English
Then, before composing this treatise, in order to ensure that the composition of the treatise is without obstacles and that the writing is completed perfectly, and also so that later learners can correctly believe in this treatise, aspire with a desire for knowledge, and that teaching and practice are completed without obstacles, one should prostrate. As the noble Nāgārjuna said: The author of a treatise to the teacher, Offering praise is not without fruit, In order to generate faith and aspiration, Towards the teacher and the treatise. And in the *Lalitavistara Sūtra* it is said: The ripening of merit is happiness, It eliminates all sufferings, A person endowed with merit, Can accomplish all wishes. Thus it is said. Saying "ཏེ་ཞེས", having done so, compose the treatise, this is an incomplete statement. Secondly, the conduct or vows of the bodhisattvas, the spiritual children of the Sugata Buddha, namely the ethical discipline of restraining from misdeeds, the ethical discipline of gathering virtuous dharmas, the ethical discipline of benefiting sentient beings, or entering into training, that is, the means or method of practice, complete and without error, is explained here, not as a display of ability or self-creation, but as a summary and easy to understand explanation of the Buddha's teachings. Among them, "according to the teachings" is for the sake of inspiring confidence, as it is said in the *Pramāṇavārttika*: A teaching is a trustworthy word, Faults are exhausted, there is no falsehood, It will not lie, there is no cause, Know that the exhaustion of faults is a teaching. Thus it is said. If so, the perfect Buddha's heart is gathered into a jewel casket, taken out from the vase of the neck, spread out on the lotus of the tongue, scattered from between the teeth, the spoken words of the Buddha's immaculate teachings, the precious treasury, exist in such abundance and without decline, if one were to compose this treatise, wouldn't it be redundant and unnecessary? It is not without these faults, because the Buddha's teachings are vast, the number of scriptures is numerous, sentient beings in the degenerate age have short lives, weak wisdom and diligence, and are ignorant, lazy, and dominated by others, it is difficult for them to understand all of that, and they do not know how to incorporate it into practice, therefore, with great compassion, considering that it is easy to understand and easy to incorporate into practice, gathering together what is scattered, composing this treatise on practice, that is, the conduct of the bodhisattva, complete and without error, I vow to do so.
Chinese
结尾部分。 总的来说，论著有四种：整合冲突的论著、揭示隐藏的论著、收集分散的论著、实修修行的论著，而这部论著属于后两种。因此，圣者们从不放弃自己承诺的责任，所以完成著作是必要的。如《智慧之树》中所说：“圣者不轻易承诺很多，如果承担了困难的任务，就像在石头上刻画一样，即使死了也不会改变。”就像所说的那样。 第三，以前佛陀世尊和龙树等没有说过或没有出现过的深刻意义，这部论著中也没有要表达的。即使如此，在词句的组合方面，毗布底月官说：“佛陀的教法非常伟大，即使出现了很多伟人，也找不到像寂天那样具有经验和见解的人。”虽然他所说的是符合实际的，但还是谦虚地避免了骄傲。像导师英雄的《本生传》第三十四品和国王善力王的《本生传如意树》等，实际上与佛陀在《本生经》中说的是一样的，但通过词句的组合和诗歌的束缚，成为了能让智者满意的论著。像这样在词句组合方面超越其他人的智慧，寂天自己也没有。因为这些原因，我认为创作这部《入行论》不会带来巨大的利益，我也没有这样的想法，这就是舍弃了在词句和意义方面的傲慢。那么，创作这部论著有什么必要呢？为了让自己心中生起菩提心，并将行为与六度结合起来，为了通过修习菩萨行并获得经验，在讲、辩、著三种行为中，著述是最殊胜的，所以我创作了这部论著。正如导师月官所说：“因为在智者的三种行为中，讲和辩是不确定的，所以写作是不会出错的。”这部论著的必要性是：傲慢的山顶上不会积聚功德之水，如果内心充满了傲慢，不仅不会容纳经教和证悟的圣妙功德之水，而且还会被魔所欺骗。
English
This is the concluding part. Generally, there are four types of treatises: treatises that integrate conflicts, treatises that reveal the hidden, treatises that gather the scattered, and treatises on practice and realization. This one belongs to the latter two. Therefore, noble ones never abandon the burden of what they have vowed, so it is necessary to complete the composition. As it is said in the Wisdom Tree: "The noble do not promise much, and if they undertake a difficult task, it is like drawing on a stone, and even if they die, they will not change." Just as it is said. Third, profound meanings that have not been spoken or have not arisen by the Buddha, the Bhagavan, and Nagarjuna, etc., will not be expressed in this treatise either. Even so, in terms of the combination of words, Vibhuti Chandra said: "The Buddha's teachings are very great, and even if many great men appear, one cannot find someone with experience and insight like Shantideva." Although what he said is in accordance with reality, he humbly avoided pride. Like the thirty-fourth chapter of the Teacher Hero's Jataka and King Virtue's Power's Jataka Wish-Fulfilling Tree, etc., in essence, they are the same as what the Buddha said in the Jataka Sutra, but through the combination of words and the binding of poetry, they become treatises that please the wise. Shantideva himself does not possess the wisdom to surpass others in the combination of words like this. For these reasons, I do not have the thought that composing this Bodhisattvacharyavatara will bring great benefit to others, and this is abandoning pride in terms of words and meaning. So, what is the necessity of composing this treatise? In order to generate the thought of bodhichitta in one's mind and combine actions with the six perfections, in order to cultivate the bodhisattva's conduct and gain experience, among the three actions of teaching, debating, and writing, writing is the most excellent, so I composed this treatise. As the teacher Chandra Gomi said: "Because among the three actions of the wise, teaching and debating are uncertain, therefore writing is infallible." The necessity of this is: the water of merit does not accumulate on the peak of arrogance, and if the mind is filled with arrogance, not only will it not hold the sacred water of scriptural and realized qualities, but it will also be deceived by demons."
Chinese
此外，撰著论典也是为了遣除那些不会为了他人的利益而改变的过失。第四，既然自己知道就可以了，那撰写这个有什么必要呢？为了修习或习惯善良的菩提心和六度，或者为了我的菩萨行，以及为了通过这些实践入门的著作，在一段时间内增长渴望、信任的信心和持续的实践。如果反复混合和修习，就会永远极大地增长，从而产生自喜。并且，降低姿态，与我和有相同命运，即同类，追求菩萨行并保持公正的其他众生，如果他们看到这些入行论，也会因为喜欢和喜悦菩萨行而入门等等，可能会变得有意义，从而产生他喜。它的必要性是，自己过于沮丧而懒惰，也不能成为产生功德的容器，因此要产生喜悦，赞美船只。也就是说，过于傲慢而高昂的心和沮丧而低落的心，都会成为在自己相续中产生特殊功德的障碍。如《父子相见经》中所说。世尊像讲述父亲净饭王安置于真理之中的故事一样。因此，这四个原因不仅是写作，而且对于讲说、听闻、禅修等任何事情，都不会产生障碍，并且会达到圆满，并且要舍弃傲慢的心，舍弃懈怠的沮丧的心，因此，如果具备这四点，那么所做的一切事情都会顺利完成，因为这是高尚人士的宗教。通过这四者的力量，也显示了必要等四法，即所说是进入善逝之子的律仪，必要是，如经中所说，简略等会使所见变得有意义。究竟必要是，拥有善逝法身的，被菩萨众围绕的，那是所要获得的无上果位。解释是，后面的没有前面的就不会产生。那些的必要也是为了让其他人相信或者消除意义转变的疑惑。
English
Furthermore, composing treatises is also to eliminate the faults that would not change for the benefit of others. Fourth, since it is enough for oneself to know, what is the necessity of writing this? In order to cultivate or habituate the virtuous Bodhicitta and the six perfections, or for my own Bodhisattva conduct, and through these works of practice entry, for a time, the strength or continuity of longing, trusting faith will increase. If repeatedly mixed and cultivated, it will eternally and greatly increase, thereby generating self-joy. And, lowering oneself, those others who share the same fate as me, that is, of the same kind, who seek the meaning of Bodhisattva conduct and remain impartial, if they see these Entering the Path of Practice, they will also rejoice and joyfully enter the Bodhisattva conduct, etc., which may become meaningful, thereby generating joy in others. Its necessity is that if one is too discouraged and lazy, one cannot become a vessel for generating qualities, therefore one must generate joy and praise the vessel. That is, a mind that is too arrogant and high, and a mind that is discouraged and low, both become obstacles to generating special qualities in one's own continuum. As stated in the Sutra of Meeting Father and Son. The Blessed One told the story of how his father, King Śuddhodana, was established in truth. Therefore, these four causes are not only for writing, but also for teaching, listening, meditating, etc., so that there will be no obstacles, and it will be completed, and one must abandon the arrogant mind and abandon the discouraged mind of laziness. Therefore, if one possesses these four, then everything one does will be successfully accomplished, because it is the religion of noble people. Through the power of these four, the four dharmas such as necessity are also shown, that is, the subject matter is entering the vows of the Sugata's sons, and the necessity is, as stated in the sutras, that brevity etc. will make what is seen meaningful. The ultimate necessity is that possessing the Dharmakaya of the Sugata, surrounded by the assembly of Bodhisattvas, that is the supreme fruit to be obtained. The explanation is that the latter will not arise without the former. The necessity of those is also to make others believe or to eliminate doubts about the transformation of meaning.
Chinese
是为了进入，或是为了遣除他人的邪见，或是为了庄严论典，诸位学者的观点有这些差别。第二，讲述所著论典之体的自性，在印度论典中归纳为偈颂：殊胜菩提心宝，未生者愿生起，已生无衰损，愿辗转增上。如是所说，生起未生之菩提心宝之品有三，令已生不衰损之品有三，令不衰损辗转增上之品有三，如是辗转增上之果，为利他而回向之品有一，总共十章，归摄于四节之中而进行讲解。其中，第一，生起未生之菩提心宝之三品中，第一，生起希求心之利益品，有正文与题目。第一品中，有菩提心的所依与，依靠所依生起发心之利益的讲述两种，其中，第一种有身体所依之讲述与，心之所依的讲述两种，其中，第一种是，此处身体作为圆满所依而讲述，从分离的角度讲是闲暇，从具足的角度讲是圆满，如龙树所说：地狱饿鬼与旁生，长寿天与边地者，邪见无佛与喑哑，此等八者无暇也。如是远离八无暇即是八闲暇，人身中生于中土，诸根具足，业际未倒，信处生信，是为五自圆满，佛陀出世彼说法，教法住世彼随行，为他衷心而慈爱。是为五他圆满，如是具足十八暇满之人身宝，无论从因、比喻、数量哪个角度思考，都是极难获得的，因是依靠清净的戒律作为基础，布施等六度作为帮助，清净的愿望作为连接，这样来思考，比喻也如大海深处盲龟每百年一次浮出海面，颈与轭木之孔相遇还要难得，数量上如地狱众生如大尘土，饿鬼众生如恒河沙数。
English
The differences in the views of the scholars are whether it is for entering, or for averting others' wrong views, or for beautifying the treatise. Secondly, regarding the explanation of the nature of the body of the treatise to be composed, it is summarized in Indian texts as follows: May the supreme jewel of Bodhicitta arise in those who have not yet arisen. May it not diminish for those who have arisen. May it ever increase further and further. As it is said, there are three chapters for generating the precious Bodhicitta that has not yet arisen, three chapters for preventing the arisen from diminishing, three chapters for increasing the undiminished, and one chapter for dedicating the fruit of such increase to the benefit of others, totaling ten chapters, which are explained by being grouped into four sections. Among these, firstly, among the three chapters for generating the precious Bodhicitta that has not yet arisen, the first is the chapter on the benefits of generating aspiration, which has the text and the title. In the first chapter, there are two explanations: the basis of Bodhicitta and the benefits of generating the mind of enlightenment based on that. Among these, the first has two explanations: the explanation of the physical basis and the explanation of the mental basis. The first is: Here, the body is considered as the basis of excellence, and from the perspective of separation, it is leisure, and from the perspective of possession, it is endowment. As Nagarjuna said: "Hell beings, pretas, animals, long-lived gods, barbarians, wrong views, places without Buddhas, and mutes, these eight are without leisure." Thus, being separated from the eight states without leisure is the eight leisures, and being born as a human in the central lands, having complete faculties, not having reversed karma, and having faith in the place of faith, are the five personal endowments. "The Buddha has appeared and taught the Dharma, the teachings remain and there are followers, and there is heartfelt love for others." These are the five other endowments. This precious human body with the eighteen leisures and endowments is extremely difficult to obtain, no matter how one considers it in terms of cause, example, or number. Considering that it requires a basis of pure morality, assistance from the six perfections such as generosity, and a connection of pure aspiration, and considering the example, it is even more difficult than a blind turtle in the depths of the great ocean surfacing once every hundred years and its neck meeting the hole in a yoke. In terms of number, the beings in hell are like great dust particles, and the pretas are like the sands of the Ganges River.