Chinese
穷尽，不是其他原因。如果有人认为在无色界等处修习这三者就足够了，但如果无色，就没有讲法和布施的处所等，因此在那里生起菩提的功德之因——布施等波罗蜜多，就会从成就伟大的功德转为衰退。因此，菩萨不会在无色界中追求转生。第二部分包括比喻和意义两方面。第一，例如某人等一颂，例如某人即使找到了珍宝的宝藏，也不会对宝藏产生执着或贪恋之心，而不取就离开了。这个人也在其他时候为了他人的利益而完全取走了那些大宝藏，取走后回到自己的家中，不对其产生执着，而是像给予亲友一样。应通过这个比喻来理解。第二，同样菩提等一颂，如同那个比喻一样，精通的菩萨为了立即给予众生喜悦和长久的安乐，获得了能平息不顺之过患的四种禅定。不执着于禅定的安乐，舍弃了能生果的禅定，对于具有慈悲心者，再次进入欲界，因为欲界有许多痛苦，是培育清净田地的目标，并且有修习波罗蜜多的处所，因此能迅速圆满资粮。通过讲法，能够使众生厌离和成熟，因此菩萨希望迅速成佛，所以在欲界转生，因为这样能迅速圆满资粮。第四部分包括应舍弃的低劣之法和应修习的殊胜之法两方面。第一，如果菩提等一颂，如果菩萨从解脱的等持和四禅定中生起希求声闻阿罗汉和独觉乘的心，那么相对于大乘道来说，那就像是没有入定，而是散乱和心烦意乱。为什么呢？因为低劣道的作意会夺走心。
English
Exhausted, not due to other causes. If one thinks that it is sufficient to practice these three in the formless realms, etc., but if there is no form, there is no place for teaching the Dharma and giving, etc., so there, the cause of generating the merits of Bodhi—giving, etc., the paramitas—will turn from accomplishing great merits to declining. Therefore, Bodhisattvas do not seek rebirth in the formless realms. The second part includes two aspects: example and meaning. First, for example, someone, etc., one verse, for example, even if someone finds treasures of jewels, they do not generate attachment or desire for the treasures, and they leave without taking them. This person also completely takes those great treasures at another time for the benefit of others, and after taking them, returns to their own home, does not become attached to them, but gives them to relatives and friends as an example. It should be understood through this example. Second, similarly, Bodhi, etc., one verse, just like that example, skilled Bodhisattvas, in order to immediately give joy and lasting happiness to sentient beings, obtain the four dhyanas that pacify the faults of opposing factors. Without being attached to the bliss of dhyana, they abandon the dhyana that produces fruit, and for those who have compassion, they re-enter the desire realm, because the desire realm has many sufferings, is the goal of cultivating pure fields, and has a place to practice the paramitas, so they can quickly complete the accumulations. By teaching the Dharma, sentient beings can be made to renounce and mature, so Bodhisattvas want to quickly attain Buddhahood, so they are born in the desire realm, because this can quickly complete the accumulations. The fourth part includes two aspects: the inferior to be abandoned and the superior to be practiced. First, if Bodhi, etc., one verse, if a Bodhisattva, from the samadhi of liberation and the four dhyanas, generates a mind that desires the Hearer Arhat and the Pratyekabuddha vehicle, then in relation to the Mahayana path, that is like not being in samadhi, but being distracted and agitated. Why? Because the attention to the inferior path steals the mind.
Chinese
由于从大乘的意义中散乱，因此大意义，果实佛的功德完全丧失，就像乘着破船无法到达珍宝岛一样。第二，另外，色等一颂。与此方式不同的情况是这样的：对于色、声、香、味、触这五种欲妙感到欢喜和贪恋，因此努力追求它们。如果喜欢阿罗汉和独觉的乘，或者发起无上菩提心，或者喜欢菩萨的道，那么要知道这位勇士是恒常处于等持之中的。即使被五种欲妙所迷惑，但由于没有生起障碍一切智的心，因此一心专注于大意义，所以说是等持。因此，菩萨的所有禅定都是获得圆满菩提的支分，是慈悲摄持的利益他人的方便，是被证悟无自性的智慧所摄持，以不执著的方式进入的这三种差别，是大乘禅定所阐述的方式，对于所有较低的波罗蜜多也是如此。第二，关于精进。劝勉为利他而精进，不灰心精进，以三轮清净的方式精进这三种。第一种分为总说和广说两种。第一，有情众生等一颂。凡是名为有情众生的人，为了其他一切众生的利益和安乐，披上铠甲的勇士，并且从自私的污垢中完全清净，那么他就是以恭敬心显现精进波罗蜜多，并且经常以修习的方式来行持。例如，女仆提着水罐，这些取水者是无自主权，被主人所支配。同样，勇士菩萨们是被一切有情的他者所支配或者说被他者所控制的。第二种分为，即使受到伤害也不放弃为他精进，以及恒常为他利而精进的方式两种。第一种分为比喻和意义两种。第一，受到呵斥等一颂。这
English
Because of being distracted from the meaning of the Great Vehicle, the great meaning, the qualities of the fruit Buddha, are completely lost, just like being on a broken ship that cannot reach the island of jewels. Second, furthermore, 'form and so on' is one verse. Another way of being different from that is this: Being delighted and attached to the five objects of desire, namely form, sound, smell, taste, and touch, one strives to achieve them. However, if one delights in the vehicle of the Arhat and Pratyekabuddha, which are free from desire, or generates the unsurpassed mind of enlightenment, or delights in the path of the Bodhisattva, then know that this hero is always in equipoise. Even though one may be distracted by the five objects of desire, because one has not generated a mind that obstructs omniscience, one's mind is focused on the great meaning, and therefore it is said to be equipoise. Thus, all the meditations of a Bodhisattva become limbs for attaining the fruit of perfect enlightenment, become a means of benefiting others that is seized by compassion, and are seized by the wisdom that realizes selflessness, entering in a non-attached manner. These three distinctions are the way in which the meditation of the Great Vehicle is explained, and it is the same for all the lower perfections. Second, regarding diligence. There are three: exhorting to be diligent for the sake of others, being diligent without discouragement, and being diligent in the manner of the three circles being pure. The first has two parts: a brief statement and a detailed explanation. First, 'sentient beings, persons, etc.' is one verse. As many sentient beings as there are with the name 'person,' for the sake of all other beings, the hero who has donned the armor of accomplishing benefit and happiness, and who is completely purified from the defilement of self-interest, is the one who respectfully strives for the perfection of diligence and always engages in it through practice. For example, a female servant carrying water jugs, those water carriers are without autonomy and are controlled by their master. Similarly, the hero Bodhisattvas are those who go by the control of all sentient beings or are controlled by others. The second has two parts: not abandoning diligence for their sake even if harmed, and the manner of always being diligent for the sake of others. The first has two parts: example and meaning. First, 'having been scolded or etc.' is one verse. This
Chinese
或者通过言语恶语相向进行责骂，或者总是用身体进行殴打也可以，那个女奴对主人不说任何反驳的话语，无论怎样显露出愤怒，对她内心也不会再生气，而且还会想到，如果犯错，这个人会杀了我，因为我属于他所支配的。因此，以极其恐惧的心情，带着害怕，听从命令，她完全被那位主人的威势所压倒。第二，如是菩提等一颂：就像刚才所说的比喻那样，为了无上的菩提，进入殊胜菩提道的菩萨们，应当像成为一切众生的奴仆那样安住。其原因是，因为以慈悲摄持这些众生，我才能获得菩提，功德才能圆满，因此，要像女奴那样顺从他们的意愿，按照他们的想法行事。如果不这样做，对众生生气，就像从草和树中生火，会烧毁草和树本身一样，自己的愤怒之火会毁灭自己，就像被杀死一样，菩提道的生命将会中断。第二，我的安乐等一颂：像这样，执着于自我，会引来轮回的所有痛苦，珍爱他人，会获得佛陀的所有功德，因此，了解之后，放弃想要自己安乐的心，以不期待回报和异熟的心，日日夜夜精进地成办其他众生的需要，就像母亲以各种方式用不厌倦的心侍奉独子一样，从内心深处对众生的利益毫不厌倦地安住吧！第二，对于不退缩，有总说和广说两种。第一，菩提萨埵等一颂：任何菩提萨埵，由于大悲心的力量，长久无限地想要安住于这个轮回而不舍弃，并且安住于此，精进地做众生的利益和净土的瑜伽士，对于这样的行为，如果连一丝一毫的厌倦之心都不会生起，那就是精进的
English
Whether scolded with harsh words, or even constantly beaten, that female servant would not utter a word of rebuttal to her master. No matter how anger was shown, she would not become angry in return. Moreover, she would think, 'If I err, this person might kill me, for I am under his control.' Therefore, with a mind full of fear, she would listen to commands with trepidation, completely overwhelmed by the power of that master. Second, 'Likewise, enlightenment,' etc., one verse: Just as in the example just mentioned, bodhisattvas who have entered the supreme path of enlightenment for the sake of unsurpassed enlightenment should abide as if they have become servants to all beings. The reason for this is that by compassionately embracing these beings, I will attain enlightenment and perfect all qualities. Therefore, one should act according to their wishes and in accordance with their thoughts, like a female servant. If one does not do so and becomes angry with sentient beings, it is like fire arising from grass and wood, which burns the grass and wood itself. Similarly, the fire of one's own anger will destroy oneself, and like being killed, the life of the path to enlightenment will be cut off. Second, 'My own happiness,' etc., one verse: Like this, clinging to self brings all the suffering of samsara, while cherishing others brings all the qualities of a Buddha. Therefore, knowing this, abandon the mind that desires your own happiness, and with a mind that does not expect reward or fruition, strive day and night to accomplish the needs of other sentient beings. Just as a mother serves her only child with a tireless mind in every way, from the depths of your heart, abide without weariness in the benefit of sentient beings! Second, regarding non-discouragement, there are two aspects: a summary and a detailed explanation. First, 'Bodhisattva,' etc., one verse: Any bodhisattva who, due to the power of great compassion, wishes to remain in this samsara for a long, immeasurable time without abandoning it, and who, abiding there, is a yogi who strives to benefit sentient beings and purify realms—if even a particle of weariness does not arise in such a state, that is diligence.
Chinese
具有到达彼岸的（般若）波罗蜜多，因此在成办利益众生之事上不会懈怠。第二部分分为应断之法和对治之法两种。第一部分，菩提萨埵等一颂：如果菩提萨埵不善于使用方便法门，在无数劫中计算时间，心想如果精进到这个时间就能获得无上菩提。如果对于那样长的时间生起长远的想法，并通过布施头和肢体等难行之行，以痛苦的想法来成办菩提，那么在成办真实之法无上菩提的时候，由于这种想法的控制，将会长期受苦。这种方式会从精进波罗蜜多中退失，变得懈怠。因为精进的自性是对善法的欢喜，如果具有这种欢喜，就能毫不畏惧地投入到善业中。但是，由于长远的想法等，欢喜会消失，从而变得懒惰。即使在世间，为了某个目标而产生强烈的欢喜时，也会高兴地走一百个“帕廓”的路程。但是，当没有欢喜时，即使走一“俱卢舍”也会感到厌烦。因此，通过证悟无自性的智慧和融入大悲的善巧方便，发愿要像无量众生的界限一样，圆满成熟清净无量无边的众生，这种无边无际的发心就是菩提萨埵的盔甲精进。通过这种盔甲进入，就像习惯了道路一样，精进也会如此增长，变得无法衡量。要像文殊菩萨等解脱一样去了解，并如此行持。第二部分分为时间的角度和事物的角度两种。第一部分，菩提胜妙等一颂：像这样，断除对时间长久和事物难做的想法而发起精进的方式是：从最初发起殊胜菩提心开始，直到最终获得无上菩提之间，例如日夜
English
Having the perfection of going to the other shore (Prajna) Paramita, therefore, one will not be negligent in accomplishing the benefit of sentient beings. The second part is divided into two types: what should be abandoned and what is the antidote. The first part, Bodhisattva, etc., one verse: If a Bodhisattva is not skilled in using skillful means, calculates time in countless kalpas, and thinks that if he perseveres until this time, he will attain unsurpassed Bodhi. If one has a long-term view of such a long period of time, and accomplishes Bodhi through difficult practices such as giving away one's head and limbs, with the idea of suffering, then when accomplishing the true Dharma, unsurpassed Bodhi, due to the control of this idea, one will suffer for a long time. This method will degenerate from the perfection of diligence and become lazy. Because the nature of diligence is joy in virtue, and if one has this joy, one can fearlessly engage in good deeds. However, due to long-term thoughts, etc., joy will disappear and one will become lazy. Even in the world, when there is strong joy for a certain goal, one will happily walk a hundred "pakos". But when there is no joy, one will feel bored even walking a "kurosha". Therefore, through the wisdom of realizing selflessness and the skillful means of integrating great compassion, one should aspire to perfect, mature, and purify immeasurable sentient beings, just like the limits of immeasurable sentient beings. This boundless aspiration is the armor of the Bodhisattva's diligence. Entering through this armor, just like being accustomed to the road, diligence will also increase in this way, becoming immeasurable. One should understand it like the liberation of Manjushri and others, and act accordingly. The second part is divided into two perspectives: time and things. The first part, Bodhi is supreme, etc., one verse: In this way, the way to initiate diligence by abandoning the idea of long time and difficult things is: from the beginning of generating the supreme Bodhicitta, until the ultimate attainment of unsurpassed Bodhi, such as day and night