Chinese
由于不可思议的加持力而利益众生，并且像这样与现观等八者一同存在，是周遍于一切果位的。虽然如此宣称，但在《经庄严论》中说： “佛子们的发心，被宣说为如云一般。” 因为这样说了，所以二十二者是从资粮道到十地之间所说的。 十一者不与普光之果相结合，因为在佛地，对于以法性获得的胜义发心，不会观察到进入或穷尽的边际。 这样显示了地界之差别后，现在为了必定引出各自的愿和行的功德， 凡是自己寻求安乐者， 恒常于不间断的门扉中， 不给予乞求者的心以扰乱， 彼为无定施供养。 若是值得赞叹，则一切有情之利益， 仅仅生起一刹那的饶益愿心， 也能断除恶趣之门，于天人种姓中， 受用安乐之功德无尽。 像这样，以缘自利的微薄想法，像屋主给无依者布施食物一样，为了布施的缘故，门上没有遮拦，对于乞求者的心意不作违逆的那些人，也是受到人们的尊敬的，如《入行论》中说： “对于众生稍微施舍一些内里的食物， 仅仅施舍一刹那的食物， 甚至以轻蔑的态度，半天半天地数着， 也是行善，受到人们的尊敬。” 像这样，偶尔为之的微小福德，也在世间受到赞叹。 一种无遮拦的供养，就能成为欲界的主宰。 更何况以串习悲心的力量，不用勉强，以增上意乐消除每一个众生无量无边的痛苦的广大心量呢？ 甚至仅仅是想消除头痛的想法，也与无量福德相伴，能关闭恶趣之门，在天和特殊人类的种姓中，安乐的自性不会穷尽，因此如《入行论》中说： “即使仅仅想消除众生的头痛， 具有饶益之心
English
Due to the inconceivable power of blessing, it benefits sentient beings, and like this, the eight that exist together with Abhisamaya, etc., are pervasive in all stages of fruition. Although it is proclaimed as such, in the Ornament of the Sutras, it says: "The Bodhicitta of the Buddha's sons is taught to be like a cloud." Because it is said like this, the twenty-two are taught from the path of accumulation to the tenth ground. The eleven do not combine with the fruit of Samantaprabha, because in the Buddha-ground, for the ultimate Bodhicitta attained by Dharmata, the limit of entering or exhausting is not observed. Having shown the distinctions of the grounds in this way, now, in order to definitely draw out the qualities of each of the aspiration and the action, Whoever seeks their own well-being, Constantly in the doorway without interruption, Does not give rise to disturbance in the minds of beggars, That is called the inexhaustible offering. If it is worthy of praise, then for the benefit of all sentient beings, Even a moment of wishing to benefit, Can cut off the door to the lower realms, and in the lineage of gods and humans, The merit of enjoying happiness is inexhaustible. Like this, with a trivial thought focused on one's own benefit, like a householder giving food to the unprotected, for the sake of giving, the door is not blocked, and those who do not act contrary to the wishes of the beggars are also respected by people, as it says in the Bodhicaryavatara: "Giving a little food from within to beings, Giving just a moment of food, Even counting with contempt, half a day, Is also doing good, respected by people." Like this, even small merits done occasionally are praised in the world. One unobstructed offering can become the master of the desire realm. What need is there to mention the vast mind that eliminates the immeasurable suffering of each sentient being with the power of habituated compassion, without having to force it, with increased intention? Even the thought of just wanting to relieve a headache is accompanied by immeasurable merit, and can close the door to the lower realms, and in the lineage of gods and special humans, the nature of happiness will not be exhausted, therefore, as it says in the Bodhicaryavatara: "Even if you just think of relieving the headache of sentient beings, Having the intention to benefit
Chinese
若能具足无量福，欲除众生之不适，不可估量，且欲令一一众生，成就无量功德，更何须赘言。如是，仅作饶益之想，亦胜于供养诸佛，何况勤奋成办一切众生之安乐乎，是故无需多言。如是于《菩提心释》中亦云：依于有情得成佛，无上果位若能获，天人所有诸享受，梵天帝释大力者，世间守护彼等众，有情饶益仅此故，未曾引彼三有动，亦无少分路穷尽。如是。尤为殊胜入行之功德无量，于真实遍行之仪轨，从何而始，于度脱有情誓愿极坚信，永不退转之心。自此之后，纵然放逸而眠，亦能恒常相续福德，于行之地上，合情合理而宣说。如是，发愿于轮回之时，虽生广大果报，然如今入行之心，不如入行之方式，福德不能恒常相续生起。故慈氏菩萨云：种姓之子，此发菩提心亦难得。是故，于彼等无上圆满菩提入行者，亦甚难得。以何因缘故，此处入行之心较前者更为殊胜耶？如《入行论》云：菩提心生愿心时，轮回流转果报大，如入行心相续生，福德恒常不间断。如是。入行之心福德不间断者，乃因具菩萨种姓者，为大悲所自在，虽未祈请亦入于利他之事。如彼论云：自何之时起，为度脱无边有情界，以不退转之心，如实受持彼心者。自彼时起，纵然入眠或放逸，福德之力亦不间断，如虚空般广大生起。如是，于烦恼之束缚及轮回之牢狱中。
English
If one can possess immeasurable merit, desiring to remove the discomfort of each and every sentient being, which is immeasurable, and desiring to accomplish immeasurable qualities in each and every one, what need is there to say more? Thus, even just thinking of benefiting others is superior to offering to all the Buddhas, what need is there to mention diligently accomplishing the happiness of all sentient beings? Therefore, there is no need to say more. As it is also said in the Bodhicitta Explanation: 'Relying on sentient beings, one can attain Buddhahood, if the supreme state can be obtained, whatever enjoyments of gods and humans, Brahma, Indra, the powerful ones, the protectors of the world, those supports, just by benefiting sentient beings, have not moved those three realms, and there is no end to the path.' Thus. Especially the qualities of entering are limitless, in the ritual that actually pervades, from where does it begin, with a mind that never turns back, with extreme confidence in the vow to liberate beings. From then on, even if one sleeps carelessly, merit will constantly be connected, and it is explained with reason from the ground of practice. Thus, although great fruits arise at the time of aspiration in samsara, now, just as the mind of entering enters, merit does not constantly arise. Therefore, Maitreya said: 'Son of the lineage, this aspiration for Bodhi is also difficult to obtain. Therefore, those who enter into the unsurpassed perfect enlightenment are also very difficult to obtain.' For what reason is the mind of entering here more special than the former? As the Bodhicharyavatara says: 'When the mind of Bodhi arises as aspiration, the fruits of wandering in samsara are great, but as the mind of entering continues to arise, merit does not constantly arise.' Thus. The merit of the mind of entering does not cease because those who possess the lineage of Bodhisattvas are controlled by great compassion, and even if they are not requested, they enter into the affairs of others. As that very text says: 'From what time onwards, for the sake of liberating the infinite realm of sentient beings, with a mind that does not turn back, whoever truly takes that mind. From that time onwards, even if one falls asleep or is careless, the power of merit will not cease, and it will arise as vast as the sky.' Thus, in the bonds of afflictions and the prison of samsara.
Tibetan
བསྡམས་པའི་སེམས་ཅན་རྣམས་དེ་ལས་རབ་ཏུ་དགྲོལ་བའི་ཕྱིར། འཁོར་བ་ཇི་སྲིད་གནས་ཀྱི་བར་སེམས་དེ་ལས་མི་ལྡོག་ཅིང་དམ་བཅའ་བརྟན་པའི་འཇུག་སེམས་དེ་ནི་དུས་དེ་ནས་བཟུང་སྟེ་བག་མེད་པའམ། གཉིད་ལོག་ པར་གྱུར་ཀྱང་མི་དགེ་བ་ལས་ལྡོག་པ་དང་། དགེ་བ་ལ་འཇུག་པ་དང་། འགྲོ་བ་རྣམས་ཀྱི་དོན་བྱ་བ་འཁྱམས་དང་སྙིང་རྗེ་ཆེན་པོའི་བསོད་ནམས་ཀྱི་ཤུགས་ལས་དགེ་བའི་རྒྱུན་བར་མི་འཆད་པ་ནི་སྡོང་པོ་བཀོད་པ་ལས། རིགས་ཀྱི་བུ། བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་པ་དང་ལྡན་པ་དེའི་ལུས་དང་ངག་དང་སེམས་ཀྱི་བརྩམས་པ་ཐམས་ཅད་དོན་ཡོད་པ་སྟེ་རྟག་ཏུ་དགེ་བ་འབའ་ཞིག་ཏུ་རོ་གཅིག་པར་འགྱུར་རོ། །ཞེས་ལུང་མ་བསྟན་དང་། དགེ་བའི་ཕྱོགས་གང་ཡང་སེམས་བསྐྱེད་མངོན་གྱུར་གྱིས་འབྲེལ་དུ་མ་ཟིན་ཀྱང་། ཐོབ་ལ་མ་ཉམས་པའི་སེམས་བསྐྱེད་དེས་ཐོག་མར་ཟིན་པའི་རྒྱུས་ཆུ་ཐིགས་ཆུ་བོ་ཆེན་པོ་ལ་འདྲེས་པ་བཞིན་ཐར་བ་ཆ་མཐུན་གྱི་དགེ་བའི་རྒྱུན་དེའི་སེམས་ལ་རྒྱུན་ཆགས་སུ་འབྲལ་བ་ཡིན་ལ། ཟབ་མོའི་དེ་ཁོ་ན་ཉིད་ལ་ལྷག་པར་མོས་པའི་དབང་གིས་ཟད་མི་ཤེས་པའི་བསོད་ནམས་ཀྱི་རྒྱུན་ནམ་མཁའ་དང་མཉམ་པར་འབྱུང་བ་ནི་དཔལ་སྦྱིན་གྱི་ཞུས་པ་ལས། བྱང་ཆུབ་སེམས་དཔའི་བསོད་ནམས་གང་། །གལ་ཏེ་དེ་ལ་གཟུགས་ཡོད་ན། །ནམ་མཁའི་ཁམས་ནི་ཀུན་བཀང་སྟེ། །དེ་ནི་དེ་བས་ལྷག་པར་འགྱུར། །ཞེས་སོ། །དེ་ལ་འཇུག་པའི་ཀུན་ཏུ་སྤྱོད་པ་ཕྱིན་དྲུག་གི་ཚེ་སྦྱིན་པ་ལ་སོགས་པ་ལྔ་ནི་ཀུན་རྨོངས་པས་བདེ་བའི་རྒྱུ་ཡིན་ལ། ཤེས་རབ་ནི་ཐར་བའི་རྒྱུ་ཡིན་པའི་ཕྱིར་རོ། །དེ་ལྟ་བུའི་བློ་སྟོབས་ཅན་ཐེག་པ་ཆེན་པོའི་ལམ་ལ་ཚོགས་པ་ཟླུམས་པའི་ཚུལ་བཤད་པ། བསྐལ་པ་མང་པོའི་ཚོགས་ཀྱང་འདུམས་པར་འགྱུར། །ཕྱུགས་དང་གླང་པོའི་ཤིང་རྟ་ཉི་ཟླ་སོགས། །བགྲོད་པའི་བརྟུལ་ཞུགས་མྱུར་བུལ་མཐའ་ཡས་ལྟར། །བློ་སྟོབས་ཆེན་པོའི་ཐབས་བརྩོན་ཤེས་པར་གྱིས། །གྲངས་མེད་གསུམ་གྱི་དམ་བཞག་འཇིག་པ་ཡིན། །དེ་ལ་བྱང་ཆུབ་སེམས་དཔའ་དབང་པོ་ ཤིན་ཏུ་རྟུལ་པོ་རྣམས་ནི་གྲངས་མེད་སུམ་ཅུ་རྩ་གསུམ་སྟེ་ཚོགས་སྦྱོར་གཉིས་སུ་གསུམ་ས་བཅུ་པོ་རེ་རེ་ལའང་གསུམ་གསུམ་མོ། །འབྲིང་པོ་ས་ནི་བདུན་བདུན་ཏེ། ཚོགས་སྦྱོར་གཉིས་ལ་གཉིས་གཉིས། མཐོང་ལམ་དུ་གཅིག །བསྒོམ་པའི་ལམ་དུ་གཉིས་སོ། །རྣོན་པོས་ནི་གསུམ་མོ། །དེ་སྐད་དུ་དབུ་མ་རིན་ཆེན་སྒྲོན་མར། དབང་པོ་རྣོན་པོ་ནི་བསྐལ་པ་གྲངས་མེད་པ་གསུམ་གྱིས་མངོན་པར་རྫོགས་པར་འཚང་རྒྱ་ལ། དབང་པོ་འབྲིང
Chinese
为了将被束缚的众生从其中彻底解脱出来，只要轮回存在，心就不从那里退转，并且坚定誓言的入定之心，从那时起，即使是放逸或睡眠，也要从不善中返回，进入善，并且由于利益众生的行为和伟大的慈悲的福德力量，善的延续不会中断，如《华严经》所说：善男子，具有殊胜菩提心的人，他的身语意的一切造作都是有意义的，因为它们总是与唯一的善融为一体。这是授记。即使任何善的一面没有被菩提心的显现所联系，但最初被获得而没有失去的菩提心，就像水滴融入大河一样，与解脱相关的善的延续会持续不断地与他的心相连。由于特别倾向于甚深的真如，无尽的福德之流会像虚空一样涌现，如《胜施请问经》所说：菩萨的福德，如果它有形状，那么它将充满整个虚空界，并且会超过它。因此，在进入六度万行时，布施等五度是由于普遍的愚昧而成为安乐之因，而智慧是解脱之因。像这样具有智慧力量的人，讲述了在大乘道上积累资粮的方式：许多劫的资粮也会聚集。如牛和象的车辆，日月等，行进的方式有快有慢，无边无际。因此，要了解具有大智慧力量的方便精进。三个无数劫的誓言会被摧毁。其中，菩萨根器非常迟钝的人需要三十三个无数劫，也就是在资粮道和加行道各有三个，十地每一地也有三个。中等根器的人需要七个，也就是在资粮道和加行道各有二个，见道一个，修道二个。锐利根器的人需要三个。如《中观宝灯论》所说：根器锐利的人需要三个无数劫才能现证圆满成佛，根器中等
English
In order to completely liberate sentient beings bound by it, as long as samsara exists, the mind will not turn back from it, and the entering mind that firmly vows, from that time on, even if it is lax or asleep, it will return from the non-virtuous, enter into the virtuous, and because of the actions that benefit beings and the power of the great compassion's merit, the continuation of virtue will not be interrupted, as stated in the Gandavyuha Sutra: Noble son, all the actions of body, speech, and mind of one who possesses the supreme Bodhicitta are meaningful, because they are always united with the one taste of virtue. This is the prophecy. Even if any aspect of virtue is not connected by the manifestation of Bodhicitta, the Bodhicitta that was initially obtained without being lost, like a drop of water merging into a great river, the continuation of virtue related to liberation will continuously connect with his mind. Because of the particular inclination towards the profound Suchness, an inexhaustible stream of merit will arise like the sky, as stated in the Subahu Sutra: The merit of a Bodhisattva, if it had a shape, it would fill the entire realm of space, and it would exceed it. Therefore, when entering the six perfections, the five perfections such as generosity are the cause of happiness due to universal ignorance, while wisdom is the cause of liberation. Such a person with the power of wisdom explains the way to accumulate merit on the Mahayana path: The accumulation of many kalpas will also gather. Like vehicles of cows and elephants, the sun and moon, etc., the ways of traveling are fast and slow, boundless and limitless. Therefore, understand the skillful diligence of great wisdom power. The vows of three countless kalpas will be destroyed. Among them, Bodhisattvas with very dull faculties need thirty-three countless kalpas, that is, three each in the accumulation stage and the application stage, and three each in the ten bhumis. Those with medium faculties need seven, that is, two each in the accumulation stage and the application stage, one in the seeing path, and two in the training path. Those with sharp faculties need three. As stated in the Madhyamaka Ratnaloka: Those with sharp faculties need three countless kalpas to realize perfect enlightenment, those with medium faculties