English
Regarding the meaning of increasing: By training the mind with the three wisdoms, until decisive wisdom arises, the lower vehicles refer to the ten virtuous actions of gods and humans, and the practice of śrāvakas and pratyekabuddhas where cause and effect are not deceptive, as well as the seven vehicles of cause, namely the Mahāyāna and the three outer tantras. Through these paths, the disciples are taught according to their individual capacities. If benefiting beings, as long as self-grasping is not abandoned, cause and effect will not be reversed. Therefore, by not engaging in negative actions, the door to the lower realms is blocked. By practicing virtuous actions, one will obtain unfailing results in the higher realms, like going from one good house to another. Therefore, in order not to waste the opportunity to tame disciples, the teacher must be proficient in all vehicles. The teacher, etc., also includes all those who hold the position of Vajra Master. The faults of the three realms of samsara, one must understand their causes, conditions, essence, and characteristics, so that the disciple feels fear and aversion towards them. One must also understand the causes, conditions, characteristics, essence, and qualities of nirvana, and explain them so that the disciple understands and generates joy. One must be proficient in all vehicles. What is said here, starting from the heretics, to the views, practices, meditations, etc. of the nine vehicles, all classifications must be mastered. In this way, one can teach the corresponding vehicle according to the disciple's capacity, without wasting the opportunity. Therefore, the great abbot of the Buddhist college must be proficient in all vehicles. One cannot occupy the position of teacher by only knowing a part. Because it is necessary to show the capacity of the disciples, the part of the teacher refers to a certain part of the Greater or Lesser Vehicle. Knowing only a part is not able to explain the meaning. Just as the venerable master, the Great Bliss Gone, said: An unskilled person threads fine and thick threads through the eye of a single needle. It appears extensively, because it comes from the nine scriptures and their commentaries, so it is called extensive. Such as the Gongdü, the Guhyasamāja, the Vajrapāṇi empowerment tantra, and so on.
Chinese
这些都出自于密咒内外一切，以及八种等等所决定的经部等经典，以及这部论典等等的论著。关于阐述行持，有两种经：以见解的差别等，即世间和出世间的见解的差别；世间人自己也有有见解和无见解的差别；出世间的九乘各自的见解，是各不相同的上下差别。苦行等，是守护的方面，或者说是守护而清净的方面。律仪等，是从精通行为的方面，或者说是无论什么，都是实际容易修持的方面。变得不同等，就像前面的见解的差别一样，行持也同样显现，因此会变成各自不同的行持。总的来说，阐述有行持和无行持的差别是：没有苦行等，即没有守护、行持、修持，就是世间庸人和断见者。有苦行有四种：为了成就今世的远见，以及虽然开始寻求果实却走向邪路的邪见者，因为不能脱离轮回，所以称为世间的苦行。还有将要阐述的声闻，即两种小乘的苦行；为了他人的利益而努力的菩萨的苦行；一般人没有的，一切乘的究竟无上的苦行。这样总的阐述之后，详细阐述没有苦行的两种人是：其中的庸人等，是将上面已经提出的基础中庸人分离出来进行阐述，即因为不明白因果等，行善也不知道是升天，作恶也不知道是堕入恶趣，对于前世和后世，也不用心思考因果关系，头脑糊涂，因为不相信，所以没有意愿，因此没有修行，所以没有成就的苦行。断见者是：认为没有来世，只有今世，并且认为是断灭的。认为今生的显现也是偶然的，就像草原上突然长出蘑菇一样，是突然产生的，所以没有来世的果报，因此在这里没有用因来产生，是邪恶的完成。
English
These all come from the tantras, both inner and outer, and the sutras such as the Sutra Pitaka determined by the eight categories, and the treatises such as this very treatise. Regarding the explanation of conduct, there are two sutras: 'By the difference of views,' etc., which refers to the difference between worldly and transcendental views; worldly people themselves also have the difference of having views and not having views; the views of the nine vehicles of the transcendent are the differences of high and low that are not the same. 'Austerities,' etc., is from the aspect of guarding, or from the aspect of guarding and purifying. 'Vows,' etc., is from the aspect of being very knowledgeable about conduct, or from the aspect of being easy to practice in reality, whatever it may be. 'Become different,' etc., just as the difference in the views above, the conduct also appears in the same way, so it will become different conducts for each. In general, the difference between having conduct and not having conduct is explained as: 'Without austerities,' etc., which means without guarding, conduct, or practice, are ordinary worldly people and nihilists. There are four types of austerities: the far-sighted who strive to achieve this world, and the heretics who, although starting to seek fruits, go astray, because they cannot escape samsara, they are called worldly austerities. There are also the Shravakas who will be explained, that is, the austerities of the two lesser vehicles; the austerities of the Bodhisattvas who strive for the benefit of others; the ultimate and unsurpassed austerities of all vehicles that ordinary people do not have. Having explained in general like this, the two types of people who do not have austerities are explained in detail: 'Among them, ordinary people,' etc., is to separate the ordinary people from the basis that has already been proposed above and explain it, that is, because they do not understand cause and effect, they do not know that doing good is ascending to heaven, and they do not know that doing evil is falling into evil destinies, and they do not think about the causal relationship between past and future lives, their minds are confused, because they do not believe, so they have no intention, therefore there is no practice, so there is no austerity of accomplishment. Nihilists are: those who think that there is no future life, only this life, and think that it is annihilation. They think that the appearance of this life is also accidental, just like mushrooms suddenly growing on the grassland, it is suddenly produced, so there is no fruit of the future life, so there is no production by cause here, it is an evil completion.
Chinese
为了土地而立誓没有苦行，有苦行的外道是：即使不相信前后世和业果，为了今生能获得他人羡慕的殊胜之处，如长寿、无病、富有、子孙繁衍，而进行名为洁净的行为，即清除污垢、守护秽物、沐浴、祭祀世间神灵等。此外，为了各自的王族和婆罗门种姓不衰败，不吃肉、守护口食、远离贱民等也包括在内。但他们并不了解善恶业的因果和前后世的作用，因此不会聚集恶业，也不会选择善业，远离了真正的意义，也没有领悟到为了今生利益而进行的苦行。外道是指：等等。错误理解的过患是：认为有一个常恒的“我”。认为一切众生的身体内有一个名为“我”的常恒之物，大如鸡蛋，小如芥子。在不净时显现于三恶道，清净时则认为能获得果报。为了在恶友的帮助下使其清净，进行折磨。即以痛苦折磨自己的身体，使其衰弱。其本质是什么呢？依靠五火，即在四个方向点燃四堆火，头顶被太阳炙烤，希望通过五种方式得到净化。此外，新年用冰水沐浴也认为能得到净化。还有三杖、跳崖、裸体、极端的行为、用灰涂抹身体，以及模仿狗的行为等，外道除了邪见之外，还守护九种不善业，聚集在没有遮蔽物等的洁净之处。通过一心专注的禅定，由于没有散乱的力量，拥有眼识等微细的证量，因此看到狗和鸟等死后转生为天神。但他们没有看到和了解到转生于彼的原因是前世的善业存在于阿赖耶识中，因此认为是通过行为本身的力量而转生，于是采取狗的睡姿等行为，栖息在高处模仿鸟的行为，像鱼一样。
English
There is no asceticism in vowing for land. Ascetics who are outsiders: Even if they do not believe in past and future lives and the law of karma, they perform actions called purification in order to achieve the extraordinary qualities that others admire in this life, such as longevity, health, wealth, and the propagation of offspring. This includes eliminating dirt, guarding against impurities, bathing, and making offerings to worldly deities. Furthermore, in order to prevent the decline of their respective royal and Brahmin castes, they abstain from eating meat, guard their food, and avoid contact with outcastes. However, they do not understand the cause and effect of good and bad karma and the actions of past and future lives, so they do not accumulate evil deeds or choose good deeds. They are far from the true meaning and have not realized the asceticism of actions that achieve the benefits of this life. Outsiders refer to: and so on. The fault of wrong understanding is: believing that there is a permanent "self." They believe that within the bodies of all beings there is a permanent thing called "self," as large as an egg or as small as a mustard seed. When impure, it appears in the three lower realms, and when purified, it is believed to attain fruition. In order to purify it with the help of bad friends, they inflict suffering. That is, they torment their own bodies with suffering, weakening them. What is its essence? Relying on the five fires, they light four piles of fire in four directions and are scorched by the sun on their heads, hoping to be purified in five ways. In addition, bathing in ice water on New Year's Day is also believed to purify. There are also the three staffs, jumping off cliffs, nudity, extreme behaviors, smearing the body with ashes, and imitating the behavior of dogs. Outsiders, in addition to wrong views, also guard against nine unwholesome deeds and gather in clean places without coverings. Through one-pointed concentration in meditation, due to the power of non-distraction, they possess subtle attainments such as eye consciousness, and therefore see dogs and birds and so on being reborn as gods after death. However, they do not see or understand that the cause of being reborn there is the good karma of previous lives existing in the alaya consciousness, so they believe that they are reborn through the power of the actions themselves. Therefore, they adopt behaviors such as the sleeping posture of dogs, perch in high places imitating the behavior of birds, and act like fish.
Chinese
在水中浸泡。那些被视为他成就果位的道路，因此是苦行。那些以粗俗的方式行事并参与实践的人，因为没有任何因果关系能从这些行为中产生果报，所以被称为邪行。已逝的苦行是声闻和低劣的两种。自己无法忍受三界的痛苦，因此以超越痛苦的方法的戒律和行为被称为苦行。所谓“集合”等，所有《律经》等都从此四句中衍生出来，因此是所有一切的根本。“不做一切罪恶”，罪恶是指以身体、语言、意三门造作的，具有如罪恶之罪恶的性质，其果报是在三恶道中受苦，因此称为罪恶。一切从所依的角度来说，都汇集在身语意三门中，从本质的角度来说，是不善的十种行为。从粗细的角度来说，粗的是不杀生等，细的是微小生物的微小生命。这十种都要应用。“不做”的意思是，为了自己的利益不做，更不要说为了他人的利益也不做，因为善恶的形态在世俗和胜义中是分别存在的，完全是为了自己的寂静而发起。这是防护的戒律。“行持圆满的善”，善的自性是难以获得的，具有慈爱自己和他人的性质，以及平等性，其果报显现为善趣和解脱。圆满是指十善等，是为了自己的利益而行持的，不损害他人的本质，以微细和粗大的方式行持，这被称为智慧。禅定是“完全调伏自己的心”，声闻的戒律和行为的一切根本，就是调伏自己的心，不以如理的方式作意，例如难以驾驭的马车。“缰绳就是别解脱”，就像如果给不停奔跑的马车装上合适的制动器，它就会停下来，如果装上不合适的制动器，它就会继续跑一样。我的心就像一匹野马，应该在哪里系住它呢？通过像别解脱的调伏一样的方式来调伏自己的心，既是根本，也是功德或果报。这就是佛陀的教法。
English
Soaking in water. Those are seen as the path to achieving his fruit, hence asceticism. Those who act in a vulgar manner and engage in practice, because no cause and effect can arise from those actions, are called wrong practices. Past asceticism is of two types: Hearers and inferior ones. Not being able to endure the suffering of the three realms, the discipline and conduct of the method of transcending it is called asceticism. The so-called "collection," etc., all the Vinaya Sutras, etc., are derived from these four sentences, so it is the root of everything. "Do not commit all sins," sin refers to actions committed through body, speech, and mind, having the nature of sin like sin, the result of which is suffering in the three lower realms, hence it is called sin. Everything, from the perspective of the basis, is gathered in body, speech, and mind; from the perspective of essence, it is the ten non-virtuous actions. From the perspective of coarse and subtle, the coarse is not killing, etc., the subtle is the subtle life of tiny creatures. All ten should be applied. "Do not do" means, do not do it for one's own benefit, let alone do it for the benefit of others, because the forms of good and evil exist separately in the conventional and ultimate senses, and it is initiated entirely for one's own peace. This is the discipline of restraint. "Practice perfect virtue," the nature of virtue is difficult to obtain, having the nature of loving oneself and others, and equanimity, the result of which appears as good realms and liberation. Perfection refers to the ten virtues, etc., which are practiced for one's own benefit, not harming the essence of others, practiced in subtle and coarse ways, this is called wisdom. Samadhi is "completely subduing one's own mind," the root of all the discipline and conduct of the Hearers is to subdue one's own mind, not to attend to it in an inappropriate way, like a chariot that is difficult to control. "The reins are individual liberation," just as if a suitable brake is installed on a chariot that is constantly running, it will stop, and if an unsuitable brake is installed, it will continue to run. My mind is like a wild horse, where should I tie it? Subduing one's own mind through a method like the discipline of individual liberation is both the root and the merit or result. This is the teaching of the Buddha.