Chinese
如果不能抓住根本，就不会成为解脱道。 显示了执我的善行是魔业。 第一，因此等。2 因为必须现证果位法身，因此，去往合意的寂静寺庙，断绝喧嚣的散乱。因为一切轮回烦恼痛苦的主要原因是执着于自我的分别念这个敌人，所以首先要努力摧毁和舍弃它。如果不能以压制自我的方式来调伏，就不会进入善根，进入也会成为障碍的因缘。 经《贤劫经》中说： “以羞愧为衣，以寂静为食， 以禅定为卧具，以茅屋为家。 若能喜乐于证悟无我， 智者不贪求他人的安乐。” 如此说。 首先，在《成所作智论》中所说的资粮道的七种瑜伽中，勤奋听闻思惟，关闭根门，知道食量，夜晚的上半夜和下半夜不睡觉而勤奋瑜伽等，事先非常重要。 第二，分别念等。6 对治执我的分别念及其一切眷属九品军队，也要这样准备：就像世间摧毁敌军并采取不被其击败的方法一样。 信心是财富、宝藏和脚的至上者，如同手一样是积累善根的根本。 因为信心也是显现佛法的门，所以在通往解脱道的道路上，以渴望和信任的信心作为稳固的基础。 将各自的别解脱戒律建立成未被罪业破坏的坚固城堡，并通过十种修行进入其中。 十种修行是： 书写、供养、布施， 听闻、读诵、受持， 讲说、念诵， 思维和禅修。 这十种是佛法的门， 是无量功德的聚积。 如此说。 产生可爱异熟果的十善业不是仅仅与十不善业相反，而是给予他人生命的戒律，没有吝啬的布施，守护身语意三门的恶行，总是说真实语，平息争端和仇恨，说使他人喜悦的柔和语
English
If the root is not grasped, it will not become the path to liberation. It shows that the virtue of self-grasping is the work of demons. First, therefore, etc.2 Because the fruition Dharmakaya must be realized, for that reason, go to a secluded monastery that is pleasing to the mind and cut off all distractions of busyness. Since the main cause of all samsaric afflictions and suffering is this enemy of conceptual thought grasping at self, one must first strive to destroy and abandon it. If self-grasping is not subdued in a way that suppresses it, it will not enter into the root of virtue, and entering will become a cause of obstacles. The Sutra of the Fortunate Aeon says: "With shame as clothing, with solitude as food, With meditation as bedding, with a hut as a home. If one greatly rejoices in realizing selflessness, The wise do not desire the happiness of others." Thus it is said. First, among the seven yogas of the path of accumulation mentioned in the Compendium of Abhidharma, diligence in hearing and thinking, closing the doors of the senses, knowing the measure of food, and not sleeping in the upper and lower parts of the night but diligently practicing yoga are very important beforehand. Second, conceptual thoughts, etc.6 To attack the conceptual thoughts of self-grasping and all its retinue, the army of the nine classes of beings, one must prepare in this way: just as in the world one destroys the enemy's army and takes measures not to be defeated by them. Faith is the supreme of wealth, treasure, and feet, and like a hand, it is the root of accumulating virtue. Since faith is also the door through which the Dharma appears, on the path to liberation, use faith with longing and trust as a stable foundation. Build the individual Pratimoksha vows into a strong fortress that has not been destroyed by transgressions, and enter it through the ten practices of Dharma. The ten practices of Dharma are: Writing, offering, giving, Hearing, reading, holding, Explaining, reciting, Thinking and meditating. These ten are the doors of the Dharma, And the accumulation of immeasurable merit. Thus it is said. The ten virtues that produce desirable ripening results are not merely the opposite of the ten non-virtues, but rather the precept of giving life to others, generosity without stinginess, guarding the three doors from misconduct, always speaking truthfully, pacifying disputes and hatred, and speaking gentle words that please others.
Chinese
不做母亲，说有意义的话和念诵，少欲知足，修慈悲心，以因果信的信心精进修法。这是十不善业的直接对治，所以要特别注意。在《十轮经》中说：如果有人想迅速获得无上菩提，就应该努力修持十善业的道路。不要诽谤我的佛法，要非常守护。等等。因为对积累和结合二者有兴趣而得到的地叫做地，通过修行而得到的是十种法行和十善业，所以要明白这一点。四无量心是：希望一切众生都拥有安乐的慈爱，希望众生脱离痛苦的悲心，希望拥有安乐的众生不要与安乐分离的喜悦，希望有贪嗔之心的人们，远离亲疏贪嗔，对怨亲中庸的一切众生都心怀平等舍。因为所缘无量和福德无量，所以叫做无量。四摄是：为了把所化之众生聚集在周围，布施财物，用赞颂三宝等悦耳动听的语言使他们心生欢喜，然后根据他们各自的根器，宣讲佛法并让他们修行。为了引导他们，自己也要修行。六度是：不悭吝，不期待回报和异熟果报，具有布施之心是布施；以出离心摄持，守护不犯戒律是持戒；对于一切艰难困苦和损害都不生嗔恨是忍辱；没有懈怠和沮丧，以对佛法的欢喜心持续修行是精进；没有散乱，一心专注于善的对境是禅定；如实证悟远离常断的自性是智慧。每一度又可以分为六度，总共三十六度。像供养布施这样的善行，每一项都应该想到利益他人，断除不利因素，不损害他人，忍受困难，特别要有欢喜心和信心，并且视一切如幻如化，这样就圆满了六度。这六度也包含了四无量心：通过布施等方式直接给予安乐是慈爱，希望远离与六度的违背面
English
Not being a mother, speaking meaningful words and reciting, having few desires and being content, meditating on loving-kindness and compassion, and diligently practicing Dharma with faith in cause and effect. This is the direct antidote to the ten non-virtuous actions, so special attention should be paid to it. In the "Ten Wheels Sutra," it says: If someone wants to quickly attain supreme enlightenment, they should diligently practice the path of the ten virtuous actions. Do not slander my Dharma, and protect it very carefully. Etc. The ground obtained by being interested in both accumulation and combination is called ground, and what is obtained through practice is the ten Dharma practices and the ten virtuous actions, so understand this. The four immeasurables are: loving-kindness, wishing all sentient beings to have happiness; compassion, wishing them to be free from suffering; joy, wishing those who have happiness not to be separated from it; and equanimity, wishing those with attachment and aversion to be free from closeness, distance, attachment, and aversion, and to have an equal mind towards all beings, including enemies, friends, and neutrals. Because the object of focus is immeasurable and the merit is immeasurable, it is called immeasurable. The four ways of gathering disciples are: giving generously in order to gather disciples around, making them happy with pleasing words such as praising the Three Jewels, and then teaching the Dharma according to their individual capacities and having them practice. In order to guide them, one must also practice oneself. The six perfections are: generosity, having a giving mind without stinginess and without expecting rewards or karmic results; discipline, maintaining vows of ethical conduct, restrained by renunciation; patience, not getting angry at all hardships and harms; diligence, continuously practicing with joy in the Dharma, without laziness or discouragement; concentration, focusing the mind one-pointedly on a virtuous object without distraction; and wisdom, realizing the nature of mind as it is, free from permanence and annihilation. Each of these can be divided into six, making thirty-six in total. For each virtuous act, such as offerings and generosity, one should think of benefiting others, abandon unfavorable factors, not harm others, endure difficulties, and especially have joy and faith, and view everything as illusory, like a mirage, so that all six are complete. These six also include the four immeasurables: directly giving happiness through generosity, etc., is loving-kindness; wishing to be free from the opposite of the six perfections
Chinese
对慈悲，对具有六种功德感到欢喜，对具有六种果报感到贪执，对没有这些果报的痛苦众生不生嗔恨的舍心。以方便和智慧二者摄持的，称为波罗蜜多。否则，仅仅是布施和戒律，没有波罗蜜多的名称。如果总摄菩萨的一切行为，为了摄受大乘种姓者，是六波罗蜜多的行为；为了摄受小乘种姓者，是菩提分法的行为；为了使这两者都感到满意，是神通神变的行为；为了使这两者的相续不被中断，是成熟有情的行为，总摄为四种。这些应当为了自己和他人之利益而善加修持。第三，自证等。3 以自证无明之力的作用，积聚业力，以业力在三界中轮回的痛苦众生为对境，以大悲的方便来救度他们，这样发誓就是以慈悲缘众生。最初，自己没有成佛之前无法救度他人，因此，之后以智慧缘圆满菩提，发起愿行菩提心，一心一意地发下只为利他的深切愿望。慧海请问说：菩萨的大悲是真实成就大乘之法。从《华严经》等经典中得知，一切大乘之法之前都需要慈悲和菩提心，并且这两者的利益很多。这两者的助伴，即无分别智，也需要信解作意等。第四，彼等。6 依靠彼等善法的后盾之助伴，披上无有懈怠的精进之铠甲，骑上发起大乘菩提心的良马，以不忘失对治之方便的忆念和不散乱的正知二者设立桩子，即以忆念和正知的眼睛来监视，观察有无应断除的空隙，手持闻思之智慧利剑，击打一心专注的寂止禅定之鼓。
English
Loving-kindness towards compassion, joy towards those endowed with six qualities, attachment towards those with six fruits, and equanimity without anger towards the suffering beings who lack these fruits. That which is grasped by both skillful means and wisdom is called pāramitā. Otherwise, there is no name of pāramitā for just generosity and discipline. If all the conduct of Bodhisattvas is summarized, then for the sake of taking care of those of the Mahāyāna lineage, it is the conduct of the six pāramitās; for the sake of taking care of those of the Hīnayāna lineage, it is the conduct of the bodhipakṣa dharmas; for the sake of pleasing both of these, it is the conduct of clairvoyance and magical powers; for the sake of not interrupting the lineage of both of these, it is the conduct of fully ripening sentient beings, summarized as four. These should be well practiced for the benefit of oneself and others. Third: Self-realization, etc. 3. Focusing on the suffering sentient beings who, due to the power of self-grasping ignorance, accumulate karma and, through karma, wander in the three realms, and vowing to liberate them through the means of great compassion is focusing on sentient beings with compassion. Initially, since one cannot liberate others without oneself becoming enlightened, one then focuses on complete enlightenment with wisdom, generates the mind of aspiration and engagement towards supreme enlightenment, and single-mindedly makes profound aspirations focused solely on the benefit of others. Blo-gros rgya-mtshos asked: The great compassion of a Bodhisattva is the true accomplishment of the Mahāyāna. From the Avataṃsaka Sūtra and others, it is known that compassion and the mind of enlightenment must precede all Mahāyāna teachings, and that these two have many benefits. The companion of these two, non-conceptual wisdom, also requires faith, intention, and so on. Fourth: That and so on. 6. Relying on that and so on, along with the help of virtuous support, donning the armor of tireless effort, riding the excellent horse of generating the Mahāyāna mind, setting up the stakes of mindfulness that does not forget the methods of antidotes and awareness that is not distracted, that is, watching with the eyes of mindfulness and awareness, observing whether there are any gaps to be abandoned, holding the sharp sword of the wisdom of hearing and thinking, and beating the drum of one-pointed calm abiding meditation.
Chinese
诶！以观胜无我之悟，空性之大武器，如金刚杵者，若摧毁之，则摧毁如须弥山般高耸厚实的分别我执，以及如岩石般层层堆砌的坚固烦恼，如百神之金刚杵击碎山之基脚。如经中所说，将此视作二十峰之山顶。此处若为资粮道，则依闻思之智慧，以压制我执之方式而断除，非从根断，因凡夫不立现证无我之故。若根器极利，具往昔串习之力，此生必生加行道之士夫，则因对治力强，虽有损减所断，亦可。资粮道为共义光明，加行道为譬喻光明，见道为证义光明，有此说法。第五，是故等。６ 以彼之故。宝鬘论云： 具信者依外法， 具慧者依真实理， 此二之中慧为主， 彼之先导是信心。 如是，以对业果与解脱道之三信引导。精进者， 庄严经论云： 佛子依止胜精进， 成熟众生之善根， 纵为他众一善根， 经千俱胝劫亦不厌。 如是说。 慧海请问经云： 何人有精进，彼人有菩提， 然无精进者，则无菩提。 如是说。 何为精进？谓乐于善法。 不乐于非善法与无记法，是为懈怠。 正念者， 宝髻所问经云： 何正念能使一切烦恼不生， 一切魔业不得其便， 不入歧途或恶道， 正念如守门人， 一切不善之心与心所不得其便，此是真正之正念。 不忘舍取二者与所缘， 正念是缘于过去之境， 故正念是熟悉之事物。