English
The ground itself does not move, and for all actions, there is no reversal or confusion. That's how it is said. Second, because doing good to others accomplishes one's own benefit, it depends on six aspects. As it says in that very text: Not impoverishing people, not causing any harm, enduring all harm, not being discouraged by actions, making people happy, praising well, for these reasons, benefiting others is benefiting oneself. That's how it is said. Third, from the perspective of the three trainings, as it says in that very text: Taking the three trainings as primary, the Victorious Ones have explained the six perfections, the first three, the last two divided into two types, and one also belongs to all three. Thus, the first three are discipline, meditation is mind, wisdom is the training of wisdom, and diligence is gathered as an assistant to all three. The determination of the order is, as it says in that very text: Relying on the former, the latter arises, because of being in inferior and superior states, and because of being coarse and subtle, these show the order. Thus, because the latter arises from the former, it is the order of cause and effect, because discipline is better than generosity, it is superior and inferior, and because the former is earlier and easier to understand while the latter is difficult, it is the order of coarse and subtle, determined by relying on these three aspects. The method of practice is, as it says in that very text: Generosity without expectation, discipline without desiring rebirth, patience towards everything, diligence that gathers all qualities, similarly, meditation is not formless, wisdom is endowed with skillful means, for these six perfections, it is the correct practice of those who rely on them. That's how it is said. The determination of the meaning is, as it says in that very text: It is explained for the sake of eliminating poverty, for obtaining coolness and enduring anger, for combining with the superior and focusing the mind, and for understanding the ultimate meaning. This is the meaning of these. Second, explaining the individual natures in detail, there are also six aspects. The first is the perfection of generosity: In order to eliminate the poverty of beings, giving Dharma, wealth, and fearlessness. Among these, there are three types of generosity: giving Dharma, giving material wealth, and giving fearlessness as refuge. As it says in the Sutra of the Prophecy by the Noble World Holder's Question: What is the generosity of Dharma? Giving sprouts, ink, and scriptures is small. According to their respective capacities, teaching the Dharma to Shravakas, Pratyekabuddhas, and the unsurpassed Dharma is great.
Chinese
进入无上菩提之境，如虚空般宣说不可思议之法，甚为伟大。那么，何为物质布施呢？即施舍，大施舍，以及极大的施舍。所谓施舍，即是食物、衣服、车乘以及施予其他僧侣。所谓大施舍，即是施舍儿女和家庭。所谓极大的施舍，即是施舍头、眼、手、足等难以施舍之物。如是说。无畏布施，即是护送于怖畏之中，以及凭借威力而制止山林、河流等。如《菩萨地》中所说：应知能从狮子、虎、鳄鱼、狱卒、国王、盗贼以及水等怖畏中完全救护。如是说。第二，戒律：以舍弃之心行持三种戒律。这也有三种。如《宝积经》中所说：善护，菩萨的戒律有三种，即律仪戒、摄善法戒和饶益有情戒。其中，律仪戒能守护心念不作恶。摄善法戒能显现地成办善根。饶益有情戒能勇于利益他人。如是说。第一，即是别解脱戒中的防止恶行的律仪戒，包括在家和出家两方面的七种别解脱戒。此外，《摄抉择分》中说：在那些被称为出家学处之上，如果获得了发心和愿心，并且没有退失，那么就被称为出家菩萨。经中说：与无数的菩萨，包括在家、出家、童男、童女等形象的人在一起。如是说。摄善法戒，即是生起未生起的、增长已生起的，以六度所摄的功德。饶益有情戒，即是以善巧方便直接或间接地利益众生，并通过四摄将所化之众安置于增上生和决定胜之中。
English
Entering the state of unsurpassed Bodhi, and teaching the inconceivable Dharma like the sky, is extremely great. So, what is material giving? It is giving, great giving, and extremely great giving. What is called giving is giving food, clothing, vehicles, and giving to other monks. What is called great giving is giving sons, daughters, and family. What is called extremely great giving is giving head, eyes, hands, feet, and other things that are difficult to give. Thus it is said. Fearless giving is escorting in fear, and stopping mountains, rivers, etc., with power. As it says in the Bodhisattva Bhumi: It should be known that one can completely protect from the fears of lions, tigers, crocodiles, jailers, kings, thieves, and water, etc. Thus it is said. Second, ethics: Practice the three ethics with a mind of renunciation. There are also three types of ethics. As it says in the Ratnakuta Sutra: O Kashyapa, the ethics of a Bodhisattva are of three types: the ethics of discipline, the ethics of gathering wholesome dharmas, and the ethics of benefiting sentient beings. Among them, the ethics of discipline protect the mind from evil. The ethics of gathering wholesome dharmas manifestly accomplish the roots of virtue. The ethics of benefiting sentient beings are courageous in benefiting others. Thus it is said. The first is the ethics of discipline that prevents evil deeds in the Pratimoksha vows, including the seven types of Pratimoksha vows for both householders and renunciates. Furthermore, it is said in the Compendium of Determinations: Above those called the training of renunciates, if one has obtained the mind of aspiration and engagement and has not declined, then one is called a renunciate Bodhisattva. The Sutra says: Together with countless Bodhisattvas, including those in the form of householders, renunciates, boys, and girls. Thus it is said. The ethics of gathering wholesome dharmas are to generate virtues that have not arisen and increase those that have arisen, which are encompassed by the six perfections. The ethics of benefiting sentient beings are to benefit sentient beings directly or indirectly with skillful means, and to place those to be tamed in higher realms and definite goodness through the four means of gathering.
Chinese
哦。第三是忍辱，对深刻的愤怒和痛苦要忍受。正如《经庄严论》中所说：“不悦如不思，以慈悲依于法。”因此，忍辱有三种：如此，对于他人所作的损害和伤害等，不生起愤怒是不悦的忍辱。忍受成就解脱和自他利益的艰难困苦是不悦纳痛苦的忍辱。以慈悲不厌倦为他人利益，不畏惧深刻的空性是法性无缘的忍辱。第四是精进，有三种：发起盔甲、集善、利他精进。也就是，成办善事并摧毁四魔之因的盔甲精进，以及积聚五道十地等善法的精进，和为了自他利益的利他精进这三种。如《经庄严论》中所说：“胜者之子们，以盔甲加行的自性，作无与伦比的精进，摧毁自他的烦恼之聚，获得殊胜菩提。”如是。第五是禅定，修持世间和出世间的禅定。世间和出世间两种禅定，从内在分类有三种：未入道的相续之等持，四禅称为孩童近行的禅定。入道的资粮加行的等持，作为解脱道，并且彻底辨别意义，因此称为意义彻底辨别的禅定。从初地以上圣者的等持，称为无漏的如来喜悦的禅定。如《楞伽经》中所说：“孩童近行禅定，意义彻底辨别的禅定，以及如来喜悦的禅定。”如是。第六是般若波罗蜜多，实践听闻、思维、修习的甚深智慧。这也有三种。《释论》中说：“或者是从听闻、思维、修习中产生的，或者是从等持的加行、正行和后行中产生的智慧。”也就是，禅定是止的等持，而智慧是成为五度波罗蜜多之顶峰的观
English
Oṃ. The third is patience, which is to endure profound anger and suffering. As it is said in the Ornament of the Sutras: "Not disliking, like not thinking, because of compassion relying on the Dharma." Therefore, there are three types of patience: Thus, not generating anger towards the harm and injury done by others is the patience of non-dislike. Enduring the hardships of accomplishing liberation and the benefit of oneself and others is the patience of not minding suffering. With compassion, not being weary for the sake of others and not fearing profound emptiness is the patience of the Dharma-nature without object. The fourth is diligence, which is threefold: initiating armor, accumulating merit, and engaging in altruistic diligence. That is, the armor-like diligence that accomplishes good deeds and destroys the four maras, as well as the diligence of accumulating virtuous dharmas such as the five paths and ten bhumis, and the three types of altruistic diligence for the sake of oneself and others. As it is said in the Ornament of the Sutras: "The sons of the Victorious Ones, with the nature of applying armor, perform incomparable diligence, destroying the aggregates of afflictions of themselves and others, and attaining supreme enlightenment." Thus it is. The fifth is meditation, which is to meditate on worldly and transworldly meditation. Worldly and transworldly meditations are divided into three
Chinese
为了显现智慧本身，首先需要听闻。如《宝性论》所说：“何以故，胜慧之因，即是听闻故。”其次，需要以思所生慧来确定。如《菩萨藏经》所说：“听闻能舍弃非义，听闻能从罪业中返回。”需要将修所生慧，在空性、慈悲、方便、智慧无别的状态中修持。如《噶当书》所说：“精通词句非智者，于不变之义精通方为智。”第三，关于利益有情的律仪，总的来说是四摄，分别来说是其他应学之处。首先是：利益有情律仪四摄事，首先以布施善巧摄受所化众，以悦耳之语使心悦服，以九乘次第引导是为利行，为了引导他们自己也行持此事。如《本生经》所说：“以布施之扇善引诱，以悦耳之语作劝慰，以意义相合使顺服，以利行劝导行大事。”以及《经庄严论》所说：“布施等同彼依善趣，自身随行诸，悦语利行与，意义相合即是。”也就是说，布施、悦耳语、利行、意义相合这四者。首先，布施也分为发心不清净，希求今生的名声，期待回报和异熟果报，以及对象不清净，不是富人、国王、妓女等。首先，不清净的三十二种布施，不是为了回报和期待而施舍。不清净的布施有三十二种，如《梵志请问经》中所说：“杀生肉、毒药与兵器、酒，他人之财施与亲友，为了前往能获得，舍弃圣者而施与富人。以威力与潜伏、欺骗之术，获取财物而行善，施与他人之诽谤，邪见之母与报恩。为了火、水、国王、宝藏恐惧而施，为了欺骗、赞叹而施与乐师，为了星相、疾病而向医生乞求而施。异熟自己享用
English
To manifest wisdom itself, one must first listen. As the Ratnagotravibhāga states: "Why is it that the cause of supreme wisdom is listening?" Secondly, it is necessary to ascertain with the wisdom arising from thought. As the Bodhisattvapiṭaka states: "Listening abandons what is meaningless, listening turns away from sinful deeds." It is necessary to practice the wisdom arising from meditation in a state of non-duality of emptiness, compassion, skillful means, and wisdom. As the Kadam Book states: "Being skilled in words is not wisdom, being skilled in the unchanging meaning is wisdom." Thirdly, regarding the discipline of benefiting sentient beings, generally speaking, there are the four means of gathering, and specifically speaking, there are other things to be learned. First: The discipline of benefiting sentient beings, the four means of gathering. First, by giving, skillfully gather those to be tamed, by pleasing words, make their minds submit, guiding them through the nine vehicles is beneficial conduct, and in order to guide them, one also engages in this conduct. As the Jataka states: "Having well enticed with the fan of generosity, having made comforting words with pleasing speech, having subdued them with meaningful agreement, one should advise them to engage in great deeds through beneficial conduct." And as the Ornament of the Sutras states: "Giving is equal to relying on good realms, oneself following all, pleasing speech, beneficial conduct, and agreement in meaning is what is desired." That is to say, giving, pleasing speech, beneficial conduct, and agreement in meaning are the four. First, giving is also divided into impure motivation, hoping for fame in this life, expecting rewards and ripening results, and impure objects, not to the rich, kings, prostitutes, etc. First, the thirty-two impure givings are giving without expecting rewards or returns. There are thirty-two kinds of impure giving, as stated in the Sutra Requested by the Ascetic King: "Killing meat, poison, weapons, and alcohol, giving others' wealth to friends, in order to go and obtain, abandoning the holy ones and giving to the rich. By power and stealth, deceptive means, obtaining wealth and doing good, giving others' slander, the mother of wrong views and repaying kindness. Giving out of fear of fire, water, kings, and treasures, giving to musicians in order to deceive and praise, begging from doctors for constellations and diseases. Ripening oneself enjoys