Chinese
如莲花鬘见者悦意。 如是之人，也称为大丈夫。经中说：大丈夫有二，即不堕落者，以及堕落后能改正者。如是。因此，务必调伏自心乃是诀窍之精要。如前所说：世尊，您务必调伏自心。佛说心乃是佛法的根本。如是，心乃是一切佛法之先导，故善心应如石上刻画般稳固，不善心则应如水上绘画般，伴随悔恨立即消失，如其所说：心如水、土、石，其上绘画应如是理解。其中，对于烦恼者而言，前者为佳，对于求法者而言，后者为佳。如是。 第二，讲述善业，分为二：讲述真实的善业，以及总结下士道的要义。第一，讲述真实的善业：其中，各大论典中出现的“三种自性”，中观宗和唯识宗的解释方法虽有不同，但总的来说，遍计所执性是指实际上任何事物都不存在，却因妄念而强加执着，如无我执为有我。以及所有与此观点相同的恶劣宗派。无论对何事物冠以何种意义，都只是自以为是，实际上没有任何事物能以自性成立。依他起性分为两种：不清净依他起性是指由错觉习气增长而产生的器情世界，且未脱离遍计所执性的染污，例如，在变魔术时，将幻化的马牛执为真实的马牛时所产生的显现。清净依他起性是指圣者们后得位的显现，例如，魔术师知道自己变幻出的景象，不会将马牛等事物执为自性，脱离了遍计所执性的染污，对所显现的境不执着的阶段。圆成实性分为两种：不变和不颠倒。第一种是指无论在迷惑或不迷惑的状态下，一切法都具有自性清净的法性，本来就具备的空
English
Like a lotus garland, pleasing to behold. Such a person is also called a great being. As the sutra says: There are two types of great beings: those who do not fall, and those who, having fallen, correct themselves. Thus, in all ways, taming the mind is the essence of the instruction. As it was said before: "Bhagavan, please tame your mind." It is said that the mind is the root of the Dharma. As such, the mind is the forerunner of all Dharmas, so virtuous thoughts should be as firm as drawings on stone, while non-virtuous thoughts should be like drawings on water, disappearing immediately with regret. As it says: "The mind is like water, earth, and stone; drawings on them should be understood accordingly. Among them, the former is best for those with afflictions, and the latter is best for those who desire the Dharma." Thus. Second, explaining virtuous actions, there are two parts: explaining the actual virtuous actions, and summarizing the meaning of the path of the lesser being. First, explaining the actual virtuous actions: Among these, the "three natures" that appear in the great treatises, although the Madhyamaka and Cittamatra schools have different ways of explaining them, generally, the completely imputed nature (parikalpita) refers to that which does not exist in any essence, yet is imputed by conceptualization, such as considering selflessness as self. And all evil philosophical tenets that agree with this view. Whatever meaning is assigned to whatever thing, it is merely self-conceit, and ultimately no thing is established as real by its own characteristics. The dependent nature (paratantra) has two aspects: the impure dependent nature is the appearance of the environment and beings arising from the accumulation of habitual tendencies of delusion, and is inseparable from the defilement of the completely imputed nature, like the appearance at the time of perceiving illusory horses and cattle as real horses and cattle. The pure dependent nature is the appearance of noble ones in their subsequent attainment, like a magician knowing the arrangement of his illusion and not grasping horses, cattle, etc., as real entities, a state free from the defilement of the completely imputed nature, where there is no grasping of the perceived object. The thoroughly established nature (pariniṣpanna) has two aspects: unchanging and non-inverted. The first is that whether in a state of delusion or non-delusion, all phenomena possess the nature of self-existing purity, the emptiness that is inherently present
Chinese
是这样的。第二种是了悟法性如实之本来面目的智慧。因为这个原因，在错觉显现中，如果执着事物具有自性，那么由业力积累的力量所导致的地位高低显现，就是不清净的依他起状态。在凡夫俗子的自相续中，能够投生到显赫地位的原因是十善业。然而，仅仅是不做十不善业还不够，因为没有约束相续，所以是无记业。因此，从十不善业中向外，以不做的舍弃心来约束相续的业，称为十善业。在此基础上，加上这些的相反方面，即救护生命、布施财物、守护戒律，这是身的三种；说真实语、调解争端、说柔和语、讲述符合佛法的话语，这是语的四种；少欲知足、慈爱他人、相信业果，这是意的三种，这十种称为殊胜十善业。像这样，以福德分相应的十善业，小和中等的，主要与七众相应，能投生到享受粗略苦乐的欲界人天；而强大的十善业则能投生到色界，因为习惯了梵天的四种住处和八种禅定的定。从这些禅定中，生起以阿赖耶识和入定的阿赖耶识为主，其他为眷属的色界；以及阿赖耶识本身为主，其他处于潜在状态的无色界。因此，要正确地依止这些，也就是要修习它们。就像《宝鬘论》中所说：此法能从地狱饿鬼和畜生中解脱，在天和人之中，获得安乐、财富和王权的增长。禅定、无量和无色，能体验梵天等的安乐。这样说。第二，总结小士道的意义：像这样，如果知道了如何阐述不善和善的差别，并且对此深信不疑，就称为世间正见。通过这种正见，如理如法地在相续中修习十善业。
English
That is how it is. The second is the wisdom that realizes the nature of reality as it is. Because of this reason, in the appearance of delusion, if one grasps things as having self-nature, then the high and low positions that appear due to the power of accumulated karma are the impure dependent origination state. In the self-continuum of ordinary beings, the cause for being born into prominent positions is the ten virtuous actions. However, merely not doing the ten non-virtuous actions is not enough, because there is no restraint of the continuum, so it is unspecified. Therefore, turning away from the ten non-virtuous actions, the action of restraining the continuum with the mind of abandoning non-virtue is called the ten virtuous actions. On top of that, adding the opposites of these, namely saving lives, giving possessions, and keeping vows, these are the three of body; speaking truthfully, reconciling disputes, speaking gently, and speaking in accordance with the Dharma, these are the four of speech; having few desires and being content, cherishing and loving others, and believing in karma and its results, these are the three of mind, these ten are called the distinguished ten virtues. Like that, the ten virtues corresponding to the accumulation of merit, small and medium, mainly correspond to the seven assemblies, and can project one into the desire realm of humans and gods who experience coarse pleasure and pain; while the powerful ten virtues project one into the form realm, because of being accustomed to the four abodes of Brahma and the eight samadhis of meditative absorption. From these samadhis, there arise the form realm, which mainly possesses the alaya consciousness and the entering consciousness, with other consciousnesses as retinue; and the two formless realms, which mainly possess the alaya consciousness itself, with others in a latent state. Therefore, properly attend to these in your own continuum, that is, cultivate them. As it is said in the Precious Garland: This Dharma liberates from hell beings, hungry ghosts, and animals, and in the midst of gods and humans, one obtains happiness, wealth, and the increase of royal power. Meditative absorption, immeasurable qualities, and the formless, cause one to experience the bliss of Brahma and others. So it is said. Second, summarizing the meaning of the path of the small person: Like this, if one knows how to explain the distinctions between non-virtue and virtue as it has been shown, and if one has faith in it, it is called the correct view of the world. Through this view, properly cultivate the ten virtues in one's continuum.
Chinese
依靠这十种相应的福德，能将成熟的果报投生于善趣，而依靠十种不善业，则会投生于恶趣，对于黑白的因果取舍如理作意，就是因为畏惧恶道的痛苦，而仅仅追求增上生，这被称为小士道。经中说：世间人的正见，谁拥有了大的（正见），那怕是千百世，也不会堕入恶趣。那么，获得善业成熟的果报，得到增上生的地位后，相应的因、权势和作用的果报是怎样的呢？作用的相应因是自然而然地倾向于善，感受的相应因是依次寿命延长等。《十善经》中说：那些人因为行持十善业，精进增长，寿命会延长，受用会增大，会有和睦的家庭，没有敌对，不会被诽谤，一切都会如意，言语值得听取，一切都会悦耳，知足少欲，互相友爱，见解贤善。权势的果报是，经中说：断除杀生，会投生到美好的、令人愉悦的地方。断除不予取，会投生到饮食容易消化、味道鲜美、药物效力大的地方。断除邪淫，会投生到干净、充满香气、有药树的地方。断除妄语，会投生到没有敌人和盗贼等损害，不被欺骗的地方。断除离间语，会投生到众生和睦、没有石头瓦砾和荆棘的地方。断除恶语，会投生到时节不乱、花果按时成熟的地方。断除绮语，会投生到地面平坦、以湖泊和水池装饰的地方。断除贪心，会投生到能看到鲜花、果实和各种庄稼生长的地方。断除害心，会投生到树叶和果实繁多且味道甘甜的地方。断除邪见，会投生到果实和珍宝等
English
Relying on these ten corresponding virtues, one can be reborn in happy realms as a result of maturation, while relying on the ten non-virtues, one will be reborn in evil realms. Properly attending to the acceptance and rejection of black and white causes and effects is because one fears the suffering of evil destinies and only seeks higher rebirths. This is called the path of the lesser being. The sutra says: 'The right view of worldly people, whoever possesses great (right view), even for thousands of lifetimes, will not fall into evil destinies.' So, what are the corresponding causes, powers, and effects of actions after obtaining the state of higher rebirth, which is the fruit of the maturation of virtuous deeds? The corresponding cause of action is naturally inclining towards virtue, and the corresponding cause of experience is gradually increasing lifespan, etc. The Sutra of Ten Virtues says: 'Those who practice the ten virtuous deeds, diligently increasing them, will have their lifespan extended, their enjoyment increased, they will have a harmonious family, without enemies, they will not be slandered, everything will be as desired, their words will be worth listening to, everything will be pleasing to the ear, they will be content and have few desires, they will be mutually loving, and their views will be virtuous.' The fruit of power is, as the sutra says: 'By abandoning killing, one will be born in a beautiful and pleasant place. By abandoning stealing, one will be born in a place where food and drink are easily digested, delicious, and medicines are potent. By abandoning sexual misconduct, one will be born in a clean place, filled with fragrance, and with medicinal trees. By abandoning lying, one will be born in a place without harm from enemies and thieves, and where one is not deceived. By abandoning divisive speech, one will be born in a place where beings are harmonious, and there are no stones, pebbles, or thorns. By abandoning harsh speech, one will be born in a place where the seasons are not disordered, and flowers and fruits ripen on time. By abandoning idle talk, one will be born in a place where the ground is flat, and adorned with lakes and ponds. By abandoning covetousness, one will be born in a place where one can see flowers, fruits, and various crops growing well. By abandoning harmful intent, one will be born in a place where leaves and fruits are abundant and sweet. By abandoning wrong views, one will be born in a place with fruits and jewels, etc.'
Chinese
会出生于出身良好，庇护和助援圆满的地方。如是说。造就士夫的果实是，从那一世起，善业得以增长。第二个根本章节，以方便智慧摄持，讲述如何修持之理，分为两种：以中士夫的方便智慧摄持，如何修持之理；以及以大士夫的方便智慧摄持，如何修持之理。首先讲述以中士夫的方便智慧摄持，如何修持之理：其中，与解脱分相应的善业，是使业和烦恼的漏尽无余清净的寂灭，是殊胜的因，即一般而言，具有种姓，并且将微小的善根作为种子而安立的力量，最终必定会逐渐趋向菩提。如《妙法莲华经》所说：‘孩童嬉戏乐，如是于沙中，造作诸佛塔，或于墙壁上，以木或指甲，而作诸形像，此等诸人等，渐当成佛道。’因此，依靠三宝的极微小之业，也会转变为解脱分相应。特别是，如果将一切有为法视为痛苦的自性，从而生起想要从中解脱的决意出离心；以及以通达蕴等诸法，了知人无我的智慧所摄持的十善业；四禅定；四无色定；以及布施等直至智慧的六度，各自舍弃不顺品，修持顺品的方式来进行取舍。并且，在资粮道中，以闻思为主；在加行道中，以世间道的修生为主；在见道中，现量见到无我；在修道中，以串习彼为主的方式，如理修习，从而在无学道中达到究竟，因此被五道所摄持。第二，以大士夫的方便智慧摄持，如何修持之理：如此，对于声闻、独觉所应成办之事，也不执著于取舍，对于一切法，不仅是人无我，而且由于远离内在的作者士夫，因此境也无自性。