Chinese
入菩萨行论释·善说海 理证 入菩萨行论释·善说海 理证 《入菩萨行论释·善说海》正文。入菩萨行论释·善说海。 顶礼圣观世音自在！ 以慈悲之心为利益一切众生而生起的菩提心，从二资粮圆满中产生。 不住涅槃之自性，从三身如云般密集中，无我等。 以四边戏论寂灭之正法甘露大雨，无边降下，平息众生的烦恼之。 火焰，使利益安乐之庄稼无边增长，顶礼净饭王子！ 仅仅是他的名号的光芒， 从耳根进入之后， 能消除心中的黑暗， 顶礼观世音怙主！ 远离我与无我之戏论的胜义谛，以及自己所作所积之业。 以我所等世俗谛的开示，消除见解方面的愚昧之黑暗， 舍弃自利，清净地开示成办他利之行，从而使一切众生。 成就自他二利圆满之法王，顶礼文殊菩萨！ 彻底舍弃王位，稀有。 善示王子之行， 使佛陀的教法得以弘扬。 顶礼寂天王子！ 从他的经论莲苑中， 充分吸取善说之蜜， 为了实践菩萨行的人们， 我将在此作分别解说。 为了无误地展示大乘道之圆满，此《入菩萨行论》有二义：名称和正文之义。 第一，此论典之名称。印度语为：菩提萨埵扎雅阿瓦达茹。如果将此译为藏语，菩提是菩提，萨埵是菩萨，扎雅是行，阿瓦达茹是进入。那么，此名称是通过什么方式安立的呢？一般而言，是通过所诠义、能诠的量、作用、处所、眷属、时间和比喻的方式安立名称。
English
Commentary on Engaging in Bodhisattva Activity, The Ocean of Eloquence and Logic Commentary on Engaging in Bodhisattva Activity, The Ocean of Eloquence and Logic The text called "Commentary on Engaging in Bodhisattva Activity, The Ocean of Eloquence." Homage to the noble Avalokiteśvara! The mind of enlightenment generated out of compassion for all beings, arising from the perfection of the two accumulations. The nature of non-abiding nirvana, from the dense clouds of the three bodies, such as selflessness. The great rain of nectar of the sacred Dharma, free from the four extremes of elaboration, endlessly falls, extinguishing the afflictions of beings. The flames, causing the crops of benefit and happiness to grow limitlessly, I bow to the son of Śuddhodana! Merely the rays of his name, Even if they enter through the ear, Eliminating the darkness of the heart, I bow to the protector Avalokiteśvara! The ultimate truth, devoid of the elaboration of self and non-self, and the actions done and accumulated by oneself. By teaching the conventional truth, such as making things one's own, dispelling all the darkness of ignorance in terms of views, Abandoning one's own happiness and well teaching the pure way to accomplish the benefit of others, thus all beings. Accomplishing the Dharma King who perfects both one's own and others' aims, I bow to Mañjuśrī! Completely renouncing royal power, wonderful. Well teaching the conduct of a prince, Causing the Buddha's teachings to flourish. I bow to the peaceful god, the prince Śāntideva! From the lotus garden of his scriptures, Having fully imbibed the honey of good explanations, For the sake of those who practice the bodhisattva conduct, I will here make distinctions. In order to unerringly show the complete path of the Great Vehicle, this Engaging in Bodhisattva Activity has two meanings: the name and the meaning of the text. First, the name of this treatise. In the Indian language: Bodhisattvacaryāvatāra. If this is translated into Tibetan, bodhi is enlightenment, sattva is bodhisattva, carya is activity, and avatāra is engaging. So, by what means is this name established? In general, names are established by means of the meaning to be expressed, the measure of the expression, the function, the place, the retinue, the time, and the analogy.
Chinese
这比以前的那些更好。那么，这样命名的必要性是什么呢？一般来说，命名的必要性在于理解意义。正如《楞伽经》中所说：如果未作命名，整个世界将陷入迷茫。因此，为了消除这种迷茫，怙主才作了命名。如是说。这里特别的是，由于对所表达的内容进行了命名，根器敏锐的人们仅从名称就能大致理解所表达的内容。用梵语来说明，是为了留下梵语的习气，使其具有权威性，并忆念译师的恩德。首先提到名称，是为了便于查找。由于属于经部，所以符合教规。译师写道：向所有的佛和菩萨顶礼。据说。第二，善天论师以初善、中善、末善来概括这部论著。他们认为，按照顺序，包括礼赞、从礼赞到回向之间、以及回向这三部分。而黑行论师则认为，这部论著是通过论著产生的因、宣说六度、以及感恩的礼敬这三部分来概括的，从“闲暇”开始，分为三品，加上回向，共四品，并认为布施、谨慎和正知的品阐述了戒律。这里，以进入写作的方式、所进入的自性、以及最终完成的意义这三者来阐述，第一部分又分为两部分：正文，以及阐述这些所显示的必要联系。第一部分又分为三部分：礼赞、承诺讲解、以及谦逊。第一部分是：对于“善逝”一词，遍照护认为，因为已经善逝，所以是善逝，例如，身体良好、疾病痊愈、水瓶装满一样。已经舍弃了烦恼等障碍，从而美妙地逝去；已经消除了使真如不明显的无明等，从而不再退转地逝去；已经消除了所有的习气，从而最终圆满地逝去。这是从断除的角度来解释的。而善天则认为，因为已经证悟了所有应证悟的，所以称为善逝。总之，是指已经圆满地完成了断证，或者已经到达了极乐之地，所以是善逝。菩
English
This is better than the previous ones. So, what is the necessity of naming it in this way? Generally, the necessity of naming is to understand the meaning. As it is said in the Lankavatara Sutra: If names were not given, the whole world would become confused. Therefore, in order to dispel this confusion, the Protector gave names. Thus it is said. Here, particularly, because the object to be expressed is named, those with sharp faculties will be able to understand the object to be expressed in brief from the name. Speaking in Sanskrit is to leave the imprints of Sanskrit, to make it authoritative, and to remember the kindness of the translators. Mentioning the name first makes it easy to find. Since it belongs to the Sutra Pitaka, it conforms to the precepts. The translator wrote: I prostrate to all the Buddhas and Bodhisattvas. It is said. Secondly, Acharya Devadeva summarized this treatise with virtue in the beginning, middle, and end. They consider it to be divided into three parts in order: the homage, the section from the homage to the dedication, and the dedication. Acharya Krishnapa considers that this treatise is summarized by the cause of the treatise's arising, the explanation of the six perfections, and the homage of gratitude, starting from "leisure and opportunity," divided into three chapters, and with the dedication as the fourth chapter, and considers that the chapters on generosity, mindfulness, and awareness explain ethics. Here, the way to engage in composition, the nature of what is engaged in, and the meaning of the ultimate completion are shown in three parts, the first of which has two parts: the actual and the explanation of the necessary connections shown by them. The first has three parts: homage, promising to explain, and humility. The first is: Regarding the term "Sugata," Namnang Tsho considers that because one has gone well, it is Sugata, for example, like a body being well, a disease being cured, and a vase being well filled. Having abandoned the obscurations such as afflictions, one has gone beautifully; having eliminated ignorance and so on that obscure Suchness, one has gone without turning back; having eliminated all imprints, one has gone to the ultimate completion. This is explained from the point of view of abandonment. Devadeva considers that because one has realized all that is to be realized, it is called Sugata. In short, it means that one has perfectly completed abandonment and realization, or that one has gone to the place of supreme bliss, so it is Sugata. Bo
Chinese
而且比大地更殊胜地行进，并不退转地行进，所以称为善逝。这是佛陀宝。法的身是：在《宝性论》中说：“法身应知有两种，即法界极清净，及其同因深奥，以及显示种种相。”如是所说，证悟的法身，具有清净的法界二者，与无漏的智慧无别。教法是指以二谛为主所说的深奥和种种法。这些是法宝，因为善逝具有这些，所以称为“具有”。子是指：在《宝性论》中说：“于大乘有信，种子是智慧，佛陀法所生之母，以及禅定的安乐胎藏，具有慈悲之母者，彼即是能仁之后生子。”如是所说，生于善逝的种姓中，或者能够继承其血统，所以，他的儿子圣菩萨们是僧宝。以及与此相关的三处皈依处，即使不是大乘的皈依处，但总的来说，对于以功德高尚而值得礼敬的声闻、独觉、堪布、阿阇梨等一切，也以三门恭敬地顶礼。这是说：这样做之后，才开始撰写论著。这是与后面相连的词句。如此进行供养赞颂的必要是：在赞颂佛陀功德的经中说：“凡是对导师善逝，即使是做微小的供养，也能超越天人的所有安乐，获得不死的甘露。”如是所说，是为了成就暂时和究竟的安乐等等。第二是：连接“将要说”。说什么呢？善逝之子的律仪是：断除恶行律仪，摄集善法，利益有情之律仪。这些是通过十品来阐述修持的方法。方法如何呢？如经藏和论典中所说的那样。如果认为既然已经从那些经典中说了，那么在这里阐述就没有必要了。那么，将那些经典中混乱的地方进行整理，将不清楚的地方进行阐明，将分散的地方汇集在一起，并将众多的论典进行概括，从而进行阐述，这样就没有过失了。
English
And even more superior than the earth, proceeding in excellence, and proceeding without turning back, therefore it is called Sugata. This is the Buddha Jewel. The Dharma body is: In the Uttaratantra it says, "The Dharmakaya should be known as twofold, namely, the Dharmadhatu which is extremely stainless, and its concordant cause which is profound, and which shows various aspects." As it is said, the realized Dharmakaya, possessing both the pure Dharmadhatu, is inseparable from uncontaminated wisdom. The teachings refer to the profound and various teachings spoken with the two truths as the main focus. These are the Dharma Jewel, and because the Sugata possesses these, it is called "possessing." The son is: In the Uttaratantra it says, "Having faith in the Mahayana, the seed is wisdom, the mother who gives birth to the Buddha Dharma, and the womb of bliss of meditation, possessing the mother of compassion, that is the son born after the Sage." As it is said, born into the lineage of the Sugata, or being able to inherit his lineage, therefore, his sons, the noble Bodhisattvas, are the Sangha Jewel. And along with these three places of refuge, even if they are not the refuge of the Mahayana, but in general, to all the Shravakas, Pratyekabuddhas, Khenpos, Acharyas, etc., who are worthy of reverence due to their high qualities, one prostrates with respect through the three doors. This is saying: After doing this, one begins to compose the treatise. This is a phrase connected to what follows. The necessity of making such offerings and praises is: In the sutra praising the qualities of the Buddha it says, "Whoever makes even a small offering to the teacher, the Sugata, will surpass all the happiness of gods and humans, and attain the immortal nectar." As it is said, it is for the accomplishment of temporary and ultimate happiness, etc. The second is: connect "to be spoken." What is it? The vows of the Sugata's sons are: the vows to refrain from misconduct, to gather virtuous dharmas, and to engage in benefiting sentient beings. These are explained through the ten chapters as methods of practice. How should it be done? As it is said in the sutras and treatises. If one thinks that since it has already been said in those scriptures, there is no need to explain it here. Then, the confused parts in those scriptures are arranged, the unclear parts are clarified, the scattered parts are gathered together, and the many treatises are summarized and explained, so there is no fault.
Chinese
没有。像这样发誓要说的必要是：圣者们不舍弃誓言的重担，因此著作会圆满完成。第三是：以前在经部等中没有出现过的意义，这里也无法述说。以前没有出现过的词句组合，寂天我也没有。因为这两个原因，我没有为了他人而造这部论著。那么，为了什么而造呢？为了在自己的心中修持菩提心，我创作了这部论著。这样的话，自己的智慧足够了，创作论著有什么必要呢？为了修持善妙的菩提心，我的信心的力量，即经常自己领悟的特点，通过记载在论著中的这些内容，也能暂时不断地增长。善天和显识解释说，通过“暂时”这个词，显示了对利他的依赖。如果百道中，有与我同等福分，即种类相同，追求菩提心行为，公正的其他人也看到这些论著，那么菩提心增长等意义可能会有。像这样谦虚谨慎，就能知道作者我慢小，发生错误也能容忍，这样说了。第二，分为三：第一，各自的体性。所说是以“进入善逝之子的律仪”为代表，大乘的种姓、道和果没有不完整的，主要是菩萨的学处。依靠这部论著来领悟这些所说是必要。领悟依赖于论著是关系。通过修持领悟的意义，获得它的果是究竟必要。第二，讲述的必要是：有智慧的人们理解论著有必要等之后才进入。第三，讲述的方式是：黑行派的难解经中说：此的必要等是由论著的名称本身来表示的。善天是：进入善逝之子的律仪是所说，自他的利益是必要，论著和必要是方法和从方法产生出来的关系。第二，