Chinese
萨巴自己说的。这样说。第三是智慧力量的差别：一般来说，诸位佛子菩萨修行道，是凭借大悲等善巧方便和圆满智慧所具有的力量，在短时间内对每一种行门进行修习，也能调伏那些不具备这样善巧方便和智慧的人们需要在漫长劫中修习的资粮。而且，菩萨道的限度，从是否能迅速到达究竟果位来区分，可以从《进入决定与不决定的手印经》中以五个比喻的方式来阐述，这里也同样阐述了：如同乘坐牲畜拉的车子而行走的菩萨，以及如同乘坐大象拉的车子而行走的菩萨，如同乘坐太阳和月亮而行走的菩萨，以及（包括）如同乘坐声闻的幻化神通而行走的菩萨，以及如同乘坐如来的幻化神通而行走的菩萨。其中，前两者会退转，后三者不会退转。第一种情况是，有些人想要超越如五佛刹土微尘数的世界，于是乘坐牲畜拉的车子而去，过了很久才走了百由旬，结果又被风吹回了百由旬，这样他就无法超越那么多的世界。这就像不接受、不读诵、不讽诵大乘经典，不如理作意，而是依赖声闻，读诵声闻的经典等等。这就是从菩提退转。还有些人想要超越那么多的世界，于是乘坐大象拉的车子而去，一百年走了两千由旬，结果像之前一样被赶了回来，这就像大小乘经典一起读诵等等，这也是从菩提退转。还有想要超越那么多佛刹的人，乘坐太阳和月亮的风车而去，过了很久才到达，这就像连声闻乘的一句话也不读诵等等，这样经过很久才能成就圆满菩提。想要超越那些刹土，如果乘坐声闻的神通而去，虽然比前者快，但也不能非常迅速地超越，就像…
English
Sapa himself said it. Thus it is said. The third is the distinction of the power of intelligence: In general, the princes, Bodhisattvas, cultivate the path by the power of great compassion and other skillful means and perfect wisdom. Even if they are taught each practice gate in a short time, they can subdue the accumulations that those who do not have such skillful means and wisdom need to cultivate for many eons. Moreover, the limit of the Bodhisattva path, distinguished by whether or not it can quickly reach the ultimate fruit, can be explained in the Sutra of Mudra Entering Certainty and Uncertainty with five metaphors, which is also explained here: like a Bodhisattva who travels by a cart pulled by livestock, and like one who travels by a cart pulled by an elephant, and like one who travels by the sun and moon, and (including) like one who travels by the miraculous power of a Shravaka, and like one who travels by the miraculous power of a Tathagata. Of these, the first two regress, and the latter three do not regress. The first case is that some people want to transcend worlds as numerous as the dust of five Buddha-fields, so they ride a cart pulled by livestock and go, and after a long time they have gone a hundred yojanas, but then they are blown back a hundred yojanas by the wind, so they cannot transcend so many worlds. This is like not accepting, not reading, not reciting the Mahayana scriptures, not attending to them properly, but relying on the Shravakas, reading the Shravaka scriptures, and so on. This is regressing from Bodhi. There are also some who want to transcend so many worlds, so they ride a cart pulled by an elephant and go, and in a hundred years they have gone two thousand yojanas, but then they are driven back as before, like reading both the Great and Small Vehicle scriptures together, and so on, which is also regressing from Bodhi. There are also those who want to transcend so many Buddha-fields, and they ride a windmill of the sun and moon and go, and after a long time they arrive, like not reading even a single word of the Shravaka Vehicle, and so on, so after a long time they will achieve perfect Bodhi. If you want to transcend those fields, if you go by the miraculous power of a Shravaka, although it is faster than the former, you cannot transcend very quickly, like...
Chinese
仅仅读诵大乘经典等，恭敬菩萨并依止上师求法。为了生命也不舍弃大乘，对于没有学过的菩萨不轻蔑，那么比前者更快成就圆满菩提。又想超越那些佛土，像如来神变一样行走，如心念一动般前往，于菩提发起心后，信奉深广之法，唯独思念利他，从慈悲六度到四依等，从自身安立他人，就能最快成就圆满菩提。其中，前两种是不稳固的凡夫，第三种是稳固的凡夫，第四种是不清净的七地，第五种是清净的三地。如此，大乘道次第的行仪，有快有慢，无有边际，如同各自发菩提心的智慧力有小、中、大之分，还有三种，将在下文阐述。其中，智慧力极强，善于方便，精进殊胜，以智慧深邃锐利之力，即使立下快速之量，三个无数劫的誓言也会毁坏，因为根本不需要那么久。或者说，以三个无数劫来摧毁二障所束缚的一切，从而证得菩提。这是它的含义。第四，讲述发心之法，有三：发心生起的因，所依的补特伽罗，以及实际的仪轨。第一，有二：陈述理由和指示实际的因。第一是：譬如，果实成熟需要种子，但种子落在地上或播种并不重要，重要的是水、肥、暖、湿等条件具足，果实才能成熟，同样，对于生起无伪的菩提心，首先需要作意发心，但仅仅生起殊胜的菩提心，只是在各自的凡夫相续中种下清净菩提的种子而已。如果没有其他道中断，就不能确定最终获得果位，因此不重要。为了使菩提心不退失且不断增长，
English
Merely reading the Mahayana scriptures, respecting Bodhisattvas, relying on teachers, and seeking the Dharma. Not abandoning the Mahayana even for one's life, and not despising Bodhisattvas who have not been studied, then one will achieve perfect enlightenment much faster than before. Also, wishing to transcend those Buddha-fields, going by the miraculous power of the Tathagatas, like going in a moment of thought, after generating the mind of enlightenment, believing in the profound and vast Dharma, thinking only of benefiting others, from loving-kindness and compassion to the six perfections and the four reliances, establishing others from one's own place, one will achieve perfect enlightenment very quickly. Among them, the first two are unstable ordinary beings, the third is a stable ordinary being, the fourth is the impure seventh ground, and the fifth is abiding in the pure three grounds. Thus, the conduct of traversing the grounds and paths of the Great Vehicle, there are infinite ways of being fast and slow, just as the power of the mind of each individual's generation of Bodhicitta is divided into small, medium, and large, there are also three types, which will be explained below. Among them, the wisdom power is extremely strong, skilled in means, diligence is outstanding, with the power of profound and sharp wisdom, even if the measure of speed is set, the vow of three countless eons will also be destroyed, because it does not take that long. Or, with three countless eons, all the bonds of the two obscurations are destroyed, thereby attaining enlightenment. This is its meaning. Fourth, explaining the method of generating the mind, there are three: the cause of the arising of the mind of enlightenment, the individual on whom it depends, and the actual ritual. First, there are two: stating the reason and indicating the actual cause. The first is: For example, just as a seed is needed for a fruit to ripen, but it is not important that the seed falls on the ground or is sown, what is important is that the conditions of water, fertilizer, warmth, and moisture are complete, and the fruit can ripen, similarly, for the arising of unfeigned Bodhicitta, one must first cultivate the mind of enlightenment, but merely generating the supreme mind of enlightenment is only planting the seed of pure Bodhi in the continuum of each ordinary person. If there is no interruption by other paths, there is no certainty of ultimately obtaining the fruit, so it is not important. In order for the mind of enlightenment not to degenerate and to continue to grow,
Chinese
这是因为小乘道是证悟的巨大障碍。例如，声闻和独觉的道只是特定烦恼的对治，就像不同的药物各自治疗特定的疾病一样。菩提心就像天界的甘露，它能连根拔起所有的疾病，同样，它能对治所有的障碍，并且是获得佛果的正确因。因此，生起无法被小乘道夺走的、真实的菩提心才是最重要的。第二，生起菩提心的真实因是：由于三种力量，真正的菩提心才能在相续中生起。首先，即使在每一个念头中，也要不间断地保持正念和正知，并通过对一切众生保持平等心的慈爱，来修习大悲心。如果不这样做，对于根器迟钝的初学者来说，就不会生起真实的菩提心。如果菩提心没有生起，那么与甚深智慧的联系也会中断。像这样通过串习而变得伟大的慈悲心是菩提心的根本，而菩提心是证得一切智智的因。如《现观庄严论》所说：菩提心是一切智智的因，根本是大悲心。同样，积累资粮者的相续中会生起菩提心，而没有资粮者则不会生起菩提心。例如，在赤贫的家中，不适合邀请有权势的国王作为客人。因此，就像诸佛在最初发心时，从大的方面来说，供养轮王之国政，从小处来说，有些人变成穷人时，供养草灯而发心等等，像这样首先积累资粮一样，要恒常通过各种方法努力积累资粮。在受持菩提心的时候，也要以力所能及的供品实际陈设来象征，七支供等殊胜的资粮积累，不仅仅是口头念诵，而是要使其成为要点。皈依三宝既是压倒罪恶的所依之力量，也是一切律仪的
English
This is because the path of the lesser vehicle is a great obstacle to enlightenment. For example, the path of the Hearers and Solitary Realizers only serves as an antidote to specific afflictions, just as different medicines each cure specific diseases. The mind of enlightenment is like the nectar of the gods, which uproots all diseases; similarly, it serves as an antidote to all obscurations and is the unmistaken cause for attaining Buddhahood. Therefore, it is most important to generate the genuine mind of enlightenment that cannot be stolen by the path of the lesser vehicle. Secondly, the actual cause for generating the mind of enlightenment is that the genuine mind of enlightenment will arise in the continuum through the three powers. First, even in each moment of thought, one should continuously maintain mindfulness and awareness, and cultivate the mind of great compassion based on equanimity towards all sentient beings. If this is not done, genuine bodhicitta will not arise for beginners with dull faculties, and if it does not arise, the connection with profound wisdom will also be severed. Thus, great compassion, which is cultivated through habituation, is the root of the mind of enlightenment, and the mind of enlightenment is the cause for attaining omniscience. As it says in the Manifestation of Perfect Enlightenment: "The cause of omniscience is the mind of enlightenment, and the root is great compassion." Similarly, the mind of enlightenment arises in the continuum of those who have accumulated merit, but not in those who have no merit. For example, it is not appropriate to invite a powerful king as a guest into the home of an utter pauper. Therefore, just as the Buddhas initially generated the mind of enlightenment by offering the kingdom of a wheel-turning monarch, and in small ways, some who became poor offered a grass lamp and generated the mind, etc., like that, one should always strive to accumulate merit through various means. At the time of taking the mind of enlightenment, one should also symbolize it by actually arranging offerings as much as possible, and the special accumulation of merit such as the seven-branch offering should not be merely reciting words, but should be made to ripen into the essential point. Taking refuge in the Three Jewels is both the power of the support that overwhelms sins and the basis of all vows.
Chinese
而且因为是基础，所以必须先进行，而且此时要以大乘不共的皈依和发心的所依或因来接受。对这些，依次称为意力、加行力、因力。此外，《经庄严论》中说：友力因力根本力，闻力善习力所生，不稳固与稳固生，是他人所教发心。意思是说，从善友的劝勉力而生发心，从因缘觉醒的力量，从先前善根串习的力量，从听闻大乘经典的力量，以及从现在积累资粮的善根串习的力量而生，这样宣说了五种力量。导师无著随顺《悲华经》和《十法经》，说从四缘和四力而生。四缘是：见到如来的圆满而发心，同样，见到发心的利益而发心，见到正法衰败的过患而发心，见到众生痛苦而发心。四力是：大乘种姓觉醒是因力，依止殊胜士夫，从他那里听闻佛法，并且思维其意义等是加行力，自己的善根串习的力量是自力，从他人劝勉的力量而生发心是他力。如果将这些意义归纳起来，那么，缘于佛的信心，缘于众生的悲心，以及宣说菩提心的利益，这三者应当了知是发心生起的不颠倒之因。第二，所依补特伽罗是：发心生起的所依补特伽罗，有唯识宗和中观宗两种著名的观点。按照第一种观点，虽然不一定只是愿心，但是作为未得入行律仪者获得律仪的所依，如《道炬论》中所说：别解脱戒七众中，常具余律仪者，有菩萨律仪之分，余者则无。意思是说，在八种别解脱戒中，近住戒是时分戒。