Chinese
因此，如理修学六度，是进入佛子行，愿能如是获得。第九，祈愿发心和入行的各自总义。 愿慈悲喜舍，具足四无量善心。 布施爱语利行与同事，勤奋四摄事业。 其中，成就祈愿的因是四无量心，即以不嗔恨一切众生的慈爱之心，思维利益众生的方法；对他们各自承受往昔所造痛苦之果，或堕入三恶道，或即便生于善道，也为衣食所困，以及疯狂、失忆等魔障，麻风、水肿，痘疹等痛苦，以及遭受国王赋税和刑罚折磨等，生起强烈悲悯之心，心想若能立即从中解脱；修习不嫉妒他人圆满的欢喜心，心想其他众生也能如此，我真高兴；平等对待自方和他方，断除贪嗔，修习无有亲疏的舍心，这如同发心的命脉。 同样，从入行而言，应以四摄事恒常不断地精勤摄受众生。 其中，布施是摄受众生的第一道门，因为没有人不喜欢布施，所以首先应以财物布施来摄受众生。 同样，因为没有人喜欢粗暴的语言，所以应以悦耳的言语使他人欢喜。 之后是利行，即舍弃为利他而疲厌的心，进入任何修学之道。 同事是指自己也必须如理如法地行持，如同薄伽梵寂静，眷属也寂静；薄伽梵调柔，眷属也调柔一般。 因为自己尚未调伏和解脱，难以利益其他众生，所以四无量心是不错乱的成就菩提心之意乐，四摄事是不错乱的入他利行之行为，因此应将其视为大乘道的命脉。 从第十开始是入行之学处。
English
Therefore, to properly train in the six perfections is to enter the conduct of the bodhisattvas, may I attain it in that way. Ninth, wishing for the general meaning of aspiration and engagement separately. May I have loving-kindness, compassion, joy, and equanimity, endowed with the four immeasurable good minds. May I be diligent in the four means of gathering disciples: generosity, kind speech, beneficial action, and consistency. The cause for fulfilling that aspiration is the four immeasurables, which are: contemplating the means of benefiting all sentient beings with loving-kindness, without anger towards them; generating strong compassion for those who experience the results of their past accumulated suffering, whether they are in the three lower realms or, even in the higher realms, are afflicted by lack of food and clothing, madness, forgetfulness, demonic influences, leprosy, edema, smallpox, and other sufferings, as well as being tormented by royal taxes and punishments, thinking, "May they be liberated from this right now!"; cultivating joy by not being jealous of others' perfections, thinking, "If other beings were also like this, how happy I would be!"; and training in equanimity, balancing attachment to one's own side and hatred towards others, abandoning attachment and aversion, and being without near and far. This is like the life force of aspiration. Similarly, from the perspective of engagement, one should continuously and tirelessly exert oneself to gather sentient beings through the four means of gathering disciples. Among them, generosity is the first door to gathering sentient beings, because no one dislikes generosity. Therefore, one should first gather sentient beings through material generosity. Similarly, since no one likes harsh words, one should please others with pleasant speech. Then comes beneficial action, which means abandoning the mind of weariness and fatigue for the sake of others and engaging in whatever path of learning it may be. Consistency means that one must act in accordance with the Dharma in the same way that one instructs others, just as the Bhagavan is peaceful and the retinue is also peaceful, the Bhagavan is tamed and the retinue is also tamed. Because one's own mind is untamed and unliberated, it is difficult to benefit other sentient beings. Therefore, the four immeasurables are the unmistaken intention to accomplish bodhicitta, and the four means of gathering disciples are the unmistaken action of engaging in benefiting others. Therefore, they should be regarded as the life force of the Mahayana path. From the tenth onwards are the trainings of engagement.