English
The sole method to destroy aging or the great strength is the arising of Bodhicitta. As it is said in the Bodhisattvacaryāvatāra: "Wishing to destroy hundreds of sufferings of existence, Wishing to clearly remove the unhappiness of sentient beings, And even wishing to experience hundreds of great pleasures, One should never abandon the mind of enlightenment." As it is said. Furthermore, in order to show its characteristics, it is said, "To whom," and so on. "To whom" refers to those who do not have even a speck of mind for their own benefit. Just as the hungry and thirsty seek food and water, the mind that seeks the state of omniscient Buddhahood solely for the benefit of sentient beings is known as Bodhicitta. In order to show the nature of the arising of the mind and the difference between aspiration and engagement, it is said, "Also that," and so on. Among these, taking the result as a vow is the Bodhicitta of aspiration. How is it? It is with the thought, "I shall attain Buddhahood for the benefit of sentient beings." Its training is: equally dedicating the merit with the mind of wishing to obtain happiness and abandon suffering for oneself and others; exchanging by giving happiness to others and taking suffering upon oneself; and even if experiencing the suffering of the hellfire for the sake of sentient beings, thinking, "Why can't I endure it?" This is cherishing others more than oneself, established as three. Also, the word "also" implicitly indicates that there are other categories as well. Such is the essence of the meaning of all the sutras that extensively show all the places of training, therefore its nature truly abides in the four immeasurables such as loving-kindness. Taking the cause as a vow is the mind of engagement. Why is it said "by cause"? Because the result of omniscience is reasonably dependent on the cause. Its training is to rely on all the pure objects suitable for practice, such as the six perfections. The extensive division of nature is: from the perspective of division, there are two types of mind arising, those of ordinary beings and noble ones, and those of morality, concentration, and wisdom, that is, the three types of mind arising that depend on the three trainings. Among these, especially on the paths of accumulation and junction, there is the mind arising of practicing with faith; from the first bhumi to the seventh, due to the reversion of the afflicted mind, there is the pure mind arising of superior intention; in the three pure bhumis, respectively, there are mind-consciousness and
Chinese
由于五种感官的意识和阿赖耶识这三者的转化，产生了成熟的心生；从佛的境界中阿赖耶识的转化，产生了断除障碍的心，这是第四种。同样，随顺资粮道、加行道等五道的最初行为等，有五种心生，以及依赖六度，有如此多的数量。此外，通过划分地界，还有二十二种等。如圣者弥勒所说：地、金、月、火，宝藏、珍宝之源、海，金刚、山、药、善知识，如意宝、太阳、歌，国王、宝库、大道，乘具、庄严之水，乐器、河流、云，有二十二种形态。如果将这些例子的意义分开，有三种发愿心和十九种入行心。最初的三种是：欲乐、思惟和增上意乐。其中，与欲乐相结合的一切法，具有想要现证菩提的特征，如同大地。与思惟相结合的地，是六度的特征，因为它不变，如同纯金。与增上意乐相结合的是想要修持三十七菩提分法的特征，因为它想要增长一切白法，如同新月。后面的十九种是：与加行相结合的一种，以及布施等十度，再加上神通、具足福德和智慧、具足菩提分、止观、陀罗尼和辩才、法乐园、一乘道、具足法身。其中，发愿的三种是资粮道，是小、中、大三种最初心生的情况。这里，最初进入的加行如火，是四加行道的心生。同样，布施如宝藏，持戒如珍宝之源，忍辱如海，精进如金刚，禅定如山，智慧如药，善巧方便如善知识，愿如如意宝，力量如太阳。
English
Due to the transformation of the five sense consciousnesses and the three aspects of the alaya consciousness, the mind of maturation arises; from the transformation of the alaya consciousness in the realm of the Buddha, the mind of abandoning obscurations arises, this is the fourth. Similarly, following the initial actions of the five paths such as the accumulation path and the joining path, there are five mind-generations, and depending on the six perfections, there are that many numbers. Furthermore, by dividing the boundaries of the stages, there are twenty-two kinds, etc. As the noble Maitreya said: Earth, gold, moon, fire, treasure and source of jewels, sea, vajra, mountain, medicine, spiritual friend, wish-fulfilling jewel, sun, song, king, treasury, great path, vehicle, adorned water, musical instrument, river, clouds, these are the twenty-two aspects. If we separate the meaning of these examples, there are three aspiration minds and nineteen entering minds. The first three are: desire, thought, and higher thought. Among them, all dharmas combined with desire have the characteristic of wanting to manifest enlightenment, like the earth. The earth combined with thought is the characteristic of the six perfections, because it is unchanging, like pure gold. That which is combined with higher mind is the characteristic of wanting to meditate on the thirty-seven factors of enlightenment, because it wants to increase all white dharmas, like the waxing moon. The latter nineteen are: one combined with joining, and the ten perfections such as generosity, plus supernormal knowledge, possessing merit and wisdom, possessing the factors of enlightenment, calm abiding and insight, dharani and eloquence, the garden of Dharma delight, the one vehicle path, possessing the Dharmakaya. Among them, the three of aspiration are the accumulation path, which is the state of the first mind generation of the small, medium, and large. Here, the first entering joining, like fire, is the mind generation of the four joining paths. Similarly, generosity is like a treasure, discipline is like a source of jewels, patience is like the sea, diligence is like a vajra, meditation is like a mountain, wisdom is like medicine, skillful means is like a spiritual friend, aspiration is like a wish-fulfilling jewel, strength is like the sun.
Chinese
般若波罗蜜多如歌，是因位的状态，即见道和修道之道的行境，从第一地到第十地依次而行。三个清净地有共同的特点：如神通之王，如二资粮之宝库，如与菩提分相应的正法大道，如慈悲和胜观之良驹，如陀罗尼和辩才庄严之泉，共有五种。唯有第十地与前不同，如正法之喜宴妙音，如唯一之道河流，如与法身相应之云，共有三种。以上所说的二十一种，是从资粮道到第十地所说的。第十一普光地不与果位相连，因为该地以法性所证之胜义菩提心，没有比喻可以说明。等等之中，包括了诸佛无边的意行，这样的发心遍及愿和行，都归于此。如是。为了明确引导愿和行的各自功德，所以说了“何者”等等。无论谁，自己追求善妙，恒时不间断地敞开门扉，不扰乱乞者的心意，迎入室内并使之满足，就对他行无尽的供养。如是赞叹，如果为了无量众生的利益，生起一刹那的利他心，也能关闭三恶道之门，并在天女的种姓中享受安乐，获得无尽的功德。更何况行位的功德无边无际，因为与六度直接相应，对于遍及菩萨道的仪轨，从何时起，以永不退转的菩提心，以救度众生脱离轮回苦海的坚定誓愿，从那时起，即使不谨慎地日夜昏睡，福德资粮也会持续不断地相续。这是从菩萨行地的合理性而说的缘故。集合资粮的方式，说了“劫”等等。
English
The Prajnaparamita, like a song, is the state of the cause, that is, the realm of practice of the paths of seeing and meditation, proceeding sequentially from the first to the tenth bhumi. The three pure bhumis have common characteristics: like the king of supernormal knowledges, like the treasury of the two accumulations, like the great path of Dharma that is in harmony with the aspects of enlightenment, like the excellent steeds of compassion and insight, and like the spring of dharani and eloquence, there are five in total. Only the tenth bhumi has differences from the previous ones: like the delightful music of the Dharma feast, like the river of the one path, and like the clouds that are endowed with the same nature as the Dharmakaya, there are three. The twenty-one just mentioned are spoken of from the path of accumulation up to the tenth bhumi. The eleventh, the All-Illuminating Bhumi, is not connected with the fruit, because in that bhumi, there is no example to illustrate the ultimate bodhicitta attained by the nature of reality. Etc., includes the boundless intentions and actions of the Buddhas, and such a mind pervades aspiration and action, and they all belong to this source. Thus it is said. In order to definitely lead to the respective merits of aspiration and action, it is said, "Whoever," etc. Whoever seeks his own well-being, constantly and without interruption opens the doors, does not disturb the minds of beggars, welcomes them inside and satisfies them, to him I make endless offerings. As it is praised, if for the benefit of limitless sentient beings, a single moment of altruistic thought arises, it can close the doors of the three lower realms, and in the lineage of goddesses, one will enjoy happiness and attain inexhaustible merits. Moreover, the merits of the stage of action are limitless, because it is directly associated with the six perfections, and for the ritual that pervades the bodhisattva path, from whatever time onwards, with the irreversible bodhicitta, with the firm vow to liberate beings from the ocean of samsara, from that time onwards, even if one sleeps carelessly day and night, the accumulation of merit will continuously be connected. This is said from the reasonableness of the bodhisattva's conduct. The way to gather the accumulations, it is said, "Kalpa," etc.
Chinese
是的，也有许多劫的集合在一瞬间消失的情况，那是怎样的呢？领队大悲者杀死了黑人短结，从而消除了四万劫的集合。婆罗门之子星为了商人的女儿而行不净行，从而消除了两万劫的集合。因此，才说了牲畜等。像这样，牲畜和大象的车乘等，以及日月等，以及等等，都显示了声闻的幻化和如来的幻化。就像五种例子的行进方式，有快有慢，无边无际，是外在的行为。那又是在发菩提心的时候，第一是只希望成为声闻，第二是大小乘混合修行，第三是舍弃低劣方面，第四是从信奉大乘到完全证悟之间努力，第五是从那之中变得更加强大。前两种是凡夫不示现，第三是依靠，第四是从第一地到第七地之间，第五是包含在异熟地中。前两种会退转，后三种不会退转。菩萨根器非常迟钝的有三十三个，即在资粮道和加行道中有三个，每个十地中也有三个。中等的有七个，即在资粮道和加行道中有两个，见道中有一个，修道中有两个，根器敏锐的有三个。特别是，因为具有为他人利益而努力的强大智慧，所以精进于方便，并且由于智慧的力量非常杰出，所以在三个无数劫的尽头成佛，正如《中观宝灯论》中以教证成立的誓言是不可动摇的。那样的道理是如何呢？就像种子的顺序落在地上，如果没有聚集许多顺缘就会浪费一样，菩提心的殊胜之处不在于仅仅生起，而在于自性变得强大且没有阻碍，因此仅仅是生起才是重要的。从何处生起的力量的差别，通过称为三种力量等来显示，即意乐的力量是精通大悲心，加行的力量是积累资粮，因的力量是进行特殊的皈依，这三种力量。
English
Yes, there are also instances where collections of many eons are eliminated in a single moment. How is that? The leader, the greatly compassionate one, eliminated the collection of forty thousand eons by killing the black man with short knots. The Brahmin boy, Star, engaged in impure conduct for the sake of the merchant's daughter, thereby eliminating the collection of twenty thousand eons. Therefore, it is said, "livestock," and so on. Thus, livestock and elephant carts, and the sun and moon, and so on, show the miraculous powers of the Hearers and the Tathagatas. Like the conduct of the five examples, which is infinitely fast and slow, it is an external activity. Moreover, at the time of generating Bodhicitta, the first is the desire to be only a Hearer; the second is to practice mixed Lesser and Greater Vehicles; the third is to abandon inferior aspects; the fourth is to strive from faith in the Great Vehicle to complete enlightenment; and the fifth is to become even more powerful than that. The first two are not shown by ordinary beings, the third is reliance, the fourth is from the first to the seventh bhumi, and the fifth is included in the Vipaka bhumi. The first two regress, the latter three do not regress. Bodhisattvas with very dull faculties have thirty-three, that is, three in the accumulation and application paths, and three in each of the ten bhumis. Those of medium capacity have seven, that is, two each in the accumulation and application paths, one in the path of seeing, and two in the path of meditation, and those of sharp capacity have three. In particular, because they possess great intelligence to work for the benefit of others, they are diligent in skillful means, and because the power of wisdom is outstanding, they attain Buddhahood at the end of three countless eons, as the oath established by scriptural authority in the "Madhyamaka Jewel Lamp" is unshakable. How is that reasoning? Just as the sequence of seeds falling on the ground is wasted if many favorable conditions are not gathered, so the excellence of Bodhicitta is not mainly about just generating it, but about naturally becoming powerful and without interruption, so only being born is important. The difference in the power from which it arises is shown by what is called the three powers, that is, the power of intention is proficiency in great compassion, the power of action is accumulating merit, and the power of cause is taking special refuge, these are the three powers.