English
If a Bodhisattva possesses one Dharma, they will abandon all evil destinies, not fall into the hands of evil friends, and quickly attain the Unsurpassed, Perfect, and Complete Enlightenment. What is this one Dharma? It is the supremely excellent higher intention, the Bodhicitta. That is to say, first generate the aspiration Bodhicitta and the practical Bodhicitta, and then properly study the precepts. From the desire like the earth and the higher intention like gold, to the increase of the power of Bodhicitta, using the method of illusion like a chariot to advance from path to path, the evil view of seeking peace and happiness alone disappears, thereby perfecting the merits of the two benefits. Second, the extensive explanation has four parts: explaining the benefits of Bodhicitta, determining the nature of generating the mind, explaining its classification, and explaining how to generate Bodhicitta. The first has three parts: the benefit of changing name and meaning, the benefit of increasing great good results, and the benefit of liberation from the ocean of existence. First, the cause is sin and the result is the suffering of being tormented by many sufferings. Samsara is like falling into the prison of a king, and even the inferior people who are bound by self-grasping and afflictions such as craving, once they generate the supreme Bodhicitta, their name and status will change, and they will receive the beautiful name of the sons of the Buddhas. The meaning and status will also change, and they will be very happy and faithful to this behavior. The gods who protect the white Dharma in the world will personally praise and make offerings, and all beings, including gods and humans, who are the leaders of the six realms, will also make offerings, praise, prostrate, etc., and will be worthy of respect. For example, some people think that the mind has arisen, but in fact, even if Bodhicitta has just arisen, it can be called "arisen", so it should not be considered a contradiction. Second, the benefit of the great increase of good results is: the nature is originally pure, but from the beginningless time, it is obscured by the ignorance of self-grasping. On top of this, coarse afflictions that cause the karma of throwing into existence arise, causing the three doors of body, speech, and mind to be dominated by sinful karma. Subtle afflictions also create various karmas in a potential way.
Chinese
被厚厚的无明遮蔽心续，以至于没有丝毫解脱显现机会的众生，就像没有日月光芒的黑暗时期，连星星的光芒也看不到，被浓密的雨云遮蔽的天空一样。在那样的浓厚黑暗状态中，云层中猛烈闪烁的闪电，虽然在某个方向稍微显示出光明，但却不能持久，众生的意识流也是如此。有时遇到外道的善法十善业，以及获得禅定等，或者遇到内道的佛法，却没有掌握获得解脱果实的方法，只是善良愿望的戒律等善行，不能长久和稳定，只是偶尔串习和积累的业力，也只是福德而已。例如，水树、芦苇和竹子等，各自的果实成熟一次后，根就会枯萎一样，享受天人和人间的安乐果报后，因耗尽而使善根衰竭。不仅如此，如果没有菩提心的摄持，即使是声闻缘觉道的方便智慧所摄持的善根，也会获得自己的果报，进入无余涅槃，慈悲心和神通等稍微利益他人的功德，也会像耗尽一样消失。同样，没有被特殊发心方便所摄持的布施等行为，即使表面上努力追求广大和众多，也不会圆满资粮或完成大圆满，就像用钝斧砍竹子一样。观修生起次第也像孩子看寺庙一样，只是暂时感到高兴而已。修习气脉明点和圆满次第，暂时体验到乐明无念的觉受，以及获得微小的神通和神变，最终也会衰退，就像夏天蜜蜂享受花蜜后，用翅膀飞翔在空中，但秋天却进入地下一样。因此，在没有将自己的心调伏于善道之前，在他人面前喧嚣
English
The beings whose minds are covered by thick ignorance, so that there is not even the slightest chance of liberation appearing, are like the sky in a dark period without the light of the sun and moon, where even the light of the stars cannot be seen, and which is covered by thick rain clouds. In such a state of thick darkness, when the fierce and violent lightning flashes from within the clouds, it shows a little light in one direction, but it does not last long. The consciousness stream of beings is always like this. Sometimes they encounter the ten virtuous actions of non-Buddhist paths, and the attainment of meditative states, or they encounter the Buddhist teachings, but they do not grasp the methods for obtaining the fruit of liberation. The virtues of vows of good wishes, etc., are not long-lasting and stable, and the actions that are sometimes practiced and accumulated are only merits. For example, just as water trees, reeds, and bamboos wither after their fruits ripen once, after enjoying the happiness of gods and humans, the roots of virtue are exhausted and depleted by the power of experience. Moreover, if it is not grasped by the mind of enlightenment, even the roots of virtue grasped by the skillful wisdom of the paths of hearers and solitary realizers will obtain their own fruits, enter into complete nirvana, and the qualities of slightly benefiting others through love, compassion, clairvoyance, and magical powers will also disappear as if they were exhausted. Similarly, even if one strives for generosity and other practices that are not grasped by the special method of generating the mind of enlightenment, even if they appear to be vast and numerous, they will not complete the accumulation of merit or complete the great perfection, just like cutting bamboo with a dull axe. Meditating on the generation stage is like a child looking at a temple, it only feels happy for a while. Practicing the channels and winds and the completion stage, temporarily experiencing the taste of bliss, clarity, and non-thought, and achieving subtle clairvoyance and magical powers, will eventually decline, just as bees enjoy the nectar of flowers in summer and fly in the sky with their wings, but in autumn they go underground. Therefore, before taming one's own mind on the path of virtue, making a fuss in front of others
Chinese
慷慨的布施，以及身语的行为和实践，即使想要用各种各样的方式说“做了这个，完成了那个”，但内心却没有丝毫的进步，所以没有必要。正如《入行论》中所说：“除了守护自心之律仪外，众多的律仪又有何用？” 此外，对于自己所修持的法，连通达其要点的闻法都没有，只是愚笨地固执己见，强迫自己的心，获得少许的止观和体验，就自以为获得了高深的见修行果，但这样连解脱道都难以进入，更不用说转变为大乘道了。正如圣者《三摩地王经》中所说：“比丘，不要说你舍弃多闻而进入禅定的三摩地。我看你的智慧，就像蜜蜂想要用翅膀遮蔽日月，盲人想要攀登须弥山，没有船只想要渡过大海，鸟儿翅膀折断想要飞向天空一样，你也和他们一样。”因此，要思考这些道理。 因此，正如《入行论》中所说：“修心之行，务必尽力而为。”即使外在形象不大，但如果以善良的发心和菩提心来调伏自心，那么总有一天，身语意三门以及受用的一切行为，都会自然而然地转变为大乘道，并且毫不费力地生起对甚深实相的证悟。我的上师们说，没有什么比这更深刻的了，即使一千个智者聚集在一起讨论也是如此。也就是说，如果肥沃的土地没有变质，并且土壤肥沃，那么无论播种什么种子，都会是善的，会生长和发展出丰收的庄稼。特别是，如意树在劫末之前，果实会不断增长。正如《Za ma tog bkod pa》中所说，被菩提心所摄持的善行之树，在轮回中会享用众多广大的人天安乐果报，并且会增长到寂静大菩提。 第三
English
Generous giving, and the conduct and practice of body and speech, even if one wants to say "I did this and accomplished that" in various ways, but there is not even a hair's breadth of progress in one's mind, so it is of little use. As it says in the Bodhicharyavatara: "What is the use of many vows, except for the vow to guard the mind?" Furthermore, without even having the hearing that understands the essence of the Dharma that one practices, one foolishly and stubbornly forces one's mind, and even if one gains a little bit of calm abiding and experience, one boasts of having attained a high level of view and meditation, but it is difficult to even go on the path of liberation, let alone transform into the Mahayana path. As the noble Samadhiraja Sutra says: "Bhikkhu, do not say that you have abandoned much learning and entered into the samadhi of meditation. I see that your wisdom is like a bee wanting to obscure the sun and moon with its wings, a blind person wanting to climb Mount Meru, wanting to cross the ocean without a boat, and a bird with broken wings wanting to fly into the sky. You are just like them." Therefore, think about these ways. Therefore, thinking about these ways, as it says in the Bodhicharyavatara: "The practice of training the mind, one must definitely practice it as long as it lasts." Even if the external image is not great, if one trains one's mind with a good intention and the mind of enlightenment, then someday all actions with the three doors and enjoyments will naturally transform into the Mahayana path, and the realization of the profound reality will arise effortlessly. My lamas said that there is nothing deeper than this, even if a thousand wise people gathered together to discuss it. That is to say, if the good ground has not deteriorated and the soil is fertile, then whatever seed is sown will be good, and a bountiful harvest will grow and develop. In particular, the wish-fulfilling tree will continue to grow fruit until the end of the kalpa. As it says in the Za ma tog bkod pa, the tree of virtue held by the mind of enlightenment will enjoy many vast fruits of happiness of gods and humans in samsara, and will increase until peaceful great enlightenment. Third
Chinese
从轮回之海中解脱的利益是：像这样，被业和烦恼的熊熊火坑所包围，与造作的凶猛鳄鱼为伴，痛苦的河流深广无垠，成为一切的容器的轮回大海，被不如理作意的狂暴波涛摧毁了解脱的船只，是极其恐怖和令人毛骨悚然的地方。然而，众生却不明白这样，反而欢喜执着，像对待家一样紧紧抓住不放，不努力寻求从中解脱的方法，反而再次积累各种导致轮回的业，不从那难以获得的解脱时机中救度仅仅一部分众生，而是要救度所有无边无际的众生，穿上伟大勇气的盔甲，这唯一的方法就是发起殊胜的菩提心。如《入行论》所说：欲摧毁有海百般苦，欲除有情种种不乐故，欲受百般无量之安乐，莫舍菩提心宝常坚持。因此，第二是确定发心的体性，分为两点：总的显示菩提心的体性，以及分别解说愿菩提心和行菩提心的体性。第一点是：在此，凡是寻求大丈夫之道的人，都是被大悲心所支配的，因此，仅仅为了自己今生的利益，以及来世获得增上生而努力行善的小士夫，和只为自己从轮回中解脱而思考并努力修道的中士夫的想法，这两种想法都不是（此处所指）。因为，与虚空边际相等的一切众生，从无始以来都以大恩慈养育过我们，没有一个不曾做过我们的父母。而那些曾经做过我们父母的众生，现在却沉溺于难以逾越的轮回大海中，被无法忍受的剧烈痛苦的因果所折磨，无法寻求到解脱的方法，就像盲人迷失在荒野中央一样，真是可怜啊！那么，仅仅把他们安置在悲悯的境地也是不行的。要让他们全部脱离过失和痛苦，安置在无与伦比的安乐和殊胜功德之中，那该是多么美好啊！要用什么样的方便和能力才能做到呢？
English
The benefit of being liberated from the ocean of samsara is this: Like this, surrounded by the great pit of fire of karma and afflictions, accompanied by the cruel crocodiles of formations, the river of suffering is deep and vast, becoming the container of all, the ocean of samsara, the ship of liberation is destroyed by the violent waves of improper thoughts, it is an extremely terrifying and frightening place. However, sentient beings do not understand this, but rejoice and cling to it, holding it tightly like a home, and do not strive for a way to escape from it. Instead, they accumulate various karmas that lead to rebirth, and do not liberate just a few sentient beings from that difficult opportunity for liberation, but to liberate all the infinite sentient beings, wearing the armor of great courage, the only way is to generate the supreme Bodhicitta. As it is said in the Bodhisattvacaryāvatāra: 'Those who wish to destroy hundreds of sufferings of existence, and those who wish to dispel the unhappiness of sentient beings, and those who wish to enjoy hundreds of great happiness, should never abandon the jewel of Bodhicitta.' Therefore, the second is to determine the nature of generating the mind, divided into two points: generally showing the nature of Bodhicitta, and specifically explaining the nature of aspiration Bodhicitta and action Bodhicitta. The first point is: Here, whoever seeks the path of the great person is dominated by great compassion, therefore, the small person who strives for virtue only for the sake of his own benefit in this life, and for obtaining a higher rebirth in the next life, and the mind of the middle person who thinks only of liberating himself from samsara and strives to practice the path, these two thoughts are not (what is meant here). Because, all sentient beings equal to the extent of space, from beginningless time, have nurtured us with great kindness, and there is not a single one who has not been our parents. And those sentient beings who have been our parents are now drowning in the difficult-to-cross ocean of samsara, tormented by the unbearable causes and effects of intense suffering, unable to seek a way to liberation, like a blind person lost in the middle of a deserted plain, how pitiful! So, it is not enough to just place them in a state of compassion. How wonderful it would be to free them all from faults and suffering, and place them in incomparable happiness and supreme qualities! What kind of means and abilities can do that?