English
Considering the confusion in the ways of practice, etc., it seems that apart from a few holy beings, we degenerate beings like myself, who presume to abide in and study the three vows of Sutra and Tantra practice, have become mere appearances. It seems that no one has a genuine path, and I feel deeply saddened. Therefore, most of those born in the final five hundred years have little learning, lack the wisdom of thought, and are separated from the suchness of meditation. They are accustomed to seeing things as real and are accompanied by conceptual thoughts that grasp at characteristics, so they do not distinguish between higher and lower by merely looking at the surface. Fundamentally, they perceive women, alcohol, and the possessions of others as merely people, alcohol, and objects, without transforming them into deities and nectar-like substances. Their thoughts are also filled with attachment and desire, and because these exist in their own minds, they have a manifest attachment to the truth of both what is allowed and what is forbidden. Therefore, for those who are fond of the practice of deity visualization and the union of skillful means and wisdom, and who engage in the three vows as a path, when the causes for abandoning and the conditions for violating each of the three vows have not yet occurred and they abide in them, there are distinct ways of refraining. In guarding them, one must also mix together all the places of what should be abandoned and what should be adopted in the three vows and guard them in a confused manner. If one guards in this way and is flawlessly endowed, then guarding the lower vows from one's own level is inferior to being endowed with the nature of the higher vows. When confessing transgressions, one must also extract the transgressions that have been violated from the respective natures of the three vows and, according to the circumstances, rely on the ritual of confession as it has been declared, so that the nature of the vows is not mixed and purity is achieved. In general, what should be learned and what should be refrained from, the object of action, and the mere appearance of the conduct of body and speech should not be rigidly fixed. Why? Because if, for both oneself and others, temporarily and ultimately, afflictions and faults that obscure benefit and create non-virtue arise, then like the image of drinking alcohol with attachment, whether it appears as a fault or as teaching the Dharma with jealousy, whatever appears as a quality should be prevented. For oneself and others, whether temporarily or ultimately,
Chinese
如果一切都为了利益而产生善因和果，增长功德，那么就像影像以利他心击打一样，看似过失；以及像以利他心布施一样，无论哪种都允许实行。对于应该学习的允许，以及应该避免的禁止，都不是与根性和意乐的差别相适应而宣说的表达方式的词句，不是停留在单一的道路上，而是与人的根器高低的差别相关联，从而很好地确立了允许和禁止的界限。第二，积善法戒律是：比如，一个人成佛的完整而不错误的方便是六度，其自性所摄的是二资粮，即这些具有所缘和行相的修持部分是福德资粮，以及对各自的三轮没有执著真实的分别念的部分是智慧资粮，或者前五度是福德，智慧是智慧资粮等，无论如何，与六度没有差别，因此，对于方便智慧的善根，尚未在自相续中产生的声闻缘觉和不共的功德，必须通过多种方便和缘起而必定生起，因此，初学者在此阶段，虽然主要的是遮止恶行，但不要认为六度只有圣者大士才能行持，像我这样的人无法行持而感到沮丧。如云：智慧的次第和行为的次第，不是以诸佛的转变一下子就能做到。如是说，在受菩萨戒时，如次第般地学习。如是承诺般地习惯于布施心等，并且实际上也尽力实行是非常重要的，因为必须学习与圣者相续中圆满的度相一致的因。从布施等的自性布施心到以三种智慧来辨别有法和法性的意义之间的功德，对于已经在相续中生起的，也要以不知足的精进，努力使其越来越增长，比如对于布施来说，《入行论》中说：略微的食物
English
If everything is done to generate virtuous causes and effects, and to increase merits for the benefit of all, then even actions that appear to be faults, such as striking an image with altruistic intent, are permissible; and so is giving with altruistic intent. What is permitted to be learned and what is forbidden to be avoided are not expressions of words that are shown to be in accordance with the differences in disposition and inclination, and do not remain on a single path. Rather, the boundaries of permission and prohibition are well established in relation to the differences in the high and low capacities of individuals. Secondly, the discipline of accumulating virtue is as follows: For example, the complete and unerring means for one person to attain enlightenment are the six perfections, and what is included in their nature are the two accumulations, namely, the aspect of accomplishing these with objects and characteristics is the accumulation of merit, and the aspect of not clinging to the reality of the three circles is the accumulation of wisdom. Or, the first five are the accumulation of merit, and wisdom is the accumulation of wisdom, etc. In any case, there is no difference from the six perfections, so the virtues of skillful means and wisdom, the qualities that are not common to hearers and solitary realizers, which have not previously arisen in one's own mind-stream, must necessarily be generated through various skillful means and interdependent connections. Therefore, although the main thing at this stage for beginners is to restrain from negative actions, one should not be discouraged by thinking that the six perfections are only for great noble beings and are not within the scope of practice for someone like me. As it is said: "The stages of knowledge and the stages of action are not achieved all at once by the transformation of the Victorious Ones." As it is said, when taking the Bodhisattva vows, one promises to learn gradually. It is important to get used to generosity and so on, and to actually do what one can, because one must train in the causes that are in accordance with the perfections that are perfected in the minds of the noble ones. From the nature of generosity and so on, from the mind of giving to the qualities between distinguishing the meaning of phenomena and the nature of reality with the three wisdoms, one must also strive to increase what has already arisen in one's mind-stream from above to above with tireless diligence. For example, with regard to generosity, the Bodhicaryāvatāra says: A small amount of food
Chinese
就像“导师首先引导布施，习惯之后逐渐地，甚至舍弃自己的肉”所说的那样。依靠这样的方法，将所有善法的方面都汇集到自相续中，作为六度波罗蜜多的体性，这被称为善法汇集的戒律。在三学中，它被摄于心学之中。因为修持这些，不仅仅是说布施财物等等，而是指成为各自波罗蜜多体性的专注的善心。如《入行论》中说：“舍弃一切连同果实，以布施之心给予一切众生，被称为布施波罗蜜多，因此那只是心。”等等，如同对六度所说的那样。此外，从不懈怠地为利益有情而服务的角度衡量，以慈悲为性，被菩提心所摄持的布施和闻思等善行，即使只是一种善行，也具备六度。无论何时，只要为了所有有情的利益而行事，那就是布施，因为不执著于其果报。其中，没有自私自利的念头是持戒，因为防护了与菩提心相违背的方面。为了他人的利益而精进于善行时，即使遇到恶劣的境遇和困难等，也不感到沮丧和疲惫，这是忍辱，因为这些不会扰乱自相续。见到所要成就的功德的利益，更加欢喜地投入，这是精进，因为对于所缘的善法，具有欢喜之相。一心专注于有情的利益是禅定，因为不会散乱到其他地方。无论要修持的善法是什么，对于它及其三轮的实有自性的执着都加以舍弃，这是智慧，即在不迷惑于法性的意义的同时，不轻视缘起的法，而投入于修持。因此，如果始终以这样的方便和智慧来摄持，那么所要修持的唯一善法的体性中就具备了六度，这样，无论通过身语意三门做什么善事，一切都...
English
Just as it is said, "The guide first leads to giving, and after becoming accustomed to it, gradually even gives away his own flesh." Relying on such a method, gathering all aspects of virtuous Dharma into one's own mindstream as the essence of the six perfections is called the discipline of gathering virtuous Dharma. Among the three trainings, it is included in the training of the mind. This is because practicing these is not merely about giving away possessions and so on, but refers to the single-pointed virtuous mind that has become the essence of each perfection. As it is said in the *Bodhicharyavatara*: "Giving away all possessions together with their fruits, with the mind of giving to all beings, is called the perfection of giving; therefore, that is just the mind." And so on, as explained for all six perfections. Furthermore, if measured from the aspect of tirelessly serving for the benefit of sentient beings, giving and listening and contemplating, which are of the nature of love and compassion and are encompassed by bodhichitta, even a single virtue is complete with all six. Whenever one acts with the intention of benefiting all sentient beings, that is giving, because one does not cling to its result. Among these, the absence of a self-cherishing mind is discipline, because it protects against aspects that are contrary to bodhichitta. When striving for virtue with the intention of benefiting others, even if bad circumstances and difficulties arise, not feeling discouraged or weary is patience, because these do not disturb one's mindstream. Seeing the benefits of the virtue to be accomplished and engaging with increasing joy is diligence, because it has the aspect of joy towards the object of virtue. Single-pointedly focusing on the benefit of sentient beings is meditation, because one is not distracted elsewhere. Whatever virtue is to be accomplished, abandoning the clinging to the truly existent characteristics of it and its three spheres is wisdom, that is, without being confused about the meaning of the nature of reality, not disparaging the Dharma of dependent arising, but engaging in accomplishment. Therefore, if the essence of the single virtue to be accomplished is complete with all six perfections, and if it is always grasped by such means and wisdom, then whatever virtue is done through the three doors, all...
Chinese
由于六度与（菩提心）永不分离，所以圆满资粮也没有困难，菩萨善巧方便就是指这样。这是指后得的行持，主要积累福德资粮时具备六度的方式。此外，在入定中，以一心安住于止观双运之义的心之学，也能总摄六度。如《梵天殊胜心请问经》中所说：“不思是布施，不著是持戒，不作分别即忍辱，无取舍是精进，无执著是禅定，不滞著是智慧。”不仅如此，菩萨们在吃、睡、行、住等四种未授记的行持状态中，也都能保持正念和觉知。无论进入何种境地，都能通过发起与该境地相应的愿望，将一切转化为清净的广大善妙资粮，当这种心力的能力变得稳固时，甚至连抬脚、落脚等一切身语意的行为，都能在不刻意努力的情况下，自然而然地融入六度的道路，因此能以善巧方便迅速圆满资粮。其方式是：在《华严经》的清净行品中说：菩萨进入房屋时，应当发愿一切众生都能获得解脱之城。同样，睡觉时发愿获得佛身，做梦时了悟一切法如梦，醒来时从无明中醒来，起身时获得佛的色身，穿衣时穿上惭愧之衣，系腰带时与善根相连，坐在座位上时获得金刚座，靠背时获得菩提树，点火时焚烧烦恼的薪柴，燃烧时燃起智慧之火，饭菜做好时获得智慧甘露，吃饭时获得禅定之食，外出时从轮回之城解脱，下楼梯时是为了利益众生而进入轮回，开门时开启解脱之城的门，关门时关闭恶趣的
English
Since the six perfections are never separate from (Bodhicitta), there is no difficulty in completing the accumulations, and this is what is meant by a Bodhisattva's skillful means. This refers to the way the six perfections are present when accumulating merit as the main practice in the post-meditation period. Furthermore, in meditative equipoise, the training of the mind that single-pointedly abides in the meaning of the union of calm and insight also encompasses the six perfections. As it is said in the *Brahma-viśeṣa-citta-paripṛcchā*: "Not thinking is generosity, not clinging is discipline, not making distinctions is patience, having no acceptance or rejection is diligence, being without attachment is concentration, and not dwelling is wisdom." Moreover, Bodhisattvas, in all four states of unpredicted conduct—eating, sleeping, walking, and dwelling—possess mindfulness and awareness. When engaging in any activity, they transform it into a vast collection of pure virtue by making aspirations that are in accordance with that activity. When the power of this mental strength becomes stable, even the lifting and placing of their feet, and whatever actions they do with their body, speech, and mind, naturally enter the path of the six perfections without deliberate effort. Therefore, they are able to quickly complete the accumulations through skillful means. The way of this is as follows: In the chapter on pure conduct in the *Avataṃsaka Sūtra*, it says: When a Bodhisattva enters a house, they should generate the thought that all sentient beings may attain the city of liberation. Similarly, when sleeping, they aspire to attain the body of a Buddha; when dreaming, they realize that all phenomena are like dreams; when waking up, they awaken from ignorance; when rising, they attain the form body of a Buddha; when dressing, they put on the clothes of shame and embarrassment; when tying a belt, they connect with the roots of virtue; when sitting on a seat, they attain the vajra seat; when leaning back, they attain the Bodhi tree; when lighting a fire, they burn the firewood of afflictions; when it blazes, the fire of wisdom blazes; when the food is ready, they attain the nectar of wisdom; when eating food, they attain the food of meditative absorption; when going out, they are liberated from the city of samsara; when descending the stairs, they enter samsara for the benefit of sentient beings; when opening a door, they open the door to the city of liberation; when closing a door, they close the doors to the lower realms.