Chinese
据说，轻视下等会导致堕落，并需要守护一切戒律，这会带来损害。根本颂：身体和语言产生的戒律是有形的吗？抛弃心相续不断，执着于种子是真实的。在没有通过转化和利用道路的方法掌握之前，即使进入大乘道并接受灌顶，也不是获得地位转变的金刚持。这是因为别解脱戒律是从身体和语言产生的，因此是有形的，或者像将嗔恨等罪行的抛弃心相续不断的例子，像将种子播种在土地上一样，具有执着于真实的过失，这些看似菩萨的人，在没有像梦和幻觉一样转化，以及像密宗经典一样利用烦恼作为道路的方法掌握之前，即使进入大乘道并接受四种灌顶，也不是如字面意义上获得下等地位转变为高等地位的金刚持。根本颂：使戒律清净的是觉知，使觉知清净的是天瑜伽，使那清净的是习惯于智慧，所制定的堕落，是具有生灭的法，不执着自相，没有得失，在起始、中间和结束时，不住于矛盾，本体是世俗谛，因此地位转变得以成就。这是说，使自己不净的觉知清净，是生起次第的天瑜伽，并且如果习惯于使那清净的智慧，那么所制定的堕落是身体和语言的行为，是具有生灭的法，因此不执着于自相，即事物和相状，因为守护没有得到，不守护没有失去，在起始、结束和中间这三个时期的任何地方都不存在矛盾，因此本体是世俗谛，即不是真实的，因此地位转变得以成就。根本颂：基础和意乐两者都具有显现，具有通过意愿行持的三种戒律，存在则守护差别，守护则守护放逸，具有则向上具有，调整则从自地，因为将衰损像废物一样抛弃，所以调整得以成就。为什么产生罪过则阻止一切？产生善和功德则允许，允许和禁止不住于词语的道路，而是与补特伽罗的相续相关联而成就的。这是说，对于居士、沙弥、比丘、菩萨等，要知道各自的身份，意乐也要学习各自的取舍。
English
It is said that belittling the lower leads to downfall and that all vows must be kept, which is harmful. Root verse: Are the vows arising from body and speech tangible? The mind of renunciation is continuous, and attachment to the seed as true. Without mastering the methods of transformation and path-taking, even if one enters the Great Vehicle path and receives empowerment, one is not a Vajra Holder who has attained the transformation of position. This is because the vows of individual liberation arise from body and speech, and are therefore tangible, or like the example of the continuous mind of renunciation of misdeeds such as attachment and hatred, like planting a seed in the ground, possessing the fault of clinging to truth. Those who appear to be Bodhisattvas, without transforming like dreams and illusions, and without mastering the methods of taking afflictions as the path according to the tantric texts, even if they enter the Great Vehicle path and receive the four empowerments, are not Vajra Holders who have attained the transformation of the lower position to the higher position as it is literally said. Root verse: What purifies the vows is awareness, what purifies awareness is the yoga of the deity, and what purifies that is habituation to wisdom. The transgressions that have been prescribed are phenomena that have birth and destruction. Not grasping at self-characteristics, there is no gain or loss. In the beginning, middle, and end, not abiding in contradiction, the essence is conventional truth, therefore the transformation of position is accomplished. This is saying that what purifies one's own impure awareness is the yoga of the deity in the generation stage, and if one becomes accustomed to the wisdom that purifies that, then the prescribed transgressions are the actions of body and speech, which are phenomena that have birth and destruction, therefore not grasping at self-characteristics, that is, things and characteristics, because guarding does not gain and not guarding does not lose anything. Since there is no contradiction in any of the three times, beginning, end, and middle, the essence is conventional truth, that is, not true, therefore the transformation of position is accomplished. Root verse: Both the basis and the intention are manifestly possessed. Possessing the three vows of acting with aspiration, if there is abiding, then guard the distinction; if there is guarding, then guard against laxity. If there is possession, then possess upward; if there is adjustment, then from one's own ground. Because deterioration is cast out like waste, adjustment is accomplished. Why prevent anything if faults are produced? If virtue and qualities are produced, then allow them. Allowance and prohibition do not abide on the path of words, but are accomplished in connection with the continuum of the individual. This is saying that for lay practitioners, novices, monks, Bodhisattvas, etc., one should know their respective identities, and the intention should also learn the acceptance and rejection of each.
Chinese
这两个方面都是不隐蔽且显现的，对于那些仅仅以信奉来行持，并具有三种律仪的人来说，如果安住于别解脱戒、菩萨戒和密咒戒这三种戒律，那么就要分别守护，如果混淆了就会混乱，因此要特别守护最难守护的，同时也要像打扫一样守护其他两种。如果具备这三种戒律而不失坏，那么就会像逐渐变好一样越来越好，如果失坏了想要弥补，就要彻底清除这三种戒律中任何一方面出现的过失，然后按照各自的论典进行改正就可以了。为什么呢？因为如果增长和产生过失，就要阻止任何导致过失的因缘，如果增长善根和产生功德，即使是像禁止一样也会允许。总之，允许和禁止不仅仅存在于言辞的道路上，而是与众生根器的优劣之因相关联而成立的。也就是说，在资粮道要守护恶行，在加行道要积累善法，在见道要主要做利益众生的事情。根本偈：六度与二资粮，未生功德令生起，已生增长及善法，名为持戒心学摄。慈悲所摄之善法，何处利乐诸有情，于彼无私即持戒，利他无厌即安忍。尤以欢喜而趣入，是为精进利有情，一心专注即禅定，离却实相执著慧，六度彼岸恒不离。行住坐卧四威仪，一切时中具正念，所行皆为清净处，善妙福聚之步履，每一步伐皆六度，无勤任运速圆满。也就是说，所谓的六度，利益众生是布施，对此没有自私的动机是持戒，不厌倦地成办他利是安忍，欢喜地趣入是精进，不散乱是禅定，不执著实相是智慧。这些从意义上来说，不思虑所做的是布施，不住着是持戒，不分别任何差别是安忍，没有取舍是精进，不执着是禅定，不二取是智慧。
English
Both of these aspects are unhidden and manifest. For those who practice merely with faith and possess the three vows, if they abide in the three vows of Pratimoksha, Bodhisattva, and Mantra, then they should guard them separately. If they are mixed up, they will become confused. Therefore, they should especially guard the most difficult to guard, and also guard the other two as if cleaning them. If one possesses these three vows without breaking them, then they will become better and better, like gradually improving. If they are broken and one wants to repair them, then one should thoroughly remove any faults that have arisen in any of these three vows, and then correct them according to their respective treatises. Why? Because if faults increase and arise, one should prevent any causes and conditions that lead to faults. If one increases merit and generates qualities, even if it seems like a prohibition, it is allowed. In short, permission and prohibition do not only exist on the path of words, but are established in relation to the causes of the superiority or inferiority of beings' faculties. That is to say, on the path of accumulation, one should guard against misdeeds; on the path of preparation, one should accumulate virtuous dharmas; and on the path of seeing, one should mainly do things that benefit sentient beings. Root verse: The six perfections and two accumulations, Causing unarisen qualities to arise, Increasing what has arisen, and virtuous dharmas, Called morality, gathered by the mind's training. The virtue embraced by love and compassion, Wherever it benefits sentient beings, There, without selfishness, is morality, And without weariness in benefiting others is patience. Especially entering with joy, Is diligence for the sake of sentient beings, Single-pointed concentration is meditation, Abandoning attachment to characteristics is wisdom, The six perfections are never separate. In all four postures of conduct, One possesses mindfulness and awareness, All actions are pure places, The steps of virtuous accumulation, Each step is the path of the six perfections, Effortlessly entering, one quickly completes the accumulations. That is to say, the so-called six perfections are: benefiting sentient beings is generosity; having no selfish motivation for this is morality; not being weary of accomplishing the benefit of others is patience; entering with joy is diligence; not being distracted is meditation; and not grasping at characteristics is wisdom. In terms of meaning, not thinking about what is done is generosity; not abiding is morality; not distinguishing any differences is patience; having no acceptance or rejection is diligence; not being attached is meditation; and not being dualistic is wisdom.
Chinese
是智慧。积累二资粮的原因，是福德和果实智慧的功德，对于未生起的功德，使其生起，对于已生起的功德，使其增长，这被称为善法集聚的戒律，它被摄于心的学处中。无论是被慈爱和悲悯所摄持的任何大小善根，都是利益有情众生的布施。因此，从无私欲的戒律开始，直到六度，如同根本一样永不分离。四种行为，无论在吃、睡、行、住的任何时候，都对一切具有正念和正知，并且三门的行为完全清净，以菩提心摄持的善根，甚至连行走的抬脚和落脚，都努力进入六度的道路，毫不费力地进入，因此，圆满二资粮非常迅速。与六度不相顺的痛苦是：舍弃轻蔑他人的心，具有懒惰的心，具有障碍的心，因寻求而完全厌倦的心，以及具有间隔的心，这被认为是重要的。此时，应该参考《华严经》中所说的将行为完全清净的善根聚集起来的方法，这在《大疏》中有所记载。通过菩提心的摄持，将自己的身体、受用、善根如海以及一切有情众生，无论是直接还是间接地给予、守护、清净和增长，以此来总摄菩萨的戒律。并且，这被解释为依次获得初业者、信行者、处于不净七地者和处于清净三地者。根本：善巧方便直接或间接，一心利益一切众生，布施爱语利行与同事，善法集聚戒律门宽广。意思是说，善巧方便地成办他利，无论是直接还是间接地，对于一切有情众生，没有丝毫亲疏之别，一心只为利益他们，所需的是布施，悦耳的言语，实践所化众生的利益，劝勉他人成办，以及与佛法真理相符的行为，这些都是善法集聚的戒律，虽然行为的对象没有差别，但门却不狭窄而宽广，一心专注于此，并且只以利他为目的。
English
Is wisdom. The cause of accumulating the two accumulations is the merit of virtue and the fruit of wisdom. For the unarisen merits, it causes them to arise, and for the arisen merits, it increases them. This is called the discipline of accumulating good dharmas, which is included in the training of the mind. Whatever great or small virtue is grasped by love and compassion is the giving that benefits sentient beings. Therefore, starting from the discipline of no selfishness, until the six perfections, like the root, they are never separated. The four behaviors, whether eating, sleeping, walking, or dwelling, at any time, all have mindfulness and awareness, and the actions of the three doors are completely pure. With the virtue grasped by bodhicitta, even the lifting and placing of the feet while walking, one strives to enter the path of the six perfections, entering without effort, so the completion of the two accumulations is very rapid. The sufferings that are not in harmony with the six perfections are: abandoning the mind of despising others, having a lazy mind, having an obscuring mind, a mind that is completely weary of seeking, and having an interrupted mind, which are said to be important. At this time, one should refer to the method of gathering the good deeds of completely purifying behavior, as stated in the Avatamsaka Sutra, which is recorded in the Great Commentary. Through the grasp of bodhicitta, giving, protecting, purifying, and increasing one's own body, possessions, ocean of virtues, and all sentient beings, whether directly or indirectly, thereby summarizing all the vows of the bodhisattva. And it is explained that the beginner, the faithful practitioner, those who dwell on the seven impure grounds, and those who dwell on the three pure grounds are gradually obtained. Root: Skillful in means, directly or indirectly, wholeheartedly benefiting all sentient beings, giving, loving speech, beneficial conduct, and acting in concert, the discipline of accumulating good dharmas has a wide gate. It means that one is skillful in accomplishing the benefit of others, whether directly or indirectly, for all sentient beings, without any distinction of near or far, one focuses only on benefiting them, what is needed is giving, pleasing speech, practicing the benefit of those to be tamed, encouraging others to accomplish, and acting in accordance with the dharma and truth, these are the disciplines of accumulating good dharmas, although the objects of behavior are not different, the gate is not narrow but wide, focusing on this wholeheartedly, and only with the purpose of benefiting others.