Chinese
于那方面不知满足的精进。禅定也是，现法乐住的禅定，成办功德的禅定，依靠神通而做有情之事的禅定。智慧也是，如理通达一切法之词义的听闻智慧，将那些在自相续中串习，以分别的途径而确定下来的思惟智慧，在寂静的山洞里以修持而归纳要点的修慧。那些的 分类在《断行宝鬘论》中说：正行有八义，六度之分类与摄集，不共品与必要，修持之方便要点等，入道与自在之理，以及暂时的究竟之果。第一，分类而摄集则有三，方便的波罗蜜多，助伴与智慧波罗蜜多。四者方便，一者智慧，精进被认为是二者的助伴。广说则有六波罗蜜多，每一个又各有三个。布施三者是施舍，完全施舍和大的施舍。施舍是财物和受用，完全施舍是妻子儿女，大的施舍是自己的身体。这是血肉布施结合。为利他而施舍，积累福德资粮，不执著身体，积累智慧资粮，二资粮圆满而获得二身。持戒三者是律仪戒，摄善法戒和饶益有情戒。忍辱三者是安忍痛苦，不放在心上和缘于法。精进是没有懈怠，努力修持持续不断，缓慢地陷入昏沉。禅定是方便和智慧，以及双运，认为是三者。智慧是闻思修三者。第二，不共品，第三，什么是必要呢？布施是悭吝的对治，持戒是毁犯的对治，忍辱被认为是嗔恨的对治。精进是懈怠的对治，禅定是散乱的对治，智慧是愚痴的对治。第四，修持之方便是，六波罗蜜多每一个，都应修持具足六者，最初比如布施，没有悭吝的施舍是，布施布施的波罗蜜多。
English
Diligence that does not know satisfaction in that direction. Meditation is also, meditation that abides happily in the present dharma, meditation that accomplishes qualities, meditation that does the benefit of sentient beings by relying on clairvoyance. Wisdom is also, the wisdom of hearing that thoroughly understands all the words and meanings of the Dharma, the wisdom of thinking that is cultivated in one's own mind and determined through the path of discrimination, the wisdom of meditation that summarizes the key points through practice in a secluded mountain cave. Those The divisions are stated in the "Precious Garland of Cutting": The main practice has eight meanings, the classification and collection of the six perfections, the incompatible aspects and the need, the methods of practice, key points, etc. Entering the path and the system of dominion, the temporary and ultimate results. First, if classified and collected, there are three: the perfection of skillful means, the perfection of companions and wisdom. Four are skillful means, one is wisdom, and diligence is considered a companion of both. Expanded, there are six perfections, each with three. The three of generosity are giving, complete giving, and great giving. Giving is material possessions and enjoyment, complete giving is wife and children, and great giving is one's own body. This is a combination of flesh and blood giving. Giving for the benefit of others accumulates merit, and without attachment to the body, wisdom is accumulated. Completing the two accumulations obtains the two bodies. The three of discipline are the discipline of vows, the discipline of accumulating virtue, and the benefit of sentient beings. The three of patience are enduring suffering, not taking it to heart, and focusing on the Dharma. Diligence is without laziness, striving to practice continuously, slowly falling into dullness. Meditation is skillful means and wisdom, and union, considered as three. Wisdom is the three of hearing, thinking, and meditating. Second, the incompatible aspects, and third, what is the need? Generosity is the antidote to stinginess, discipline is the antidote to transgression, and patience is considered the antidote to anger. Diligence is the antidote to laziness, meditation is the antidote to distraction, and wisdom is considered the antidote to ignorance. Fourth, the method of practice is that each of the six perfections should be practiced with six qualities. The first, for example, is generosity. Giving without stinginess is the perfection of generosity.
Chinese
不与罪恶混杂是戒律，以忍耐艰难是忍辱。没有拖延是精进，一心一意布施是禅定，无自性是智慧。如是说，因此对戒律等每一个都要理解解释。 又，在那里面说：第五个，如果过度，烦恼和所有恶业都会过度产生。布施如果用错了地方，就会产生贫穷和困乏。戒律会突然产生烦恼。完全布施妻子儿女，大的布施是自己的身体。这是把肉拿走，把血拿走混合在一起。为他人而布施是积累福德资粮，不执着身体是积累智慧资粮。圆满二资粮就能获得二身。三种戒律是律仪戒，积累善法戒，饶益有情戒。三种忍耐是接受痛苦，不以为意和专注于法。精进是没有懒惰，努力持续修持，使心平静进入状态。禅定被认为是方便和智慧，以及双运三种。智慧是闻思修三种。 第二，不共品的对治，第三，必要是什么呢？布施是悭吝的对治，戒律是毁犯戒律的对治，忍耐被认为是嗔恨的对治，精进是懒惰的对治，禅定是散乱的对治，智慧被认为是愚痴的对治。第四，修持的方法是，对于每一个六度，都要修持具有六种的，第一个比如布施，没有悭吝的布施，是布施的布施波罗蜜多。不与罪恶混杂是戒律，以忍耐艰难是忍辱。没有拖延是精进，一心一意布施是禅定，无自性是智慧。如是说，因此对戒律等每一个都要理解解释。 又，在那里面说：第五个，如果过度，烦恼和所有恶业都会过度产生。布施如果用错了地方，就会产生贫穷和困乏。戒律会突然产生烦恼。忍耐如果用错了地方，就会产生愤怒和冲突。精进如果用错了地方，就会产生懒惰。禅定如果用错了地方，就会产生虚假的分别念。智慧如果用错了地方的征兆，就是无知和遗忘。
English
Not mixing with sin is discipline, enduring hardship is patience. Without procrastination is diligence, giving wholeheartedly is meditation, and no self-nature is wisdom. As it is said, therefore, each of the disciplines and so on must be understood and explained. Again, it is said therein: Fifth, if it is excessive, afflictions and all bad karma will arise excessively. If giving is used in the wrong place, poverty and distress will arise. Discipline will suddenly produce afflictions. Completely giving away wife and children, the great giving is one's own body. This is taking away the flesh, taking away the blood and mixing them together. Giving for the sake of others is accumulating merit, not clinging to the body is accumulating wisdom. Completing the two accumulations will attain the two bodies. The three disciplines are the discipline of vows, the discipline of accumulating virtue, and the discipline of benefiting sentient beings. The three patiences are accepting suffering, not taking it to heart, and focusing on the Dharma. Diligence is without laziness, striving to continuously practice, making the mind calm and entering the state. Meditation is considered to be the union of skillful means and wisdom, and the three. Wisdom is the three of hearing, thinking, and meditating. Second, the antidote to non-conducive factors, and third, what is the necessity? Giving is the antidote to stinginess, discipline is the antidote to breaking vows, patience is considered the antidote to anger, diligence is the antidote to laziness, meditation is the antidote to distraction, and wisdom is considered the antidote to ignorance. Fourth, the method of practice is that for each of the six perfections, one must practice with six qualities. The first, for example, is giving, giving without stinginess, which is the perfection of giving. Not mixing with sin is discipline, enduring hardship is patience. Without procrastination is diligence, giving wholeheartedly is meditation, and no self-nature is wisdom. As it is said, therefore, each of the disciplines and so on must be understood and explained. Again, it is said therein: Fifth, if it is excessive, afflictions and all bad karma will arise excessively. If giving is used in the wrong place, poverty and distress will arise. Discipline will suddenly produce afflictions. If patience is used in the wrong place, anger and conflict will arise. If diligence is used in the wrong place, laziness will arise. If meditation is used in the wrong place, false discriminations will arise. The sign that wisdom is used in the wrong place is ignorance and forgetfulness.
Chinese
施舍放逸形相心，以行布施死于妄念。戒律放逸如博朵瓦的，弟子内邬钦波，对四位道友的妇女，加以诽谤一般。那也是往昔释迦牟尼佛，被婆罗门女作伴者，将木盆绑在腹部后，加以诽谤一般。第六融入道中，自生之烦恼和，放逸之烦恼两种，由上师智者善加观察。自生之烦恼，于要处安立而修习，放逸之烦恼，以其自身修持而寂灭，于放逸知晓而得解脱，说是积累福德，生起欢喜心而寂灭，因此应依止上师智者。第七摄为己用的方式，忍耐成了要点，嗔恨争斗生起。精进成了要点，懒惰生起。禅定成了要点，生起分别妄念。智慧成了要点的征象，是不知晓和遗忘产生。 施舍放逸形相心，以行布施死于妄念。戒律放逸如博朵瓦的，弟子内邬钦波，对四位道友的妇女，加以诽谤一般。那也是往昔释迦牟尼佛，被婆罗门女作伴者，将木盆绑在腹部后，加以诽谤一般。第六融入道中，自生之烦恼和，放逸之烦恼两种，由上师智者善加观察。自生之烦恼，于要处安立而修习，放逸之烦恼，以其自身修持而寂灭，于放逸知晓而得解脱，说是积累福德，生起欢喜心而寂灭，因此应依止上师智者。第七摄为己用的方式，布施放逸断除悭吝，将富人的受用摄为己用。戒律放逸清净邪淫，使具惭愧的出家人聚集。忍耐放逸断除嗔恨，将有力的凶暴者摄为己用。精进断除懒惰放逸，使精进和懈怠者聚集。禅定放逸断除散乱，使不扰乱散乱者聚集。智慧放
English
The mind of generosity's laxity is like this: by giving alms, one dies in delusion. The laxity of discipline is like this: like Potowa's disciple, Nezur Chenpo, slandering the women of four fellow practitioners. That is also like this: in the past, Shakyamuni Buddha was slandered by a Brahmin girl who was an accomplice, after tying a wooden basin to her belly. Sixth, entering into the path is like this: the self-arising afflictions and the lax afflictions are two types. The wise lama should examine them well. The self-arising afflictions, by establishing them at the key point and meditating, the lax afflictions themselves are pacified by practicing them. By knowing laxity, one becomes liberated. It is said to accumulate merit. By generating joy, one becomes pacified. Therefore, one should rely on a wise lama. Seventh, the way to gather power is like this: patience becomes the key point, anger and strife arise. Diligence becomes the key point, laziness comes. Samadhi becomes the key point, conceptual proliferation arises. The sign that wisdom has become the key point is that ignorance and forgetfulness arise. The mind of generosity's laxity is like this: by giving alms, one dies in delusion. The laxity of discipline is like this: like Potowa's disciple, Nezur Chenpo, slandering the women of four fellow practitioners. That is also like this: in the past, Shakyamuni Buddha was slandered by a Brahmin girl who was an accomplice, after tying a wooden basin to her belly. Sixth, entering into the path is like this: the self-arising afflictions and the lax afflictions are two types. The wise lama should examine them well. The self-arising afflictions, by establishing them at the key point and meditating, the lax afflictions themselves are pacified by practicing them. By knowing laxity, one becomes liberated. It is said to accumulate merit. By generating joy, one becomes pacified. Therefore, one should rely on a wise lama. Seventh, the way to gather power is like this: generosity's laxity cuts off stinginess, gathering the wealth of the rich. Discipline's laxity purifies lewdness, causing virtuous monks to gather. Patience's laxity cuts off anger, gathering powerful and unruly beings. Diligence cuts off laziness, gathering diligent and lazy ones. Samadhi's laxity cuts off distraction, gathering the undisturbed and distracted ones. Wisdom's laxity
Chinese
以断除愚昧。因此，能掌控有智慧者和愚痴者。第八，果报也有两种，即暂时和究竟。第一，产生无量的人和财富。那时，不要被世俗琐事分心，要以正念抓住法性。如果分心，据说会失去佛法，成为魔。聚集的程度超过限度就被称为魔。没有魔，以佛法聚集，就能聚集人和非人。那时，要没有傲慢心，不做自私的事，做利他的事。第二，究竟的果报是，以菩提心抓住（相续），修行六度，装满福德资粮的量器，走完十地五道，自他二利自然成就。如是说，要将意义铭记于心。如此，将（佛法）应用于自相续的方法是，布施等每一度都必须具备四种波罗蜜多。从布施开始，不期望回报地布施，以此摧毁吝啬和贫穷，是力量的波罗蜜多。远离声闻和下乘的念头而布施，是方便的波罗蜜多。愿我和一切众生永远断绝贫穷，是愿的波罗蜜多。以三轮清净的方式布施，是智慧的波罗蜜多，共有四种。同样，以不希求高种姓和声闻独觉果位等的戒律来摧毁不善业，是力量。不做世俗的虚伪行为，应以适合对方的方式调伏，是方便。不希望自己独自获得天人的地位，而是希望一切众生平息恶趣的痛苦，是愿。以无缘三轮来摄持这些，是智慧。布施的兴盛能断除吝啬，能掌控富人的财富受用。戒律的兴盛能清净邪淫，能聚集有惭愧心的僧人。忍辱的兴盛能断除嗔恨，能掌控有权势的凶恶者。精进能断除懈怠，能聚集精进和懒惰者。禅定的兴盛能断除散乱，能聚集不散乱和散乱者。智慧的兴盛