Chinese
是心的珍宝，也就是念头中犹如珍宝般殊胜的念头，在自相续中前所未有，即以前从未生起过的稀有奇妙，现在听闻大乘佛法，依靠善知识的力量，在自相续中生起，这就像天界的如意树生长在人间一样。这是无边众生暂时和究竟安乐的来源，是消除一切众生痛苦疾病的良药或甘露，这种珍贵的菩提心的功德或利益是无法衡量的，就像天空的边际、众生的数量、痛苦的种类、佛陀的功德都无法衡量一样。确实，在《胜义请问经》中说：菩提心的功德，如果它有形体，那么整个天空都会被充满，甚至还会更多。如是说。第二，在《三摩地王经》中说：在无数百千万亿的刹土中，有无量无边的供养，每天都供养给殊胜的圣者们，慈悲心的功德是无法计算和衡量的。如是说。仅仅以慈悲心 желать 众生拥有安乐和利益的想法，也比用七宝等供养诸佛世尊更为殊胜。更何况为了与虚空同等的一切众生的利益，即为了获得佛果，而实际修持布施等六度，那比供养佛陀更为殊胜，更不用说了。一切众生都 желать 摆脱短命、多病、贫困等今生来世的痛苦，但 желать 和行为却背道而驰，反而接受杀生、偷盗等十不善业，像飞蛾扑火一样 стремиться 向今生来世的痛苦。同样，虽然 желать 长寿、健康等今生来世的安乐，
English
It is the jewel of the mind, that is, the particularly excellent thought, like a jewel among thoughts, which is unprecedented in one's own mind, that is, a rare and wonderful thing that has never arisen before. Now, having heard the Mahayana Dharma, and through the power of the virtuous friend, it arises in one's own mind, this is like the wish-fulfilling tree of the heavenly realm growing in the human world. It is the source of all the temporary and ultimate happiness of limitless beings, and it is the great medicine or nectar that cures all the diseases of suffering of all sentient beings. The merit or benefit of this precious Bodhicitta is immeasurable, just as the edge of the sky, the number of sentient beings, the types of suffering, and the qualities of the Buddhas are immeasurable. Indeed, in the "Sublime Inquiry of Giving," it is said: The merit of Bodhicitta, if it had a form, then the entire expanse of the sky would be filled, and even more so. Thus it is said. Secondly, in the "Samadhiraja Sutra," it is said: In billions of hundreds of millions of lands, there are immeasurable offerings, and every day offerings are made to the supreme noble ones, the merit of loving-kindness is beyond calculation and measure. Thus it is said. Just by thinking with loving-kindness of желать sentient beings to have happiness and benefit, it is more excellent than making offerings to the Buddhas, the Bhagavat, with the seven precious things and so on. What need is there to say that striving to actually practice the six perfections, such as giving, for the sake of the benefit of all sentient beings equal to space, that is, for the sake of attaining Buddhahood, is more excellent than offering to the Buddhas. All sentient beings желать to be free from the sufferings of this life and the next, such as short life, many diseases, and lack of possessions, but their желать and actions are contrary, and instead they accept the ten non-virtuous deeds such as killing and stealing, and стремиться towards the sufferings of this life and the next like moths flying into a flame. Similarly, although желать the happiness of this life and the next, such as long life and health,
Chinese
由于对取舍之法愚昧无知，不仅不修持十善，反而造作各种不善业，像摧毁仇敌一样摧毁自己今生来世的安乐。因此，对于那些缺乏财富等物质安乐、拥有众多痛苦因果且穷困潦倒的众生，以大慈之心让他们暂时和究竟的安乐都得到满足；以大悲之心断除他们今生来世的一切痛苦；以大智慧之心指示他们取舍之处，从而消除他们对因果取舍的愚昧。还有什么能与此功德力相等的善行呢？没有了。还有什么能像这样成办安乐、消除痛苦、指示取舍之处的利益之友呢？没有了。还有什么能像菩提心这样具有功德的果报呢？没有了。以上已经阐述了利益。既然已经了解了这些利益，就应该下定决心，无论如何也要在自己和他人的相续中生起这珍贵的菩提心。对于在自己和他人的相续中尚未生起的菩提心，要努力生起；对于已经生起的菩提心，要努力使之不退失并增长广大。要像饥饿者渴望食物、口渴者渴望水一样，生起一种任何力量都无法阻挡的强烈愿望。如果产生了这种愿望，才算是真正了解了菩提心的利益，否则，仅仅是口头上会说，对实际利益毫无帮助，因此必须从内心反复修持。第三，具有菩提心的补特伽罗的伟大之处：以前用食物、财物等施予恩惠，后来对方也回报恩惠，这种行为也是，知恩图报的人，有护法神亲近。因为知恩图报的人具有很大的功德，暂时在世间也值得赞扬和称颂。那么，对于那些以前没有施予恩惠，也没有人委托他们去成办利益，却在今生来世都致力于成办利益或安乐的菩萨们，更应该供养、赞叹和称颂，这还用多说吗？正如“依譬喻而知其义”所说的那样，从譬喻中可以更加了解其意义，在低劣的境域中，一百或一千
English
Because they are ignorant and deluded about what to adopt and abandon, they not only do not practice the ten virtues, but also commit various non-virtuous deeds, destroying their own happiness in this and future lives as if destroying an enemy. Therefore, for those sentient beings who are impoverished and lack material happiness such as wealth, and who are afflicted with many suffering causes and results and are destitute, with great love, may they be satisfied with all temporary and ultimate happiness; with great compassion, may all their suffering in this and future lives be cut off; and with great wisdom, by pointing out what to adopt and abandon, may the delusion of ignorance regarding the adoption and abandonment of causes and results also be dispelled. What other cause or virtue is equal to that strength? There is none. What friend is there who can benefit in such a way, accomplishing happiness, eliminating suffering, and showing what to adopt and abandon? There is none. What result of merit is there that is like the mind of enlightenment? There is none. The benefits have been shown. Having understood these benefits, one should think that there is definitely no way not to generate the precious mind of enlightenment, which is the essence of meaning, in one's own and others' minds. One should generate what has not been generated in one's own and others' minds, and one should strive to prevent what has been generated from deteriorating and to increase it. One should have a great desire for the means to do so, like a hungry person longing for food and a thirsty person longing for water, a desire that cannot be turned back by anyone. If such a desire arises, then the fruit of understanding the benefits has arisen; otherwise, merely being able to talk about it is of no benefit, so one must meditate on it again and again from the heart, he said. Third, the greatness of an individual who possesses the mind of enlightenment: Even the one who repays a favor later, after having been helped with food, wealth, etc., is one who knows what has been done and repays kindness. The gods protect those who know what has been done, and they have great qualities. For a while, they are worthy of praise and commendation in the world. So, what need is there to say that the bodhisattvas, who have not been helped before and have not been entrusted by anyone to accomplish benefits, but who strive to accomplish only what is good or beneficial in this and future lives, should be worshipped, praised, and commended? As it is said, "Understand the meaning by relying on examples," one can understand the meaning more fully from examples. In an inferior realm, a hundred or a thousand
Chinese
對於少數眾生，以年或月為單位，每天給予持續不斷的食物佈施或給予。也就是說，時間短暫，僅僅是鳥雀進食的一剎那；物品簡陋，僅僅是沒有供品的食物佈施；給予的方式低劣，伴隨著毆打等侮辱；利益微薄，僅僅是讓他們半天吃飽。即使是這樣的施主，也被世人稱讚為行廣大佈施的善人，理應受到尊敬。那麼，菩薩們並非如此，他們所面對的不是狹隘的對象，而是如同虛空般無邊無際的眾生界；時間不是短暫的，而是漫長的，直到輪迴未空之際；物品不是簡陋的，而是殊勝的，是善逝佛陀無上的安樂；給予的方式不是低劣的，而是寂靜而恭敬的；利益不是微薄的，而是殊勝的，能圓滿滿足他們各自心中所想的一切，持續不斷地給予如此廣大的佈施，這樣的施主菩薩們，難道不更應該受到讚揚和尊敬嗎？任何眾生，如果對上述那樣賜予佛陀果位的偉大施主——佛子，不要說身語上的傷害，即使是生起嗔恨等惡念，想著「如果對他做出不好的事情會怎樣呢？」僅僅是生起這樣的惡念，那麼，按照生起惡念的數量，這裡指的是一個強壯的人彈指一下的時間，被分為六十四份，其中的一份是最短暫的剎那，有多少個這樣的剎那，就要在多少個劫中於地獄中感受巨大的痛苦並安住。這是能仁所說。在《極寂靜決定神變經》中說：「文殊菩薩，對於菩薩，生起多少嗔恨和輕蔑之心，就要在多少劫中於地獄中安住，披戴盔甲。」就是這樣說的。然而，任何眾生，如果以極其歡喜和虔誠的心情瞻仰那位菩薩的容顏，那麼他的果報就是那段時間的剎那的數量。
English
Even to a small number of beings, giving food continuously, day by day, for a year or a month, is considered a form of generosity. That is to say, even if the time is short, like the moment a bird finishes eating; the offering is meager, just food without any additional offerings; the manner of giving is base, accompanied by beatings and other forms of humiliation; and the benefit is small, merely satisfying their hunger for half a day, even such a benefactor is praised by many in the world as performing great acts of generosity and is worthy of respect. How much more worthy of praise and respect are the Bodhisattvas, who do not have a limited scope, but rather an immeasurable realm of sentient beings equal to the sky; whose time is not short, but long, lasting until the end of samsara; whose offerings are not meager, but supreme, the unsurpassed bliss of the Sugata Buddha; whose manner of giving is not base, but peaceful and respectful; and whose benefit is not small, but extraordinary, fulfilling all the desires of each individual without exception, constantly giving such great generosity. What need is there to say that such benefactor Bodhisattvas are worthy of praise and respect? Any sentient being who, towards such a son of the Victorious One, a great benefactor who bestows the state of Buddhahood, let alone harming them in body and speech, even if they merely generate an evil thought, such as, "What if something bad were to happen to them?" For each such evil thought generated, the number of moments—here referring to the duration of a finger snap by a strong person, divided into sixty-four parts, one of which is the shortest instant—for as many such moments as there are, for that many eons, they will experience great suffering and dwell in hell. This was spoken by the Thupa (Buddha). In the Sutra of Utterly Peaceful Determination of Miraculous Manifestations, it is said: "Manjushri, for as much anger and contempt as one has towards a Bodhisattva, for that many eons one must wear armor and dwell in the hells for sentient beings." That is what was said. However, if any sentient being looks upon the face of that Bodhisattva with a mind of great joy and devotion, then the result will be the number of moments in that duration.
Chinese
在超过这些的无数劫中，享受兜率天神的快乐等等，因为心怀恶意所产生的恶果会更加增长。在《决定和不定印契经》中说：文殊，假设十方世界所有众生的眼睛都被挖出，如果有人为了所有这些众生，以慈悲心使他们复明。文殊，任何其他对大乘有信心的菩萨，以信心瞻仰，这会产生更多无数的福德。经中如是说。对于王子菩萨们来说，即使没有食物，没有衣服，没有财物，人死牲畜散失，疾病、邪魔、敌人的伤害等巨大的不幸降临，因为他们是将不幸转化为吉祥，将逆境转化为助缘的人。这不会成为修法的障碍，不仅不会产生罪恶，反而会将罪恶转化为忏悔，将善行转化为策励，从而使出离心和慈悲心等善行自然而然地不断增长。例如，王子喜欢布施，国王珍视顶上的宝珠一样。然而，对于那些内心怯懦且不善于方便的菩萨来说，即使发生微小的逆境也难以忍受。正如所说：吃饱喝足，阳光温暖时，是修行者的样子；逆境降临时，就成了普通人。对于那些意志坚定且善于方便的人来说，无著说：当器情充满罪恶时，逆境转化为菩提道。如是等等。无论发生疾病、痛苦、敌人、邪魔等任何逆境，都不会被其所控制，而是将其转化为成就菩提的助缘，就像风对蜡烛和森林之火，有时是损害，有时是助益一样。无论对于高尚或卑劣的人，在所有心识的分别念中，最殊胜的是能消除轮回和寂灭一切衰败的珍贵菩提心，一旦生起，寂天以身语意三门极大的恭敬顶礼。
English
In countless eons exceeding these, experiencing the bliss of the Tushita gods, etc., the fruits of ill will increase even more. In the Sutra of Seals Entering into the Determined and Undetermined, it says: Manjushri, suppose the eyes of all sentient beings in all ten directions of the world are gouged out. If someone, holding the Completely Examined, with a mind of loving-kindness, restores the eyes of all those sentient beings, Manjushri, any other son or daughter of good family who, with faith, looks upon a Bodhisattva who is devoted to the Great Vehicle, this will generate immeasurable merit. So it is said. For the princes, the Bodhisattvas, even if there is no food, no clothing, no wealth, people die, livestock are scattered, and great misfortunes such as disease, evil spirits, and harm from enemies occur, because they are the kind of people who turn bad omens into auspiciousness and adverse conditions into helpers. It will not become an obstacle to the Dharma, and not only will sin not arise, but it will turn sin into confession and virtue into encouragement, so that renunciation and loving-kindness, etc., will naturally increase more and more. For example, a prince delights in giving, and a king cherishes a jewel on his crown. However, for those Bodhisattvas who are weak in courage and unskilled in means, even a small adverse condition is unbearable. As it is said: When full and warmed by the sun, they appear as practitioners; when adverse conditions befall them, they become ordinary people. For those who are steadfast and skilled in means, Asanga said: When the vessel and its contents are filled with sin, adverse conditions are transformed into the path to enlightenment. As it is said, no matter what adverse conditions occur, such as sickness, suffering, enemies, evil spirits, etc., they do not give in to them but turn them into helpers for achieving enlightenment, just as the wind sometimes harms and sometimes helps a candle and a forest fire. For anyone, high or low, among all the thoughts of the mind, the most supreme is the precious Bodhicitta, which eliminates all the decay of samsara and nirvana. Once it arises, Shantideva prostrates with great reverence through the three doors of body, speech, and mind.