Chinese
而且，据说连一半的程度也达不到。全知隆钦巴也说：那是世间和出世间一切法的根本，一切道的精髓，一切众生的引导者，迅速进入无上宫殿的乘骑是增上意乐菩提心，因此，在此要学习生起它。如《慈氏请问经》中说： 菩萨若具一法，则舍弃一切恶趣，不入恶友之手，且迅速证得无上正等觉。 何为一法？即增上意乐圆满的菩提心。慈氏，若具此法，则舍弃一切恶趣，不入恶友之 手，且迅速证得无上正等觉。又如《菩萨藏经》中说：舍利子，菩萨摩诃萨若具一法，则能受持如来之法及其他无量之法。何为一法？ 即增上意乐圆满的菩提心。舍利子，菩萨摩诃萨若具此一法，则能受持如来之法及 其他无量之法。如是所说，它是唯一可行的修持，也是成佛的快速道路。如《菩萨藏经》中说：欲迅速证得无上正等觉者，当学增上意乐菩提心。 如是说。又如《华严经》中说：善男子，若具发菩提心之胜者，则其身语意所作一切皆有意义，恒常唯一地成为善。 如是说等，功德无量。且为入密咒之门而请求灌顶时，也必定需要菩提心。如《金刚手灌顶续》中说：菩萨摩诃萨大陀罗尼大坛城甚深
English
Moreover, it is said that it does not even reach half the extent. Omniscient Longchenpa also said: "That is the root of all phenomena, both worldly and transcendent, the essence of all paths, the guide of all sentient beings, and the vehicle for quickly ascending to the supreme palace is the superior intention, the mind of enlightenment. Therefore, one should train in generating it here." As it is said in the Sutra Requested by Maitreya: If a Bodhisattva possesses one Dharma, he abandons all evil destinies, does not fall into the hands of evil friends, and quickly attains the unsurpassed, perfect, and complete enlightenment. What is the one Dharma? It is the Bodhicitta, the complete superior intention. Maitreya, if one possesses this Dharma, he abandons all evil destinies and does not fall into the hands of evil friends, and quickly attains the unsurpassed, perfect, and complete enlightenment. Furthermore, as it is said in the Bodhisattva Pitaka Sutra: Shariputra, if a Bodhisattva Mahasattva possesses one Dharma, he will uphold the Dharma of the Tathagata and countless other Dharmas. What is the one Dharma? It is the Bodhicitta, the complete superior intention. Shariputra, if a Bodhisattva Mahasattva possesses this one Dharma, he will uphold the Dharma of the Tathagata and countless other Dharmas. As it is said, it is the only practice that is feasible, and it is also the quick path to Buddhahood. As it is said in the Bodhisattva Pitaka Sutra: Those who wish to quickly attain the unsurpassed, perfect, and complete enlightenment should train in the Bodhicitta of superior intention. Thus it is said. Furthermore, as it is said in the Avatamsaka Sutra: Noble son, if one possesses the supreme generation of the mind of enlightenment, then all actions of his body, speech, and mind are meaningful, and they constantly and uniquely become virtuous. Thus it is said, and so on, with immeasurable qualities. Moreover, it is definitely necessary to have the mind of enlightenment when requesting empowerment in order to enter the gate of secret mantra. As it is said in the Vajrapani Empowerment Tantra: Bodhisattva Mahasattva, the great dharani, the great mandala is extremely profound.
Chinese
這個廣大，這個深奧，這個深奧難測，比秘密更秘密。這個不能向罪惡的眾生展示，金剛手你說了一個非常稀有的。 如果以前沒有聽過這個，應該向什麼樣的眾生宣說呢？金剛手說：文殊，凡是進入修持菩提心的人，以及何時他們成就菩提心的時候，文殊，那些以密咒之門行持菩薩行，被大智慧灌頂的持明咒的壇城中，應該讓他們進入。凡是沒有圓滿菩提心的人，不要讓他們進入。不要讓他們看壇城。 ༄༅། །གོ །（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哦。不要向他們展示手印和咒語。這樣說了。考慮到這樣的意義，桑浦瓦格西向阿底峽尊者請求灌頂。阿底峽尊者說：與慈悲菩提心不相符的灌頂有什麼用呢？桑浦瓦，要做的事情很多。這樣說了。密咒的 道路上成就悉地也依賴於此。不動的證悟中說：菩提心是所依，說了咒語的悉地。否則，修持咒語的儀軌，一切行為都沒有果實。以及，《金剛頂經》中說：即使在數百千劫中，如果努力修行，有四種人，在世間，修行也不會成就。沒有生起菩提心，以及具有懷疑，以及不按照教言行事，以及沒有信心，不會成就。 因為說了沒有菩提心和不按照上師的教言修行等四種不會成就。總之，《吉祥請問經》中說：菩提心的 功德，如果它有形狀，會充滿整個虛空界，甚至會更多。如是說，利益是無量的。其原因也在《四百論釋》中說：這裡所說的，暫且菩薩的，一個的功德是什麼，如果它有形狀，會遍布一切有情，改變處所，
English
This is vast, this is profound, this is profound and immeasurable, even more secret than secrets. This cannot be shown to sinful beings, Vajrapani, you have spoken of something extremely rare. If this has not been heard before, to what kind of beings should this be spoken? Vajrapani said: Manjushri, those who have entered the practice of Bodhicitta, and when they have attained Bodhicitta, Manjushri, those Bodhisattvas who practice the Bodhisattva conduct through the gate of secret mantras, should be entered into the mandala of Vidyadharas who have been empowered by great wisdom. Those who have not perfected Bodhicitta should not be allowed to enter. Do not let them see the mandala. ༄༅། །གོ །（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）Oṃ. Do not show them mudras and mantras. Thus it was said. Considering such a meaning, Geshe Sangpuwa requested empowerment from the great Lord Atisha. Lord Atisha said: What is the use of an empowerment that is not in accordance with loving-kindness and Bodhicitta? Sangpuwa, there are many things to do. Thus it was said. The attainment of Siddhi on the path of secret mantras also depends on this. In the realization of the immovable, it is said: Bodhicitta is the basis, and the Siddhi of mantras is spoken of. Otherwise, the rituals of practicing mantras, all actions are without fruit. And, in the Vajrasekhara Sutra, it is said: Even if one strives diligently for hundreds of thousands of kalpas, there are four kinds of people who, in the world, will not attain accomplishment even if they practice. Not generating Bodhicitta, and having doubts, and not acting according to the instructions, and having no faith, will not attain accomplishment. Because it is said that the four, such as not having Bodhicitta and not practicing according to the Guru's instructions, will not attain accomplishment. In short, in the Shriprashna Sutra, it is said: The merit of Bodhicitta, If it had a form, it would fill the entire realm of space, and even more so. As it is said, the benefits are immeasurable. The reason for this is also stated in the commentary on the Four Hundred Verses: What is said here, for the time being, the merit of one Bodhisattva, if it had a form, would pervade all sentient beings and change places,
Chinese
有情众生无边故， 佛陀智慧量无边， 于彼回向尽所有， 此诸福德亦无边。 如是等语。我等大师亦曾于《善臂请问经》中，详述其义。善臂，菩萨如何圆满精进波罗蜜多？善臂，菩萨应如是善学。于每一方之十方中，有无量世界。 如是有情众生无量无边，实不可数。我为利益无量无边有情众生故，披上盔甲。为令无量无边众生安乐故，披上盔甲。缘于利益一切有情之意乐无量无边，缘于令一切有情安乐之意乐无量无边，无量无边之善根，岂能放逸？岂能变异？纵于睡眠中，昼夜刹那刹那增长广大圆满。刹那刹那生起无量无边之善根。 菩提资粮聚无量无边生起，故不难获得圆满菩提。我于此刹那刹那，现见善根增长无量无边，善根广大无量无边。由是之故，亦现见不难获得圆满菩提，为得圆满菩提，何需舍弃精进，纵舍生命亦不应舍。如是等语。 复次，善臂，菩萨应如是善学。若欲遣除无量无边有情众生，于一刹那顷，与心刹那相联之痛苦，亦于刹那刹那增长无量无边之善根。善根增长广大无量无边，若于未来无量无边劫中，有情之众
English
Since sentient beings are limitless, and the Buddha's wisdom is immeasurable, and since it is completely dedicated to them, that merit is limitless. As it is said. Our teacher also explained the meaning in detail in the Sutra Requested by Good Arm. Good Arm, how does a Bodhisattva perfect the perfection of diligence? Good Arm, a Bodhisattva should learn in this way. In each of the ten directions, there are limitless realms. Thus, sentient beings are limitless and boundless, and cannot be counted. I have donned armor for the benefit of limitless and boundless sentient beings. I have donned armor for the happiness of limitless and boundless sentient beings. The intention to benefit all sentient beings is limitless and boundless, and the intention to bring happiness to all sentient beings is limitless and boundless. How can limitless and boundless roots of virtue be neglected? How can it be changed? Even in sleep, it grows and expands completely day and night, moment by moment. Limitless and boundless roots of virtue arise moment by moment. The accumulation of Bodhi resources arises limitlessly and boundlessly, so it is not difficult to obtain perfect Bodhi. In this moment, I see the roots of virtue increasing limitlessly and boundlessly, and the roots of virtue expanding limitlessly and boundlessly. Therefore, I also see that it is not difficult to obtain perfect Bodhi. To obtain perfect Bodhi, why should I abandon diligence, even if I abandon my life, I should not abandon it. As it is said. Furthermore, Good Arm, a Bodhisattva should learn in this way. If one wishes to eliminate the suffering of limitless and boundless sentient beings, which is connected to a moment of mind, then limitless and boundless roots of virtue increase moment by moment. If the roots of virtue increase limitlessly and boundlessly, then in the limitless and boundless eons of the future, the multitude of sentient beings
Chinese
想到要消除那无边无际的诞生的痛苦，更不用说什么了。正如所说的那样，如此发起菩提心，是为了利益无边无际的众生，成就无边无际的安乐，并将他们安置于圆满正等觉的无边功德之位，因此，证悟到在一瞬间也能圆满无边无际的善根和资粮。因此，我的至尊上师，难以称颂其名号，为了意义的缘故，说显密。 ༄༅། །法幢（Chos kyi rgyal mtshan）尊者面前，至尊（rje rgyal）和王子（rgyal sras）赞叹道：通往大乘之道的伟大支柱，一切佛法的精髓是菩提心，全心全意地去修习吧，我的心肝宝贝。这是慈爱的教诲。正如已经说过的，这是断法修行的精髓。为了他人的利益想要获得圆满菩提，因为菩提心的功德无边无际，为了让它无伪地在自相续中生起，将它作为一切修行的最珍贵和至高无上的核心。这也是中间的偈颂。第四，通过供曼扎和七支来积累资粮，分为两部分：供曼扎和努力修持七支。第一部分是： ཕཊ༔ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 三千世界无边刹，外境庄严外之供，自生任运之庄严，秘密供养为坛供，为圆二资供诸佛。 如是说，ཕཊ༔ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是使观想的对境，如会供坛城等，变得清晰，三千世界的无边世界的庄严，作为外境的外曼扎，以及观想自身身体的庄严，圆满地呈现为四大部洲、须弥山等的形象而供养，是内在功德圆满的内曼扎，以及专注于心性自生任运的庄严而供养，是秘密的坛或坛城，这里曼扎的词语被用作坛城，因为它们是为了圆满自身和他人的广大二资粮，所以向诸佛菩萨及其眷属供养。这是说，这有三种：外曼扎，内曼扎和，秘密曼扎。第一种是：关于这种方式在经续中是如何出现的：金光
English
Thinking about eliminating the suffering of endless and boundless births, what more needs to be said? As it is said, generating Bodhicitta in this way is for the benefit of limitless sentient beings, to accomplish limitless happiness, and to place them in the position of perfect and complete enlightenment with limitless qualities. Therefore, it is shown that one can realize the completion of limitless roots of virtue and accumulations in a single moment. Therefore, my supreme guru, whose name is difficult to pronounce, for the sake of meaning, speaks of Sutra and Tantra. ༄༅། །In the presence of Chos kyi rgyal mtshan, the venerable Je and the prince praised: The great pillar of the path to the Great Vehicle, the essence of all Dharmas is Bodhicitta, practice it wholeheartedly, my dear child. This is a loving teaching. As has already been said, this is the essence of Chöd practice. Wishing to attain perfect enlightenment for the benefit of others, because the qualities of Bodhicitta are limitless, in order to generate it genuinely in one's own mindstream, hold it as the most precious and supreme core of all practices. This is also an intermediate verse. Fourth, accumulating merit through offering mandalas and the seven branches, divided into two parts: offering mandalas and striving in the seven branches. The first part is: ཕཊ༔ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) The arrangement of the three thousand worlds, the outer realm, the arrangement of one's own body, the perfect inner splendor, the spontaneous arrangement of one's own perception, the secret offering, for the sake of perfecting the two accumulations, offer to all the Buddhas. As it is said, ཕཊ༔ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) clarifies the objects of visualization, such as the assembly field mandala, etc. The arrangement of the boundless worlds of the three thousand worlds, as the outer realm, is the outer mandala. And visualizing the arrangement of one's own body, perfectly appearing as the form of the four continents, Mount Meru, etc., and offering it, is the inner mandala, the abundant inner splendor. And focusing on the spontaneous arrangement of one's own mind and offering it, is the secret dala or mandala. Here, the word mandala is used as a mandala, because they are for perfecting the vast two accumulations of oneself and others, so offer to all the Buddhas and Bodhisattvas and their retinues. This is to say, there are three: the outer mandala, the inner mandala, and the secret mandala. The first is: How this method appears in the Sutras and Tantras: Golden Light