Chinese
入菩萨行论。大菩萨寂天著。 入菩萨行论。大菩萨寂天著。 bo dhi s tva carya a b ta ra nāma shāstra mbi ha ra ti sma（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 《入菩萨行论》正文。 印度语：菩提萨埵行论。藏语：入菩萨行论。向所有佛和菩萨致敬！与如来法身及其眷属，以及所有值得尊敬者，恭敬顶礼。为了进入如来之子的律仪，我将按照经文简要地讲述。以前没有说过的内容，这里也没有说。我也没有写作技巧。因此，我没有为他人着想。我写这篇文章是为了让自己思考。为了修习善行，我的信心倍增。这些也能暂时增长，如果其他与我同命运的人看到这些，就会变得有意义。获得闲暇是极其困难的。获得了实现人生目标的机会。如果不对自己有所帮助，以后又怎么能获得这样的机会呢？就像夜晚黑暗的云层中，闪电瞬间显现光明一样。同样，在佛陀威力的百道中，世间的福德智慧偶尔显现。因此，善行总是微弱的。罪恶强大且无穷无尽。如果不是圆满的菩提心，还有什么其他的善行能够压倒它呢？在无数劫中深思熟虑的诸位雄才，都认为这才是最有益的。通过它，无数众生能够轻易地获得至高无上的幸福。想要摧毁轮回的无数痛苦，想要消除众生的不幸，想要享受无数的幸福，都不要舍弃菩提心。一旦生起菩提心，刹那间，那些被束缚在轮回牢狱中的可怜众生，将被称为如来之子，并受到包括天人在内的世人的顶礼膜拜。就像最好的炼金术一样，取走这不洁净的身体，就能转变成佛
English
Entering the Way of the Bodhisattva, by the great Bodhisattva Shantideva. Entering the Way of the Bodhisattva, by the great Bodhisattva Shantideva. bo dhi s tva carya a b ta ra nāma shāstra mbi ha ra ti sma (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Here begins the text called "Entering the Way of the Bodhisattva." In Indian language: Bodhisattvacaryāvatāra. In Tibetan: Entering the Way of the Bodhisattva. Homage to all Buddhas and Bodhisattvas! With the Sugata's Dharmakāya and its retinue, and all worthy of homage, I respectfully prostrate. To enter the discipline of the Sugata's sons, I will speak briefly, as it is said in the scriptures. Nothing that has not been said before is said here. Nor do I have skill in composition. Therefore, I have no thought for the benefit of others. I have composed this for the sake of contemplating in my own mind. For the sake of cultivating virtue, my faith increases. May these also increase for a while, and if others who share my fate see these, may it become meaningful. This leisure is extremely difficult to obtain. Having obtained the opportunity to accomplish the purpose of life. If one does not accomplish benefit for oneself, how can one obtain such an opportunity again in the future? Just as in the dark night in the womb of the clouds, a flash of lightning momentarily reveals the light. Likewise, in the hundred paths of the Buddha's power, worldly merit and wisdom occasionally arise. Therefore, virtue is always weak. Sin is powerful and endless. If it is not the perfect Bodhicitta, what other virtue can overwhelm it? Those who have contemplated deeply for many eons, the mighty ones, have seen this as beneficial. Through this, countless beings can easily obtain supreme happiness. Wishing to destroy the hundreds of sufferings of existence, wishing to eliminate the unhappiness of sentient beings, and wishing to enjoy hundreds of great happinesses, one should never abandon Bodhicitta. Once Bodhicitta has arisen, in an instant, those wretched ones bound in the prison of samsara will be called the sons of the Sugatas, and will be worshiped by the world, including gods and humans. Like the best alchemy, taking this impure body, one can transform it into the body of a victor.
Chinese
于珍宝无价作转变，菩提心之名牢固持。 引导众生唯一无量智，善加观察实为珍宝故。 欲离众生诸苦恼者众，珍宝菩提心善持稳固。 其他诸善如水边树木，结果之后终将耗尽灭。 菩提心之树恒常亦复，结果不尽增益而增长。 罪恶纵然造作极无尽，如依仗勇士无边怖畏。 依于何者顷刻得解脱，具念之人为何不依之？ 是如劫末之火焚罪恶，刹那之间定能焚烧尽。 彼之利益无量无数故，慈怙慧者善说此宝藏。 菩提心者略而言之，当知其为二种体性： 菩提愿心与入菩提行，此二即是菩提心体。 如知欲行与正行之，差别为何如是之体性。 如是智者于此二差别，当知次第如是之体性。 从发菩提愿心而生，流转轮回大果虽得生。 然如趣入菩提行之心，福德相续不断则不生。 从于何起为度脱，无边无际诸有情故。 以不退转之心力，如实受取彼心之时。 自彼时起纵然入眠，或于放逸之中而行事。 然其福德势力之相续，无间断绝众多如虚空。 此乃具足正理之根据，善臂请问如来所宣说。 为利劣意有情众生故，如来世尊亲口如是说。 纵然仅作是念欲除，有情众生些微之头痛。 然彼即已具足饶益心，则能具足无量之福德。 何况欲除一一有情之，无量无边所有诸痛苦。 且欲令其一一有情众，成就无量无边诸功德。 父或母亲皆无能为，谁复具有如是饶益心？ 天神以及诸仙人等众，乃至梵天亦且无有之。 往昔彼等诸有情众，为自利益尚且未曾于， 梦中梦及如是饶益心，何况能为
English
Since it transforms the priceless into value, Firmly hold onto what is called Bodhicitta. The sole guide of beings, with immeasurable wisdom, Is precious when thoroughly examined. Those who wish to be free from the suffering of beings, Firmly hold onto the precious Bodhicitta. All other virtues are like trees by the water, They bear fruit and then come to an end. The Bodhi-mind tree is always, Bearing fruit, it increases without end. Even if extremely inexhaustible sins are committed, Like great fear relying on a hero, What should those who are mindful not rely on, That which, when relied upon, quickly liberates? Like the fire at the end of time, it burns great sins, In a single instant, it will surely burn them up. Its immeasurable benefits, The compassionate protector with wisdom has spoken of as a good treasure. In brief, that Bodhicitta, Should be known as having two aspects: The mind of aspiring to enlightenment, and The mind of engaging in enlightenment. Just as one knows the difference Between wanting to go and actually going, Likewise, the wise should know The difference between these two, in order. From the mind of aspiring to enlightenment, A great result arises in the cycle of existence, But like the mind of engaging, Merit does not arise continuously. From when, for the sake of liberating The infinite realm of sentient beings, Someone takes that mind With an irreversible mind, From then on, even if they fall asleep, Or act carelessly, the power of merit, Many uninterrupted streams, Arise boundlessly, like the sky. This, with reason, Was asked by Sagarabuddhi, For the sake of sentient beings with inferior minds, The Tathagata himself spoke. Even if one only thinks of removing A mere headache of sentient beings, And has a mind of benefiting, One will be endowed with immeasurable merit. What need is there to mention wanting to remove The immeasurable suffering of each sentient being, And wanting to establish each one In immeasurable qualities? Neither father nor mother, Who has such a mind of benefiting? Even gods and sages, Does Brahma have this? If those sentient beings themselves have never, Even dreamed of such a mind, For their own sake, in the past, How much less for the sake of others?
Chinese
它又将在哪里产生呢？其他为了自己的利益，不产生利他之心的众生，这种心的珍宝的特殊之处，产生了前所未有的奇迹。是所有众生喜悦的根源，将众生的痛苦转化为快乐，这种珍贵之心的功德，又该如何衡量呢？仅仅是利益他人的想法，也胜过供养佛陀，更何况是为所有众生的利益而努力呢？即使有想要摆脱痛苦的想法，却明显地奔向痛苦本身。虽然想要快乐，却因为愚痴，像对待敌人一样摧毁自己的快乐。对于那些缺乏快乐，拥有众多痛苦的人们，以一切快乐使之满足，断除一切痛苦，并且消除愚痴，又有谁能与他相比呢？又有谁能像他这样的朋友呢？又有谁能像他这样的功德呢？对于施恩图报的人，暂时也值得赞叹，更何况是不求回报，却能做得很好地菩萨呢？为少数众生提供少量的食物，或者仅仅施舍片刻的食物，甚至带着轻蔑，让他们半天吃饱，人们也赞扬这是在行善。对于无量无边的众生，在漫长的时间里，给予无上的善逝之乐，圆满心中所有的愿望，更何况是恒常布施的人呢？如果有人对这样的王子布施者，产生恶念，那么世尊说，他将会在地狱中，如恶念的数量一样多的劫数里受苦。然而，如果有人非常高兴，那么他的果报将会更加增长。对于王子们，即使非常重视，也不会产生罪恶，功德自然增长。对于那些心中生起珍贵菩提心的人，我向他的身体顶礼，对于那些即使受到伤害，也能带来快乐的人，我向这快乐的源泉皈依。入菩萨行论中，讲述菩提心的利益，第一品结束。为了获得珍贵的菩提心，应当好好地供养如来和殊胜的佛法，无垢的珍宝和佛子，以及功德的海洋。
English
Where else will it arise? Other beings, even for their own sake, do not generate the mind for the benefit of others. This special quality of the jewel of the mind gives rise to a miracle never seen before. It is the source of joy for all beings, transforming the suffering of beings into happiness. How can one measure the merit of this precious mind? Even the mere thought of benefiting others is superior to offering to the Buddhas. What need is there to mention striving for the benefit of all beings without exception? Although one has the desire to abandon suffering, one manifestly runs towards suffering itself. Although one desires happiness, through ignorance, one destroys one's own happiness as if it were an enemy. To those who are deprived of happiness and possess much suffering, satisfying them with all happiness, cutting off all suffering, and also dispelling ignorance, where is there anyone equal to that? Where is there such a friend? Where is there such merit? Whoever repays a favor is worthy of praise for a while, what need is there to mention a Bodhisattva who does good without being asked? Providing a small amount of food to a few beings, or giving just a moment's worth of food, or even feeding them to half-satiety with contempt, people praise that as doing good. What need is there to mention constantly giving the unsurpassed bliss of the Sugatas to countless beings for a long time, fulfilling all thoughts in their minds? If someone generates an evil thought towards such a prince-donor, the Buddha said that he will dwell in hell for as many eons as the number of evil thoughts generated. However, if someone is very delighted, then the fruit of that will increase even more. Even with great importance to the princes, evil will not arise, and merit will naturally increase. To those in whom that sacred jewel of the mind has arisen, I prostrate to their body, and to those who bring happiness even when harmed, I go for refuge to that source of happiness. From Engaging in the Bodhisattva's Practices, the chapter on Explaining the Benefits of the Mind of Enlightenment, the first chapter is finished. In order to obtain the precious mind of enlightenment, one should properly offer to the Tathagatas and the sacred Dharma, the stainless Jewel and the sons of the Buddhas, and the oceans of qualities.
Chinese
所有花朵和果实， 所有药材的种类， 所有世间的珍宝， 所有清净悦意的清水， 珍宝山和那一样， 森林地带寂静而赏心悦目， 树木花朵装饰点缀， 所有果实丰美枝条低垂的树木， 天等世间所有香和， 香料以及如意树和珍宝树， 未经耕耘自然生长的各种庄稼， 以及其他适合供养的装饰品， 莲花装饰的湖泊和池塘， 天鹅发出非常悦耳动听的声音， 无垠的虚空界限， 所有无所执着的这些， 用智慧取来献给牟尼之王， 以及所有佛子们， 以供养圣地的大悲者们， 请您慈悲垂念我，请享用我的这些供品， 我没有福德，是个极度贫穷的人， 我没有其他的供养财物， 因此，请为利他着想的怙主， 为了我的利益，请您以神力享用这些吧！ 我对诸佛和佛子们， 将我的所有身体永远供养， 请所有伟大的菩萨们接受我， 我恭敬地成为您的仆人， 我被您完全摄受之后， 在世间无所畏惧，利益众生， 彻底清净往昔的罪业， 并且以后也不再造作罪业。 沐浴的房间极其芬芳， 水晶地面明亮而闪耀， 具有令人愉悦的珍宝光芒的柱子， 以及用珍珠光芒装饰的帷幔， 在那儿，对如来和他的佛子们， 用许多装满香水的珍宝瓶， 以美妙悦耳的歌声和， 各种乐器来沐浴。 用无与伦比的干净芬芳的妙衣， 擦拭他们的身体， 然后向他们献上颜色鲜艳， 极其芬芳神圣的法衣， 各种柔软轻薄的美妙衣物， 以及成百上千的各种珍贵饰品， 也为普贤菩萨、文殊菩萨和， 观世音菩萨等圣众装饰， 用充满三千世界芬芳的， 所有殊胜妙香供养所有
English
All the flowers and fruits that exist, All the types of medicinal herbs that exist, All the precious jewels of the world that exist, All the pure and pleasing water that exists, Precious mountains and likewise, Forest lands secluded and delightful, Trees adorned and embellished with flowers, All trees with abundant fruits and drooping branches, Fragrances and scents in the world of gods and others, Incense, wish-fulfilling trees, and precious trees, Various kinds of crops that grow without being cultivated, And other ornaments suitable for offerings, Lakes and ponds adorned with lotuses, Swans with exceedingly sweet and pleasing voices, The boundless expanse of the sky, All those without any attachment, Having taken them with wisdom, I offer them to the supreme Sage, And to all the sons of the Buddhas, To the great compassionate ones of the sacred places of offering, Please have compassion on me and accept these offerings of mine, I am without merit, a greatly impoverished one, I have no other wealth for offerings, Therefore, O Protector who thinks of the welfare of others, For my sake, please accept these by your power! To the Buddhas and their sons, I offer my entire body forever, May all the supreme Bodhisattvas accept me, I respectfully become your servant, Since I am completely held by you, I will fearlessly benefit sentient beings in the world, I will thoroughly purify the sins of the past, And I will not commit other sins in the future. A bathing chamber exceedingly fragrant, A crystal ground clear and gleaming, With pillars of radiant jewels, delightful, And canopies adorned with strings of pearls, There, to the Tathagatas and their sons, With many precious vases filled with scented water, Beautifully filled with pleasing songs and, Various musical instruments, I offer a bath. With incomparable, clean, and fragrant excellent cloths, Wipe their bodies, Then offer them robes of well-transformed colors, Exceedingly fragrant and sacred garments, Various kinds of fine, soft, and delicate clothes, And hundreds and thousands of various precious ornaments, Also adorn the noble Samantabhadra, Manjushri, and, Avalokiteshvara, and other holy beings, With all the supreme fragrances that fill the three thousand worlds, Offer all the