Chinese
通过出离的精进，以及去除无色界的禅定，以不离方便的方式修习智慧。正如其中所说：不求回报的布施，不愿再生的持戒，对一切的忍耐，汇集一切功德的精进，同样不是无色界的禅定，具备方便的智慧，对于这六度，坚定者们应如实修习。如是说。词义解释是：正如其中所说：为了消除贫困，为了获得清凉和忍受愤怒，为了与至上结合和心意专注，为了了解究竟意义而宣说。如是说。消除贫困是布施，平息和救护烦恼的痛苦是持戒，忍受愤怒是忍耐，与成佛之境结合是精进，一心专注是禅定，了解法之自性究竟真理是智慧。各自的自性广说有七种，布施有三种，首先是确定对象：现在宣说各自的自性有六种，布施的自性是：例如，看到众生因贫困而困苦。普遍显示的自性是：对此，食物、衣服、马和车辆、大象等，无量施予所需的一切物品，布施儿子和女儿等是大的布施，布施头和眼睛等是极大的布施，成办物质和法的利益。利益的解说是：布施，由此能摧毁自己的悭吝之聚，并且使他人的财富得以增长。其中，物质的布施圆满了福德，法的布施圆满了智慧，由于自己没有悭吝，断绝了饿鬼的生处，并且真实地使他人产生利益的财富。圣者持世所问授记经中说：其中，物质的布施圆满了福德之聚，法的布施圆满了智慧之聚，这二者能成办一切种智。其中，什么是物质的布施呢？例如，给予、大的给予和极大的给予。其中，给予是指：将食物、衣服、车辆和大象施予他人。
English
One should cultivate wisdom through diligence in renunciation, meditation that eliminates the formless realms, and in a manner that is inseparable from skillful means. As it is said therein: Giving without expectation, discipline that does not desire rebirth, patience towards all, diligence that gathers all qualities, likewise, meditation that is not formless, wisdom endowed with skillful means, these six perfections, the steadfast should truly practice. Thus it is said. The definition is: As it is said therein: It is explained for the sake of eliminating poverty, for obtaining coolness and enduring anger, for uniting with the supreme and focusing the mind, and for understanding the ultimate meaning. Thus it is said. Eliminating poverty is giving, pacifying and protecting from the suffering of afflictions is discipline, enduring anger is patience, uniting with the state of Buddhahood is diligence, focusing the mind one-pointedly is meditation, understanding the ultimate truth of the nature of Dharma is called wisdom. The individual natures are extensively explained in seven parts, giving has three parts, first is identifying the object: Now, there are six aspects to explaining the individual natures, the nature of giving is: For example, seeing beings distressed by poverty. The nature of general presentation is: Regarding this, giving immeasurable amounts of all necessities such as food, clothing, horses, vehicles, elephants, etc., giving sons and daughters etc. is great giving, giving heads and eyes etc. is extremely great giving, accomplishing material and Dharma benefits. The explanation of benefits is: Giving, by this one destroys one's own accumulation of miserliness, and it causes the wealth of others to increase. Among these, material giving perfects merit, and Dharma giving perfects the accumulation of wisdom, because one is without miserliness, one cuts off the birth of pretas, and one actually causes the wealth of benefit to arise for others. In the Prophecy Sutra Questioned by the Noble World Holder it says: Among these, material giving perfects the accumulation of merit, and Dharma giving perfects the accumulation of wisdom, these two accomplish the all-knowingness itself. Among these, what is material giving? For example, giving, great giving, and extremely great giving. Among these, giving is: giving food, clothing, vehicles, and elephants to others.
Chinese
所谓“大布施”，是指布施儿子、女儿和家庭。所谓“极布施”，是指难以做到的布施，即布施头、眼睛、手、脚等。那么，什么是法布施呢？布施幼苗、墨水和经卷是小的。如其根器般地宣说声闻、缘觉和无上之法是大的。使众生进入无上菩提，宣说如虚空般不可思议之法是极大的。其中，在家菩萨主要行财物布施，出家者则行法布施。这些也如《经庄严论》所说：行布施诸义，根本在于心，身及受用丰，二者随持成，亦即无悭吝，法与无畏施，如是知布施，智者应正行。因此，其自性是无悭吝，因是清净的布施心，果是成就身与受用的圆满，作用是自己和他人皆随顺受持并圆满二资粮。功德的差别是，如《彼论》所说：胜者之子若遇学，常舍自命亦如是，悲悯不求他回报，不求果报之义利，仅以布施即能令，一切有情立三菩提，布施为智慧所摄持，于诸世间置无尽藏。戒律也有三种，先说自性后赞叹，所说戒律波罗蜜，外道无有内道有，增上戒律能调伏相续，成办心之寂静善法，智慧能得二利圆满。简略宣说学处后劝诫守护，即是：律仪与摄善，饶益有情事，佛子常守护，三种之戒律。守护所依之补特伽罗差别及根本于菩提心宣说，其所依，在家众为近事、近住、发愿、入行，出
English
What is called "Great Giving" is the giving of sons, daughters, and family. What is called "Extreme Giving" is the difficult giving, such as giving head, eyes, hands, and feet. Then, what is Dharma giving? Giving seedlings, ink, and scriptures is small. Teaching the Dharma of the Hearers, Solitary Buddhas, and the unsurpassed according to their capacity is great. Causing beings to enter unsurpassed Bodhi and teaching the Dharma that is inconceivable like the sky is extremely great. Among these, householder Bodhisattvas mainly give material gifts, while renunciants give Dharma gifts. These are also as stated in the Ornament of the Sutras: To give away meanings, the root relies on the mind, body and enjoyment are abundant, the two are held and completed, that is, without stinginess, giving Dharma and fearlessness, knowing such giving, the wise should practice correctly. Therefore, its nature is without stinginess, the cause is a pure mind of giving, the result is the accomplishment of the perfection of body and enjoyment, and the function is that both oneself and others follow and uphold and complete the two accumulations. The difference in qualities is, as stated in the same text: The sons of the Victorious Ones always give up their own lives when they meet with learning. With compassion, they do not expect anything in return from others, nor do they seek the benefit of the fruit. By that giving alone, they place all beings in the three Bodhis. Giving is completely possessed by wisdom, so it leaves an inexhaustible treasure in the worlds. There are also three aspects to discipline. First, explaining the nature and then praising it is the explanation of the perfection of discipline. It is not present in outsiders but is present in Buddhist insiders. Higher discipline tames the continuum, accomplishes the peaceful virtues of the mind, and wisdom obtains the perfection of the two benefits. Briefly explaining the precepts and then exhorting to protect them is: The discipline of vows, the collection of virtues, and the benefit of sentient beings, the sons of the Buddhas always protect the three disciplines. Explaining the difference of the individuals who rely on protection and the root in Bodhicitta, its basis is that householders are lay practitioners, abiding in vows, aspiration, entering the path, and those who are
Chinese
因此，比丘、沙弥和式叉摩尼的戒律，无论是什么，守护菩提心两种是戒律。这里所说的菩萨戒律，是指在七种别解脱戒律的任何一种之上，具有愿心和行心两种发心。而仅仅是菩萨戒律，则没有七种别解脱戒律的差别。也就是，居士男女两种，沙弥男女两种，式叉摩尼，近住男女两种，共有九种。但将居士方面的居士戒和近住戒两种，出家方面的沙弥、沙弥尼、比丘五种归为一类，因此说在这些之上具有两种发心。其中，《经庄严论》中说：出家之方面，具有无量之功德，因此说持戒精进之居士，胜过菩萨。这样宣说了出家的菩萨。经中说：菩萨有在家、出家、童男、童女等无数种形象，但方法是一样的。其中，居士有两种，守护部分戒条等的居士，是守护四根本戒或其中之一，并且断除邪淫。梵行居士是守护四根本戒和酒，并在其上断除不行梵行。沙弥是，如《光明经》中所说：凡断杀生、不与取、非梵行、妄语和酿造的酒等，歌舞等、花鬘等、高广大床，以及过午的食物、获取金银等。以这样的方式受持十学处，并且从其他相应的过失中守护自心。式叉摩尼是在此戒律之上，加上不触摸男子等十二种舍弃之对治善法。因为女性烦恼重，为了观察是否稳固或能否坚持，而学习两年等。比丘有四种他胜罪，十三种僧残罪，三十种舍堕罪等二百五十三条戒律，比丘尼有三百六十四条等。
English
Therefore, the precepts of monks, novices, and female trainees, whatever they may be, are the discipline of guarding the two Bodhicitta minds. Here, the discipline of a Bodhisattva means having both the aspiration and practice Bodhicitta on top of any of the seven types of individual liberation vows. However, the Bodhisattva vows alone do not have the distinctions of the seven types of individual liberation vows. That is, there are nine: male and female lay practitioners, male and female novices, female trainees, and male and female observers. However, the two vows of lay practitioners and observers on the lay side, and the five of novice, female novice, and monk on the ordained side are grouped into one category, so it is said to have two Bodhicitta minds on top of these. Moreover, the Ornament of the Sutras says: The ordained side has immeasurable qualities, therefore, diligent lay practitioners are said to be superior to Bodhisattvas. Thus, the ordained Bodhisattva is taught. The Sutra says: Bodhisattvas have countless forms, such as lay people, ordained people, boys, and girls, but the method is the same. Among them, there are two types of lay practitioners. A lay practitioner who observes some precepts, etc., observes the four root precepts or any one of them, and abandons wrong views. A celibate lay practitioner observes the four root precepts and alcohol, and on top of that, abandons non-celibate conduct. A novice is, as stated in the Radiant Sutra: Whoever abandons killing, stealing, non-celibacy, lying, and fabricated alcohol, etc., dancing, garlands, etc., large high beds, and afternoon meals, taking gold and silver, etc. In this way, they uphold the ten precepts and protect their minds from other corresponding faults. A female trainee, on top of that discipline, adds twelve abandoning counteracting virtues, such as not touching a man. Because women have strong afflictions, they study for two years, etc., to observe whether they are stable or able to persevere. A monk has four defeats, thirteen remainders, thirty relinquishments, etc., two hundred and fifty-three precepts, and a nun has three hundred and sixty-four, etc.
Chinese
即有部，说一切有部，大众部，上座部和多闻部，这些各自的部派都以不同的戒律进行学习。从地部的角度来说，如果已经获得了发愿和行入的菩提心，并且没有失坏，那么就被称为出家菩萨。像这样的戒律，是约束自己不造恶业的戒律，也就是增上戒学。这些也都是具有舍弃心和善的种子。如《入行论》中所说：一旦生起舍弃心，即被称为戒律波罗蜜。也就是说，约束自己不造恶业，从而断除不善的部分，就是别解脱戒，是为了在轮回中获得天人的身体，并获得自己的利益和安乐。不仅是不伤害他人，而且是成办利益他人的部分，就被称为菩萨戒。密咒的戒律，是在此基础上，舍弃平凡的执着和烦恼，使自己成为能够修持二种次第的法器。也就是说，如果按照别解脱戒的受持时间来计算，那么十不善业是自性罪，没有开许的情况。而对于菩萨来说，有七种是为了利他而开许的。对于密咒来说，不是舍弃，而是作为方便来运用，就像从木头中生火一样，是产生智慧的因，因此以甚深道而著称。在一个人的相续中，体性相同，但反体的部分是不同的。在抉择对境时，要守护上层，因为下层包含在上层之中。下层和上层虽然看起来像是相违，但是因为没有失去体性，所以没有任何相违之处。例如，在密咒的修行中，如果饮酒，声闻乘会认为是堕罪，菩萨会说是相似的罪过，但实际上并不是罪过。因为那时对境的自性必须是比丘或者菩萨，那时因为观想为本尊，所以基础已经转变。事物必须是能使人陶醉的酒，但通过密咒、手印和三摩地，将其转化为甘露并享用。并且，意念的认识不能转变为其他，必须是本尊、坛城和甘露等。
English
That is, the Sarvastivadins, the Vaibhashikas, the Sthaviras, and the Bahushrutiyas, each of these different schools is known to study with different disciplines. From the perspective of the Earth Division, if one has already obtained the aspiration and practice of Bodhicitta, and has not lost it, then one is called an ordained Bodhisattva. Such precepts are the precepts that restrain oneself from committing evil deeds, that is, the higher training in discipline. These are also with the seeds of renunciation and virtue. As it is said in the Bodhisattvacaryāvatāra: 'Once the mind of renunciation arises, it is called the perfection of discipline.' That is to say, restraining oneself from committing evil deeds, thereby eliminating the part of non-virtue, is the Pratimoksha vow, which is for the purpose of obtaining the body of gods and humans in samsara, and obtaining one's own benefit and happiness. Not only does it not harm others, but the part that accomplishes the benefit of others is called the Bodhisattva vow. The mantra vow is based on this, abandoning ordinary clinging and afflictions, and making oneself a vessel capable of practicing the two stages. That is to say, if calculated according to the time of holding the Pratimoksha vow, then the ten non-virtuous deeds are naturally blameworthy, and there is no case of permission. For Bodhisattvas, there are seven that are permitted for the sake of benefiting others. For mantras, it is not abandonment, but used as a means, just like fire is produced from wood, it is the cause of generating wisdom, so it is distinguished by the profound path. In one person's continuum, the nature is the same, but the opposite parts are different. When deciding on the object, the upper level must be protected, because the lower level is included in the upper level. Although the lower and upper levels seem to be contradictory, there is no contradiction because the nature has not been lost. For example, in the practice of mantra, if one drinks alcohol, the Shravakas will consider it a transgression, and the Bodhisattvas will say it is a similar fault, but in reality it is not a fault. Because at that time, the nature of the object must be a monk or a Bodhisattva, and at that time, because of visualizing it as a deity, the basis has been transformed. The substance must be intoxicating alcohol, but through mantra, mudra, and samadhi, it is transformed into nectar and enjoyed. Moreover, the cognition of the mind must not be transformed into something else, it must be a deity, a mandala, and nectar, etc.