Chinese
越过了恒河沙数般的各方世界，为了利益和安乐那些堕入地狱、饿鬼和畜生之道的众生，宣说了佛法。如此二十二种。论师吉祥智慧称，最初的三种是发愿，后面的十九种想要进入。以意乐等三种的差别，发愿心有三种，进入心被称为十九种。虽然这样说，但必须认为每一个场合都有发愿和进入两种。发愿是追求菩提的那部分，进入是通过行为在实践上做出区分的那部分，两者必须具备。生起菩提心的所依，如唯识宗所说，为了使最初未获得的获得，生于别解脱的七种律仪中的任何一种所依。如《菩提道灯论》所说：别解脱律仪七种中，常具其他律仪者，有菩萨律仪分，否则则无。如中观宗所说，生起想要领受菩提心的任何意乐中，不一定需要闲暇圆满的人身。如《宝积经》所说：那时宣说此法类时，天、龙、非天、迦楼罗和无数的大腹行等，都发起了无上正等觉之心。这两种观点实际上并不矛盾，可以这样理解：这样在生起菩提心时，即使没有命名为别解脱戒，但实际上需要像不杀生等誓言，因此，从这方面来说，所依必定是相似的，必定生于从损害意义上转变想法的人。如果没有能够受持任何一种别解脱戒的人，则在任何情况下都不会生起，因为这与菩提心本身的学处相违背。总之，想要领受的众生，其地界所摄持的是身体的所依，而信心等殊胜的福德心是意乐的所依。如《宝积陀罗尼经》所说：于胜者及胜者之法信，于无上菩提亦信，于佛子之行亦信
English
Having passed through worlds in all directions as numerous as the sands of the Ganges River, the Dharma was taught for the benefit and happiness of those sentient beings who have gone to the realms of hell, hungry ghosts, and animals. Thus, there are twenty-two types. The teacher Pal Yeshe Drakpa said that the first three are aspiration, and the latter nineteen are intended to enter. By the distinction of intention and so on, the mind of aspiration is of three types, and the mind of entering is considered to be of nineteen types. Although it is said so, it must be assumed that there are two types of aspiration and entry in each case. Aspiration is the part that seeks enlightenment, and entry is the part that distinguishes practice through action, both of which must be complete. Also, the basis for generating the mind of enlightenment, according to the Mind-Only school, is that in order to obtain what has not been obtained before, it arises on the basis of any of the seven types of individual liberation vows. As it says in the "Lamp for the Path to Enlightenment": Among the seven types of individual liberation vows, One who always possesses other vows, Has the potential for the vows of a Bodhisattva, Otherwise, it is not possible. According to the Madhyamaka school, it arises in any mind that desires to take the mind of enlightenment, and it does not necessarily require only a human body with leisure and endowment. As it says in the "Heap of Jewels Sutra": At that time, when this Dharma category was taught, gods, nagas, non-gods, garudas, and countless great belly-crawlers all generated the mind of unsurpassed, perfect, and complete enlightenment. These two views are not actually contradictory and can be understood as follows: In this way, when generating the mind of enlightenment, even if it is not named as individual liberation vows, it is actually necessary to have vows such as not killing, so from this aspect, the basis must be similar, and it must arise in someone who has turned their mind away from harming the meaning. If there is no one who can keep any of the individual liberation vows, then it will not arise in any case, because it contradicts the very precepts of the mind of enlightenment. In short, the element of the being one wishes to take is the basis of the body, and the special mind of merit, such as faith, is the basis of the mind. As it says in the "Konchok Tala Sutra": Having faith in the Victorious One and the Dharma of the Victorious One, And also having faith in the unsurpassed enlightenment, And having faith in the conduct of the sons of the Victorious One.
Chinese
那。具有智慧的人们生起心。如是说。安住的所依也是，在何处生起，在该所依上，在坏灭的因未生起之间安住。生起菩提心的因是，缘佛的信心，缘众生的悲心，听闻菩提心的利益，从这三者生起。在《经庄严论》中说： 友力因力与根本力，闻力善习之生起，不稳固与稳固生起，由他所教发心说。如是说。其中，依止殊胜的友伴或者善知识的劝请而听闻，由此生起的愿菩提心是不稳固的最初因；自己串习善法，因的种姓觉醒，以及根本的悲心生起，由此生起的行菩提心是稳固生起的因，说是从生起之后产生这些。菩提心的体性也是，为了他众利益而想要获得圆满菩提，与此不离的愿行所摄持的心，成为六度波罗蜜多的体性。《华严经》中说： 菩提心也是为了他众的利益而发起的，愿和行的自性，与波罗蜜多等具有的。如是说。其中，菩提心两种，以及三律仪，虽然以遮止而分，但体性是一，以利他之心和行善而成为愿行。论师智藏的《能仁密意庄严论》中： 两种菩提心，也是为了他众的利益而想要获得圆满菩提，不会超出这个范围。如是说。其中，以自相续调伏而成为调伏律仪，由此行利他之事而成为饶益有情，增长二资粮等而成为摄善法戒律仪，所有这些也都是以调伏自相续的不善业及其习气，所以说是菩萨的律仪。譬如，一颗宝珠，也有息灭瘟疫，产生所需所欲，遣除黑暗等等，一个体性有不同作用一样。各自的自性广说如下： 现在宣说愿行之体性，愿是四无量心之
English
That. The minds of those who possess wisdom arise. Thus it is said. The basis of abiding is also, wherever it arises, it abides on that basis until the cause of decay has not arisen. The causes for generating Bodhicitta are faith directed towards the Buddha, compassion directed towards sentient beings, and hearing the benefits of Bodhicitta, arising from these three. In the Ornament of the Sutras, it says: The power of friends, the power of causes, and the power of the root, the power of hearing, arising from the habituation of virtue, unstable and stable arise, the Bodhicitta taught by others is explained. Thus it is said. Among these, relying on a noble friend or being urged by a virtuous spiritual friend and listening, the aspiration Bodhicitta that arises from this is the initial cause of instability; habituating oneself to virtue, awakening the seed of the cause, and the arising of the root of compassion, the engagement Bodhicitta that arises from this is the cause of stable arising, it is said that these arise after arising. The essence of Bodhicitta is also, the mind that is inseparable from the desire to attain perfect enlightenment for the sake of others, which is encompassed by aspiration and engagement, becomes the essence of the six perfections. In the Arrangement of the Tree, it says: That Bodhicitta also sets out for the benefit of others, the nature of aspiration and engagement, whatever possesses the perfections and so forth. Thus it is said. Among these, the two Bodhicittas, and the three trainings, although divided by negation, are of one essence, becoming aspiration and engagement through the mind of benefiting others and practicing virtue. In the Ornament of the Intentions of the Sage by the teacher Jnanasri: Both Bodhicittas also desire perfect enlightenment for the sake of others, and do not go beyond this. Thus it is said. Among these, the training of discipline is the discipline of restraint through restraining one's own continuum, benefiting others through this becomes benefiting sentient beings, increasing the two accumulations and so forth becomes the training of accumulating virtuous dharmas, all of these also restrain the non-virtue and its habits of one's own continuum, therefore it is said to be the Bodhisattva's discipline. For example, a single jewel also has the ability to pacify epidemics, produce desired objects, dispel darkness, and so forth, just as one essence has different aspects. The detailed explanation of each individual nature is as follows: Now explaining the nature of aspiration and engagement, aspiration is the four immeasurables.
Chinese
的自性。进入则认为是六度。也就是，慈氏请问经中说：慈氏，其中为他人利益而发愿也是大慈、大悲、大喜、大舍。如理行持也是六度。发愿心的利益的解说：那二者各自从差别利益的角度也应当了解。略说发愿的利益：众生啊，谁对遍及十方的佛，于无数劫中承侍供养，仅仅是为了自己获得安乐。那样的福德也无法与发愿相比。如经中所说：圣者大般涅槃经的法类中说：谁对一切佛，以七宝和卧具，以及食物天物无量，乃至生命尽头作供养，不如一瞬间，为众生，发菩提心殊胜。对此没有衡量。又说：任何士夫菩提心，哪怕只修习一瞬间，那样的福德聚，诸佛也无法数尽。如是说。譬喻的解说：为了确立它的合理性。仅仅消除众生少许痛苦的心，一瞬间生起也能从恶趣解脱，并且说能感受无量天人的安乐。船主友人的女儿布施了四喀尔沙巴尼，八个，十六个，三十二个，然后用脚踢母亲的头，结果在海岛上被四个，八个，十六个，三十二个天女迎接，善业耗尽后，堕入南方铁室，当头上转动着利刃时，她想：如果阎浮提中用脚踢母亲头的人很多，他们也一定会来这里。希望我的行为能起到作用，让他们不要生到这里。就在这一瞬间，利刃停止转动，她寿命终结后转生到兜率天。还有，导师在地域中转生为杰巴格西达时，业力使然要拉着火 रथ（藏文，梵文，ratha， रथ， chariot，车）时，噶玛茹巴没有拉动车，阎魔的瓦措生气了，用火锤击打他时，生起了慈悲心。杰巴格西达
English
Its essence. Entering is considered the six perfections. That is, in the Sutra Requested by Maitreya, it says: Maitreya, wishing for the benefit of others is also great love, great compassion, great joy, and great equanimity. Proper conduct is also the six perfections. Explanation of the benefits of aspiration: Those two should also be understood separately from the perspective of their distinct benefits. Briefly, the benefits of aspiration are: Beings, whoever serves and makes offerings to the Buddhas who pervade all directions for countless eons, only seeking their own well-being. That merit cannot compare to aspiration. As it is said in the scriptures: In the category of teachings of the Great Nirvana Sutra of the Noble One, it says: Whoever offers to all the Buddhas, with seven jewels and bedding, and immeasurable divine food and celestial objects, until the end of their life, is not as supreme as aspiring to enlightenment for the sake of sentient beings for a moment. There is no measure for that. Furthermore, it is said: Any person who cultivates the mind of enlightenment, even for a moment, the accumulation of merit from that, even the Victorious Ones cannot enumerate. Thus it is said. Explanation of the analogy: To establish its rationality. The mind that alleviates even a small amount of suffering of beings, even arising for a moment, can liberate from the lower realms, and it is said that one can experience immeasurable happiness of gods and humans. The daughter of the shipmaster's friend gave four karshapanas, eight, sixteen, and thirty-two, and then kicked her mother's head, as a result, on an island in the ocean, she was greeted by four, eight, sixteen, and thirty-two goddesses, and after the virtuous karma was exhausted, she fell into a southern iron chamber, and when the razor was spinning on her head, she thought: If there are many people in Jambudvipa who kick their mother's head, they will surely come here too. I hope my actions will be effective, so that they will not be born here. In that instant, the razor stopped spinning, and she died and was reborn as a god in Tushita. Also, when the teacher was born in the hell realm as Gyadbagshita, due to karma, when pulling the fire रथ（藏文，梵文，ratha， रथ， chariot， chariot，车）, Karma Rupa did not pull the chariot, and Yama's Vatsa was angry and struck him with a fire hammer, compassion arose. Gyadbagshita
Chinese
当我开始牵马时，阎罗王用锤子威胁我，说：谁能干涉各自的业力？就在这一瞬间，我转生到三十三天等等，宣说了无量的功德。 讲述进入的利益： 获得发愿心的巨大利益。 因此，进入的利益是无边的。 因为实际的结合是完全普遍的。 通过一瞬间的结合，以普遍的最胜心，据说可以聚集许多劫的二资粮。 像这样，以增上意乐完全策发，在结合的瞬间有无量的利益，仅仅是发愿也有无量的利益。 在这里，在《女儿月藏经》中说： 仅仅是对他人有益的心，利益也是极其无量的。 更何况是行利益者呢？ 又如《入行论》中说： 仅仅是想利益，也胜过供养诸佛。 更何况是勤奋于一切有情的利益呢？ 它的理由是： 杀死一个拿着短矛的黑人，可以聚集四万劫的资粮。 婆罗门童子星宿，以苦行在森林中清净行持了两万年，来到城市乞食，被商人的女儿看见。 因为没有答应在家中供养，他想去死。 为了救他的命，放弃了梵行，因此聚集了两万劫的资粮等等，如《大秘密方便善巧经》中所说。 此外，发愿没有持续产生果实的福德，而进入则具有持续产生福德的差别。 如《入行论》中说： 从菩提愿心，虽然轮回时产生大的果实，但不如进入的心的福德持续产生。 讲述以智慧力聚集资粮的方式： 现在，在讲述每一瞬间可以聚集众多资粮的同时，为了遣除智慧低下者的邪分别念。 理由是： 因此，所说的无数三等等，都是迅速圆满和长久圆满，以及一生解脱，依赖于智慧的力量。 也就是以方便、精进、殊胜智慧这三者来成办，哪一个都是无上的力量。 像这样，菩萨根器极其迟钝的，是数量