Chinese
啊！大慈氏菩萨安住于何处？以善巧方便，使乘易行，道途平坦，入门便捷，从而能够正确无误地成就无上圆满正等觉，善于此道者，即是也。如是说。往昔的胜者弥勒菩萨也是如此。此中要义，在于启发后学。此七支行乃是菩萨们善巧方便的殊胜之法，能以最小的努力，净除罪障，圆满资粮。应如是理解其义。又，承接前文，慈氏菩萨往昔成熟有情之时，唯以令自方国土的有情众生三毒微薄，自然安住于十善之法为方便。我则以大悲心发起猛厉祈愿，誓愿真实调伏刚强难化的有情，故能如此。因此，我在各地说法时，有人诽谤我说断灭论，有人说我常恒论，有人说我贪求眷属，有人说我贪欲炽盛，有人向我身上扬土，有人供养我毒食，有人为我掘火坑，有人让美貌女子诽谤我。如今，我将以大悲心为先导而说法。此后，是就此所作的答复，以及宣说此法类的名称，和随喜等，以此圆满了此法类的要义。现在开始宣讲正文，此中有三层含义：根本是受持发心，方法是善巧七支，增进之法是真实祈愿。初者，包括以礼敬之方式皈依，以四力忏悔清净自相续，以及受持愿菩提心之方式。初者，如“顶礼一切佛”等。佛即是三身之总摄，包括胜义谛和世俗谛的一切佛。以恭敬对境之方式，汇集正法。于《华严经》中，宣说了十三种佛宝之类别，即：因缘和合、异熟所生、禅定、愿力、心性、自性身、圆满报身、化身、相、以及现前安住之佛。其中，因缘和合的
English
Ah! Where does the great Maitreya Bodhisattva reside? With skillful means, making the vehicle easy to travel, the path smooth, and the entry convenient, one is able to correctly and flawlessly accomplish the unsurpassed, complete, and perfect enlightenment. One who is skilled in this path is such. So it is said. The Victorious Maitreya of the past was also like this. The main point here is to inspire later learners. This seven-branch practice is a special skillful means of the Bodhisattvas, which can purify sins and obscurations and complete accumulations with minimal effort. The meaning should be understood as such. Furthermore, continuing from the previous passage, when Maitreya Bodhisattva was maturing sentient beings in the past, he only used the means of making the sentient beings in his own land have weak three poisons and naturally abide in the ten virtues. I, on the other hand, made a fierce prayer with great compassion, vowing to truly subdue the stubborn and difficult-to-tame sentient beings, so it became like this. Therefore, when I teach the Dharma in various places, some people slander me as speaking of annihilationism, some say I speak of eternalism, some say I crave retinues, some say I have great desires, some throw dirt on me, some offer me poisonous food, some dig a fire pit for me, and some have beautiful women slander me. Now, I will teach the Dharma with great compassion as the guide. After that, there are the answers to this, as well as the declaration of the name of this Dharma category, and the rejoicing, which completes the essentials of this Dharma category. Now, the main text will be explained, which has three meanings: the root is taking the generation of bodhicitta, the method is the skillful seven branches, and the means of increasing is the actual prayer. The first includes taking refuge in the manner of prostration, confessing with the four powers to purify one's own mindstream, and the manner of taking the aspiration bodhicitta. The first is like "I prostrate to all Buddhas," etc. Buddha is the collection of the three bodies, including all Buddhas of the ultimate truth and conventional truth. In the manner of respecting the object, the true Dharma is gathered. In the Avatamsaka Sutra, thirteen categories of the Buddha Jewel are taught, namely: arising from harmonious causes, arising from maturation, samadhi, aspiration, mind, self-nature body, complete enjoyment body, emanation body, signs, and the Buddha residing in front. Among them, the harmonious causes of
Chinese
佛是：行持六度波罗蜜多的菩萨，以及异熟所生的佛是：大乘的意生身，以及禅定的佛是：佛陀自身的禅定中自然化生，以及愿力的佛是：由菩萨的愿力所生，以及心的佛是：由菩萨所化现，然后是三身本身，以及假立的佛是堪布和阿阇黎，供奉于前方的佛是佛像等。也是仙人且具有天眼的是圣菩萨们。仙人的词语从“ṛṣi”这个词而来，ṛddhi（梵文天城体：ऋद्धि，梵文罗马拟音：ṛddhi，汉语字面意思：神通）是神变即兴盛，śa（梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：舍）是poṣa dhu（梵文天城体：पोष धु，梵文罗马拟音：poṣa dhu，汉语字面意思：滋养）滋养和调伏，即具有圆满的神通兴盛，并且具有调伏和滋养自己和他人的疾病和痛苦等的能力。或者ṛga veṣa dhara（梵文天城体：ऋग वेष धर，梵文罗马拟音：ṛga veṣa dhara，汉语字面意思：持真实语者）是持决定语者，即只说决定真实之语，并且于真实而思，于真实而行。也解释为持有沙门或婆罗门的装束之义，如此说来，神通超群和消除有情痛苦，以及具有真实自性这三者，其他众生只有相似和少分，如实具有的则是佛和菩萨们。持有装束也是，外道和声闻们只是发髻和璎珞以及三法衣等，是虚假的重新改变而已，而诸佛之身和菩萨们的意生身则是以具足相好而庄严，是自性成就且由法性所获得。又为了正直之道而端正，故为正直者，即正直是舍弃二边，或者为了阐释真实的意义，故以四谛之门显示补特伽罗无我，以二谛之门显示诸法无我的道。天眼也是天眼的神通本身，另外超越六道的“天”是天中之天，即大乘圣者们，眼是明见，是根的意义，即以智慧之根如实
English
The Buddhas are: Bodhisattvas who practice the six perfections, and Buddhas born from maturation are: the mind-made bodies of the Mahayana, and Buddhas of samadhi are: self-emanations from the samadhi of the Buddhas themselves, and Buddhas of aspiration are: born from the aspirations of Bodhisattvas, and Buddhas of mind are: emanated by Bodhisattvas, and then the three bodies themselves, and imputed Buddhas are Khenpos and Acharyas, and Buddhas placed in front are the images, etc. Those who are also sages and possess divine eyes are the noble Bodhisattvas. The word "sage" is derived from the word "ṛṣi," where ṛddhi (Sanskrit Devanagari: ऋद्धि, Sanskrit Romanization: ṛddhi, literal Chinese meaning: supernatural power) means miraculous power, i.e., prosperity; śa (Sanskrit Devanagari: श, Sanskrit Romanization: śa, literal Chinese meaning: abandon) means poṣa dhu (Sanskrit Devanagari: पोष धु, Sanskrit Romanization: poṣa dhu, literal Chinese meaning: nourish), nourishing and taming, i.e., possessing abundant miraculous power and the ability to nourish and tame the diseases and sufferings of oneself and others. Alternatively, ṛga veṣa dhara (Sanskrit Devanagari: ऋग वेष धर, Sanskrit Romanization: ṛga veṣa dhara, literal Chinese meaning: holder of true speech) means holding definitive speech, i.e., speaking only definitive truth, and thinking and acting truthfully. It is also explained as holding the attire of a śramaṇa or brahmin, meaning that the three qualities of surpassing miraculous power, eliminating the suffering of sentient beings, and possessing a true nature are only partially present in others, while Buddhas and Bodhisattvas possess them completely. Holding attire is also the case that heretics and śrāvakas only have matted hair, necklaces, and the three Dharma robes, etc., which are merely artificial transformations, while the bodies of the Buddhas and the mind-made bodies of the Bodhisattvas are adorned with perfect marks and signs, being naturally accomplished and obtained by the nature of reality. Furthermore, to straighten the path of righteousness, one is righteous, i.e., righteousness is abandoning the two extremes, or to explain the meaning of truth, one shows the path of the absence of self of the person through the four truths, and the absence of self of phenomena through the two truths. The divine eye is also the direct knowledge of the divine eye itself, and the "god" who transcends the six realms is the supreme god, i.e., the noble Mahayanists, and the eye is clear seeing, the meaning of the faculty, i.e., with the faculty of wisdom, as it is
Chinese
以及观视，改变禅定的自在力行境的各种方式，以及五根转变等等的各种神通，这些都是从获得力量而产生的。又，以“又”字也顺便提及了法宝，这样一来，大乘的皈依处，三宝的真实本体就是这些。所谓“声闻众”是指：入流果、一来果、不还果和阿罗汉。这些也按入道和果位的差别，分为八种补特伽罗或四双士。 “众”字是多数的意思。缘觉众也因为与声闻在见、行、修三方面一致，所以也包含在其中。如果认为缘觉比声闻殊胜，不应该归入 श्रेष्ठ（ श्रेष्ठ，śreṣṭha，殊胜）和हीन（हीन，hīna，低劣）的分类中，虽然从 श्रेष्ठ（ श्रेष्ठ，śreṣṭha，殊胜）和हीन（हीन，hīna，低劣）的角度来说是这样没错，但因为声闻众多，所以归入多数中。一般来说，缘觉众不出现在如来真实的眷属中，而且也不出现在教法存在的地区，也不是宣说经文的导师，因此，从安立僧众的角度来看，声闻更为重要。进入清净刹土和大乘道，以及专注于大乘经咒的法藏，获得其果位，以及化现的缘觉众是特殊的，因此也不一定如此。暂时以共同的安立为主。这些小乘圣者因为是世间的伟大福田，所以为了维护世间的颜面，为了摄受小乘种姓的人，为了摧毁自诩为大乘者的傲慢，为了对具有大、中、小功德者生起信心，以及因为如来种姓稍微苏醒，所以被纳入胜者之子的行列，因此将来必定成佛，以及因为安住在如来的近侍中，所以为了对佛陀生起恭敬心，以及因为如教奉行，所以完全融入善妙的意乐中，以及共同参与佛法，和谐地分享，所以如同亲近的兄弟一样，以及未获得圣位者
English
And also the viewing, changing the various ways of acting in the realm of the power of Samadhi, and the various kinds of clairvoyance such as the transformation of the five senses, all of these arise from obtaining power. Furthermore, the word "also" incidentally mentions the Dharma Jewel, so in this way, the actual entities of the Three Jewels, the refuge of the Mahayana, are these. The term "Shravaka Sangha" refers to: Stream-enterer, Once-returner, Non-returner, and Arhat. These are also divided into eight types of individuals or four pairs of persons according to the distinction between entering the path and the fruition. The word "Sangha" means a multitude. The Pratyekabuddhas are also included in this because they are in agreement with the Shravakas in terms of view, conduct, and meditation. If one thinks that it is not appropriate to include the Pratyekabuddhas, who are superior to the Shravakas, in the classification of श्रेष्ठ ( श्रेष्ठ, śreṣṭha, superior) and हीन (हीन, hīna, inferior), although this is true from the perspective of श्रेष्ठ ( श्रेष्ठ, śreṣṭha, superior) and हीन (हीन, hīna, inferior), they are included in the multitude because the Shravakas are numerous. Generally speaking, the Pratyekabuddhas are said not to appear in the actual retinue of the Tathagata, nor do they appear in the regions where the teachings exist, nor are they teachers who expound the scriptures. Therefore, from the perspective of establishing the Sangha, the Shravakas are more important. Entering the pure lands and the Mahayana path, and focusing on the collections of Mahayana Sutras and Tantras, obtaining their fruits, and the emanated Pratyekabuddhas are special, so this is not necessarily the case. For the time being, the common establishment is taken as the main point. These Hinayana Aryas, because they have become great fields of merit in the world, are for the sake of protecting the face of the world, for the sake of taking care of those of the Hinayana lineage, for the sake of destroying the arrogance of those who boast of being Mahayanists, for the sake of generating faith in anyone who possesses great, medium, or small qualities, and because the Tathagata lineage has been slightly awakened, they are included in the ranks of the sons of the Victorious Ones, so they will definitely become Buddhas in the future, and because they abide in the service of the Tathagata, so for the sake of generating respect for the Buddha, and because they act in accordance with the teachings, so they are completely immersed in virtuous intentions, and because they participate in the Dharma in common and share harmoniously, so they are like close brothers, and those who have not attained the Arya stage
Chinese
因为有些功德超胜，菩萨也有向声闻顶礼的时候。因为后一个理由，以及听闻等等的缘故，也有皈依的时候。就真实生起菩提心之义，以及将道引向究竟之义，和圣者们的角度来说，既不是皈依也不是顶礼。因此，这里所说也是为了增长福德而顺便提及，并非是生起菩提心的支分。所示共同不共的皈依境和顶礼境是，能从恶趣中解脱等等。那也是菩提心，而这个偈颂是以顶礼的方式，忆念生起菩提心的利益，从而显示必须生起欲求。那是大悲心和空性智慧的双运。暂时从道的角度来说，以大悲心，自他交换等等的菩提心，也能使无量恶业耗尽，并且以后能成为律仪，从而从恶趣中解脱。并且从生起菩提心本身的利益来说，也能获得远胜于天人和人主地位的果位。并且从生起菩提心能生起戒律等等无量善业的缘故，具有指示善趣之路，以及引导至无老死之境——佛地的功德。又，以证悟空性的智慧，也能舍弃恶趣及其因——种子等等，并且从中增长无量善业，以及真实成就无老死的圣者之地。或者，从证悟空性而知晓缘起，从中于世俗中了知业果丝毫不谬，因此与前二者相同。于胜义中了知轮回连根拔除，因此也安立为引导至无老死。或者，菩提心是胜义法性双运的智慧，缘于此而修习，也能生起那三种利益。有些书本中说，解脱道是极善显示，有些人认为指示善趣之路包含在从恶趣中解脱之内，这是