of existence and non-existence do not exist separately, but form is emptiness, emptiness is form.