Chinese
因为不会被损害。朋友，精进波罗蜜多，例子如金刚，因为法不坏且坚固，对任何事物都没有阻碍。朋友，禅定波罗蜜多，例子如山，因为法不会被分别念的风所动摇。朋友，智慧波罗蜜多，例子如药，因为法能消除烦恼的疾病。朋友，善巧方便，例子如善知识，因为法在任何时候都只是成办利益。朋友，愿波罗蜜多，例子如如意宝，因为法能成就任何想要的意义。朋友，力量波罗蜜多，例子如太阳，因为法能生长所有所化众生相续中的庄稼。朋友，智慧波罗蜜多，例子如歌声，因为法能以符合一切心意的方式宣说佛法。朋友，神通，例子如国王，因为法对一切事物都具有自主权。朋友，福德和智慧二资粮，例子如宝库，因为法是众多福德和智慧的处所。朋友，菩提分的法，例子如大道，因为法是三世诸佛所行和随行的康庄大道。朋友，止观，例子如良马，因为法不会堕入两边，而是行于中道。朋友，总持和辩才，例子如取之不尽的水，因为法能不尽地持有佛法的词句和意义，并向他人展示。朋友，佛法的喜宴，例子如琵琶，因为法能宣说使所化众生欢喜的佛法。朋友，一乘道，例子如河流，因为法自然而然地流入一切智智的大海。朋友，具有与法身同等发心的法，例子如云，因为法能显示安住于兜率天等处。如是说。这些的界限是：最初三个是资粮道三个，加行如火是加行道，之后十个波罗蜜多是十地，神通等五个是清净地三个。
English
Because it cannot be harmed. Friend, the perfection of diligence, like a vajra, because the Dharma is indestructible and solid, and there is no obstacle to anything. Friend, the perfection of meditation, like a mountain, because the Dharma is not moved by the wind of conceptual thoughts. Friend, the perfection of wisdom, like medicine, because the Dharma cures the disease of afflictions. Friend, skillful means, like a spiritual friend, because the Dharma only accomplishes benefit at all times. Friend, the perfection of aspiration, like a wish-fulfilling jewel, because the Dharma accomplishes all desired meanings. Friend, the perfection of strength, like the sun, because the Dharma generates all the crops in the minds of those to be tamed. Friend, the perfection of wisdom, like a song, because the Dharma teaches the Dharma in accordance with everyone's mind. Friend, supernormal knowledge, like a king, because the Dharma has autonomy over all things. Friend, the two accumulations of merit and wisdom, like a treasury, because the Dharma is the place of many accumulations of merit and wisdom. Friend, the Dharma of the aspects of enlightenment, like a great road, because the Dharma is the great road traveled and followed by the Buddhas of the three times. Friend, calm abiding and insight, like a good vehicle, because the Dharma does not fall into either extreme, but goes on the Middle Way. Friend, retention and eloquence, like inexhaustible water, because the Dharma holds the words and meanings of the Dharma inexhaustibly and shows them to others. Friend, the feast of the Dharma, like a lute, because the Dharma teaches the Dharma that makes those to be tamed happy. Friend, the one vehicle path, like a river, because the Dharma naturally flows into the ocean of omniscience. Friend, the Dharma of the mind of enlightenment that is equal to the Dharmakaya, like a cloud, because the Dharma shows residing in Tushita and so on. Thus it is said. The boundaries of these are: the first three are the three paths of accumulation, the application like fire is the path of application, then the ten perfections are the ten grounds, the five superknowledges etc. are the three pure grounds.
Chinese
存在于般若波罗蜜多中。法喜等三种唯有在第十地才有。又，如果与八十种不尽相结合，那么从意愿到智慧与之前相同。之后，四无量心如同善知识一般，因为希望在一切时机都有利益。五神通如同如意宝珠一般，因为在成办他利方面获得力量。四摄如同太阳一般，因为能使所化众生的相续之苗增长。四种别别清净的智慧如同歌声一般，因为能宣说调伏所化众生的法。四依如同国王一般，因为是众人信赖之处。二资粮与菩提分的止观三者相同。具有总持和无碍辩才如同莲花一般，如同云彩般无尽地降下，与听闻佛法相符，能忆持未听闻的佛法的词句和意义，并且无尽地宣说。宣说四法印如同乐器一般，因为能宣说与所化众生心意相符的法。剩余两种也相同。总而言之，这里所说的总共有八十种，因为菩萨们具有用之不竭的功德，所以称为八十不尽，出自《无尽意经》。其他的都容易理解。四依是：不依了义，而依不了义；不依世俗谛，而依胜义谛；不依补特伽罗，而依法；不依识，而依智。依，意思是应当信赖。四法印是：一切有为法皆是无常，一切有漏法皆是痛苦，一切法皆是空性无我，涅槃是寂静。此处以地为界限来区分发心，出现了两种说法，前者与《般若经》相结合，后者与《无尽意经》相结合。无论如何，意愿等都是助伴，因此，发心是为了他利而寻求圆满菩提的发心，助伴们只是在那个时候特别殊胜而已，例如初地时布施特别殊胜一般。对于这些，吉祥智称等认为，前三种是愿心，剩余十九种是行心。
English
It exists in the Prajnaparamita. The three, such as the joy of Dharma, exist only in the tenth bhumi. Furthermore, if combined with the eighty inexhaustibles, then from aspiration to wisdom it is the same as before. After that, the four immeasurables are like a spiritual friend, because they wish to benefit at all times. The five superknowledges are like a wish-fulfilling jewel, because they have the power to accomplish the benefit of others. The four means of gathering are like the sun, because they cause the crops of the disciples' minds to grow. The four individual correct knowledges are like a song, because they teach the Dharma that tames the disciples. The four reliances are like a king, because they are the place where everyone trusts. The two accumulations are the same as the three aspects of calm abiding and special insight of the path to enlightenment. Having dharani and eloquence is like a lotus, like clouds that pour down inexhaustibly, in accordance with hearing the Dharma, holding the words and meanings of the Dharma that have not been heard, and proclaiming them inexhaustibly. Teaching the four seals of Dharma is like a musical instrument, because it teaches the Dharma that is in accordance with the minds of the disciples. The remaining two are also the same. In summary, there are eighty things mentioned here, and because bodhisattvas have inexhaustible qualities, they are called the eighty inexhaustibles, which come from the Sutra of Inexhaustible Intelligence. The others are easy to understand. The four reliances are: do not rely on the definitive meaning, but rely on the provisional meaning; do not rely on the conventional truth, but rely on the ultimate truth; do not rely on the individual, but rely on the Dharma; do not rely on consciousness, but rely on wisdom. Reliance means that one should trust. The four seals of Dharma are: all conditioned phenomena are impermanent, all contaminated phenomena are suffering, all phenomena are empty and selfless, and nirvana is peace. Here, distinguishing the generation of bodhicitta by the boundaries of the bhumis, there are two explanations. The former is combined with the Prajnaparamita Sutra, and the latter is combined with the Sutra of Inexhaustible Intelligence. In any case, aspirations and so on are friends, therefore, the generation of bodhicitta is the generation of bodhicitta that seeks complete enlightenment for the benefit of others, and the friends are only particularly superior at that time, such as generosity being particularly superior on the first bhumi. Regarding these, Pal Yeshe Drakpa and others consider the first three to be aspirational bodhicitta and the remaining nineteen to be the bodhicitta of engagement.
Chinese
虽然心中这样认为，但在这里按照全知大尊者的观点，像那样的菩萨的心续中的一切白法功德，都有以思维希求的方面和以实践行持遍及的方面两种，因此那两种各自都包含一切。例如，对于愿望，仅仅以思维希求菩提是愿菩提心，由那个愿望所引导而学习其他菩萨的行为方面是行菩提心。第二，利益的差别有两种：愿心的利益和行心的利益。第一种是：如果有人仅仅为了自己追求天人的安乐等世间善妙功德，总是不断绝地打开门，即经常从敞开的享用房屋中，以给予乞丐们食物、衣服等一切他们想要的东西的方式，使他们都感到满足，而不给他们的心中带来丝毫的扰乱，像无依施食者那样，因为为了布施的缘故而使门不关闭，所以被称为不关闭的供施者，是值得赞叹和尊敬的。像那样的一个供施也能变成欲界的自在者，那么为了所有众生的利益而缘念，为了利益他们而希望获得圆满菩提的果位，如果相续不断地具有这样的心，那还用说什么呢？即使仅仅生起片刻，也能使暂时堕入恶趣的因——罪业耗尽，从而断绝了生于恶趣之门，并且生于天人和人间的种姓中，从而依靠长寿、无病和具有受用等安乐，并且善良的发心所带来的同类果报的功德不会耗尽，不断增长，最终也成为获得大菩提之因。总而言之，在圣者《善根圆满执持经》中说：舍利弗之子，最初发心的福德之蕴不是微不足道的，不是稍微一点点，像这样，一百劫，一千劫，或者一百万劫也无法述说，菩萨们发心的福德之
English
Although one might think so, here, according to the view of the great omniscient one, all the qualities of white dharma in the minds of bodhisattvas, such as that, have two aspects: the aspect of aspiring with thought and the aspect of practicing with action, so each of those two includes everything. For example, even in aspiration, merely aspiring to enlightenment with thought is the aspiration bodhicitta, and the aspect of learning other bodhisattva practices, led by that aspiration, is the action bodhicitta. Second, there are two types of distinctions in benefits: the benefits of aspiration bodhicitta and the benefits of action bodhicitta. The first is: if someone seeks only worldly virtues such as the happiness of gods for themselves, and constantly opens the door without interruption, that is, constantly from the open house of enjoyment, by giving beggars all the things they want, such as food and clothing, making them all satisfied, and not giving their minds the slightest disturbance, like a protectorless food-giver, because the door is kept open for the sake of giving, they are praised and honored as a constant giver. If such a single offering can transform one into the lord of the desire realm, then what need is there to say that if one continuously has the mind of aspiring to attain the state of perfect enlightenment for the sake of all sentient beings, aiming to benefit them? Even if it arises for just a moment, it can exhaust the cause of temporarily falling into the lower realms—sin—and cut off the door to being born there, and being born in the caste of gods and humans, relying on happiness such as longevity, health, and having possessions, and the qualities of the concordant result of good intention will not be exhausted, but will increase, and will eventually become the cause of attaining great enlightenment. In short, in the Noble Sutra of Fully Holding the Roots of Virtue, it says: Sharadvatiputra, the accumulation of merit from the first generation of mind is not insignificant or just a little bit. Like this, even a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas cannot express it. The merit of the bodhicittas of the bodhisattvas
Chinese
现在知道又会变成什么样呢？就像《八千颂般若经》中所说：具有专注之人，在恒河沙数劫中行善，不如其他人用一天或半天，或者弹指一瞬间生起菩提心，功德更大。这是关于发入菩提心的利益。比发愿菩提心更殊胜的是，入菩提心的功德是无量的。《入菩萨行论》中说：从发菩提愿心起，轮回中虽生广大果，不如发起入行心，功德增长恒无尽。这是为什么呢？不仅仅是为了利益他人而想要获得菩提的念头，而是为了这个目的，实际承诺去修持六度，这种包含承诺的入菩提心，从依靠仪轨生起的那一刻起，以不退转之心，承诺将无边众生度脱至佛的境界，心中对此深信不疑的力量，从那时起，即使是放逸、散乱、睡眠等不善的行为，也因为是成佛之因的福德力量，不会中断地持续增长。因此，任何善行，即使在当下没有被菩提心所摄持，也因为之前已经获得且没有失去的力量，就像水滴融入大河一样，大乘解脱的顺缘善行，会与生起菩提心之人的心相续相连。就像《华严经》中所说：善男子，具有殊胜菩提心的人，其身语意的一切作为都是有意义的，因为它们总是与唯一的善味融为一体。而且，《菩萨行地》中也以理说明了这一点。如经中所说：从何时起，为了度脱无边众生界，以不退转之心，真正生起了菩提心，从那时起，即使是睡眠或放逸，福德的力量也不会中断，如同虚空般广大增长。这是以理说明的，这是善财童子请问的结果，为了劣信众生的利益，如来
English
And what will happen when you know now? As it says in the Eight Thousand Verse Prajnaparamita Sutra: Someone who has focus and does good deeds for as many kalpas as there are sands in the Ganges River is not as meritorious as someone who generates the mind of enlightenment for one day or half a day, or in the snap of a finger. This is about the benefits of generating the entering Bodhicitta. More excellent than the aspiring Bodhicitta, the qualities of the entering mind are limitless. As it says in the Bodhisattvacaryāvatāra: From the mind of aspiring for enlightenment, although great fruits arise in samsara, it is not like the mind of entering, the merit increases constantly without end. Why is that? It is not just the thought of wanting to attain enlightenment for the benefit of others, but for that purpose, actually committing to practice the six perfections, this entering mind that includes the commitment, from the moment it is generated relying on the ritual, with the irreversible mind, committing to liberate all limitless beings to the state of Buddhahood, the power of having great confidence in this in one's mindstream, from that time on, even if it is an unwholesome action such as carelessness, distraction, or sleep, because it is the power of merit that is the cause of great enlightenment, it will continue to increase without interruption. Therefore, any virtuous action, even if it is not taken by Bodhicitta at the moment, because of the power that has been obtained before and has not been lost, just like a drop of water merges into a great river, the virtuous stream of the Mahayana liberation's favorable conditions will be connected to the mindstream of the person who generates Bodhicitta. As it says in the Avatamsaka Sutra: Noble son, all the actions of body, speech, and mind of one who has the supreme mind of enlightenment are meaningful, because they are always integrated with the one taste of virtue. Moreover, the Bodhisattva Bhumi also explains this with reason. As it says in the sutra: From when, for the sake of liberating the limitless realm of sentient beings, with an irreversible mind, one has truly generated the mind of enlightenment, from that time on, even if one is asleep or careless, the power of merit will not be interrupted, increasing as vast as the sky. This is explained with reason, this is the result of Sudhana asking, for the benefit of sentient beings with inferior faith, the Tathagata