English
The power of diligence that gathers all virtues, likewise, meditation is not without form, those who possess wisdom and skillful means, in those six perfections, the steadfast ones practice well. Thus it is said. All of these must also be practiced with six kinds of excellence: the excellent basis is possessing the mind of enlightenment, the excellent object is that generosity and so on are not biased towards one side but applied to all foundations, the excellent purpose is to act for the benefit of all sentient beings, the excellent method is being grasped by the wisdom that does not fixate on the three spheres, the excellent dedication is dedicating to unsurpassed enlightenment, the excellent purity is acting as the direct antidote to the two obscurations. Seventh, the individual qualities of the six perfections, and the result of practicing them. First, there are four aspects: being vast because it focuses on complete enlightenment for the sake of others; being without impurity because it is free from the respective opposing factors such as expecting rewards and ripening; being of great significance because it establishes all sentient beings in the three, higher realms, definite goodness and enlightenment; and being inexhaustible because each one is grasped by the means and dedication of the union of emptiness and compassion, thus increasing from higher to higher. As it says in that very text: Vast and without impurity, of great significance and inexhaustible, of all generosity and so on, know the basis of qualities. Thus it is said. Second, divided into two. The temporary result is: From the Garland of Jewels: Generosity brings enjoyment, discipline brings happiness, patience brings radiance, diligence brings majesty, meditation brings peace, wisdom brings liberation. Thus it is said. The ultimate result is: The accumulation of merit gathered by the six perfections becomes the cause for the form body of the Buddha, and the accumulation of wisdom becomes the cause for the Dharma body. From the Ornament of the Sutras: Generosity and discipline are the accumulation of merit, wisdom is the accumulation of wisdom, the three also belong to both, the five are also the accumulation of wisdom. Thus it is said. From the Garland of Jewels: The form body, if briefly summarized, is born from the accumulation of merit, the Dharma body, if briefly summarized, is born from the accumulation of supreme wisdom. Thus it is said. Second, the detailed explanation, among the six perfections, the first is generosity: To eliminate poverty, giving wealth, Dharma, and fearlessness. The meaning of this verse is divided into three: The essence is, four characteristics
Chinese
具有布施之心的善，以及种子。词义是：从“达那”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这个词的声音引申出布施。从“达日达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这个词根表示走向恶劣，引申出贫穷；以及“纳夏亚”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）表示舍弃或消除。因此，由于具有舍弃他人贫穷的意义，所以是布施。
English
The virtue of having a giving mind, along with its seeds. The meaning of the word is: From the sound of the word "Dana" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), it is derived as generosity. From the root "Daridra" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) meaning to go to the bad, it is derived as poverty; and "Nashaya" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) meaning to abandon or eliminate. Therefore, since it has the meaning of abandoning the poverty of others, it is generosity. Classification: As stated in the Ornament of the Sutras: "He is also without miserliness, giving Dharma and fearlessness, and material generosity. Having fully known such generosity, the wise should practice it correctly." Thus, there are three types. Material generosity, as stated in the Guide to the Bodhisattva's Way of Life: "Vegetables and the like are given in charity, the Guide first allows, having become accustomed to this, later on, one gradually gives one's own flesh." Therefore, in order to counteract the inability to give, one should first start by giving small things, then gradually learn, and finally benefit others by giving whatever they desire. Among these, giving material things such as food, clothing, horses, and chariots is generosity; giving children and wives is great generosity; giving difficult things such as heads, eyes, hands, and feet is extreme generosity. As it says in the same text: "One should not give up this body with an impure compassionate mind, but rather use it to accomplish great meaning for oneself and others." Therefore, one should not give up the body with an impure compassionate mind, but should use it to accomplish great meaning for oneself and others. Fearless giving is: protecting and saving as much as one can from temporary fears such as illness, evil spirits, thieves, wild animals, kings, etc., and from the ultimate fears of samsara and the lower realms. Dharma giving is: examining the vessel, and with great compassion, giving a feast of good speech that is appropriate to the capacity of the trainees. As it says in the Sutra of Kashyapa: "The Victorious Ones highly praise the one who gives the Dharma with a pure and undefiled mind." Among these, it is said that lay bodhisattvas mainly give material generosity, and ordained bodhisattvas mainly give Dharma generosity. Giving away kingdoms, children, wives, heads, hands, feet, etc., is the realm of practice for obtaining tolerance of the unborn Dharma. As it says in the Mother Sutra: "When one perfects the paramita of generosity with skillful means, one takes on the body of a universal monarch and says: Take these resources from me, practice generosity, and guard the precepts. As for me, I have no attachment even to my inner body, what need is there to mention external enjoyments?" and so on.
Chinese
如是。第二、戒律：以舍弃之心行持三种戒律。此句之义有三。本体是：具足四种特征的舍心，以及善的种子。词义是：从“希拉”一词而来，即戒律。“希达”意为清凉，“杜拉巴夏”意为获得。从词源上讲，不被境的痛苦所侵扰，获得清凉，故为戒律。分类而言，如全知大士所说：守护、积聚善法、利益有情，菩萨们恒常守护三种戒律。如是分为三种。断除恶行的戒律是：在《菩萨地》中宣说了七种别解脱戒。在这些戒律的任何一种之上，生起愿心和行心，从而自相续中断除恶行的戒律。无论是七种别解脱戒在前还是未在前，都可以，菩萨戒的遮止方面是断除危害他人的根本，利益他人的方面是断除恶行。积聚善法的戒律是：为了生起未生起的二资粮和六度所摄的善法，并增长已生起的善法，从而断除不善之法的根本的心。利益有情的戒律是：以巧妙的方法，将一切思维和行为都用于利益有情，通过直接或间接的方式成办他利，从而守护与此相违之根本的舍心。如果为了他利，即使似乎与自己的守护和积聚戒律相违背，也被允许行持，如商主大悲和婆罗门之子星宿。第三、安忍：忍受深刻的嗔恨和痛苦。此句之义有三。本体是：具足四种特征的不嗔恚之心，以及善的种子。词义是：从“忏底”（藏文：ཀྵནྟི，梵文天城体：क्षान्ति，梵文罗马拟音：kṣānti，汉语字面意思：安忍）一词而来，即安忍。“夏姆”（藏文：ཀྵ་མུ，梵文天城体：क्षमु，梵文罗马拟音：kṣamu，汉语字面意思：忍耐）意为困难，也指安忍。从词源上讲，能够忍受痛苦等，故为安忍。分类而言有三种。安忍痛苦是：为了究竟的无上安乐，不因暂时的痛苦和修法的苦行而退缩，勇于承受，如同为了拔除疾病的痛苦而使用
English
Thus it is. Second, ethics: Practice the three types of ethics with the mind of renunciation. This sentence has three meanings. The essence is: the mind of renunciation with four characteristics, along with the seeds of virtue. The meaning of the word is: the word "ethics" comes from the word "Śīla". "Śīta" means coolness, and "Ḍulabhaṣa" means attainment. From the etymological point of view, it is not disturbed by the suffering of the environment, and it obtains coolness, so it is ethics. In terms of classification, as the Omniscient Great One said: Guarding, accumulating Dharma, and benefiting sentient beings, the bodhisattvas always guard the three ethics. Thus, it is divided into three types. The ethics of abstaining from misdeeds is: In the Bodhisattva-bhumi, seven types of Pratimoksha vows are explained. On top of any of these vows, generate the mind of aspiration and practice, thereby abstaining from misdeeds in one's own mindstream. Whether the seven types of Pratimoksha vows come before or not, it is fine. The aspect of the Bodhisattva vow that prohibits harming others is the root of abandoning, and the aspect of benefiting others is abandoning misdeeds. The ethics of accumulating virtue is: in order to generate the ungenerated two accumulations and the six perfections, and to increase the generated virtues, the mind that abandons the root of non-virtuous dharmas. The ethics of benefiting sentient beings is: skillfully using all thoughts and actions to benefit sentient beings, accomplishing the benefit of others through direct or indirect means, thereby guarding the mind of renunciation that abandons the root that contradicts this. If it is for the benefit of others, even if it seems to contradict one's own ethics of guarding and accumulating, it is allowed to practice, such as the merchant leader Great Compassion and the Brahmin boy Star Constellation. Third, patience: Endure deep anger and suffering. This sentence has three meanings. The essence is: the mind of non-anger with four characteristics, along with the seeds of virtue. The meaning of the word is: the word "patience" comes from the word "kṣānti" (Tibetan: ཀྵནྟི, Sanskrit Devanagari: क्षान्ति, Sanskrit Roman transliteration: kṣānti, literal Chinese meaning: forbearance). "Kṣamu" (Tibetan: ཀྵ་མུ, Sanskrit Devanagari: क्षमु, Sanskrit Roman transliteration: kṣamu, literal Chinese meaning: endurance) means difficulty, and it also refers to patience. From the etymological point of view, it is called patience because it can endure suffering and so on. There are three types of classification. Enduring suffering is: for the sake of ultimate supreme bliss, one does not shrink back from temporary suffering and the hardships of practicing the Dharma, but bravely endures it, just like using it to remove the pain of disease.
Chinese
就像依赖于此一样。就像《入行论》中所说：如果被杀的人手被砍断，如果能够逃脱，为什么不好呢？如果因为人的痛苦，而能够脱离地狱，为什么不好呢？如此说。对于损害者毫不介意的忍耐是：当他人对自己或自己喜欢的事物进行殴打、辱骂等损害时，例如小火焚烧大草堆一样，知道一个嗔恨会烧毁千劫所积累的善行，因此，不扰乱内心，不反过来进行报复，不怀恨在心，要忍耐。正如其中所说：没有比嗔恨更大的罪恶，没有比忍耐更难的苦行。因此，要努力忍耐，以各种方式进行修习。像这样，要通过多种方法，用忍耐的苦行来稳固自己的心。对于法的决定性理解的忍耐是：以慈悲不厌倦于利他，以智慧不畏惧甚深之法空性的意义的忍耐。第四是精进：盔甲、积善、利他，发起精进。从这三个方面来说，本体是：具备四种特点的喜悦之心，以及善的种子。词义是：从梵语词汇“Vīrya”而来，意为精进。“Vīra”意为完全征服，从词源上来说，因为不屈不挠的精神而与至高之境相连，所以是精进。如果进行分类，有三种：发心如披戴大盔甲般的精进是：为了不被魔所胜，发自内心地想着，在一切众生没有安住于圆满菩提之前，我不会放弃精进。将行为付诸实践的精进是：为了圆满五道十地，以欢喜之心投入于积累断证的功德，投入之后也不畏惧修行，不满足于少许的功德，不被其他因缘所动摇，以恭敬恒常的行为而努力。正如经文所说：菩提安住在精进中，不精进则不安住。精进积累一切善，精进增长一切功德。如此说。对于利他感到喜悦的精进是：成办二利