Chinese
功德宝藏论释《二谛光明月灯》。堪钦·云丹嘉措。 功德宝藏论释《二谛光明月灯》。堪钦·云丹嘉措。 间隔。 功德宝藏论释《二谛光明月灯》下函。第三，宣说大士道之真实菩提心二种修法，分三：如理宣说道的支柱理性之乘；如密宣说道的密义密咒金刚乘；如近道宣说自性大圆满。 第一，如理宣说道的支柱理性之乘，分三：修心四无量品；立誓受持菩提心品；学处学修愿行学处品。第一分二：宣说大乘道之总纲；真实宣说四无量。第一分三：思维生起心之方式；方便转为大乘道；宣说彼二结合于相续中生起之次第。第一，如是皈依后，最初进入大乘道之真实，应知彼道之差别。于此，见一切有如火坑，为息灭自身之痛苦与烦恼，修学三学道，虽仅得寂灭一分，然因思行狭小，故名小乘。彼因之果，乃水池，如滞留浊水般，仅于寂灭烦恼之灭尽中，未离阿赖耶之习气而住，故二利圆满之富饶，一切如愿而生之如意宝般之菩提心界，从大乘种姓中退失之声闻缘觉之士夫，其心趣入寂灭一分，彼者最终为诸佛劝请，以空性之智慧与缘众生之慈悲，以不堕轮回之寂灭为引导之导师般，以串习之力，大乘种姓觉醒，而趋入甚深广大之大乘法。
English
Commentary on the Treasury of Precious Qualities, "Moon Lamp Illuminating the Two Truths." Khenchen Yonten Gyatso. Commentary on the Treasury of Precious Qualities, "Moon Lamp Illuminating the Two Truths." Khenchen Yonten Gyatso. Interruption. The lower part of the commentary on the Treasury of Precious Qualities, called "Moon Lamp Illuminating the Two Truths," is complete. Third, explaining the meditation on the two aspects of Bodhicitta, the actual path of the Great Being, has three parts: Explaining the main structure of the path according to the Vehicle of Reasoning; explaining the hidden meaning of the path according to the Secret Mantra Vajra Vehicle; and explaining the near path according to the Great Perfection of Naturalness. First, explaining the main structure of the path according to the Vehicle of Reasoning has three parts: The chapter on cultivating the mind with the four immeasurables; the chapter on taking the vow to fully embrace Bodhicitta; and the chapter on the precepts of learning, which includes the precepts of aspiration and engagement. The first has two parts: Explaining the general summary of the Great Vehicle path; and directly explaining the four immeasurables. The first has three parts: The way of generating the thought of Bodhicitta; the method of transforming actions into the Great Vehicle path; and explaining the order in which these two combine to arise in the mindstream. First: Having thus gone for refuge, one should first understand the distinctions of the actual path of the Great Vehicle when entering it. Here, seeing all of existence as like a pit of fire, and training in the path of the three trainings for the sake of pacifying one's own suffering and afflictions, even if one attains only a one-sided Nirvana, it is called the Lesser Vehicle because of the smallness of thought and action. The result of that cause is a pond, like stagnant, muddy water, remaining in a state of mere cessation of afflictions without being separated from the habitual tendencies of the alaya, so the realm of Bodhicitta, like a wish-fulfilling jewel that brings forth all the wealth of the two benefits perfectly and as desired, is lost from the lineage of the Great Vehicle. The mind of the Hearers and Solitary Realizers who have entered into a one-sided peace is ultimately urged by the Buddhas, and through the power of associating with a guide who leads to a non-abiding Nirvana with the wisdom of emptiness and the compassion focused on sentient beings, the lineage of the Great Vehicle is awakened and enters into the profound and vast Dharma of the Great Vehicle.
Chinese
因此，必须首先进入如海般的智慧中，从法身中无勤生起一切相智的果位，常遍任运大事业的珍宝洲。因此，有智慧的人首先进入的道是大乘。如《波罗蜜多摄颂》所说： “对于成办世间义无力者，两种乘门永当舍弃，胜者以悲宣说大乘道，彼等趣入利他一味性。” 也就是说，按照究竟分为三乘的宗义，小乘的决定种姓不会从小乘的果位退转，而不决定的种姓，虽然认为先入小乘道再入大乘，但按照中观宗的观点，如《月灯经》所说：“此等有情皆当成正觉，此处无有非器之有情。” 这样，虽然说暂时的小乘以遮止的方式断绝了种姓，并且分别宣说了三乘的种姓，但最终没有众生不是通过大乘道而成佛的。因此，有些人从一开始就具有广大的发心，并且获得了对空性的信解，因此能够修学大乘道；有些人从小乘道开始修学；还有些人在获得小乘果位之后才生起大乘心。第二，使加行转为大乘道的方法是：布施等方便分，只要没有被殊胜的智慧所摄持，就不会得到波罗蜜多的名称，并且没有被授记为五种体性是成佛之因，因此，就像低劣的物质存在于铁矿中一样，低劣的善根和衰损的善根，如果以方便之主菩提心和智慧之主通达诸法无自性的见解相结合，就像炼金术一样，立即就能将低劣的物质转化为价值连城的黄金，从而转为成佛之因。第三，宣说将二者结合起来在相续中生起的次第：为了获得不住于任何边的涅槃，所修之道也应当与之相应。
English
Therefore, one must first enter the ocean-like wisdom, and from the Dharmakaya, the fruit of omniscience, the spontaneously accomplished great activity of constant pervasion, arises effortlessly in the precious island. Therefore, the path that wise people first enter is only the Mahayana. As it is said in the Compendium of Perfections: "For those who are powerless to accomplish worldly purposes, the two vehicles should be abandoned forever. The Victorious One taught the Mahayana path with compassion, and they enter into the single taste of benefiting others." That is to say, according to the doctrine that ultimately divides into three vehicles, the definite lineage of the Hinayana will not turn away from the fruit of the Hinayana, but the indefinite lineage, although it is thought that they first enter the Hinayana path and then enter the Mahayana, according to the view of the Madhyamaka school, as it is said in the Sutra of the Moon Lamp: "All these beings will become Buddhas, and there are no non-receptacles among sentient beings here." In this way, although it is said that the temporary Hinayana cuts off the lineage by way of negation, and the lineages of the three vehicles are separately proclaimed, ultimately there are no sentient beings who do not become Buddhas through the Mahayana path. Therefore, some people have a vast aspiration from the beginning and have obtained faith in emptiness, so they are able to study the Mahayana path; some people start studying from the Hinayana path; and some people generate the Mahayana mind after obtaining the Hinayana fruit. Second, the method of transforming the application into the Mahayana path is: the aspects of means such as generosity, as long as they are not grasped by excellent wisdom, will not even receive the name of Paramita, and it has not been prophesied that the nature of the five aspects is the cause of enlightenment. Therefore, just as inferior substances exist in iron ore, inferior roots of virtue and deteriorated roots of virtue, if combined with the chief of means, the mind of enlightenment, and the chief of wisdom, the view of realizing that all phenomena are without inherent existence, like the elixir of alchemy, can immediately transform inferior substances into priceless gold, thereby transforming them into the cause of enlightenment. Third, explaining the order in which the two are combined and arise in the continuum: in order to obtain Nirvana that does not abide in any extreme, the path that is practiced should also be in accordance with it.
Chinese
而且，为了防止堕入寂灭的极端，通过大慈悲心，缘无边无际的众生，将所有善法完整地归纳于六度中，并修持的方法；为了防止堕入有边的极端，以证悟一切法为空性的智慧，不视被三轮所摄持的诸法为真实，从而断除一切对实有的执着。经中说：方便是知晓摄集，智慧是知晓完全断除，方便是观照众生，智慧是不观照一切法。如是，将二者结合起来的空性大悲藏菩提心，其自性从初地就存在。那么，如何在相续中生起它的因的次第呢？如果反复修习四无量心的智慧，所有的思维和行为都会转变为大乘道，因此与田地耕作者的法相同，所以赋予了这样的名称。为什么要称它们为无量呢？学师友善知识觉贤（Buddhagupta）说：如此，缘无量众生，以及无量福德资粮，无量法，无量智慧。第一个是说无法衡量三界众生的多少；第二个是说福德和智慧两种，是生起的因或自性；第三个是说佛陀的伟大功德，如十力和四无畏等；第四个是说由于所知与能知无二无别，成为如来智慧的对境，即慈爱等四法安住的自性。因此，这四无量是未生起愿菩提心者生起的方便，生起后安住于愿菩提心的自性，也转变为它的学处。如是修习智慧后，生起愿行菩提心二者，并如理修学它们的行持和止息之学处，由此方便与智慧相结合的菩提心，在资粮道和加行道中只是随顺相似，在见道中才能如实生起。第二，真实宣说四无量有五：四无量的所缘境、歧途、殊胜之处、修习之法、利益。
English
Moreover, to prevent falling into the extreme of quiescence, through great compassion, focusing on limitless sentient beings, completely gathering all virtuous dharmas within the six perfections, and the method of practicing them; to prevent falling into the extreme of existence, with the wisdom that realizes all dharmas as the essence of emptiness, not viewing the dharmas encompassed by the three spheres as true, thereby cutting off all clinging to entities. As the sutra says: "Skillful means is knowing how to gather; wisdom is knowing how to completely cut off; skillful means is looking at sentient beings; wisdom is not looking at all dharmas." Thus, the characteristic Bodhicitta, which combines these two, the essence of emptiness and compassion, exists from the first ground. So, what is the order of causes for how it arises in the continuum? If one repeatedly trains the mind in the four immeasurables, all thoughts and actions will transform into the path of the Great Vehicle, therefore it is similar to the dharma of a field worker, so that name is given. Why are they called immeasurable? The teacher Buddhagupta said: "Thus, focusing on immeasurable sentient beings, and immeasurable accumulations, immeasurable dharmas, and immeasurable wisdom." The first is that one cannot estimate how many sentient beings there are in the three realms; the second is that merit and wisdom are of two types, being the cause or essence of generation; the third is the great qualities of the Buddha, such as the ten powers and the four fearlessnesses; the fourth is that since what is known and what knows are inseparable, it becomes the object of the Tathagata's wisdom, that is, the four dharmas such as love abide in that essence. Therefore, these four immeasurables are also the means for generating the aspiration mind that has not yet arisen, and once generated, they abide in the essence of the aspiration mind, and also become its training. Thus, having trained the mind, generating the two Bodhicittas of aspiration and engagement, and properly studying the practices of engaging and ceasing, from this the Bodhicitta that combines skillful means and wisdom is only similar in the accumulation and preparation stages, and arises as it is on the path of seeing. Second, there are five aspects to the actual explanation of the four immeasurables: the objects of the four immeasurables, the wrong paths, the special features, the method of meditation, and the benefits.
Chinese
第一共有四种：慈爱的、悲悯的、喜悦的、以及舍弃的所缘行相。第一，慈爱的所缘行相是什么呢？ 慈爱无量之体性为何？ 如此，所缘是其他众生，那些连仅仅增上生之安乐都不具足的恶趣众生们；以及虽获得天界，却不具足拥有财富之安乐的贫穷者等所代表的，为安乐所困乏的众生们；以及不具解脱之乐的轮回中的一切众生之间。 行相是：希望他们具有从增上生之安乐直至究竟解脱之乐。 并且，仅仅是希望他们具有安乐，心想“如果他们拥有安乐该多好啊”，这仅仅是一些普通人和声闻、独觉们才有的。 菩萨的慈爱，譬如极其疼爱和喜爱自己孩子的母亲，从内心深处慈爱和关怀自己的孩子，为了让孩子快乐幸福而努力，自己忍受寒冷饥渴等任何痛苦，即使孩子对自己不好，仍然慈爱地对待他们，不会生气。 同样，要常常以利益一切众生的心态，以欢喜心看待一切众生，将自己的身体、受用以及过去、现在、未来三世的一切善根全部汇集起来，完全奉献给其他众生，给予他们暂时和究竟的巨大利益。 无论众生对自己做出何种伤害，仍然以慈爱之心对待并忍受。 应当学习这种方式。 虽然现在初学者可能无法完全做到，但要以善良的利益他人的心来反复调整自己的心态。 如果对他人产生伤害的念头，就要自我谴责，并立即专门针对那个对象修习慈爱。 经常尽力以身体利益众生，并通过向乞丐施舍食物等方式，尽力布施财物。 还要劝他人行善，并将自己的善根回向等，尽一切可能努力采取各种方法，一心一意地为众生的安乐着想。 如此修习的利益是，《大解脱经》中说：