Chinese
安住于如是认知，则于无罪之上，以供养天神而圆满资粮，并成为观修见解与禅定的助伴，如是便具备了增上的功德。如是之理，于一切学处分位亦应知晓。总之，若生罪过，于任何宗规皆遮止；若诸功德生善，则开许行持，故而了知诸学处之大小、开遮，以及普遍与特殊至关重要。如《宝鬘论》云：“于普遍者作特殊，一切经论皆赞叹。”总之，从包含罪行之分的一切中，为他利而守护自心，是为别解脱戒。以二资粮与六度所摄之功德，未生者生起，已生者增长，是为摄善法戒，此以心之学处为主而摄持。以善巧方便，直接或间接成办利益有情之事，并以四摄事令他欢喜，于暂时获得增上生，究竟获得决定胜之种子，种植善根，并勇于承担他众安乐，是为饶益有情戒。此三戒成办道之三学，圆满二资粮，于成佛之际，以别解脱戒获得断德圆满，断除二障及其习气；以摄善法戒获得证德圆满，获得如所有性与尽所有性智等；以饶益有情戒获得事业圆满，于应调伏者，以适合彼之方式，二利任运成就之因获得。《宝积经》云：“光护，菩萨之戒有三种，谓别解脱戒，摄善法戒，饶益有情戒。光护，别解脱戒者，谓守护自心远离不善。光护，摄善法戒者，谓现前成办善之根本。光护，饶益有情戒者，谓勇于承担利益他众。
English
By abiding in such recognition, offering to deities on top of being without fault completes the accumulations, and since it becomes a companion for contemplating view and samadhi, it is like having virtues that increase. In the same way, all aspects of training should be understood. In short, if faults arise, they are prohibited in any system, and if virtues generate goodness, they are allowed to be done, so it is important to know the magnitude, permission, and prohibition of the trainings, as well as the general and the specific. As it says in the Ratnavali: "Making specific what is general, all treatises praise." In short, protecting one's mind for the sake of others from all that includes wrongdoing is the discipline of individual liberation. Generating unarisen qualities and increasing those that have arisen, gathered by the two accumulations and the six perfections, is the discipline of gathering virtuous dharmas, which is mainly gathered by the training of the mind. Accomplishing the benefit of sentient beings directly or indirectly through skillful means, making others happy with the four objects of gathering, planting the seeds of virtue that lead to temporary exaltation and ultimately definite goodness, and taking responsibility for the happiness of others is the discipline of benefiting sentient beings. These three disciplines accomplish the three trainings of the path, and upon attaining Buddhahood after completing the two accumulations, the discipline of individual liberation obtains the perfection of abandonment, abandoning the two obscurations along with their imprints. The discipline of gathering virtuous dharmas obtains the perfection of realization, such as knowing things as they are and as many as they are. The discipline of benefiting sentient beings obtains the perfection of activity, the cause for spontaneously accomplishing the two benefits in accordance with whatever needs to be tamed. In the Ratnakuta Sutra it says: "Light Protector, the discipline of a Bodhisattva is of three types: the discipline of individual liberation, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings. Light Protector, the discipline of individual liberation is protecting one's mind from non-virtue. Light Protector, the discipline of protecting virtuous dharmas is manifestly accomplishing the root of virtue. Light Protector, the discipline of benefiting sentient beings is taking responsibility for benefiting others."
Chinese
如是说。这些也如《经庄严论》中所说：六支寂静为三摩地所摄，安住善趣是布施者，是所依、寂静、无怖畏，具有福德资粮，以记号衡量获得法性，安住于律仪者具有。通晓如是戒律后，智者应如实修持。如是说。其中，自性是具有六支，安住于戒律，以别解脱律仪所摄，仪轨圆满，行境圆满，乃至对于极微小的罪过也视为恐怖之境，如理受持学处而修学，如是出自《声闻地》。因是获得寂静涅槃。果是安住善趣。作用是成为一切功德的所依。又息灭烦恼，也使自他没有怖畏。功德是具有福德资粮。分类为如理受持由记号而生，以及由法性而得。初者是别解脱。由法性而得有由禅定和无漏所生两种，即获得禅定正行的心，以及获得见道等无漏圣位。如《俱舍论》所说：律仪称为别解脱，如是禅定生无漏。如是说。这些是没有退失，不与声闻、独觉混杂，不为罪堕所染污，是大乘故不低劣，具有四种是应生起为功德之所依。如《亲友书》所说：汝应守护戒律不毁损不低劣，不杂染当恒常依止。戒如大地是能生与非能生，善说为一切功德之根本。如是戒律之功德，如《经庄严论》所说：诸佛子等常时受持律仪，其自性为律仪与精进。即使现前获得殊胜之天界，然亦不于彼生起贪著。亦以彼戒律而将一切有情安置于三菩提。以戒律与智慧所摄持，故于世间成为无尽藏。如是说。忍辱也有七种，总的来说，分类的一般开示是：从那以后是忍辱波罗蜜多
English
It is said thus. These are also as stated in the Ornament of the Sutras: 'The six limbs are encompassed by tranquility and samadhi, residing in happy migrations is the act of giving, it is a support, peaceful, and without fear, possessing a collection of merit, obtaining the nature of reality through signs, those who abide in vows possess these.' Having fully understood such discipline, the wise should diligently practice it. It is said thus. Among these, the essence is possessing six limbs, abiding in discipline, being bound by the vows of individual liberation, having complete rituals, having complete conduct, regarding even the slightest fault as a source of fear, and properly taking up and training in the bases of learning, as explained in the Hearer's Ground. The cause is achieving the peace of nirvana. The result is residing in happy migrations. The function is to serve as the basis for all qualities. Also, it pacifies afflictions and makes oneself and others fearless. The quality is possessing a collection of merit. The divisions are properly taking up what arises from signs and what is obtained by the nature of reality. The former is individual liberation. What is obtained by the nature of reality has two types: arising from meditation and arising from non-contamination, namely, obtaining the mind of actual meditation and obtaining the non-contaminated noble ground such as the path of seeing. As stated in the Treasury: 'Vows are called individual liberation, likewise, meditation arises from non-contamination.' It is said thus. These are without degeneration, not mixed with hearers and solitary realizers, not defiled by transgressions, and not inferior because they are Mahayana, possessing four qualities that should be cultivated as the basis of qualities. As stated in the Friendly Letter: 'You should maintain discipline without degeneration or inferiority, always rely on what is unmixed and undefiled. Discipline, like the earth, is the basis for what can and cannot be produced, well-spoken as the root of all qualities.' Such are the qualities of discipline, as stated in the Ornament of the Sutras: 'The sons of the Victorious Ones always uphold discipline, its nature being discipline and diligence. Even if they attain excellent heavens, they do not develop attachment to them. Also, through that discipline, they place all beings in the three enlightenments. Because discipline is fully encompassed by wisdom, it remains inexhaustible in the world.' It is said thus. Patience also has seven types. Generally speaking, the general explanation of the divisions is: From then on, it is the perfection of patience.
Chinese
彼岸是：内外诸般损害与痛苦，如同不在意一般，以慈悲之心专注于佛法，还要修持无缘忍三种。如此，对于他人所作的损害或伤害等，不生嗔恨，是不嗔恨的忍辱。对于解脱和自他之佛法修持的苦行忍辱，是如同不在意一般接受痛苦的忍辱。以慈悲心不厌倦地为他人做事，以及不畏惧空性深奥之义，是法性无所缘的忍辱。这些的意义是，《经庄严论》中说：不嗔如不思，以慈悲依于法，真实宣说五种利益，那是成办二利，苦行是主要且普遍具足，对此认为是三种，完全了解那样的忍辱后，智者应如实修持。本体是不嗔恨他人，寂静的苦行忍辱。原因是慈悲。果是五种利益，经中说：不会有很多人，不会有很多争端，会有很多安乐和心安乐，无悔地死亡，身体寂静安住，也会投生到善趣天界。作用是成办自他二利的善事，在《本生鬘》中说：谁若知晓他人愤怒，自己对此完全寂静，他即成办自己和他人，以及二者的利益。功德是，《经庄严论》中说：胜者之子们极其难行，同样能忍受人的一切损害，不是为了追求高位，不是因为无能为力，不是因为恐惧，不是为了利益，仅凭忍辱就能安置一切众生于三种菩提，忍辱被智慧完全摄持，所以在世间不会穷尽。所示的修持方式是：简要地说明修持忍辱的方式是：没有比烦恼，如嗔恨之类的罪恶更大的了，没有其他苦行功德能与忍辱相比，因此以各种方式认真地专注于忍辱，努力熄灭嗔恨的熊熊烈火。如此，最好的善事是菩提，那也由忍辱成就，因此比其他功德更大，最大的痛苦是地狱
English
The other shore is: all kinds of internal and external harms and sufferings, as if not caring, focusing on the Dharma with compassion, and also cultivating the three kinds of non-objectifying forbearance. Thus, not generating anger towards the harm or injury done by others is the forbearance of non-resentment. The forbearance of asceticism for the sake of liberation and the practice of Dharma for oneself and others is the forbearance of accepting suffering as if not caring. With compassion, not being tired of doing things for others, and not being afraid of the profound meaning of emptiness, is the forbearance of the nature of reality without objectification. The meaning of these is, as stated in the Ornament of the Sutras: Non-resentment is like not thinking, because of compassion relying on the Dharma, the five benefits are truly proclaimed, that is accomplishing the two benefits, asceticism is the main and universally complete, it is considered as three, after fully understanding such forbearance, the wise should truly practice. The essence is not being angry with others, the peaceful ascetic forbearance. The cause is compassion. The result is the five benefits, as stated in the sutras: There will not be many enemies, there will not be many disputes, there will be much happiness and mental happiness, dying without regret, the body will abide in peace, and one will also be reborn in the happy realm of the heavens. The function is to accomplish the good deeds of benefiting oneself and others, as stated in the Garland of Birth Stories: Whoever knows that others are angry, and oneself is completely peaceful towards it, he accomplishes the benefit of himself and others, and both. The virtues are, as stated in the Ornament of the Sutras: The sons of the Victorious One are extremely difficult to do, and can also endure all harms of humans, not for the sake of seeking high position, not because of inability, not because of fear, not for the sake of benefit, only by forbearance can all beings be placed in the three Bodhis, forbearance is completely grasped by wisdom, so it will not be exhausted in the world. The way to practice is shown: Briefly explaining the way to practice forbearance is: there is no sin greater than afflictions, such as hatred, there is no other ascetic merit comparable to forbearance, therefore in various ways earnestly focus on forbearance, strive to extinguish the raging fire of hatred. Thus, the best good deed is Bodhi, which is also accomplished by forbearance, therefore it is greater than other merits, the greatest suffering is hell.
Chinese
由于嗔恨所生的罪过没有比它更大的了，所以应当以各种方法致力于修习安忍的苦行。入行论中说：没有像嗔恨一样的罪过，没有像安忍一样的苦行。因此，应当以各种方式认真修习安忍。又如亲友书中所说：像安忍一样的苦行没有，所以你不要给嗔恨以机会。佛陀亲口说过，断除嗔恨就能获得不退转的果位。如是等等。 接下来是说明由于对境众多，所以要调伏自心。也就是说，由于嗔恨的对境众多，如果对每一个都进行回应，则无法成功或者没有止息的时候，所以应该安忍。损害的对境如不驯服者一样数不胜数，即使一个个平息，也没有足够的时间去调伏。调伏一个心就能调伏一切，所以要认真守护调伏自心的誓言。如是说，入行论中说：有情不驯服如虚空，不可能一一制伏彼等。若能调伏嗔恨心，则如调伏一切怨敌。如是等等。 接下来是说明通过损害的因缘能够成就安忍的方式。 此外，依靠损害能够成就安忍的功德，生起慈悲等功德。像敌人一样成为菩提的助伴，以恭敬和欢喜心亲近安忍。 就像堪布和阿阇黎是出家人的帮助者一样，即使没有敌人，安忍也不会产生，所以必须安忍。如彼论中说：于此若不修安忍，福德之因近在彼，于此我唯作障碍。何者无有则不生，何者何处若存在，彼即彼之因，如何于彼作障碍？ 适时到来之乞丐，未曾障碍布施事，反能令彼施增长，云何说彼为障碍？ 如是等等。 此外，由于损害之时，以不悦意等少许痛苦为因，生起慈悲和救护等，所以也应当安忍。如彼论中说：复次痛苦之功德，厌离能除骄慢心，于轮回者生悲悯，畏惧罪恶喜善行。如是等等。 又嗔恨心