English
Steadfastness. There are six points not discussed here but elaborated in other treatises. The first is: Like the alchemical elixir, the example is the mind of enlightenment. The similarity lies in transforming something bad into something good. Just as an excellent form of alchemical elixir, such as mercury, is said to be able to transform a thousand ounces of iron into good gold with just one ounce, similarly, without generating the thought of abandoning this inferior body, which has become the nature of many impure substances, like the Hearers, but rather accepting it for the sake of others in many lifetimes, if it is seized by the mind of enlightenment, it can protect from all the decline of the body, speech, and mind of the Buddhas, and strive to perfect the two benefits, like a wish-fulfilling jewel, possessing precious and irreplaceable qualities. Therefore, this special elixir with such power, called the mind of enlightenment, should be held firmly and immovably. Just as one accepts instruction, one must vow to hold it oneself. The second is: Just as merchants going to an island in the ocean rely on a skilled captain and highly value the jewels he has examined, so too, for those going to the island of liberation and omniscience, the sole captain, the incomparable Buddha himself, with his immeasurable wisdom, that is, with the wisdom of omniscience, flawlessly, well, and completely, that is, after examining for eons, among all the sacred Dharmas, this mind of enlightenment will lead to the attainment of Buddhahood, and therefore, it is precious, that is, it is seen as greatly beneficial and taught to those to be tamed. Therefore, those who wish to be free from all the suffering of the realms of beings included in the six classes should hold the precious mind of enlightenment well, that is, with the completeness of the three aspects of preparation, main practice, and subsequent practice, in their own minds, and maintain it steadfastly with mindfulness, awareness, and diligence. The third is: Any other virtue not seized by the mind of enlightenment is like trees of aquatic plants, which, once the fruit ripens, the roots wither and do not grow again. Similarly, with the virtue of meritorious deeds, after producing the fruit of higher realms, it is exhausted, and it becomes the state where the aggregates of Hearers and Solitary Realizers are completely extinguished. But the virtue seized by the mind of enlightenment
Chinese
就像如意树等美好的树木，果实不会穷尽且会再次生长一样，总是能获得成熟的果实，暂时获得天人的广大圆满安乐，不会穷尽。相似因的果实不断增长，最终在成佛的福德聚中产生无数的广大果实，也不会穷尽，而且会越来越增长。第四，舍弃佛法之业等，对三宝有害以及五无间罪等极其严重的罪业，即使注定要感受无间地狱的痛苦。例如，一个犯了杀父罪的人，依靠护送的勇士，即使到了他父亲的儿子面前，也能暂时从儿子复仇的敌人的伤害或恐惧中解脱出来一样，依靠珍贵的菩提心，也能从那个大罪的果报地狱的痛苦中暂时解脱出来，即不会生于彼处，即使生于彼处，也仅仅像用丝绸拂拭身体一样不会感受痛苦而解脱，因此，对于菩提心，那些害怕罪恶且谨慎的人怎么能不依赖呢？实在是应该依赖啊！第五，菩提心就像末劫时，劫末之火将器世间烧成灰烬，连一丝灰烬也不留下一样，将上述之外的杀百人等大罪，在极短的时间内，必定烧尽或清净，因此为什么不依止它呢？必须依止啊！第六，菩提心的利益无法用思维衡量，也无法测量，是无限的。其他的是，伟大的佛陀之代表，至尊弥勒怙主，以智慧和学识，通过二百三十个比喻，向商人财稳之子，青年菩萨财贤讲述，这可以从《华严经·树庄严品》中了解。如是开示道。例如，《树庄严品》中说：菩萨财贤在圣者文殊师利面前发起菩提心。
English
Just as wish-fulfilling trees and other excellent trees have fruits that are inexhaustible and grow again, so too, one always obtains the ripening fruit, temporarily obtaining the great and perfect happiness of gods and humans, which is inexhaustible. The fruit of similar causes increases, and ultimately, within the accumulation of merit of the Buddha's body, it produces countless vast fruits, which are also inexhaustible and will increasingly grow. Fourth, even if one is destined to experience the suffering of the Avici hell due to extremely severe sins such as abandoning the Dharma, harming the Three Jewels, and committing the five inexpiable sins, it is like a person guilty of patricide who, relying on a brave escort, can be temporarily freed from the harm or fear of the enemy seeking revenge from the son, even if he goes before the son of the father. Likewise, relying on the precious Bodhicitta, one will be temporarily freed from the suffering of hell, the result of that great sin, that is, one will not be born there, and even if born there, one will be liberated without experiencing suffering, just as if one were stroking the body with silk. Therefore, how can those who fear sin and are cautious not rely on Bodhicitta? Indeed, one should rely on it! Fifth, just as the fire at the end of time, at the end of the kalpa, burns the container world to ashes, leaving not even a trace of ash, so too, Bodhicitta will surely burn or purify the great sins such as killing a hundred people, other than those mentioned above, in a very short time, leaving nothing unconsumed. Therefore, why not rely on it? One must rely on it! Sixth, the benefits of Bodhicitta are immeasurable and cannot be measured, they are infinite. The other benefits were explained by the great representative of the Buddhas, the venerable Maitreya, the protector, endowed with wisdom and knowledge, through two hundred and thirty metaphors to the son of the merchant Wealthy Stable, the young Bodhisattva Wealthy Wise, which can be understood from the chapter "Tree Adornment" of the Avatamsaka Sutra. Thus he spoke. For example, in the Tree Adornment Sutra, it says: The Bodhisattva Wealthy Wise generated the mind of enlightenment in the presence of the noble Manjushri.
Chinese
我由文殊菩萨授记，如同被派遣到比丘云吉祥处，次第依止了一百一十位善知识，他们没有讲授菩萨行中的任何一种，最终到达南方海边，菩萨慈氏（弥勒）所在之处时，至尊弥勒对眷属们说道：看啊，这位心念完全清净者，善财，是诸财中最坚固之子，他为了遍寻殊胜菩萨行，来到了我这位智者之处。你安好吗？慈悲所生的你。弥勒的广大坛城，你安好吗？你安好吗？看似极为寂静者。行持苦行时，没有疲惫吧？具足清净心者，过来吧，你来得很好！说了这些之后，给予安慰和赞扬，之后请问了之前的经历，并请求讲授菩萨行。至尊说，看看他的宫殿，以种种能照亮一切的装饰来庄严其精华，如所说般见到，宫殿的每个窗户都布施头和肢体等，见到了至尊弥勒如何教导菩萨行。善财通达了一切菩萨行，慈氏怙主讲了菩提心的利益，善男子，菩提心是生起一切佛法的种子。能使一切众生的善法增长，如田地。是世间一切所依靠的土地。从那以后，善男子，菩提心具有那些功德和无量无边的利益差别。像这样广说。像这样，从利益中获得成佛，善业增长，罪业消除这三者是主要的。第二，关于发愿和入行各自的利益。发愿和入行的区别，利益的差别，从教理和正理的角度来论证这三点。第一点是，大乘的道和果的功德都从发起殊胜菩提心而产生，因此首先要发起菩提心。如果对发起的菩提心进行分类，那么粗略地可以分为从表相产生的世俗心。
English
I was prophesied by Manjushri and, as sent to the presence of the monk Cloud of Glory, sequentially relied upon one hundred and ten virtuous spiritual friends. They did not speak of even a single aspect of the conduct of a Bodhisattva, and finally, when I arrived at the presence of the Bodhisattva Maitreya at the shore of the southern ocean, the venerable Maitreya said to the retinue: Look, this one whose mind is completely pure, Sudhana, the son who is most steadfast among all riches, seeking the supreme conduct of a Bodhisattva, is approaching me, the wise one. Have you come well, you who are born of compassion? The vast mandala of Maitreya, have you come well? Have you come well, you who appear extremely peaceful? When practicing austerities, have you not become weary? Come hither, you who possess a pure mind, it is good that you have come! After saying these and other things, giving comfort and praise, I inquired about the previous history and requested the teaching of the conduct of a Bodhisattva. The venerable one said, "Look at the essence of his palace, adorned with decorations that illuminate everything," and as it was said, I saw that in each window of the palace, heads and limbs were being given away as alms, and thus I saw how the venerable Maitreya taught the conduct of a Bodhisattva. Sudhana comprehended all the conduct of a Bodhisattva, and the protector Maitreya spoke of the benefits of the mind of enlightenment, "Son of good family, the mind of enlightenment is like the seed that generates all the Buddhadharma. It causes all the white dharmas of all beings to increase, like a field. It is like the earth that supports all the world." From then on, "Son of good family, that mind of enlightenment also possesses those qualities and other immeasurable differences of benefits." Like this, he spoke extensively. In this way, from the benefits, obtaining Buddhahood, increasing virtue, and eliminating sins are the three main ones. Second, regarding the individual benefits of aspiration and engagement. The distinction between aspiration and engagement, the difference in benefits, and the establishment from the perspective of scripture and reasoning, are the three points. The first point is that all the qualities of the path and fruit of the Great Vehicle arise from generating the supreme mind of enlightenment, therefore one must first generate the mind of enlightenment. If one were to classify that generated mind of enlightenment, then roughly it can be divided into the conventional mind that arises from superficial signs.
Chinese
生起次第和，由微细法性所获得的胜义菩提心二者中，首先是，弥勒说： 友力因力根本力，听力善习之所生，不坚固与坚固生，他所开示菩提心说。 意思是说，依靠善友善知识，以前三个年轻人拜见佛陀和双胜二者时，一人发愿成佛，另外两人发愿成为双胜，后来成为我们导师和双胜二者那样，以及因缘觉醒，根本是生起慈悲心，听闻甚深之法的力量，和串习善法积累福德资粮而生起，即最初不坚固，后面四个是坚固的。 它的体性如果生起，导师无著兄弟认为是随心生，圣狮二者认为是主心。 遍知一切的大师说：生起主心，随心生也随之生起。因此，前两者也只是着重于主要方面而说的，生起主心，随心生和，生起随心生，主心也随之生起，因此说他们的观点没有矛盾。 定义：为了谁而做的事，以慈悲心缘于利他，以及为了谁而做的事，以智慧缘于圆满菩提的二种意义或二个方面所具备，即： 具备二义之心生。 以及，发菩提心是为了利他，想要获得圆满正等觉。 第二个是胜义菩提心，是从修习的力量中产生的，弥勒说： 圆满佛陀极欢喜，福德智慧资粮积，于法无分别智慧，生故彼为胜义谛。 意思是说，依止上师圆满佛陀等百位，使之欢喜，从而获得口诀的传承，积累殊胜的福德和智慧资粮无数劫，从而证悟殊胜的证悟，对一切法不分别的智慧，现量见到初地的真谛。 分类方法还有，从一到六之间，以及以地道来说，如《般若经》所说有二十二种，如《大方广菩萨藏经》所说有八十种无尽等方式来阐述菩提。
English
Of the two, the generation stage and the ultimate bodhicitta attained through the subtle nature of reality, the first is: Maitreya says: The power of friends, the power of causes, the power of roots, the power of hearing, and the power of familiarizing with virtue. The arising of the unstable and the stable, is taught as the bodhicitta shown by others. This means that relying on virtuous friends and spiritual mentors, formerly three youths, when they met the Buddha and the two supreme ones, one aspired to become a Buddha, and the other two aspired to become the two supreme ones, like how they later became our teacher and the two supreme ones. And the awakening of causes, the root is the arising of compassion, the power of hearing profound Dharma, and arising from accumulating the accumulation of merit from familiarizing with virtue, that is, the first is unstable, and the latter four are stable. If its characteristic arises, the master Asanga and his brother consider it to be a mental event, while the two noble lions consider it to be the main mind. The great omniscient one said: By generating the main mind, mental events also arise along with it. Therefore, the former two also only emphasized the main aspect, by generating the main mind, mental events and, by generating mental events, the main mind also arises, therefore it is said that their views are not contradictory. Definition: For whom the action is done, with compassion focusing on benefiting others, and for whom the action is done, with wisdom focusing on perfect enlightenment, possessing the two meanings or two aspects, that is: The arising of the mind possessing two meanings. And, generating bodhicitta is for the sake of benefiting others, wanting to attain perfect and complete enlightenment. The second is the ultimate bodhicitta, which arises from the power of meditation, Maitreya says: The perfect Buddha is greatly pleased, the accumulations of merit and wisdom are accumulated, because of the arising of non-conceptual wisdom in Dharma, it is considered supreme. This means that, relying on the venerable guru, pleasing hundreds of perfect Buddhas, etc., thereby obtaining the transmission of oral instructions, accumulating the supreme accumulations of merit and wisdom for countless eons, thereby realizing the supreme realization, the wisdom that does not differentiate all dharmas, directly seeing the truth of the first bhumi. There are also other ways of classifying, from one to six, and in terms of bhumis and paths, as stated in the Prajnaparamita Sutra, there are twenty-two types, as stated in the "Ocean of Intelligence Requested Sutra," there are eighty inexhaustible ways to explain bodhi.