English
It is said in the tantras: Having attained the wisdom of omniscience, that wisdom of omniscience is distinctly explained to all sentient beings, and taught by means of various methods, various thoughts, and various skillful means. To some, the path of the Hearers is taught; to some, the path of the Solitary Realizers is taught; to some, the path of the Great Vehicle is taught; to some, the five kinds of clairvoyance are taught; to some, the means to be born as gods is taught; to some, the means to be born as humans is taught; and to as many as the great belly-crawlers, nagas, yakshas, rakshasas, gandharvas, asuras, and non-human beings who are to be born, the Dharma is taught. Therefore, those sentient beings who are to be tamed by the Buddha see the form of the Buddha; some see the form of a Solitary Realizer; some see the form of a Self-Buddha; some see the form of a Bodhisattva; some see the form of the Great Ishvara; some see the form of Brahma; some see the form of the Son of No Craving; some see the form of the Son of Vaishravana; some see the form of the great belly-crawlers, and humans and non-humans. They see their own ways of expressing words and various behaviors. Therefore, that wisdom of omniscience is also like this, a play of emanations of the Tathagata. Thus it is said. And in the Vajra Tent Tantra it is also said: From whatever appearance, the benefit of sentient beings is accomplished. Even appearing as a wine seller, the benefit of sentient beings is accomplished. Even appearing as a lion, the benefit of sentient beings is accomplished. Thus it is said, and so on. Therefore, in accordance with the inclinations of each individual sentient being, to gods, appearing as Indra; to asuras, appearing as the Strong Lineage; to humans, appearing as Shakyamuni Buddha; to animals, appearing as the Steadfast Lion; to pretas, appearing as Namkha Dzö or Flaming Mouth; to hell beings, appearing as Yama, the King of Dharma; through symbols and skillful means, with various behaviors, they gradually make them suitable vessels for the Dharma, which has already been proven by the above quotations. Therefore, although some believe in one body, and similarly, some believe in two, some believe in four, and some explain five bodies, and although there are many beliefs, all of these are included in the three bodies, so only a little is said. The detailed
Chinese
否则应当观待其他。像这样用心来熟悉道路，这是修持一切佛法的要义。如雅德班钦所说：为了调伏分别念而调伏，此殊胜禅定是经部，如实证悟是论藏，为了断除分别念而断除，为了平息痛苦而平息，通过净化执着来训练心，通过平息极端执着是中观之道，自解脱、遍及一切是大手印，于自性中圆满是大圆满。如是说。像我这样智慧浅薄的愚者，无法阐释究竟之义，没有见解的把握和修行的经验，也没有广博的学习知识。然而，金刚持本尊、大恩上师法王，其慈悲加持稍微融入心中。因此，应嘉多噶大喇嘛释迦桑波之请：需要区分基、道、果，为了回应恳切的劝请而写下此文，请好好记住并加以修持。对于此文有任何错误之处，向看到这些错误的大德们忏悔。藏译佛经和论著数量众多，各自的诀窍深奥难测，如法修持的人却很少。因此，像我这样的写作有什么用呢？即使如此，在此努力的任何善行，愿无分别、无造作、自然本真的实相，以及证悟善逝意趣的智慧，能引导众生到达普贤王如来的境界。这篇名为《菩提心之义修持文：基道果之义明晰》的文章，是应噶陀喇嘛释迦桑波的恳切劝请，由拉杰洛哲桑波在藏绒的寂静处所写。愿此文也能使一切众生相续中，显现离戏、无漏的智慧。吉祥！曼嘎朗！殊巴姆！殊巴姆！巴瓦图！ 名为《菩提心之义修持文：基道果之义思考》是见、修、行之窍诀。拉杰洛哲桑波。
English
Otherwise, one should look to others. Like this, familiarizing the mind with the path is to practice the essential meaning of all the Dharma. As Yakde Panchen said: "To tame is to tame for the sake of taming conceptual thoughts. This supreme samadhi is the Sutra Pitaka. Realizing as it is, is the Abhidharma. To cut is to cut for the sake of cutting conceptual thoughts. To pacify is to pacify for the sake of pacifying suffering. Training the mind is through purifying grasping. The Middle Way is through pacifying extreme grasping. Self-liberation, all-pervasive, is the Great Seal. Complete in its own state is the Great Perfection." So it is said. A fool like me, with weak intelligence, cannot expound the definitive meaning, and lacks the confidence of view and the experience of meditation. Although I do not have vast learned knowledge, the blessing of the compassion of the Vajradhara himself, the great lama, the Lord of Dharma, has slightly entered my heart. Therefore, at the urging of Lama Shakya Zangpo of Kathok: "It is necessary to distinguish the base, path, and fruit," I wrote this in response to the earnest request. Please remember it well and practice it. Whatever errors there may be in this, I confess to the great beings who see them. There are many translated Tibetan scriptures and treatises, and the individual instructions are immeasurably profound, but there are few who practice them properly. Therefore, what is the use of writing like mine? Nevertheless, whatever merit there is in this effort, may the non-conceptual, unfabricated, natural state of suchness, and the wisdom that realizes the intention of the Sugatas, lead all beings to the state of Samantabhadra. This text, called "A Clear Explanation of the Meaning of Base, Path, and Fruit: A Text on Meditating on the Meaning of Bodhicitta," was written by Lhaje Lodro Zangpo in the secluded retreat of Tsangrong, at the earnest urging of Kathok Lama Shakya Zangpo. May this also cause the wisdom free from delusion and defilements to manifest in the minds of all sentient beings. Good! Mangalam! Shubham! Shubham! Bhavantu! The text called "A Reflection on the Meaning of Base, Path, and Fruit: A Text on Meditating on the Meaning of Bodhicitta" is a manual of view, meditation, and conduct. Lhaje Lodro Zangpo.