Chinese
完成。如此确定了六度（六波罗蜜）的数目。第二，诸波罗蜜的体性是：布施等六者各自以一颂来显示，每一者也都具有四种体性，是哪些呢？布施是与不顺品悭吝相违，无悭吝是意乐。具有不分别三轮，因为了悟到人与法无我。因为布施者、布施物与受施者的自性不可得。布施的方式是使受施者的一切愿望都圆满。布施的功用是，以布施来摄持，使众生各自与自己的根器相应，在声闻、独觉和**大乘**道中成熟，以三种方式安立于究竟的三种果位。如是布施的四种体性，也同样，持戒的不顺品是破戒，具有为不分别的智慧所摄持，因此，守护者的补特伽罗、戒律、以及成办它的行为不可得，并且以守护戒律的方式，不损害其他众生，从而使他们的愿望都圆满。以戒律使其他众生欢喜，从而摄持他们，并将他们安置于戒律中，以三种方式使他们在三乘中成熟。安忍的不顺品是嗔恚，与能忍、安忍、成办安忍的三轮不分别的智慧相应，并且由于没有以怨报怨，从而使他人的所有愿望都圆满，并通过安忍将他们安置于三乘，因此使众生得以成熟，有三种方式。精进的不顺品是懈怠，与精进者、精进、成办精进的三轮不分别的智慧相应，并且对于众生所应作的任何事业，都予以帮助等，成办他们的利益，从而使一切愿望都圆满，并通过精进使众生在三乘中得以成熟，有三种方式。禅定
English
Accomplished. Thus, the number of the six perfections (six pāramitās) is determined. Secondly, the characteristics of the pāramitās are: each of the six, such as generosity, is shown by a single verse, and each also has four characteristics. What are they? Generosity is contrary to the opposing factor of stinginess, and the absence of stinginess is the intention. It possesses non-discrimination of the three circles, because it realizes the selflessness of persons and phenomena. Because the nature of the giver, the object of giving, and the receiver are unattainable. The way of giving is to fulfill all the wishes of the recipient. The function of generosity is to gather beings through generosity, to mature them in the paths of the Śrāvaka, Pratyekabuddha, and Mahāyāna according to their respective capacities, and to establish them in the ultimate three fruits in three ways. Thus, the four characteristics of generosity are the same. The opposing factor of ethics is the deterioration of immoral conduct, and it possesses being seized by non-discriminating wisdom. Therefore, the individual who protects, the ethics, and the action of accomplishing it are unattainable, and by protecting ethics, there is no harm to other beings, thus fulfilling their wishes. By pleasing other beings with ethics, they are gathered and placed in ethics, and in three ways they are matured in the three vehicles. The opposing factor of patience is anger, corresponding to the wisdom that does not discriminate the three circles of the one who endures, patience, and the accomplishment of patience, and because there is no retaliation for harm, all the wishes of others are fulfilled, and by placing them in the three vehicles through patience, beings are matured in three ways. The opposing factor of diligence is laziness, corresponding to the wisdom that does not discriminate the three circles of the diligent one, diligence, and the accomplishment of diligence, and for any work that beings should do, helping them and accomplishing their benefit, thus fulfilling all wishes, and by diligence, beings are matured in the three vehicles in three ways. Meditation
Chinese
禅定的相违品是散乱减弱，并且由于观修者和所观修的禅定，以及禅定观修的行为这三者不可得，因此具有无分别的智慧，并且以神通和神识圆满众生的愿望，并通过该禅定使众生得以成熟，共有三种。智慧的相违品是 我见等邪慧减弱，并且由于士夫和智慧的修习这三者不可得，因此具有无分别的智慧，并且通过断除怀疑等方式圆满他人的一切愿望，以及使众生通过三乘得以成熟，共有三种作用。第三，六度波罗蜜的次第是，有三个原因：第一，以前者为基础，后者才产生的次第是，如果贪着各种享乐，就无法舍弃家庭而受持戒律，如果不贪着才能受持，因此首先不贪着享乐的布施是戒律之因，所以先说了。对于恶劣行为的人的辱骂等无法忍受，但通过调伏恶行者的能力，戒律是忍辱之因，所以在布施之后说了戒律。由于寒冷、饥饿、干渴等任何损害都无法忍受，因此无法发起精进，但由于具有忍辱者才能发起精进，所以在戒律之后宣说了忍辱。如果恒常具有行善的精进，就能成就心平等安住的禅定，因此在忍辱之后说了精进。如果具有心平等安住的禅定，就能生起如实了知圣者四谛的智慧，因此在精进之后说了禅定。这样，禅定是因，而证悟 真谛的智慧是果，因此在一切的最后说了智慧。这些是按照因果关系产生的次第宣说的。此外，由于后者比前者低劣，前者比后者更殊胜，因此先说低劣的，后说殊胜的是，世间有行布施者，但守护身语意三门的恶行更为稀少，因此布施低劣而戒律
English
The opposing factor of meditation is the weakening of distraction, and because the meditator and the object of meditation, as well as the act of meditating, are unattainable, therefore possessing non-conceptual wisdom, and fulfilling the desires of sentient beings through supernatural powers and clairvoyance, and maturing sentient beings through that meditation, there are three aspects. The opposing factor of wisdom is The weakening of distorted wisdom such as the view of self, and because the individual and the practice of wisdom are unattainable, therefore possessing non-conceptual wisdom, and fulfilling all the desires of others through cutting off doubt and so on, and maturing sentient beings through the three vehicles, there are three functions. Third, the order of the six perfections is, there are three reasons: First, the order in which the latter arises based on the former is, if one is attached to various enjoyments, one cannot renounce the household and take vows, but if one is not attached, one can, therefore, first the giving of non-attachment to enjoyments is said to be the cause of discipline. One cannot endure the abuse and so on of those with evil behavior, but through the power of subduing evil deeds, discipline is the cause of patience, so discipline is said after giving. Because one cannot endure any harm such as cold, hunger, thirst, and so on, one cannot initiate diligence, but because those with patience can initiate diligence, so patience is taught after discipline. If one constantly has diligence in doing good, one can achieve meditation of equanimity, so diligence is said after patience. If one has meditation of equanimity, wisdom will arise that truly knows the noble truths, so meditation is said after diligence. Thus, meditation is the cause, and the wisdom of realizing truth is the result, so wisdom is said at the end of everything. These are explained according to the order of arising as cause and effect. Furthermore, because the latter is inferior to the former, and the former is more superior to the latter, therefore the inferior is said first and the superior is said later, there are those who give in the world, but guarding against the evil deeds of the three doors of body, speech, and mind is even rarer, therefore giving is inferior and discipline
Tibetan
ས་མཆོག་གོ། དེ་བཞིན་དུ་ཉེས་སྤྱོད་བསྡམས་ཀྱང་གཞན་གྱིས་གནོད་པ་དེ་བས་བཟོད་དཀའ་བ་དང་། བཟོད་དུ་ཟིན་ཀྱང་དགེ་ཆོས་རྒྱུན་དུ་བརྩོན་པ་དེ་བས་དཀའ་བ་དང་། བརྩོན་པ་ཅི་རིགས་དང་ལྡན་ཀྱང་སེམས་ཏིང་འཛིན་གྱིས་དུལ་བ་དེ་བས་དཀོན་པ་དང་། སེམས་བསམ་གཟུགས་ཀྱི་ཏིང་འཛིན་གྲུབ་ཀྱང་བདེན་དོན་མཐོང་བའི་ཤེས་རབ་དེ་བས་དཀའ་ཞིང་དཀོན་ལ། གང་སླ་བ་དེ་ཉོན་མོངས་ཆེ་ཞིང་། དཀའ་བ་དེ་དེ་ལ་ལྟོས་ནས་ཉོན་མོངས་ཆུང་ཞིང་ཡོན་ཏན་ཆེ་བའི་ཕྱིར་སྦྱིན་པ་ནས་ཤེས་རབ་ཀྱི་བར་དུ་གོ་རིམ་དེ་ལྟར་རྣམ་པར་བཞག་པ་ཡིན་ནོ། །ཡང་རགས་པ་དང་ནི་ཕྲ་བའི་ཕྱིར། གང་རགས་པ་རྣམས་དང་པོར་བསྟན་ཅིང་ཕྲ་བ་རྣམས་རྗེས་སུ་བསྟན་པ་ནི། རགས་པ་རྣམས་འཇུག་སླ་ཞིང་སྤྱད་སླ་ལ་ཕྲ་བ་རྣམས་རགས་པ་ལ་ལྟོས་ནས་སྔ་མ་ལས་བཟློག་པ་སྟེ། སྦྱིན་པ་ལ་ནི་རྒྱལ་པོ་དང་བློན་པོ་སོགས་ནས་བྲན་དང་གདོལ་པའི་བར་གྱིས་ཀྱང་ཅི་རིགས་འཇུག་ནུས་པས་ཤེས་སླ་ཞིང་རགས་པ་བྱ་སླ་བའོ། །དེ་བས་ཚུལ་ཁྲིམས་དང་། དེ་བས་བཟོད་པ་ནས་ཤེས་ རབ་ཀྱི་བར་དུ་ཇེ་ཕྲ་ཇེ་ཕྲར་གྱུར་པའི་ཕྱིར་སྔ་མ་སྔ་མ་ལས་ཕྱི་མ་ངོ་བོ་ཉིད་ཀྱིས་ཕྲ་བའི་སྒོ་ནས་སྦྱིན་པ་ནས་ཤེས་རབ་ཀྱི་བར་དུ་སྤྱད་སླ་ཞིང་འཇིག་སླ་བས་རགས་པ་དང་། དེ་ལས་ལྡོག་པའི་ཕྲ་བའི་རྣམ་བཞག་གི་སྒོ་ནས་གོ་རིམ་དེ་ལྟར་བསྟན་པ་ཡིན་ནོ། །བཞི་པ་ཕར་ཕྱིན་དྲུག་གི་སོ་སོའི་ངེས་ཚིག་ནི། ཅིའི་ཕྱིར་སྦྱིན་པ་ཞེས་བྱ་བ་ནི། དཱ་ནའི་སྒྲ་ལས་སྦྱིན་པ་ཞེས་བྱ་སྟེ། དཱ་དབུལ་བ་དང་ན་འདོར་བའི་དོན་གྱིས། དབུལ་བ་འདོར་བར་བྱེད་པ་ལ་སྦྱིན་པ་ཞེས་བྱ་སྟེ། ལོངས་སྤྱོད་སྦྱིན་པས་ལེན་པ་པོ་ཚེ་འདིའི་དབུལ་བ་འདོར་བ་དང་། གཏོང་བ་པོ་ཚེ་རབས་གཞན་དུ་ཅིས་ཀྱང་མི་ཕོངས་པའི་ལོངས་སྤྱོད་ཐོབ་པས་དབུལ་བ་འདོར་བའི་ཕྱིར་རོ། །དེ་བཞིན་དུ་ཚུལ་ཁྲིམས་ཀྱི་སྐད་དོད་ཤཱི་ལ་ཞེས་པའི་ཤཱི་བསིལ་བ་དང་། ལ་ཐོབ་པའམ་ལེན་པའི་དོན་ཡིན་པས། བསིལ་བ་ཐོབ་ཅེས་པ། ཚུལ་ཁྲིམས་དང་ལྡན་ན་ཚེ་འདིར་ཡུལ་ལ་ཆགས་པའི་རྒྱུ་ལས་བྱུང་བའི་རྒྱལ་པོའི་ཆད་པ་སོགས་ཉེས་པ་སྣ་ཚོགས་ཀྱི་ཚ་གདུང་མེད་པ་དང་། ཕྱི་མ་ངན་སོང་དུ་མི་སྐྱེ་ཞིང་ལྷ་མིའི་བདེ་བ་དང་།མཐར་མྱང་འདས་ཀྱི་བདེ་བའི་བསིལ་བ་ཐོབ་པའི་ཕྱིར་རོ། །བཟོད་པ་ལ་ཀྵཱནྟི་ཞེས་བྱ་སྟེ། ཀྵཱན་ནི་ཟད་པ་དང་ཏི་བྱེད་པ་ལ་འཇུག་པས། རང་རྒྱུད་ཀྱི་ཁྲོ་བ་ཟད་པར་བྱེད་པ་ལ་བཟོད་པ་ཞེས་བཏགས་པའོ། །དང་གི་ཚིག་རྣམས་སྡུད་སྒྲ་ཡིན་པ་གོ་སླ་བས་འ
Chinese
最为殊胜。同样，即使戒除了恶行，忍受他人伤害更为困难；即使能够忍受，恒常精进修持善法也更为困难；即使具备各种精进，以禅定调伏自心也更为稀有；即使成就了有色之禅定，通达真谛的智慧也更为艰难稀有。容易的烦恼重，困难的相对于前者烦恼轻且功德大，因此布施到智慧之间的次第是这样安排的。再者，因为粗大和微细的缘故。先说粗大的，后说微细的是因为，粗大的容易进入和修持，微细的相对于粗大的则相反。布施，从国王和大臣等乃至奴隶和贱民都能各自进入，容易理解且粗大容易做到。因此，从持戒，以及从忍辱到智慧之间越来越微细的缘故，前前比后后在本质上更为微细，从布施到智慧之间容易修持也容易毁坏是粗大的。与此相反的微细的分类的缘故，次第是这样阐述的。第四，六度各自的词义是：为什么称为布施呢？从梵语词达那（梵文天城体：दान，梵文罗马拟音：dāna，汉语字面意思：布施）而来，达（梵文天城体：दा，梵文罗马拟音：dā，汉语字面意思：给予）是贫穷，那（梵文天城体：न，梵文罗马拟音：na，汉语字面意思：不）是舍弃的意思。舍弃贫穷称为布施。因为布施财物，受施者舍弃今生的贫穷，施舍者在来世也一定能获得不贫穷的财富，所以是舍弃贫穷。同样，持戒的梵语是希拉（梵文天城体：शील，梵文罗马拟音：śīla，汉语字面意思：戒），希（梵文天城体：शी，梵文罗马拟音：śī，汉语字面意思：清凉）是清凉，拉（梵文天城体：ला，梵文罗马拟音：lā，汉语字面意思：获得）是获得或接受的意思。所谓获得清凉，如果具有戒律，今生就不会有因贪恋世间而导致的国王惩罚等各种罪过的热恼，来世也不会堕入恶趣，能获得人天安乐，最终能获得涅槃的清凉。忍辱称为克شان提（梵文天城体：क्षान्ति，梵文罗马拟音：kṣānti，汉语字面意思：忍耐），克شان（梵文天城体：क्षान्，梵文罗马拟音：kṣān，汉语字面意思：耗尽）是耗尽，提（梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：做）是做的意思。使自己内心的嗔恨耗尽称为忍辱。以及的词都是连词，容易理解
English
Most excellent. Similarly, even if one abstains from misdeeds, it is even more difficult to endure harm from others; even if one can endure, it is even more difficult to constantly strive to practice virtue; even if one possesses all kinds of diligence, it is even rarer to tame the mind with samadhi; even if one achieves samadhi with form, wisdom that sees the truth is even more difficult and rare. What is easy has great afflictions, and what is difficult has less afflictions and greater qualities compared to the former, therefore the order from generosity to wisdom is arranged in this way. Furthermore, because of grossness and subtlety. The reason why the gross are shown first and the subtle are shown later is that the gross are easy to enter and practice, while the subtle are the opposite of the former compared to the gross. For generosity, from kings and ministers to servants and outcasts, all can enter as appropriate, so it is easy to understand and the gross is easy to do. Therefore, from discipline, and from patience to wisdom, becoming increasingly subtle, the former is inherently more subtle than the latter, and from generosity to wisdom, it is easy to practice and easy to destroy, which is gross. The order is shown in this way because of the subtle classification that is the opposite of this. Fourth, the individual definitions of the six perfections are: Why is it called generosity? It is called generosity from the Sanskrit word dāna (梵文天城体：दान，梵文罗马拟音：dāna，汉语字面意思：Giving), where dā (梵文天城体：दा，梵文罗马拟音：dā，汉语字面意思：to give) means poverty and na (梵文天城体：न，梵文罗马拟音：na，汉语字面意思：not) means to abandon. Abandoning poverty is called generosity. Because giving wealth, the recipient abandons the poverty of this life, and the giver will certainly obtain wealth without poverty in future lives, therefore it is abandoning poverty. Similarly, the Sanskrit word for discipline is śīla (梵文天城体：शील，梵文罗马拟音：śīla，汉语字面意思：Morality), where śī (梵文天城体：शी，梵文罗马拟音：śī，汉语字面意思：cool) means coolness and la (梵文天城体：ला，梵文罗马拟音：lā，汉语字面意思：to obtain) means to obtain or receive. So-called obtaining coolness, if one has discipline, in this life there will be no heat of various faults such as the king's punishment caused by attachment to the world, and in the next life one will not be born in the lower realms, but will obtain the happiness of gods and humans, and ultimately obtain the coolness of nirvana. Patience is called kṣānti (梵文天城体：क्षान्ति，梵文罗马拟音：kṣānti，汉语字面意思：Patience), where kṣān (梵文天城体：क्षान्，梵文罗马拟音：kṣān，汉语字面意思：to exhaust) means to exhaust and ti (梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：to do) means to do. Making the anger of one's own mind exhausted is called patience. The words "and" are all conjunctions, which are easy to understand.