Chinese
并且，戒律是福德之资粮，智慧是智慧，三者也包含于两者之中，五者显现也是智慧之资粮。如此说。又，如果仅以有相和无相为主来安立，那么前五度是福德之资粮，因为如果他们不善巧方便并且与智慧分离，那么修行时只会成为轮回的身体和受用等圆满的因。如果善巧方便并且被甚深智慧所摄持，那么会成为一切智的因，因此被称为殊胜的资粮。后者，智慧的度，是智慧的资粮之资粮，即使只是对无我的肤浅证悟，并且不善巧方便，那么也只是寂灭一边的涅槃之因。如果证悟广大并且不离方便，那么就是大资粮，因此智慧不住于轮回，方便不住于涅槃。不住涅槃必须通过这两者之门来成办。在《秘密不可思议经》中说：智慧的资粮将舍弃一切烦恼。福德的资粮将使一切众生得以亲近和生活。如是等等。因此，如果不依靠这种方便和智慧双运的道路，就没有其他方法可以成就究竟的果位——佛陀。那么，这些度以这种顺序确定的原因是什么呢？因为前后因果，下劣殊胜，粗细的缘故而安立，如《经庄严论》所说：依赖于前者而生起后者，因为处于下劣和殊胜，以及粗大和细微的缘故，这些是依次宣说的。如何修习之理，也是在那里面说：无有希望的布施，不欲求再生的戒律，对于一切的忍辱，汇集一切功德的精进，如是禅定非无色界，以具有方便的智慧，对于这六度，坚定者们如实修行。如是修习的阶段性果实是，在《宝鬘论》中说：布施带来受用，戒律带来安乐，忍辱带来相好，精进带来威严，禅定带来
English
And, discipline is the accumulation of merit, wisdom is wisdom, the three are also included in both, and the appearance of the five is also the accumulation of wisdom. So it is said. Furthermore, if we establish it only by emphasizing appearance and non-appearance, then the first five perfections are the accumulation of merit, because if they are not skilled in means and are separated from wisdom, then practicing them will only be the cause of the perfect body and enjoyment of samsara, etc. If they are skilled in means and are grasped by profound wisdom, then they will become the cause of omniscience, and therefore they are called the supreme accumulation. The latter, the perfection of wisdom alone, is the accumulation of the accumulation of wisdom, and even if it is only a superficial realization of selflessness and is separated from skill in means, then it will only be the cause of the one-sided peace of nirvana. If the realization is vast and not separated from means, then it is a great accumulation, therefore wisdom does not abide in samsara, and means do not abide in nirvana. Non-abiding nirvana must be accomplished through these two doors. In the Secret Inconceivable Sutra, it is said: The accumulation of wisdom will abandon all defilements. The accumulation of merit will cause all sentient beings to be close and live. As it is said and so on. Therefore, if we do not rely on this path of the union of means and wisdom, there is no other method to accomplish the ultimate fruit, Buddhahood. So, what is the reason why these perfections are determined in this order? Because of the cause and effect of before and after, inferiority and superiority, and coarse and subtle, it is established, as it is said in the Ornament of the Sutras: The latter arises in dependence on the former, because of being in inferiority and superiority, and because of being coarse and subtle, these are explained in order. How to practice is also said there: Giving without hope, discipline without desire for rebirth, patience for all, diligence that gathers all qualities, likewise, meditation is not formless, with wisdom that has means, for these six perfections, the steadfast ones practice correctly. The fruit of the stage of practicing in this way is, in the Jewel Garland, it is said: Giving brings enjoyment, discipline brings happiness, patience brings beauty, diligence brings majesty, meditation brings
Chinese
以寂静智慧解脱。如是。究竟的果实是：以六度所摄的二资粮成就二身。从布施等福德资粮中，产生色身佛土，以及眷属和受用等一切圆满。以智慧资粮成就远离一切戏论的法身。《宝鬘论》中说：诸佛之色身，从福德资粮生；法身若略说，国王从智慧资粮生。如是。又，将布施等回向于为利他而证得大菩提，这是使之不尽的方法；以能压倒一切违逆之方的力量，确定善根必定能证得菩提的力量；以愿力在一切生世中，布施等的功德相续不断地生起，从而恒常行于善法的愿望；以及受用布施等法，成熟有情之智慧。《中边分别论》中说：不尽与恒常行，必定受用成熟。如是。若将这些归纳为二资粮，则前三者为福德资粮，后者为智慧资粮。如是，将这四者单独列出，加在之前的六度之上，就是十度。如是具有十度特征的这十度，在十地菩萨中依次各有侧重。初地菩萨也应发起菩提心，恒常以身语意三门所作的一切善事，都以方便和智慧二者摄持，从而圆满具足与这些度相顺应的功德。因此，从显密一切甚深口诀的修持次第来看，从最初的皈依发心到最后的迴向之间，所有以各种方式修持的一切，都是方便的部分；而将所有这些都以无执著来印持，则是智慧的部分。也就是说，将善根回向给他人，以及曼扎供和供养等布施；按照本乘的入门方式，正确地取舍而行持是持戒；对于善行而忍受苦行等是安忍；自己策励自己，日夜都以善行度过是精进。
English
Liberation through peaceful wisdom. Thus it is. The ultimate result is: the two bodies are accomplished by the two accumulations gathered by the six perfections. From the accumulation of merit, such as generosity, arise the form body, the pure land, and all the perfect retinues and enjoyments. The wisdom accumulation accomplishes the Dharma body, which is free from all elaborations. The Ratnavali says: The form bodies of the Buddhas are born from the accumulation of merit; the Dharma body, in brief, is born from the accumulation of wisdom. Thus it is. Furthermore, dedicating generosity and so on to great enlightenment for the sake of others is the method of making it inexhaustible; the power of subduing all opposing forces is the power of ensuring that virtue will definitely lead to enlightenment; the aspiration to constantly engage in virtue through the door of wishing that the qualities of generosity and so on will arise continuously in all lifetimes; and the wisdom of enjoying generosity and so on and maturing beings. The Madhyantavibhaga says: Inexhaustible, constant engagement, definite enjoyment, and maturation. Thus it is. If these are summarized into two accumulations, the first three are the accumulation of merit, and the last one is the accumulation of wisdom. Thus, when these four are counted separately and added to the previous six perfections, there are ten perfections. These ten perfections with such characteristics are present in the ten bhumis of the noble ones, each with a greater emphasis in turn. Even the first bodhisattva should generate bodhicitta and always ensure that all the virtues done by the three doors of body, speech, and mind are grasped by the two, method and wisdom, so that these perfections must be fully in accordance with them. Therefore, from all the profound pith instructions of the sutra and tantra meditation stages, from the initial refuge and bodhicitta to the final dedication, all that is practiced with aspects is the part of method, and it is said that sealing all of that with non-attachment is the part of wisdom. That is, dedicating virtue to others, and generosity such as mandala offerings and offerings; practicing correctly taking and abandoning in accordance with the entry point of one's own vehicle is ethics; enduring hardships and so on for virtuous conduct is patience; urging oneself and spending day and night in virtuous conduct is diligence.
Chinese
修行：直接专注于目标是禅定。这些都被三轮清净的见解所掌握，即智慧。总之，以六度概括的二资粮或方便与智慧二者不可分离地修学，是通往一切智智的良好无谬之道。除此之外，如果未获得对无我之义的定解，即使精进于善行，范围广阔，但若执着于此，则无法超越轮回之因。在《文殊师利幻化经》中说：“天子，如果对菩提心过于执着，也是魔的事业。如果对布施之心过于执着，也是魔的事业。”乃至“如果对智慧之心过于执着，也是魔的事业。”此外，对于根器极其敏锐者所说的密意，如果颠倒理解，诽谤方便之分，那么他们不仅无法获得解脱，甚至连成就增上生的因缘也会断绝，实在愚蠢。《摄抉择分》中说：“其中愚笨之人这样说：菩萨应当只修学般若波罗蜜多，并且诽谤其余的波罗蜜多。”弥勒菩萨问道：“弥勒，你是怎么想的？我作为迦尸迦国王时，为了鸽子而布施自己的血肉，那是智慧败坏吗？”弥勒菩萨回答说：“世尊，不是的。”等等。现在也有人借口密咒和大圆满等，说善恶没有利益和损害，断绝了自己的法缘，欺骗其他愚人，实在太多了，应当谨慎。因此，如果布施等一切方便的行相不圆满，就无法证悟圆满的空性。《宝顶经》中说：画家如果能画出各种各样的肢体，当他画国王的画像时，如果其中一个肢体有所缺失，那么他所知道的那个肢体就不完整，因此国王的画像也不会完整。这个譬喻所要表达的意义。《宝性论》中说：这些绘画的工具是什么？布施、持戒、忍辱等，具备一切殊胜的行相，空性被比喻为画像。因此，佛地的
English
Practice: Holding the mind on a direct, straightforward object is meditation. These are grasped by the view of the three circles being completely pure, which is wisdom. In short, studying the two accumulations, or the two—means and wisdom—encompassed by the six perfections, inseparably, is the good, unerring path to omniscience. Other than that, if one does not gain certainty in the meaning of selflessness, even if one strives in virtuous actions extensively, clinging and fixating on that alone will not transcend the cause of samsara. In the Emanation of Manjushri it says: "Son of the gods, even being manifestly attached to the mind of enlightenment is the work of Mara. Even being manifestly attached to the mind of generosity is the work of Mara," and so on, up to "Even being manifestly attached to the mind of wisdom is the work of Mara." Furthermore, those who, having misunderstood the intent spoken to those of extremely sharp faculties, denigrate the aspects of means, not to mention liberation, even the opportunity to accomplish the cause of higher realms is cut off, so they are extremely foolish. The Condensed Compendium of Determinations says: "Therein, foolish people say this: Bodhisattvas should only study the Perfection of Wisdom, and they disparage the remaining perfections." Maitreya asked, "Maitreya, how do you think? When I was the king of Kashi, was giving my own flesh and blood for the sake of a pigeon a corruption of wisdom?" Maitreya replied, "Bhagavan, it was not," and so forth. Even now, there are many who, under the guise of secret mantra and Dzogchen, say that virtue and vice have no benefit or harm, cutting off their own Dharma portion and deceiving other fools, so be careful. Therefore, if all aspects of means such as generosity are not complete, one will not realize fully complete emptiness. The Jewel Crown Sutra says: When a painter knows how to draw each and every different aspect of limbs, when he draws the image of a king with six, if one of them is missing, then that limb that he knows is incomplete, so the image of the king will not be fully complete. The meaning shown by the example. The Uttaratantra says: What are those drawing instruments? Generosity, discipline, patience, and so on. Emptiness, possessing the best of all aspects, is spoken of as the image. Therefore, the qualities of the ground of Buddhahood
Chinese
具有色身等一切功德之最胜的空性法身，是由具方便的空性成就的，不是由不具方便的空性成就的。第二，广说分二：说修行者的智慧力量的差别，和所修的波罗蜜多。第一，像这样，在毫无错谬地确定了应学之处后，以个人的智慧力量修持此道的，将三类补特伽罗引导至究竟果位的方式，有迟缓和迅速的差别，是这样的：钝根菩萨首先为了自己成佛，先做圆满二资粮之事，究竟果位现前之后，才想把一切众生从轮回中解脱出来，就像转轮王自己获得王位之后，再想办法让所有属民安乐一样。这样的发心称为大欲发心，如圣者弥勒等。中根菩萨努力于自己和一切众生从轮回苦海中不分先后、同时解脱的方法，想同时获得佛果，就像船夫们和乘客一起上船，一起到达彼岸一样，这称为殊胜智慧发心。利根菩萨发起菩提心后，学习应学之处，能力圆满，但为了先解脱众生，不急于成佛，而是安住于菩萨十地的状态，直到轮回未空，利益有情，在轮回中一个众生也不剩地解脱之后，自己才想证得远离一切障碍的寂灭涅槃果位。就像牧人，在路上遇到或遇到野兽等危险时，在牛羊等未断气之前，自己不会感到安稳一样，这是无与伦比的发心，如文殊菩萨和观世音菩萨等。
English
The emptiness dharmakāya, which possesses all the supreme qualities such as the rūpakāya, is accomplished by emptiness with skillful means, not by emptiness without skillful means. Secondly, the detailed explanation has two parts: explaining the differences in the intellectual strength of the practitioners, and explaining the pāramitās to be accomplished. First, having correctly identified the object to be studied without error, the way in which the three types of individuals, who cultivate that path by the power of their intellectual strength, are led to the ultimate result has differences of slowness and speed, as follows: Dull-witted Bodhisattvas first perform the activity of perfecting the two accumulations for the sake of their own enlightenment. After the ultimate result has manifested, they then wish to liberate all beings from saṃsāra, just as a universal monarch first obtains sovereignty and then later devises means to establish all his subjects in happiness. Such a mind of enlightenment is called the mind of great desire, like the noble Maitreya. Medium-witted Bodhisattvas strive for a method of liberating themselves and all beings from the ocean of saṃsāra simultaneously, without any precedence, and wish to attain Buddhahood together, like boatmen who board a boat together with passengers and go to the other shore together; this is called the mind of supreme wisdom. Extremely sharp-witted Bodhisattvas, having generated the mind of enlightenment, study what should be studied and perfect their abilities, but in order to liberate beings first, they do not rush to attain Buddhahood. Instead, they remain in the state of the tenth bhūmi of a Bodhisattva until saṃsāra is empty, working for the benefit of sentient beings. After all sentient beings in saṃsāra have been liberated without exception, they then wish to manifest the state of peaceful nirvāṇa, free from all obscurations. It is like a shepherd who, when encountering dangers on the road or from predators, does not feel secure until the cattle, sheep, etc., have breathed their last. This is an unparalleled mind of enlightenment, like Mañjuśrī and Avalokiteśvara.