Chinese
直至以智慧照亮法界的那时，所有天人和声闻、缘觉的一切有漏和无漏的善根，都不能比得上发起菩提心的珍宝之王。如是说。因此， желающие 众生脱离痛苦之境的人们，应 хорошо 守护珍贵的菩提心。第三，以树木为例，说明果实不会耗尽且会增长：其他未被菩提心所摄持的善行，就像水边的树木一样，结出果实后自身就会耗尽。而菩提心的树木，因为 постоянно 结出果实，所以不会耗尽，反而会增长。在《宝积经》中说：文殊，例如，各种树木由四大支撑而增长。文殊，同样，善根也被菩提心所摄持，并回向于一切智智，就会增长。如是说。第四，以船只为例，说明能从罪恶的果报中解救：即使做了损害三宝等极其严重的罪恶，就像依靠勇敢的船夫从巨大的敌人恐惧中解脱一样，那些依靠菩提心，能 мгновенно 从罪恶的异熟果中解脱的人们，有谨慎的人们为什么不依靠它呢？应该依靠它。在《无尽慧经》中说：善男子，例如，依靠勇敢的人就不会害怕所有的敌人。同样，正确地依靠发起菩提心的勇敢者——菩萨，就不会害怕所有 злоупотребление 的敌人。如是说。第五，以火为例，说明能从根本上摧毁罪恶：就像 время 结束时，毁灭世界的火会烧毁从初禅以下的所有容器一样，菩提心能 мгновенно 烧毁包括五无间罪在内的所有大罪，即从根本上摧毁它们。在《华严经》中说：烧毁所有罪恶的劫末之火
English
Until the time when wisdom illuminates the realm of Dharma, all the roots of virtue, with and without outflows, of all gods and humans, and all Shravakas and Pratyekabuddhas, cannot equal the value of the jewel-like king of the mind of enlightenment. Thus it is said. Therefore, those who wish beings to be free from the state of suffering should well and firmly hold onto the precious mind of enlightenment. Third, the example of a tree shows that the fruit does not diminish but increases: Other virtues not grasped by the mind of enlightenment are like trees by the water, which produce fruit and then exhaust themselves. But the tree of the mind of enlightenment constantly bears fruit, so it does not diminish but increases again. In the Jewel Heap Sutra it says: Manjushri, for example, various trees are sustained by the four elements and grow. Manjushri, likewise, if the roots of virtue are grasped by the mind of enlightenment and dedicated to omniscience, they will grow. Thus it is said. Fourth, the example of a ferry shows that it protects from the fruit of sin: Even if one has committed extremely terrible sins, such as harming the Three Jewels, just as one is freed from the great fear of enemies by relying on a brave ferryman, those who rely on the mind of enlightenment, which instantly liberates one from the ripening of that great sin, why would those with mindfulness not rely on it? It is fitting to rely on it. In the Inexhaustible Intelligence Sutra it says: Son of good family, for example, relying on a brave person, one is not afraid of all enemies. Likewise, the Bodhisattva who properly relies on the brave person who has generated the mind of enlightenment is not afraid of all enemies of misconduct. Thus it is said. Fifth, the example of fire shows that it destroys sins from the root: Just as the fire that destroys the world at the end of time burns all the vessels from the first dhyana downwards without exception, so the mind of enlightenment certainly burns all great sins, including the five without interval, in an instant, that is, it destroys them from the root. In the Flower Ornament Sutra it says: The fire of the end of the kalpa that burns all misdeeds
Chinese
就像那样说的。善天说：由于无法确定一个刹那所能承受的巨大忍耐力，所以一定会焚烧。这与前者并不矛盾，因为前者是压制，而后者是从根本上摧毁。如果说一个发心有两种矛盾的利益，那不是的。因为获得越来越殊胜的发心，就会依次产生越来越殊胜的利益。第六，从经中所示的其他利益方面来说：此外，慈氏怙主以其广大的智慧，为财贤讲述了这种菩提心的无量利益。在《宝箧经》中记载：幸福城之源的商人财坚之子财贤，在圣者文殊师利前发起菩提心，为了寻求菩萨的学处而次第前往。圣者弥勒在南方海边，见到房屋重叠，以种种庄严装饰的精华之处的一侧，正在为如海的眷属说法，于是向他顶礼。弥勒菩萨向眷属们指示说：看啊，这位心念完全清净的财贤，是财富稳固之子。他为了寻求殊胜的菩提行，靠近我这位智者。说完后，又说：你来得好啊，慈悲所生的你！你来得好啊，弥勒的广大坛城！你来得好啊，看起来非常寂静的你！在行持苦行时，没有感到疲惫吗？具有清净心念的你，过来吧，你来得好啊！等等。财贤说：圣者，如果我进入无上菩提，应该如何修学菩萨的学处，又应该如何精进修持呢？请您开示。弥勒回答说：善男子，你已被善知识所摄受。为什么呢？善男子，菩提心是所有佛法的种子。它能使一切众生的善法增长，所以像是田地。它能使一切众生各自依靠，所以像是大地。它能彻底断除一切贫困，所以像是多闻天子。
English
It is said like that. Gewa Lha says: Since it is impossible to ascertain the great patience that can be endured in a single moment, it is certain that it will burn. This is not contradictory to the former, because the former is suppression, while the latter is destruction from the root. If it is said that one bodhicitta has two contradictory benefits, it is not so. Because as one obtains increasingly superior bodhicitta, increasingly superior benefits will arise in sequence. Sixth, regarding the manner in which other benefits are shown in the sutras: Furthermore, the benefits of this bodhicitta, which are immeasurable, were explained by the loving protector with great wisdom to Norzang. In the Stem Array Sutra, it is recorded: Norzang, the son of Norten, a merchant from the source of the happy city, generated bodhicitta in the presence of the noble Manjushri, and gradually went forth in order to seek the training of a bodhisattva. The noble Maitreya, on the shore of the southern ocean, saw that one side of the essence, adorned with stacked houses and various decorations, was teaching the Dharma to a retinue like an ocean, and upon prostrating to him, Maitreya indicated to the retinue: Look, this one with completely pure thought, Norzang, is the son of the one with stable wealth. Seeking the supreme conduct of enlightenment, he has come near to me, the wise one. After saying this, he also said: Have you come well, you who are born of compassion and love! Have you come well to the vast mandala of Maitreya! Have you come well, you who appear very peaceful! When practicing austerities, have you not become weary? You who possess pure thought, come here, you have come well! and so forth. Norzang said: Noble one, if I enter into unsurpassed enlightenment, how should I train in the training of a bodhisattva, and how should I diligently practice? Please teach me. Maitreya replied: Son of good family, you have been completely taken by a spiritual friend. Why is that? Son of good family, the mind of enlightenment is like the seed of all the Buddha's teachings. It causes the white Dharma of all beings to increase, so it is like a field. It causes all beings to rely on each other individually, so it is like the earth. It completely cuts off all poverty, so it is like the son of Vaishravana.
Chinese
之子。由于完全守护所有的菩萨，如同父亲。由于真实成办一切义利，如同如意宝王。由于完全圆满一切愿望，如同贤瓶。从“等等”开始，经中广说：“种姓之子，菩提心具有这些功德以及其他无量功德的差别”。第二，殊胜的利益有三种，即分类、本体的差别和利益的差别。第一，菩提心可以简略地归纳为两种。如《宝积经》所说：“希求无上菩提的众生也稀少，比这更稀少的是进入无上菩提的众生。”因此，就是希求菩提之心和进入菩提之心。第二，譬如想要去某个地方，想要为了他人的利益而获得佛果的想法是希求；如同完全到达那里一样，进入获得佛果的道路并想要修持那条道路是进入。如同想要成办自他利益的智者了解两种譬喻的差别一样，也应次第了解两种意义的差别。第三，从希求菩提心中，在轮回中安住时会产生巨大的果实。如《宝积经》所说：“种姓之子，譬如金刚宝，即使破碎，也能胜过所有殊胜的金饰，并且也不舍弃金刚宝的名字。种姓之子，同样，发起了为了一切遍知的菩提心的金刚宝，即使不精进，也能胜过声闻和独觉的功德的金饰，并且也不舍弃菩萨的名字，而且也能遣除所有的轮回贫困。”如是宣说。即使如此，也并非像从进入的菩提心中持续不断地产生福德那样，从希求心中产生福德。从何时开始，将无边无际的众生界从业和烦恼的束缚以及轮回的监狱中解脱出来
English
son. Like a father, completely protecting all Bodhisattvas. Like a king of wish-fulfilling jewels, truly accomplishing all purposes. Like a good vase, completely fulfilling all wishes. From "etc.," it is extensively stated in the sutra: "Son of lineage, that Bodhicitta possesses these qualities and other immeasurable distinctions of benefits." Secondly, there are three kinds of special benefits: classification, the difference in essence, and the difference in benefits. First, Bodhicitta can be briefly summarized into two types. As stated in the *Arrayed Trunk Sutra*: "Those sentient beings who aspire to unsurpassed Bodhi are also rare. Even rarer than that are those who enter unsurpassed Bodhi." Therefore, it is the mind of aspiring to Bodhi and the mind of entering Bodhi. Second, just as wanting to go to a certain place, the thought of wanting to attain Buddhahood for the benefit of others is aspiration; just as completely arriving there, entering the path to attain Buddhahood and wanting to practice that path is entering. Just as a wise person who wants to accomplish the benefit of self and others understands the difference between the two examples, so should one understand the difference between the two meanings in sequence. Third, from the mind of aspiring to Bodhi, great fruits arise when dwelling in samsara. As stated in the *Arrayed Trunk Sutra*: "Son of lineage, for example, even if a diamond jewel is broken, it still surpasses all excellent gold ornaments and does not abandon the name of a diamond jewel. Son of lineage, similarly, the diamond jewel of generating the mind of all-knowing Bodhi, even if lacking diligence, still surpasses all the gold ornaments of the qualities of Hearers and Solitary Buddhas, and does not abandon the name of a Bodhisattva, and also averts all the poverty of samsara." Thus it is said. Even so, it is not the case that merit arises from the mind of aspiration in the same way that merit continuously arises from the mind of entering. From the time when the infinite realms of sentient beings are liberated from the bonds of karma and afflictions and from the prison of samsara
Chinese
为了行事，只要轮回存在，就以不从利他之心退转的心来真正摄取，从那时起，如果它不退失，即使是睡眠或因醉酒等而放逸，福德的力量也会持续不断，以多种方式，如虚空般广大地显现。第二，关于具有利益的道理。在经教和理证两种道理中，第一种是：通过摧毁产生众多福德，这是具有道理的，即具有理证的。在《善臂请问经》中，为了使倾向于小乘的众生进入大乘，如来亲自宣说了。其中说到：我为了利益和安乐无量众生，如果分配，那么以利益和安乐一切众生为目标的无量善根，即使是放逸或睡眠，也会在日夜的刹那间增长、广大和圆满。如是说。第二种分为两种：发心和行为特别殊胜。第一种分为两种：发心的所缘广大，以及显示它超胜世间。第一种是：如果以慈悲心想，仅仅用药物等消除少数众生的头痛，也具有利益之心，会具有无量福德，这里有些人结合朋友女儿的故事来讲解。所缘缘于一切众生，想要消除他们每一个的无量痛苦，并且想要成办他们每一个的无量功德，那还用说会产生无量福德呢？第二种是：无论是父亲还是母亲，亲戚朋友中谁会有这样的利他之心呢？没有。即使是天和仙人，甚至梵天也没有这样的心。如《经庄严论》中所说：犹如佛子以利他之心，在此，令一切有情成熟而安住，同样，父母和亲戚朋友们，对子女和亲属们不会如此安住。如是说。如果众生自己，以前连在梦中都不会为了自己的利益而生起这样的心，那么对其他
English
In order to act, as long as samsara exists, one truly takes hold with a mind that does not turn away from benefiting others. From that moment on, if it does not degenerate, even if one is asleep or becomes negligent due to drunkenness, the power of merit will continuously arise in various ways, as vast as the sky. Second, regarding the reason for having benefits. Among the two reasons, scripture and logic, the first is: destroying produces many merits, which is reasonable, i.e., possessing logic. In the Sutra Requested by Good Arm, the Tathagata himself proclaimed in order to lead beings inclined towards the Lesser Vehicle into the Great Vehicle. It says: I, for the benefit and happiness of limitless beings, if I distribute, then the limitless roots of virtue aimed at benefiting and bringing happiness to all beings, even if one is negligent or asleep, will increase, expand, and become complete in every moment of day and night. Thus it is said. The second is divided into two: intention and action are particularly superior. The first is divided into two: the objects of intention are vast, and it is shown to surpass the world. The first is: if one thinks with a compassionate heart, even if one only eliminates the headaches of a few beings with medicine, etc., one has the intention to benefit, and one will have immeasurable merit. Here, some people combine the story of a friend's daughter to explain. The object is all sentient beings, wanting to eliminate the immeasurable suffering of each of them, and wanting to accomplish the immeasurable qualities of each of them, what need is there to say that immeasurable merit will arise? The second is: whether it is a father or a mother, who among relatives and friends would have such a selfless mind? No one. Even gods and sages, even Brahma, do not have such a mind. As it is said in the Ornament of the Sutras: Just as the Buddha-son, with the intention to benefit others, here causes all beings to mature and abide, similarly, parents and relatives and friends do not abide so well for their children and relatives. Thus it is said. If beings themselves, even in dreams, would not have such a mind for their own benefit, then for others