Chinese
怎么会为了自己的利益而真正产生呢？因此，如果对其他众生连自己的利益都不产生，那么这种只为众生着想的心，这种心的珍宝的特殊之处，就诞生了一种前所未有的奇妙景象。第二，关于结合的所缘广大，以及显示其为其他所无的两点。第一点是：对于能成为一切众生喜乐之因，能消除众生痛苦之病的妙药的珍重心之福德，又该如何衡量呢？《胜思惟梵天所问经》中说：菩提心的福德，如果它有形体，就能充满整个虚空界，甚至比那还要多。仅仅是想利益众生，也比供养佛陀更为殊胜。《三摩地王经》中说：在充满百千俱胝佛土的刹土中，无论有多少无量的供养，每天都恒常供养诸位殊胜者，也比不上慈悲心的数量和程度。更何况是努力成办一切众生的安乐，那更是殊胜无比，还用多说吗？第二点是：虽然有想要舍弃痛苦的心，却明显地奔向痛苦之因的不善业，想要得到安乐却不知道方法，因为愚昧而舍弃善业，像敌人一样摧毁自己的安乐。对于那些被安乐所困扰，拥有众多痛苦的人们，以大慈心使他们满足一切安乐，以大悲心断除一切痛苦，以大智慧遣除对安乐和痛苦之因一无所知的愚昧，又有什么样的善业能与之相比呢？又有什么样的利益之友能与之相比呢？又有什么样的由它所产生的福德能与之相比呢？第三，赞叹具有这种功德的人有五点：无私地施予利益，是殊胜的施主，是特殊的福田，不被痛苦所压迫，以及被视为应敬和皈依之处。第一点是：对于那些报答恩情的人，也还值得赞扬他们知恩图报，更何况是那些不求回报，也能很好地施予利益和安乐的人呢？
English
How could it truly arise for one's own sake? Therefore, if it does not arise for even one's own benefit for other sentient beings, then this special quality of the precious mind, which is the mind that thinks only of the benefit of sentient beings, is born as an unprecedented and wonderful marvel. Secondly, regarding the two points of the vastness of the objects of union and the demonstration that it is absent in others. The first point is: How can one measure the merit of the precious mind that becomes the cause of joy for all beings and the medicine that cures the disease of suffering of sentient beings? As stated in the *Viseṣacintābrahmaparipṛcchā*: 'If the merit of the Bodhicitta had form, it would fill the entire realm of space, and even more than that.' Even just thinking of benefiting sentient beings is more excellent than offering to the Buddhas. As stated in the *Samadhiraja Sutra*: 'In the realms filled with hundreds of thousands of kotis of lands, whatever immeasurable offerings there are, constantly offering to the excellent ones every day, cannot match the number and extent of the mind of loving-kindness.' What need is there to say that striving to accomplish the happiness of all sentient beings is even more excellent? The second point is: Although there is a mind that wants to abandon suffering, it manifestly runs towards the non-virtue that is the cause of suffering itself, and although it wants happiness, it does not know the means to it. Because of ignorance, it abandons virtue and destroys its own happiness like an enemy. To those who are afflicted by happiness and possess much suffering, to satisfy them with all happiness through great loving-kindness, to cut off all suffering through great compassion, and to dispel the ignorance of not knowing the cause of happiness and suffering through great wisdom, what virtue is comparable to that? What kind of beneficial friend is comparable to that? What kind of merit produced by it is comparable to that? Third, there are five points in praising the person who possesses this: bestowing benefits without expectation, being a supreme benefactor, being a special field of merit, not being overwhelmed by suffering, and being shown as worthy of reverence and a place of refuge. The first point is: Those who repay the kindness they have received are worthy of praise for being grateful, but what about those who bestow benefits and happiness well even without being asked?
Chinese
更不用说菩萨了。第二，对于少量的众生，在很长的时间里，比如一年或一个月，只布施一次粗糙的食物；以轻蔑和不恭敬的态度布施，利益的差别仅仅是能让人半天吃饱的食物，即使这样也会被人们尊为行善之人。那么，对于无量无边的众生，在漫长的时间里，持续不断地布施，给予他们无上的安乐，圆满他们心中所想的一切利益，又该怎么说呢？关于“恒常”一词，在注释中说：“即使虚空和众生都消失了，它也不会消失。”这指的是智慧产生的时间和善神事物的殊胜之处。以恭敬的态度布施，更不用说了。第三，如果有人对这样的王子施主产生恶意，那么，产生恶意的人，其产生恶意的每一个瞬间，都将在地狱中待上相应的劫数。正如能仁寂静调伏论中《神变经》所说：“文殊，菩萨，对菩萨产生愤怒和轻蔑之心有多少，就要在恶趣地狱中待多少劫，要穿上盔甲。”因此，如果有人非常信任他，那么他的果报将比恶意更加增长。《入决定不定印经》中说：“文殊，假设抓住完全的分别念，十方世界所有众生的眼睛都被挖出。抓住完全的分别念，善男子或善女子以慈悲心使所有众生复明。文殊，其他任何对大乘有信心的菩萨以信心观看，这会产生无数的福德。”第四，对于王子们来说，即使受到巨大的伤害和痛苦，也不会产生愤怒等恶念，而且由于这种因缘的力量，善业反而会自然增长。《般若波罗蜜多摄颂》中说：
English
Needless to say about Bodhisattvas. Secondly, for a small number of beings, for a long time, such as once a year or a month, only giving a single offering of coarse food; giving with contempt and disrespect, the difference in benefit being only food that can fill one for half a day, even that would be respected by people as doing good. Then, what to say about constantly and continuously giving to limitless numbers of sentient beings for a long time, giving them the supreme bliss of the Sugata, fulfilling all the benefits they think of in their minds? Regarding the word "constant," it is said in the commentaries, "Even if space and beings disappear, it will not disappear." This refers to the time when wisdom arises and the excellence of the virtuous deity's things. Giving with respect, what more needs to be said? Thirdly, if someone generates malice towards such a prince-patron, then the one who generates malice will remain in hell for as many eons as there are moments of generating malice. As the Thupa said in the Sutra of Miraculous Transformations from the chapter on the complete pacification: "Manjushri, Bodhisattva, how much anger and contempt one has towards a Bodhisattva, for that many eons one must wear armor while dwelling in the hell of sentient beings." Therefore, if someone has great faith in him, then the result of that will increase even more than malice. The Sutra of Entering into the Determined and Undetermined Seals says: "Manjushri, assuming complete discrimination, if the eyes of all sentient beings in all ten directions of the world are gouged out, and assuming complete discrimination, a son or daughter of good family restores the eyes of all those sentient beings with a mind of loving-kindness, Manjushri, any other son or daughter of good family who looks with faith at a Bodhisattva who has faith in the Great Vehicle, this will generate immeasurable merit." Fourthly, for the princes, even if they experience great harm and suffering, they will not generate evil thoughts such as anger, and due to the power of that circumstance, virtue will naturally increase again. The Condensed Perfection of Wisdom says:
Chinese
即使以众多不悦意的形式加害，那些殊胜者之心也不会动摇。因为以忍耐的力量极其稳固，所以会更加喜爱修持殊胜菩提。如是说。第五，在《宝积经》中说：例如，大地的君主大国王，有一个以名号装饰身体的儿子。那个年轻人一出生被看到，城市的人民和所有的小国王都聚集。同样，菩提心一生起，具相的国王之子，受到包括天神在内的世间礼敬，并以欢喜之心极其珍爱。如是说。对生起珍贵殊胜心者之身礼敬，无论受到何种损害，也使加害者与安乐相连，因此，对成为一切有情安乐之源的菩萨，我皈依。那么，如果说这与“如果那样……”等相违，那是不相违的。因为那是显示恶心的果报，而这里是指菩萨对加害者暂时和长远地摄受，例如国王以慈爱的力量使五个损害者暂时和长远地安乐一样。谁不见遣除二障一切黑暗的，具有无量光芒的菩提心，于愚痴黑暗中，以常见断见的，二边之见的眼，真是稀奇。第一品已讲完。第二，为了如理取受具有利益之心，分为二：总义和正文之义。第一分二：确定发心和随行修持。第一分二：本体和分类。第一，总的来说，如果善加考察大士们的论典，则以大乘道所摄的一切心都明显是发心。这里是关于应时的发心的本体。在《现观庄严论》中说：发心为利他，欲得正等觉。如是。第二，总的来说，仅就发心而言，从地界的角度划分，对凡夫是胜解行，对不清净的七地是增上意乐清净，对清净的三地是异熟，对佛
English
Even with many unpleasant forms of harm, the minds of those supreme beings do not waver. Because they are extremely stable with the power of patience, they will have more love for practicing supreme Bodhi. As it is said. Fifth, in the Ratnakuta Sutra, it says: For example, a great king, the lord of the earth, has a son adorned with names on his body. As soon as that young man is born and seen, the people of the city and all the small kings gather. Similarly, as soon as the Bodhi-mind arises, that son of the king with auspicious marks is bowed to by the world, including the gods, and is held very dear with a joyful mind. As it is said. Bowing to the body of the one in whom that precious and supreme mind has arisen, and because even if harm is done to him, he connects the harmer with happiness, therefore, I take refuge in the Bodhisattva who has become the source of happiness for all sentient beings. Now, if it is said that this contradicts "If it is like that..." etc., it is not contradictory. Because that shows the result of evil thoughts, but here it refers to the Bodhisattva's temporary and long-term acceptance of the harmer, just as the king makes the five harmers happy temporarily and in the long term with the power of loving-kindness. Who does not see the Bodhi-mind that dispels all the darkness of the two obscurations and has countless rays of light? In the darkness of ignorance, with eyes of views of permanence and annihilation, it is truly amazing. The first chapter is finished. Second, in order to properly take up the beneficial mind, there are two parts: the general meaning and the meaning of the text. The first has two parts: establishing the generation of the mind and the subsequent practice. The first has two parts: the essence and the divisions. First, in general, if one examines the scriptures of the great ones well, it is clear that all minds included in the Mahayana path are the generation of the mind. Here, it is the essence of the generation of the mind that is relevant to the occasion. In the Abhisamayalankara, it says: The generation of the mind is for the sake of others, desiring perfect enlightenment. Thus it is. Second, in general, if we divide the generation of the mind itself from the perspective of the stages, it is the practice of aspiration for ordinary beings, the purification of higher intention for the impure seven grounds, the maturation for the pure three grounds, and for the Buddhas," "language": "zh
Chinese
在成佛的地上，断除障碍的发心有四种。如《经庄严论》所说：“发心于诸地，胜解与增上意乐，清净与异熟，如是断除障碍。”如果从友伴或譬喻的角度来分，如《现观庄严论》所说：“彼等地，如大地、金、月、火，宝藏、珍宝生处、海，金刚、山、药、善知识，如意宝、日、龙，国王、宝库、大道，乘具、庄严水和，妙音、河流、云等，有二十二种。”如果从获得方式的角度来分，有通过表相和自性获得两种；或者从所缘境的角度分，有胜义和世俗两种；或者从意乐和行为的角度分，有愿和行两种。此处应机的分类是最后一种。第二种有三种，即受持之法、守护之法和补救之法。第一种有三种，即受持之境、受持者和受持之仪轨。第一种是，在菩萨的别解脱经中说：“领受教诫和受持律仪，也应从精勤修习菩萨学处、具有律仪者处领受。”《律仪二十颂》中说：“应从安住于律仪且精通、具有能力的上师处受持。”此处也说：“应恒常亲近善知识，彼善知识精通广大乘之义，且具菩萨之殊胜律仪。”如果没有找到这样的上师，则应在佛像前受持，这是《菩萨地论》中所说。在《学集论》中说：“如果没有善知识，则应观想十方诸菩萨现前，尽己所能而受持律仪。”应如是行持。第二是，在《菩提道灯论》中说：“于七种别解脱之，恒具余律仪者，乃有菩萨律仪之分，非余者。”虽然如此说，如果必须以声闻的别解脱作为所依，那么清净刹土的菩萨将不具有该律仪，并且死亡时将舍弃律仪等等，许多过失在《释论》中已经出现，因此，至尊（阿底峡）对菩萨的律藏极为精通，因此在任何情况下都以别解脱为所依