English
When I started to lead the horse, Yama threatened me with a hammer, saying: Who can interfere with each other's karma? In that instant, I was born in the Thirty-Three Heavens, etc., and immeasurable merits were proclaimed. Explaining the benefits of entering: Obtaining great benefits from the mind of aspiration. Therefore, the benefits of entering are limitless. Because actual union is completely universal. Through a moment of union, with the supreme mind that pervades, it is said that one can accumulate the two accumulations of many kalpas. Like this, with heightened intention fully aroused, there are immeasurable benefits in the moment of union, and even just aspiration has immeasurable benefits. Here, in the Sutra of Daughter Moon Treasure, it says: Even just a mind that benefits others, the benefits are extremely immeasurable. What need is there to mention those who act for the benefit? And as it says in the Bodhisattvacaryāvatāra: Even just thinking of benefiting, it is superior to offering to all the Buddhas. What need is there to mention striving for the benefit of all beings without exception? The reason for this is: Killing a black man with a short spear accumulates the merit of forty thousand kalpas. The Brahmin boy, Star, practiced celibacy in the forest for twenty thousand years with hardship, and when he went to the city for alms, he was seen by the merchant's daughter. Because she did not agree to offer him food in her home, he thought of dying. In order to save his life, he gave up celibacy, and thus accumulated the merit of twenty thousand kalpas, etc., as stated in the Sutra of Great Secret Skillful Means. Furthermore, aspiration does not have the merit of continuously producing fruit, while entering has the distinction of continuously producing merit. As it says in the Bodhisattvacaryāvatāra: From the mind of aspiring for enlightenment, although great fruits arise in samsara, it is not like the continuous arising of merit from the mind of entering. Explaining how to accumulate merit through the power of intelligence: Now, while explaining that each moment can accumulate many merits, in order to dispel the wrong conceptions of those with inferior intelligence. The reason is: Therefore, all that is said about countless three, etc., such as quickly perfecting, slowly perfecting, and liberation in one lifetime, depends on the power of intelligence. That is, whichever is accomplished by the three—skillful means, diligence, and supreme wisdom—is the supreme power. Like this, bodhisattvas with extremely dull faculties are number
Chinese
无地三十三，资粮道和加行道二者中有三，十地每一地有三个。中等根器的是七个，资粮道和加行道二者各有二个，见道中一个，修道中二个。利根的是三个，学师友巴所著的《中观宝灯论》中说：利根者需三个无数劫才能现证圆满成佛，中等根器者需七个无数劫，钝根者需三十三个无数劫。所谓利根的三个，在《经庄严论》中说：三个无数即圆满，修习即告完成。以及在《八千颂大释》中说：第一个无数是从资粮道开始到第一地之间圆满，第二个是从无垢地到第七地之间，第三个是从不动地到佛地之间。在《菩萨地》中说：资粮道和加行道二者中一个，从第一地到第七地之间一个，清净三地中一个。如同将田地的边界也算作田地一样，第一地之前将资粮道和加行道说成无数的道理，与地部的意义相同。如此所说的无数也是由根器的利钝而安立的，利根的三个无数也是指次第逐渐平等积聚二资粮而言。如果说是以强大的心力，每一个刹那都能聚集许多劫的资粮，也就不需要像那样积累三个无数劫了。密法中是以根器非常敏锐者的角度出发，以强大的心力，每一个刹那都能聚集无数的资粮，并且持续不断地修学，因此才能迅速地在一生中获得解脱。也就是获得灌顶之后，开始修习二次第，就进入了资粮道的微小部分。之后如果以精进和伟大的方便来努力，据说在这一生中就能获得见道，获得见道之后，因为没有生死，所以能在这一生中圆满修道，从而获得菩提。而且，获得见道之后，如果愿意，甚至可以在七天内成就菩提。《二万颂》中说：诸法于诸法的名
English
There are thirty-three without grounds. Three in the two paths of accumulation and joining. Each of the ten grounds has three. The medium is seven. Two each in the two accumulations and joining. One in the path of seeing and two in the path of meditation. The sharp is three. In the "Lamp for the Precious Middle Way" composed by the teacher Bha, it says: "Sharp faculties attain complete enlightenment in three countless eons. Medium faculties in seven countless eons. Dull faculties in thirty-three countless eons." The three of the sharp are: In the Ornament of the Sutras, it says: "Three countless are complete, the practice is finished." And in the Great Commentary on the Eight Thousand, it says: "The first countless is completed from the path of accumulation to the first ground. The second is from the stainless ground to the seventh. The third is from the immovable ground to the ground of Buddhahood." And in the Bodhisattva Ground, it says: "One in the two accumulations and joining, one from the first ground to the seventh, and one in the three pure grounds." Just as the boundary of a field is counted as a field, the way of saying countless accumulations and joining before the first ground is the same in meaning as that of the ground category. The countless numbers spoken in this way are also established by the sharpness and dullness of the faculties. The three countless of the sharp are also taken to mean gradually and equally accumulating the two accumulations. However, if it is said that with great mental strength, one can accumulate many eons of accumulation in each moment, then there is no need to accumulate three countless eons in that way. In the secret mantra, it is from the perspective of those with extremely sharp faculties, with great mental strength, one can accumulate countless accumulations in each moment, and by continuously studying, it is reasonable to quickly attain liberation in one lifetime. That is, after receiving empowerment and entering the practice of the two stages, one has entered a small part of the path of accumulation. Then, if one strives with diligence and great means, it is said that one can attain the path of seeing in that very lifetime. After attaining the path of seeing, since there is no birth or death, one can complete the path of meditation in that very lifetime and attain enlightenment. Moreover, after attaining the path of seeing, if one wishes, one can accomplish enlightenment even in seven days. The Twenty Thousand says: "Dharmas to the names of dharmas."
Chinese
如果获得完全清净的菩萨大士想要，即使七天也能证得无上圆满菩提。从那以后，因为拥有自主，所以如其所愿地成就，随心所欲。声闻缘觉进入大乘，也说依靠圣者的身体可以证得菩提。因此，密咒之法一生解脱，多也不值得计数。如此，咒语因方法深奥且众多，所以迅速获得见道，乃至见道之前，方法和精进有差别。在那之后，根器非常敏锐的菩萨和持咒者到达地的时间没有差别。对于愚钝者来说，修持密咒的持咒者通过圣者迅速解脱。世间上，精进和方法强大、智慧广大的人，做事迅速成就，而普通人不能成就，也用这个例子来理解。总之，不是前往他处，而是在内心，仅仅是清净心性光明上的污垢，而不是成就未成就之基，因此容易成就，经中如此说道。讲述如何对新产生的菩提心生起欢喜：殊胜菩提心，此乃慈悲之树具精华，善妙荷负众生之重担，梵天等世间亦未曾有，为己亦未曾梦见过，为他更何须说之菩提心，对前所未有之生起当生喜。又如《入中论》所说：声闻中佛由胜生，佛陀亦从菩萨生，悲心以及无二智，菩提心是佛子因，是故首先赞悲心。如是，如慈悲之树，荷负着无边众生鸟群的重担，那些殊胜的菩提心，即使是想要利益自己的父母等，以及世间的主宰梵天等也没有，对自己来说，也只是以前仅仅执着于今生，对于从未有过的这种心生起而欢喜。如《入行论》所说：
English
If a great Bodhisattva who has attained perfect purity wishes, they can attain complete and perfect enlightenment in as little as seven days. From then on, because of having autonomy, they accomplish as they wish, fulfilling all desires. It is also said that even Hearers and Solitary Realizers who enter the Mahayana path can manifest enlightenment through that noble body. Therefore, there are countless instances of liberation in one lifetime through the path of Secret Mantra. Thus, Mantra swiftly leads to the path of seeing because its methods are profound and numerous. Up to the path of seeing, there is a difference in method and diligence. Beyond that, it is said that there is no difference in the time it takes for Bodhisattvas with extremely sharp faculties and Mantra holders to reach the Bhumis. Among the dull-witted, Mantra holders who practice Mantra are liberated quickly through the power of the noble ones. In the world, those with great diligence, skillful means, and great wisdom accomplish tasks quickly, while ordinary people do not. This example should help you understand. In short, it is not about going elsewhere, but about purifying the stains on the mind's own clear light within. It is not about accomplishing something that is fundamentally unaccomplished, so it is easily accomplished, as stated in the Tantras. Explaining how to generate joy for the newly born: The supreme Bodhicitta, this is the essence-filled tree of compassion, which perfectly carries the great burden of beings, is unprecedented even in the worlds of Brahma and others, and not even dreamed of for oneself. What need is there to mention the Bodhicitta for others? Generate joy for the birth of what was never before. Furthermore, as stated in the Madhyamakavatara: Hearers and middle Buddhas are born from the Victorious One, Buddhas are born from Bodhisattvas, the mind of compassion and non-dual wisdom, and Bodhicitta are the cause of the Buddha's children. Therefore, first praise compassion. Thus, like the tree of compassion, bearing the burden of countless flocks of birds of beings, that supreme Bodhicitta is not found even in parents and others who wish to benefit themselves, nor in the lords of the world like Brahma. For oneself, one has only been concerned with this life until now. Rejoice in the birth of such an unprecedented mind. As stated in the Bodhicaryavatara:
Chinese
或者不是这样，谁有这样的利他之心？即使是天神和苦行者，梵天也有这样的心吗？众生自己，以前为了自己的利益，也没有这样的想法，如果在梦中也没有梦到过，怎么会为了他人的利益而生起呢？其他人即使为了自己的利益，也不会产生利益众生的心。这种珍贵之心的特殊之处，是前所未有的奇迹。如是说。像这样奇妙的心，能成办自他二利，也是供养如来最殊胜的。就像那里面所说：这能令如来欢喜，也能圆满成办自己的利益，也能消除世间的痛苦，因此我应当时常这样做。如是说。而且，如果不生起菩提心，就无法成佛，因此劝诫要生起菩提心。如经中所说：《菩提心释》中说：不生起菩提心，就永远无法成佛，在轮回中成办自他利益的，没有其他方法。如是说。第三，受持之仪轨分为加行、正行、后行三部分。前行有二：积聚顺缘，行七支供。积聚顺缘也有六个方面。受持之境是：因此，在生起菩提心时，如果自己有能力，就观想面前虚空中，有佛和菩萨的集会而受持，应如《文殊师利刹土功德庄严经》中所说的那样做，也可以按照下面将要出现的仪轨来受持。其中，《菩提道灯论》中说：如果找不到上师，那么受持其他律仪的仪轨，也应如理宣说。过去，文殊菩萨化身为安巴拉札时，如何发菩提心，应如《文殊师利佛土庄严经》中所说的那样，在这里清晰地书写。在诸位怙主面前，生起圆满的菩提心，邀请一切众生作为宾客，将他们从轮回中解脱出来。从今以后，直到获得无上菩提之前，都不要有恼害心、嗔恨心、吝啬和嫉妒。应当行持梵行，断除罪恶和欲望，守护戒律。
English
Or not, who has such altruistic thoughts? Even gods and ascetics, does Brahma have such thoughts? Sentient beings themselves, in the past, for their own benefit, did not have such thoughts. If they have not even dreamed of it in their dreams, how can it arise for the benefit of others? Others, even for their own benefit, do not generate the thought of benefiting sentient beings. This special quality of the precious mind is an unprecedented miracle. Thus it is said. Such a wonderful mind accomplishes the benefit of both self and others, and is also the most supreme offering to the Tathagata. As it is said therein: This pleases the Tathagata, and also perfectly accomplishes one's own benefit, and also eliminates the suffering of the world, therefore I should always do this. Thus it is said. Moreover, if one does not generate Bodhicitta, one cannot attain Buddhahood, therefore it is advised to generate Bodhicitta. As it is said in the Bodhicitta Commentary: Without generating Bodhicitta, one will never attain Buddhahood, and there is no other way to accomplish the benefit of oneself and others in Samsara. Thus it is said. Third, the ritual of taking vows is divided into three parts: preliminary, main, and subsequent. The preliminary part has two aspects: accumulating favorable conditions and performing the seven-branch offering. Accumulating favorable conditions also has six aspects. The object of taking vows is: Therefore, when generating Bodhicitta, if one has the ability, one should visualize the assembly of Buddhas and Bodhisattvas in the sky in front and take the vows, and should do as described in the "Manjushri Pure Land Qualities Adornment Sutra", and one can also take the vows according to the ritual that will appear below. Among them, the "Lamp for the Path to Enlightenment" says: If you cannot find a lama, then the ritual for taking other vows should also be properly explained. In the past, when Manjushri transformed into Ambaraja, how to generate Bodhicitta, should be clearly written here as described in the "Manjushri Buddha Land Adornment Sutra". In front of the protectors, generate perfect Bodhicitta, invite all beings as guests, and liberate them from Samsara. From now on, until attaining supreme enlightenment, do not have harmful thoughts, angry thoughts, stinginess, and jealousy. One should practice celibacy, abandon sins and desires, and guard the vows.