English
There is not. The necessity of vowing to speak in this way is: the holy ones do not abandon the burden of their vows, therefore the composition will be completed. Thirdly: meanings that have not appeared before in the sutras, etc., cannot be spoken of here. The skillful combination of words that have not appeared before, I, Shantideva, do not have either. For these two reasons, I have not made this treatise for the sake of others. Then, why was it made? I composed this treatise in order to cultivate the mind of enlightenment in my own mind. If that is the case, one's own wisdom is sufficient, what is the necessity of composing a treatise? In order to cultivate the virtuous mind of enlightenment, the strength of my faith, that is, the characteristics that I constantly realize myself, through recording these contents in the treatise, will also temporarily continue to increase. Gelah and Namnang explain that the word "temporarily" shows the dependence on benefiting others. If in the hundred paths, there are others who have the same fortune as me, that is, the same kind, who seek the conduct of the mind of enlightenment, and who are impartial, and they also see these treatises, then there may be meaning such as the increase of the mind of enlightenment. By being humble and cautious in this way, one can know that the author's arrogance is small, and if mistakes occur, they can be tolerated, so it was said. Secondly, it is divided into three: First, the nature of each. What is said is represented by "entering the discipline of the sons of the Sugata," and there is nothing incomplete in the lineage, path, and fruit of the Mahayana, mainly the practices of the Bodhisattva. It is necessary to realize these things that are said by relying on this treatise. Realizing depends on the treatise is the relationship. Obtaining its fruit by practicing the meaning of realization is the ultimate necessity. Secondly, the necessity of teaching is: intelligent people understand that the treatise has necessity, etc., and then enter. Thirdly, the way of teaching is: In the difficult commentary of the Black Action School, it is said: The necessity of this, etc., is expressed by the name of the treatise itself. Gelah is: Entering the discipline of the sons of the Sugata is what is said, the benefit of oneself and others is the necessity, and the treatise and the necessity are the method and the relationship arising from the method. Secondly,
Chinese
进入之自性有三，即进入者所依之补特伽罗，以何进入之意乐，如何进入之加行。初者有二，示现身体所依闲暇圆满难得者，如云：地狱饿鬼与旁生，边地长寿天与彼，邪见佛不出世间，喑哑此等八无暇，此等舍弃故为闲暇。人身生于中土根完具，业际未倒于处所信，佛陀出世说法教安住，随教施主此乃具足。谓具有男女任何根之人身，生于中土，眼等诸根完具，舍弃五无间罪故业际未倒，如是于如来之律法信故于处所信，是为五自圆满。佛陀出世间，彼说法，见真谛者有故教法安住，与圣者之证悟相符而示教诲故教法安住有随教者，有备办资具之施主故为他所作而心怀慈悲是为五他圆满，是故具有此十者是为圆满。如是具有十八功德之身体实为难得，如《树干庄严王之暖生之生处之解脱》中云：远离八无暇亦难得，闲暇圆满清净亦难得。如是获得具有成办增上生与决定胜之士夫义之闲暇，于此时当勤奋行善，若于此时未成办利益自他之善，则后时如何能正得如是之闲暇，不能得故，莫令此无义，如经中云：如是当莫令此闲暇无义。如《亲友书》云：何者获得已，能度脱生死大海，能播种无上菩提之种子，胜过如意宝珠，功德尤超胜，何人令此人身无果耶。如是。二者意乐之所依福德。
English
There are three aspects to the nature of entering: the individual who enters as the basis, the intention with which one enters, and the conduct of how one enters. The first has two parts. Showing that it is difficult to obtain the leisure and endowment that is the basis of the body: As it is said: Hells, hungry ghosts, and animals, Barbarians, long-lived gods, and those with wrong views, Buddhas do not appear, Mutes, these are the eight unfree states. Having abandoned these, it is leisure. Human birth, central land, complete faculties, Not turning away from the limit of karma, faith in the place, Buddhas appear in the world and teach the Dharma, The teaching remains, followers, patrons exist. This means a human being who possesses either male or female faculties, born in a central land, with complete faculties such as eyes, not turning away from the limit of karma by abandoning the five heinous crimes, and having faith in the Dharma and discipline of the Thus-Gone One, thus having faith in the place, these are the five personal endowments. Buddhas appear in the world, they teach the Dharma, and because there are those who see the truth, the teaching remains, and because the teaching remains, there are followers who follow the teachings that are in accordance with the realization of the noble ones, and because there are patrons who provide resources, there is compassion for the sake of others, these are the five other endowments, thus having these ten is endowment. Thus, this body with eighteen qualities is very difficult to obtain. As it is said in the liberation of the warmth-born beings of the King of Arrayed Trees: It is difficult to turn away from the eight unfree states. It is difficult to obtain leisure and endowment that is completely pure. Having obtained such leisure and endowment that has the ability to accomplish the meaning of a person, higher realms and definite goodness, at this time one should strive to accumulate virtue. If one does not accumulate virtue that benefits oneself and others at this time, how will one obtain such leisure and endowment in the future? Because one will not obtain it, do not make this meaningless. As it is said in the sutra: Thus, do not make this leisure meaningless. As it is said in the Letter to a Friend: Having obtained which, one can cross the ocean of birth and death, and plant the seed of supreme enlightenment, More excellent in qualities than a wish-fulfilling jewel, Who would make this human birth fruitless? Like that. Second, the basis of intention, merit.
Chinese
思维不坚定是这样的：比如在夜晚黑暗的云层中，由于闪电的缘故，短暂的一瞬间事物显现出来一样。同样，由于佛陀的威力，在百道中，被罪恶所控制，处于痛苦黑暗中的世间人们，产生行善的念头也只有短暂的一瞬间，不会多次和长久地出现，因此要努力生起和增进行善的念头。具备闲暇和圆满的两片花瓣，具有能看见善恶功过的眼睛，却被名利恭敬的欲望所束缚，难道不是陷入罪恶的深渊了吗？第二，以什么进入的思考方式有两种：发心的利益和，接受发心的方式。第一种有三种：真实的利益，具有利益的合理性，因此赞叹具有发心的人。第一种有两种：共同的和，特殊的利益。第一种有五种，第一是舍弃罪恶：所依和发心难以获得且短暂，因此作为对治的善行是弱小的，总是处于力量弱小的状态。而不善的因容易聚集，罪恶强大且极其难以忍受，会持续不断地产生，因此现在必须生起能够摧毁它的善行。而那个大罪，不是以智慧和慈悲为自性的圆满菩提心，其他的善行如何能够压制呢？不能压制，因此要发起菩提心。如《树干庄严经》中说：就像猫的眼睛看着老鼠，就能压制和无法忍受一样。同样，以一切智智的珍宝之心，也能压制和无法忍受业和烦恼的老鼠。这样说。第二是成办利益安乐：在多个劫中，即无数三大阿僧祇劫中，对于利益有情的方法进行深入思考和观察的诸位导师们，认为这个菩提心对有情有利益。因为这个菩提心能使无数众生轻易获得至高无上的菩提。第三，希望和
English
Thinking is not firm. For example, in the dark clouds of night, things appear clearly for a moment due to lightning. Similarly, due to the power of the Buddha, in the hundreds of paths, worldly people who are controlled by sin and live in the darkness of suffering, only have a brief moment of the thought of doing good, and it does not appear many times or for a long time. Therefore, one should strive to generate and increase the thought of doing good. Possessing the two petals of leisure and endowment, and having the eyes to see the merits and demerits of good and evil, yet being bound by the desire for fame, profit, and respect, haven't you fallen into the abyss of sin? Second, there are two ways of thinking about how to enter: the benefits of generating the mind of enlightenment, and the way to receive it. The first has three aspects: the actual benefits, the rationality of having benefits, and therefore praising the person who has generated the mind of enlightenment. The first has two aspects: common and special benefits. The first has five aspects, the first is abandoning sins: the basis and the thought are difficult to obtain and short-lived, therefore the antidote, virtue, is weak and always remains in a state of weakness. And the causes of non-virtue are easy to gather, and sins are powerful and extremely unbearable, and will continue to arise, so now it is necessary to generate the virtue that can destroy them. And that great sin, not the perfect Bodhicitta which is the nature of wisdom and compassion, how can other virtues suppress it? It cannot be suppressed, therefore Bodhicitta should be generated. As it is said in the Ornament of the Tree Trunk: Just as the eyes of a cat looking at mice can suppress and be unbearable. Similarly, with the precious mind of omniscient wisdom, one can also suppress and be unbearable to the mice of karma and afflictions. So it is said. The second is to accomplish benefit and happiness: In many eons, that is, in countless three great asamkhyeya kalpas, the teachers who deeply contemplate and examine the methods of benefiting sentient beings, see this Bodhicitta as beneficial to sentient beings. Because this Bodhicitta enables countless beings to easily attain the supreme and unsurpassed Bodhi. Third, hope and
Chinese
利益：因为想要摧毁自己存在的成百上千的痛苦，并且想要消除其他众生的所有不适，并且想要自己和他人都能享用成百上千的快乐，所以菩提心永远不应该被舍弃，因为它必定能成就那些意义。第四，名称意义的转变：那些在轮回的监狱中被业和烦恼的束缚所捆绑，因痛苦而衰弱的人们，一旦生起菩提心，刹那间，从那以后，他们的名字就会变成被称为如来之子，意义是他们会变成世间天人都要礼拜的对象。第五，用比喻赞叹利益有六种。第一，用点金术的比喻来展示将低劣转化为殊胜：就像点金术的精华一样，拿走这变成不净自性的身体，将其转化为无价之宝的胜者之身。因此，要牢牢抓住这具有如此能力的菩提心。如《宝积经》中所说：水银之类的东西显现为黄金，一两水银能将千两铁变成黄金。同样，发心成佛的水银之精华，被完全回向善根的智慧所掌握，就能使业和烦恼的障碍之铁全部耗尽，使一切法都具有一切智者的颜色。然而，仅仅是发心成佛的精华，即使被所有的业和烦恼之铁所污染或耗尽，也是不可能的。等等。第二，用珍宝的比喻来展示难以获得且价值高昂：将所有众生引向解脱之城，并将其与功德之财相连的唯一导师，是无与伦比的，佛陀的智慧遍及所知，无法被其他事物衡量，因此，如果用无限的智慧来彻底检验诸法，就会发现菩提心稀有且利益巨大，因此显得珍贵。如《宝积经》中所说：如同所有财富中权力之王变得珍贵一样，三世一切智者的
English
Benefits: Because one wishes to destroy the hundreds of sufferings of one's own existence, and wishes to eliminate all the discomfort of other sentient beings, and wishes that oneself and others may enjoy hundreds of great happinesses, therefore the mind of enlightenment should never be abandoned, for it will surely accomplish those meanings. Fourth, the transformation of name and meaning: Those who are bound in the prison of samsara by the bonds of karma and afflictions, and are weakened by suffering, if they generate the mind of enlightenment, in an instant, from then on, their name will become known as the sons of the Sugatas, and the meaning is that they will become objects of worship for gods and humans in the world. Fifth, there are six ways to praise the benefits with examples. First, the example of transmuting gold shows how to transform the inferior into the superior: Like the supreme form of transmuting gold essence, taking this body that has become impure in nature, it transforms it into the priceless body of the Victorious One. Therefore, hold firmly to what is called the mind of enlightenment, which has such power. As it says in the Array of Trees Sutra: An ounce of mercury-like substance that appears as gold can turn a thousand ounces of iron into gold. Similarly, the essence of mercury of generating the mind towards omniscience, held by the wisdom of completely dedicating the roots of virtue, exhausts all the iron of the obscurations of karma and afflictions, and makes all dharmas the color of omniscience. However, that single essence of generating the mind towards omniscience cannot be defiled or exhausted even by all the iron of karma and afflictions. And so on. Second, the example of a jewel shows that it is difficult to obtain and of great value: The only guide who leads all beings to the city of liberation and connects them with the wealth of qualities, is unparalleled, and the knowledge of the Buddha pervades the knowable and cannot be measured by anything else, therefore, if one thoroughly examines the dharmas with infinite wisdom, one will see that this mind of enlightenment is rare and of great benefit, and therefore precious. As it says in the Array of Trees Sutra: Just as the king of power becomes precious among all treasures, so too, the omniscient ones of the three times