English
Second, regarding the perfection of discipline, practice the three disciplines with a mind of renunciation. That is to say, the nature of discipline is a mind of renunciation possessing four characteristics, as well as the intention to protect against wrongdoing and the seeds of virtue. The meaning of the term is that from the sound of "śīla," one obtains coolness by not being overwhelmed by the suffering of objects, hence it is discipline. The divisions are: first, the discipline of abstaining from misdeeds, which is the means of maintaining the mind of enlightenment; second, the discipline of accumulating virtuous qualities, which is the means of maturing one's own mind-stream; and third, the discipline of benefiting sentient beings, which is the means of maturing sentient beings. Therefore, regarding these three types of discipline, one should practice them for the benefit of others with a correct understanding of what to adopt and abandon, and with pure intention and action. The meaning of these is that the discipline of abstaining from misdeeds commonly refers to the precepts of the seven classes of individual liberation vows that one has previously taken, and uncommonly, one should ensure that the root and branch downfalls are not diminished. The discipline of accumulating virtuous qualities is to generate virtuous qualities, encompassed by the two accumulations and the six perfections, such as listening, contemplation, and meditation, that have not yet arisen in one's own mind-stream, to increase those that have arisen, and to abandon all aspects that are contrary to them. The discipline of benefiting sentient beings is to accomplish the benefit of others from all direct and indirect aspects of skillful means, with intention and action practiced for the benefit of others, and to have faith in this. In order to not diminish oneself, one should abandon all impure actions of the three doors and cultivate the three purities. Third, regarding the perfection of patience, one should endure deep anger and suffering. That is to say, the nature of patience is a mind that does not waver, possessing four characteristics, as well as the seeds of virtue. The meaning of the term is that from the sound of " ક્ષान्ति (kṣānti, kshanti, patience)," one is able to endure without the mind wavering towards unpleasant and undesirable objects such as suffering, hence it is patience. The divisions are: patience that does not mind the harm-doer, patience that accepts suffering, and patience of definite understanding of the Dharma. The first is to have patience towards others inflicting unpleasant actions such as beating, scolding, anger, and exposing faults on oneself and one's pleasing friends, and towards obstructing desirable things. How should one be patient? One should contemplate the faults of anger.
Chinese
此外，对于他人造成的伤害，不生起丝毫嗔恨之心，不进行报复，不仅不怀恨在心，反而进一步生起慈悲心。第二，接受所有为成就菩提而进行的苦行之苦，就像依靠医疗手段来消除疾病的痛苦一样。第三，不畏惧空性等深奥之义，不厌倦利他之事，为了获得究竟的无上安乐，不因暂时的痛苦，如修持正法之苦行等而感到厌倦，而是欣然接受并安忍。第四，关于精进波罗蜜多，如云：披甲积善利他，发起精进。其中，精进的体性是具备四种特征的欢喜之心，是善的种子。词义方面，从“བཱིརྻ”（藏文），（virya，梵文天城体），（vīrya，梵文罗马拟音），（勇猛）一词而来，由于心不怯懦，而与殊胜之境相合，故名为精进。分类上，第一是披甲精进，第二是积善法之精进，第三是利益他人的精进，共三种。第一，披甲精进，即发愿不为魔所夺，心想在一切众生未证得圆满菩提之前，我决不放弃精进，从而披上誓愿之甲。第二，不顾身命，为了获得大菩提，而致力于积聚一切善法，并且在修行上不懈怠，不稍有满足，以不为因缘所转的方式，恭敬恒常地精进。第三，为了成就二利，以欢喜之心投入到成办利益他人的事物中，发起精进。第五，关于禅定波罗蜜多，如云：修习世间与出世间之禅定。其中，禅定的体性是具备四种特征的，心专注于一境的善心，是善的种子。词义方面，从“རྟྱཱེན་”（藏文），（dhyāna，梵文天城体），（dhyāna，梵文罗马拟音），（禅那）一词而来，由于心念之流不散乱地执持，故名为禅定。分类上，修习与外道共同的八种禅定，是世间禅定；通过出世间道所获得的，三乘各自的等持，是出世间禅定，分为两种。这又
English
Furthermore, regarding the harm caused by others, one does not generate any anger, does not retaliate, and not only does not hold grudges, but further generates compassion. Second, one accepts all the suffering of ascetic practices for achieving Bodhi, just as one relies on medical treatment to eliminate the pain of illness. Third, one is not afraid of profound meanings such as emptiness, and is not weary of benefiting others. For the sake of attaining ultimate, unsurpassed bliss, one is not weary of temporary suffering, such as the ascetic practices of practicing the Dharma, but gladly accepts and endures them. Fourth, regarding the perfection of diligence, it is said: "Armor, accumulating virtue, benefiting others, initiating diligence." Therein, the nature of diligence is a joyful mind with four characteristics, which is the seed of virtue. In terms of etymology, it comes from the word "བཱིརྻ" (Tibetan), (virya, Devanagari), (vīrya, Romanized Sanskrit), (valor); because the mind is not cowardly and is united with the supreme state, it is called diligence. In terms of classification, first is armor-like diligence, second is diligence in accumulating virtue and Dharma, and third is diligence in benefiting others, totaling three. First, armor-like diligence is generating the thought that one will not be swayed by demons, thinking, "Until all sentient beings have attained complete enlightenment, I will never abandon diligence," thereby donning the armor of vows. Second, without regard for body or life, one engages in accumulating all collections of virtue as the cause for attaining great Bodhi, and one is diligent with respect and constancy, without being discouraged in practice, not being satisfied with just a little, and not being turned back by circumstances. Third, in order to accomplish the two benefits, one initiates diligence by engaging in accomplishing things that benefit others with a joyful mind. Fifth, regarding the perfection of meditation, it is said: "Meditate on mundane and supramundane meditation." Therein, the nature of meditation is a virtuous mind with four characteristics, focused single-pointedly on the object, which is the seed of virtue. In terms of etymology, it comes from the word "རྟྱཱེན་" (Tibetan), (dhyāna, Devanagari), (dhyāna, Romanized Sanskrit), (meditation); because the stream of mind holds without distraction, it is called meditation. In terms of classification, practicing the eight meditative absorptions that are common with non-Buddhists is mundane meditation; the samādhi of each of the three vehicles attained through the supramundane path is supramundane meditation, divided into two. This again
Chinese
如果像《楞伽经》里说的那样分为三类，那么未入道的众生的意象是儿童的受用；入道的积累资粮道的禅定是辨别意义的；见道以上的圣者的禅定，这些被称为如来善禅。第六是般若波罗蜜多。听闻、思维、修习的甚深智慧要实行。就像这样，所谓的智慧的自性，是具有四种特征的，能够完全分辨诸法的善心和种子。词义是，从“Prajñā”（藏文，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧）这个词的声音而来，因为能够完全理解或完全领会，所以是智慧。分类的话，就是听闻、思维、修习的智慧。因为理解这些的意义很重要，所以稍微详细地阐述一下。首先，听闻所生的智慧是，要精通包括经论及其注释在内的内学，以及作为引导所化众生的分支的共同的工艺、医方明、声明、因明四种学问。如《经庄严论》中所说：“没有精通五明处，连殊胜的圣者也不会成就一切智，因此为了调伏他人、摄受他人和自己通晓一切，所以要为此而努力。”特别是，为了彻底领会经论的意义，一般来说需要通过直说、隐喻等方式来衡量。但在这里，为了生起对诸法实相获得定解的智慧，对于遣除有边增益的本体进行分析，即离一异性；对于因进行分析，即金刚屑；对于果进行分析，即有无生灭；对于因果二者进行分析，即四句生灭。这四种，以及断除有无二者戏论的缘起大链，即五大正理，就像中观的观点一样，将所有世俗戏论的显现执着都确定为离戏。对于超越心识的法性，胜义光明智慧，空与非空等分析的对境之外的不可思议的自性，就像最后的教言一样。并且必须对密续中所说的意义产生内在的定解。然后生起思所成的智慧
English
If, as stated in the Laṅkāvatāra Sūtra, they are divided into three, then the mental images of beings who have not entered the path are the enjoyment of children; the samādhi of those who have entered the path of accumulation and joining is the discernment of meaning; the samādhi of the noble ones beyond the path of seeing are called the Tathāgata's virtuous meditations. Sixth is the Perfection of Wisdom. Profound wisdom of hearing, thinking, and meditating should be practiced. Like this, the essence of wisdom is the virtuous mind with seeds that has four characteristics and can completely distinguish all dharmas. The meaning of the word is that from the sound of "Prajñā" (Sanskrit: प्रज्ञा, prajñā, meaning: wisdom), because it can be fully understood or fully comprehended, it is wisdom. If classified, it is the wisdom of hearing, thinking, and meditating. Because understanding the meaning of these is very important, I will elaborate a little more. First, the wisdom arising from hearing is to be proficient in the inner science, including the scriptures and their commentaries, and the common arts, medicine, grammar, and logic, which are branches for guiding disciples. As stated in the Ornament of the Sutras: "If one does not become skilled in the five sciences, even the supreme noble ones will not attain omniscience. Therefore, one should strive for this in order to subdue others, to take care of others, and to know everything oneself." In particular, in order to thoroughly understand the meaning of the scriptures, it is generally necessary to measure them through means such as direct and indirect statements. But here, in order to generate wisdom that gains certainty about the true nature of dharmas, one analyzes the essence that eliminates the extremes of existence and imputation, that is, being separate from one or many; one analyzes the cause, that is, the diamond slivers; one analyzes the result, that is, existence, non-existence, arising, and ceasing; one analyzes both cause and effect, that is, the four possibilities of arising and ceasing. These four, and the great chain of dependent arising that cuts off the elaboration of both existence and non-existence, that is, the five great reasonings, like the view of the Middle Way, establish all appearances and attachments of conventional elaboration as free from elaboration. For the nature of reality beyond the mind, the ultimate clear light wisdom, the inconceivable nature beyond the object of analysis such as emptiness and non-emptiness, like the final instruction. And one must generate an inner certainty about the meaning stated in the tantras. Then generate the wisdom arising from thinking.
Chinese
是这样的，就像听闻的意义那样，通过深入地思考，当内心融入时，不要仅仅停留在区分的分辨智慧的普遍意义上，而要逐一地检查词语和意义的次第是否正确，并加以确定。如《般若波罗蜜多心经总集》中所说：“如炼截磨之金，善察之后吾之语，应受持之非为敬。”因此，不仅仅是凭信心进入，还要通过产生信心的教证、事物本身的力量的理证以及前后不矛盾这三者进行考察后才能接受。如《四百论》中所说：“凡是意义以教证和理证，善为明显宣说，并且前后没有矛盾，即为圣者所受持。”像这样，当思考圆满时，就要在相续中生起从禅定中产生的甚深智慧。也就是说，一般而言，要通过取舍的方式来实践和体验已经确定的意义；特别是，要体验胜观的智慧，即不分别的智慧。在中间法轮和密咒的续部等甚深法类中所说的意趣，要以无有矛盾的思所成慧来确定，并在这种状态中，断除一切思维戏论而安住。如罗睺罗所著的《赞母续》中所说：“言思无及般若度，不生不灭虚空性，各别自证智行境，三世佛母我敬礼。”像这样安住时，就像乌云消散时太阳的光芒显现一样，在等持的觉性中，没有任何可以认定的，离于心识的智慧，自然显现，赤裸裸地安住，这就是心的自性光明从内心升起。通过反复串习的力量，对于未能证悟自性智慧的众生，自然而然地生起大悲心，这是法性使然。因此，这种空性和大悲双运，是所有大乘经咒道之根本，所以必须毫不错谬地把握要点。也就是，加行是发菩提心，正行是无所缘，后行是回向，要以三殊胜来摄持而行持，这就是三种智慧。