Chinese
如第一者发愿，第二者进入，第三者稳固一般，需要生起胜解信。因此，必须精勤于菩萨的修学，所以无论何时何地，受持菩萨戒都非常重要，因此必须精勤于此。其中，所谓“次第”在此，萨迦派认为，对于遮止恶行的戒律，菩萨有上、中、下三种根器。上等根器必须守护《虚空藏经》中所说的十八条根本堕罪；中等根器必须守护《 গৃহপতি উগ্র পৃচ্ছাসূত্র (家主猛问经)》中所说的根本堕罪，即吝啬而不施舍财物等四条；下等根器只需守护《大秘密善巧方便经》中所说的不舍愿心即可，因此根本堕罪有广、中、略的次第，所以认为有“次第”。又认为在资粮道遮止恶行，在加行道修集善法，在圣道修学利益有情之戒律。又认为从布施食物等开始，直到能够舍弃自身，都应根据自己的智慧和能力来修学。而自宗在《善臂请问经》中说：“时时稍稍”等，因此菩萨的行持如大海一般，一开始就无法修学，而是要次第修学，经中已明确说明，并且在《学集论》中说，应将学处与自己的能力相结合来受持。因此，应结合自己的能力，次第修学菩萨的学处，这样才能越来越好。第三，结尾，修自他欢喜。修自欢喜和引导他人修欢喜两种。第一种是：如上所说，具有智慧的人，以心极清净的方式，通过加行和正行的仪轨生起菩提心，受持戒律后，为了使后续或结尾也不退失，稳固且越来越增长广大，自己的心应如是赞叹并欢喜。如何呢？生起菩提心，在如今这个时代，我的此生变得有意义或有结果了。如是说，善哉解脱
English
As it is said, 'The first makes the aspiration, the second enters, and the third makes it firm,' one must generate faith with conviction. Therefore, one must strive in the training of a Bodhisattva, so taking the Bodhisattva vow at all times and in all circumstances is extremely important, and one must strive in this. Here, regarding 'gradually,' the Sakyas consider that for the discipline of abstaining from misdeeds, Bodhisattvas have three levels of faculties: superior, intermediate, and inferior. The superior must protect the eighteen root downfalls mentioned in the *Akashagarbha Sutra*; the intermediate must protect the four root downfalls mentioned in the *Ugrapariprccha Sutra*, such as not giving Dharma or wealth due to stinginess; and the inferior only needs to protect not abandoning the aspiration mind, as mentioned in the *Great Secret Skillful Means Sutra*. Therefore, there is a gradual progression of root downfalls in extensive, intermediate, and condensed forms, so they consider it to be 'gradual.' Also, they consider that one abstains from misdeeds on the path of accumulation, accumulates virtuous Dharma on the path of preparation, and trains in the discipline of benefiting sentient beings on the path of seeing. Furthermore, they consider that one should train from giving food and so on, up to being able to give away one's own body, according to one's intelligence and ability. In our own tradition, the *Suvarnabahu Sutra* says, 'Little by little, from time to time,' and so on. Therefore, since the conduct of a Bodhisattva is like an ocean, one cannot train in it from the very beginning, but one must train gradually, as clearly stated in the sutra. And in the *Compendium of Trainings*, it says that one should take up the trainings in accordance with one's own strength. Therefore, one should combine with one's own capacity and gradually train in the trainings of a Bodhisattva, so that it becomes better and better, it is said. Third, the conclusion is to meditate on rejoicing oneself and others. There are two: meditating on rejoicing oneself and leading others to rejoice. The first is: As said above, one who possesses intelligence and wisdom, with a mind that is extremely pure, generates the mind of enlightenment through the rituals of preparation and the main practice, and having taken the vows, in order to ensure that the subsequent or concluding stages do not decline, but remain stable and increase and expand from above, one's own mind should be praised and rejoiced in this way. How so? Having generated the mind of enlightenment, in this present time, this life of mine has become meaningful or fruitful. As it is said, 'Excellent liberation.'
Chinese
就像“如果好的话，这个身体就是船；如果坏的话，这个身体就是轮回的基石”所说的那样，获得人身或生存，不是不好地获得，而是很好地获得，从今天开始，就出生于圆满正等觉的佛陀们的种姓中，现在已经成为所有佛陀的血脉继承者的心子了。因此，现在无论我承担什么任务，都要致力于符合大乘种姓的事业，只为利他而努力，从佛陀薄伽梵和文殊菩萨等，直到自己的传承上师们，因为没有被自私自利等根本堕罪所染污，没有堕罪的过失，所以对于成为僧人的这个种姓，我从自身开始，就要做到儿子继承父亲的道路，不让它被罪恶堕落的污垢所染污，要努力学习。也要反复这样思考。获得它是非常困难的，例如，就像盲人一样，盲人摸到法会上撒下的灰尘堆，从中找到如意宝珠一样，会觉得非常稀有，产生巨大的喜悦。同样，就像偶然发生的那样，如经中所说：“被虫子咬过的文字，是偶然的，不是努力的结果。”就像这样，从凡夫俗子的烦恼尘埃中，因为福德的偶然性，很好地生起了能消除一切轮回衰败的珍贵菩提心，所以要觉得非常稀有，感到高兴和快乐。菩萨们通过与众生各自的意愿相符的方式来宣说佛法，从而彻底摧毁所有无边众生的死主，获得不死寂灭的大菩提，这最殊胜的甘露也是菩提心。如《宝性论》中所说：“获得不死寂灭的境界，因为没有死主的侵扰。”就像这样，暂时来说，它也是能阻止非时而死的甘露。而且，通过天、龙、人成就的持明者们修持的甘露，可以数百年不死。
English
As it is said, "If it is good, this body is a ship; if it is bad, this body is the cornerstone of samsara." Like that, obtaining a human life or existence is not obtained badly, but obtained well. From this day forward, one is born into the lineage of the complete and perfect Buddhas, and now has become the heart-son who inherits the lineage of all Buddhas. Therefore, now, whatever task I undertake, I must dedicate myself to activities that are in accordance with the Mahayana lineage, striving only for the benefit of others. From the Buddhas, the Bhagavat, and Manjushri, etc., up to my own lineage lamas, because they have not been tainted by root downfalls such as selfishness, and are without the fault of downfalls, therefore, for this lineage of becoming a monk, starting from myself, I must ensure that the son follows the father's path, and not allow it to be tainted by the defilements of sin and downfall, and I must strive to learn. One must also repeatedly think in this way. It is very difficult to obtain, for example, just like a blind person, when a blind person touches a pile of dust scattered at a Dharma gathering, and finds a wish-fulfilling jewel from it, one would feel it is very rare and generate great joy. Similarly, just as it happens by chance, as it is said in the scriptures: "The letters eaten by worms are accidental, not the result of effort." Just like that, from the dust of the afflictions of ordinary beings, because of the accidental nature of merit, the precious Bodhicitta, which eliminates all the decline of samsara and nirvana, has arisen in me, so one should feel it is very rare, and feel happy and joyful. Bodhisattvas teach the Dharma to sentient beings in accordance with their respective inclinations, thereby completely destroying the lord of death for all limitless beings, and obtaining the great Bodhi of deathlessness and peace. This most supreme nectar is also Bodhicitta. As it is said in the Uttaratantra: "Having obtained the state of deathlessness and peace, because there is no wandering of the lord of death." Like that, temporarily, it is also the nectar that prevents untimely death. Moreover, through the nectar practiced by the accomplished vidyadharas of gods, nagas, and humans, one can live for hundreds of years without dying.
Chinese
比其能力更超胜。第八地菩萨获得对资具的自在，能消除或去除众生的一切贫困，成为取之不尽、用之不竭的虚空藏宝藏，这也是菩提心。贪、嗔、痴三毒等烦恼是疾病，其果报风、胆、涎等是痛苦的疾病，菩萨们通过宣说不净观、慈爱、缘起和无我之法，能彻底平息众生因果之病，这菩提心也是所有良药中的至尊。如《般若经》所说：“声闻寻求寂灭者，由一切智引导而得寂灭”，菩萨们通晓三乘等道，对于在轮回的道路上长期漂泊、因痛苦而疲惫不堪的声闻、缘觉种姓的中等根器众生，为他们宣说声闻之道，平息轮回的痛苦，因此，菩提心犹如能消除痛苦疲劳的清凉树荫，声闻、缘觉果位的获得也是源于这菩提心的力量。对于所有小士道的众生，菩提心开示符合他们根器的善业之道，即取舍善恶，使他们从三恶道的处境中解脱出来，安置并保持在高尚的天人果位上，如同共同的基石或高台。从恶道中解脱出来，是共同的基石，或者说，为了将一切众生安置于三乘的决定胜，首先必须安置于增上生，因此也被称为共同的道基。如是，将众生安置于增上生和下乘的决定胜后，对于大乘种姓者，最终将他们以及所有众生安置于大乘，这是菩萨们最终的意愿，因此宣说大乘之法，能消除无边众生相续中，阻碍解脱的贪执等烦恼障的一切热恼，这殊胜的心——菩提心，具有清凉的自性。
English
is shown to be superior to its power. The eighth-level bodhisattva, having gained mastery over resources, eliminates or removes all the poverty of beings, becoming an inexhaustible great treasure of the inexhaustible enjoyment of the treasury of space, which is also this very mind of enlightenment. The three poisons of attachment, hatred, and delusion, etc., are diseases of affliction, and their results, such as wind, bile, and phlegm, are diseases of suffering. Bodhisattvas, by teaching the Dharma of unattractiveness, love, dependent origination, and selflessness, completely pacify all the diseases of cause and effect of beings, and this mind of enlightenment is the best of all good medicines. As it says in the Perfection of Wisdom Sutra, "Those who seek the peace of the Hearers are led to peace by the all-knowing," bodhisattvas, having understood the paths of the three vehicles, teach the path of the Hearers to those sentient beings of the Hearer and Solitary Realizer lineage who have wandered for a long time on this path of existence and suffering, and who are weary and exhausted by suffering, thus pacifying the suffering of existence. Therefore, it is like the cool shade of a good tree, a place to relieve the weariness of suffering, and the attainment of the fruits of Hearers and Solitary Realizers also comes from the power of this very mind of enlightenment. For all beings of the Lesser Vehicle, it teaches the path of virtue that is in accordance with their fortune, teaching what to adopt and abandon in terms of virtue and non-virtue, liberating them from the state of existence in the three lower realms, and establishing and maintaining them in the bliss of gods and humans in higher realms, like a common platform or throne. Moreover, since it liberates from the lower realms, it is a common platform, or since all sentient beings must first be established in higher realms in order to be established in the definitive goodness of the three vehicles, it is also called the common basis of the path. Thus, having established beings in higher realms and the definitive goodness of the lower vehicle, the ultimate intention of the bodhisattvas is to establish those of the Great Vehicle lineage, and ultimately all of them, in the Great Vehicle. Therefore, they teach the Great Vehicle Dharma, eliminating all the heat and suffering of the obscurations of attachment and other afflictions that obstruct liberation, which are the main obstacles in the minds of limitless beings. This sacred mind, the mind of enlightenment, is of a cool nature.
Chinese
就像新月升起一样。关于它的烦恼障，怙主慈氏说： “贪婪等分别念，即是烦恼之障碍。” 这是六度波罗蜜多的所有粗大违品。为了断除众生相续中，主要障碍证得一切智智的，对于事物真相不能了知的，所有细微的无明，也就是所知障，生起菩提心，就像能瞬间消除三千大千世界黑暗的太阳。关于所知障，经中说：“对三轮的分别念，即是所知之障碍。” 如果执着三轮为实有，专注于一个对境，就会被其束缚，不能同时照见其他一切所知，因此这样认为。佛陀所说的殊胜三转法轮之精华，菩提心，就像从大量牛奶中提炼出的精华酥油，以及酥油的精华，即融化酥油后提取的纯净精华一样，是极其殊胜的。对于无边六道众生，这些在轮回的道路上，从最高的有顶天到最低的无间地狱之间流转，遭受痛苦的无依无靠的旅客们，想要获得暂时和究竟的安乐受用，菩提萨埵以菩提心的力量，为了获得如前所述的殊胜安乐，如不死、寂灭等，而在轮回中示现，并安住于此，就像持住了擦热的法衣一样。众生不会停留片刻，不断接近死亡，最终到达永恒的彼岸，因为没有恒常性，所以他们是伟大的旅客，菩提心能让他们满足于任何想要的安乐，这就是简要的意义。第二部分是，首先陈述此处所说的基础，即迎请宾客。谁来迎请呢？我来迎请。何时迎请呢？从今天开始。如何迎请呢？在救护者佛陀薄伽梵以及所有菩萨众的面前，也就是在作为见证者面前。迎请谁呢？迎请如同虚空般