English
Where, then, is the arising of bodhicitta authentically established by the authority of valid cognition? The Bengali Pandit considers the following seven factors to be the essential instructions on cause and effect: recognizing (all beings as) one’s mother, remembering her kindness, repaying her kindness, the endearing love (of a mother), pure altruism, great compassionate affection, and the very unsurpassed fruit of self-benefit. Therefore, having first recognized all sentient beings as one’s mother, the way to remember her kindness is taught in texts such as (the one that begins with the words) “newborn.” Like a newborn infant, ugly and frail, unable to move or act, the mother takes him as her witness and treats him like a bathhouse. How does she do this? She touches all his impurities with her own hands and cleans them away. She nurses him with her milk, warms him with her body. If the little child is even slightly ill, she would rather die herself. She willingly endures all sins, sufferings, and bad words for his sake. If one disregards such immeasurable kindness and service without a thought, what could be a more upside-down and confused way to act? There is none. Therefore, to show that the burden of such inverted thoughts and actions is extremely unbearable, (the text) speaks of “this earth,” and so on. Even if this earth, together with its mountains and oceans, were to fall upon my shoulders, it would not be so heavy. But if one were to abandon this great burden of ingratitude, which is heavier than all of that, then one would surely suffer harm, like a person who has swallowed poisonous food. Therefore, the way to repay kindness is shown by (the text that begins with the words) “therefore,” and so on. Therefore, for all limitless sentient beings, there is not one who has not been one’s mother. And having been one’s mother, she has done nothing but bestow benefit. This is sacred kindness. By repeatedly remembering this, the four immeasurables, such as love, will increase and grow ever greater. Why is this? Because it is the nature of things that the seven noble riches and so forth will attend upon anyone who knows kindness and repays it. Even knowing this, to show the opposing factor, (the text) speaks of “aspiration,” and so on. Aspirational mind is like the newly waxing moon of autumn, while the opposing factor, which is more potent than the venomous vapor of Rahu’s face, is the darkness of...
Chinese
因此，这四种行为应该远离。哪四种呢？欺骗上师等应供养者；阻止他人行善等任何形式的解脱之因，使之意愿转变，生起怀疑，并使之陷入后悔的境地；诋毁具有菩提心的圣者，宣扬他们的坏名声；自己内心充满邪恶和欺骗，利用依止关系来欺骗他人，蒙蔽他们的眼睛。如果体验到这四种行为中的任何一种，就会失去愿菩提心。如果在当下没有通过忏悔和对治力来弥补，超过了一定的时间，那么立刻就会失去菩提心。对此，强大的对治法是四种白法：即使面临生命危险，也有意不撒谎；对作为大乘导师的王子菩萨们，恭敬并赞叹；只为所有没有欺骗的众生谋利益；引导所有众生走向无上的菩提之路。总的来说，要始终学习不退失且能依靠的四种正念，这由“应依靠”来指示。通过依靠的方式来守护的四种正念是：视善知识为佛；视其所教之法为道；视如此修行的僧众为友；视一切众生为独子。这些是纯粹的愿菩提心的学处。现在，简要地指示入菩提心的体性，并分别详细地解释，分为两部分，这是第一部分。“入菩提心”等指示：在上面已经详细地展示了愿菩提心的学处的基础上，入菩提心的学处有六度，其中布施等前五度是积累福德的殊胜资粮，最后一度是智慧，即殊胜智慧的广大资粮。仅凭方便和智慧二者无法成就佛果，因此在此基础上加上方便、力量、愿力和智慧四者，总共十者，是王子菩萨们的共同财富。第二部分分为两部分：解释进入者的智慧力量的次第；详细地展示进入的分类。第一部分由“智慧力量”等指示。
English
Therefore, these four actions should be avoided. What are the four? Deceiving those who are worthy of offerings, such as the lama; preventing others from engaging in any form of the cause of liberation, such as performing virtuous deeds, causing their intentions to change, arousing doubt, and placing them in a state of regret; slandering holy beings who possess the mind of enlightenment, proclaiming their bad reputation; using the relationship of reliance to deceive others, who are full of evil and deception in their own minds, and blinding their eyes. If one experiences any of these four actions, one will lose the aspiring bodhicitta. If one does not make amends immediately through repentance and counteracting forces, and it exceeds a certain time, then one will immediately lose bodhicitta. The powerful antidote to this is the four white dharmas: even if faced with the danger of death, intentionally not lying; respecting and praising the princes and bodhisattvas who are teachers of the Great Vehicle; seeking only the benefit of all sentient beings without deception; and guiding all beings without exception to the supreme path of enlightenment. In general, the way to constantly train in the four mindfulnesses that do not decline and can be relied upon is indicated by "should rely on." The four mindfulnesses that protect through the way of relying are: seeing the virtuous friend as the Buddha; seeing the Dharma taught by him as the path; seeing the Sangha who practice in this way as friends; and seeing all sentient beings as one's only child. These are purely the precepts of aspiring bodhicitta. Now, to briefly indicate the nature of entering bodhicitta and to explain the distinctions separately, there are two parts, and this is the first part. "Entering bodhicitta" and so on indicate: On the basis of having already extensively shown the precepts of aspiring bodhicitta above, the precepts of entering bodhicitta are the six perfections, of which the first five, such as generosity, are the supreme accumulation of merit, and the last one is wisdom, which is the great accumulation of supreme wisdom. Buddhahood cannot be achieved by means of skillful means and wisdom alone, so on top of that, adding the four: skillful means, power, aspiration, and wisdom, making ten in total, is the common wealth of the princes and bodhisattvas. The second part is divided into two parts: explaining the order of the strength of the mind of the person entering; and extensively showing the divisions of entering. The first part is indicated by "strength of mind" and so on.
Chinese
因此，以智慧的力量如何成就入行之方式，对佛子有三种。在此，自己首先获得了一切应追求的有意义的果位，然后想要救度众生脱离轮回的苦海，如国王般具有大愿菩提心；想要同时救度自己和众生的，如渡船般的殊胜智慧勇士；想要先救度一切轮回众生，之后自己才希求寂静果位的，如牧童般的行为，这是无与伦比的发心。依次，钝根者需经历三十三个无数劫，中根者需七劫，利根者需三个无数劫才能解脱，因此理应穿上无比殊胜的精进铠甲。如是说：头上背负着众生的重担，殊胜的菩萨们不宜缓慢行走，因为自身与他众被各种事物紧紧束缚，所以更应以百倍的精进努力去做。如是所说。第二，详细阐述所入之分类，首先是布施波罗蜜多。以“布施”等词语来阐述。其中，分为教义和解释两部分，首先，布施的自性是不执着。如《经庄严论》所说：菩萨的布施，是不执着、非执着、没有执着，甚至连执着本身也不是，是不执着、非执着、没有执着。如是说。第二，解释是：分类有法布施、财布施和无畏布施三种。虽然从主要方面来说，第一部分提到了法布施，但从作用的主要方面来说，这里将财布施和无畏布施两者联系起来。首先，以“财布施”等词语来阐述。财布施也有三种
English
Therefore, there are three ways in which the sons of the Buddhas accomplish the means of entering through the power of intelligence. Here, one first attains the meaningful state of omniscience that one should strive for, and then desires to liberate beings from the ocean of suffering in samsara, like a king with great aspirational bodhicitta; one who desires to liberate oneself and others simultaneously, like a noble wisdom warrior like a ferry; one who desires to liberate all beings in samsara first, and then desires the state of peace for oneself, like the conduct of a shepherd, this is an unparalleled bodhicitta. In order, the dull ones are liberated in thirty-three countless eons, the middling ones in seven, and the sharp ones in three countless eons, so it is appropriate to wear the armor of extraordinary perseverance. As it is said: "One carries the heavy burden of sentient beings on one's head, the supreme bodhisattvas should not walk slowly, because oneself and others are tightly bound by various things, so one should work with a hundredfold effort." As it is said. Second, to explain in detail the divisions of what is to be entered, first is the perfection of generosity. It is shown by "generosity" and so on. Among them, there are two parts: teaching and explanation. First, the nature of generosity is non-attachment. As it says in Ornament of the Sutras: "The generosity of a Bodhisattva is non-attachment, non-attachment, no attachment, even attachment itself is not, non-attachment, non-attachment, no attachment." So it is. Second, the explanation is: the divisions are three: Dharma giving, material giving, and fearlessness giving. Although the first section mentions Dharma giving from the main aspect, from the main aspect of the function, this section connects material giving and fearlessness giving. First, it is shown by "material giving" and so on. There are also three divisions of material giving: giving, great giving, and extreme giving. Giving means giving food, clothing, vehicles, elephants, land, etc. that one has the right to dispose of to others. Great giving means freely giving away sons, daughters, wives, etc. Extreme giving means giving away whatever the beggar wants, such as the head, limbs, or heart, to those places where it is difficult for ordinary people to give.
Chinese
让人们习惯于逐渐布施。被吝啬束缚的人，用双手，一只手做布施者，另一只手做乞讨者，心中想着布施。反复练习，对于蔬菜等任何食物，在未腐烂损坏之前进行学习。《入行论》中说：“习惯则无难，何事不能成？”如是说。第二，以“无畏”等来指示。无畏布施是：守护他人必死的生命，在任何恐怖之处解救，安置于气息舒畅的安乐之地。如此学习时，也要衡量自己的心力而行，不要在无能为力的情况下，以轻率的仪轨，掺杂不净之物，那样的布施也会成为欺骗之源。特别是，伟大的施舍是证得不生之法的忍耐之境。在慈悲心尚未完全清净之前，施舍身体和生命是被《学集论》所禁止的。为什么呢？因为初学者的心像伤口的肉一样脆弱，无法忍受，会导致退转。经中说：“非时之欲是魔业。”如是说。同样，以不悦耳之语，由十不善业所生的吝啬心，施舍食物和财物，也不是如法的行为，而是应受呵责之处。真正的布施是将自己拥有的执着和贪恋舍弃，这是布施的最终境界。第三，以“法的”等来指示。前两种布施所包含的内容，在进行法布施时，也有三种形式。首先，由于以信心安住于修行道上的人难以如实教导，因此，通过消除自身烦恼的方法和，对无偏众生怀有慈爱和怜悯之心，诵读经文等任何善意的思想和行为，种下令白色善法如莲花般绽放的祈愿。从自身解脱之时起，就应根据众生的根器和能力，专注于利他。如是，圣者世间
English
Those who are accustomed to giving gradually. A person bound by stinginess, with both hands, one hand acting as the giver and the other as the beggar, with the mind thinking of giving. Repeatedly practicing, for any food such as vegetables, one should learn before it rots or is damaged. As it is said in the Bodhisattvacharyavatara: "If one is accustomed, there is nothing that cannot be accomplished." As it is said. Secondly, it is indicated by "fearlessness" and so on. The giving of fearlessness is: protecting the lives of others who are sure to die, rescuing them from any place of fear, and placing them in a comfortable place where they can breathe easily. When learning in this way, one should also act according to one's own mental strength, and do not, when unable to do so, use frivolous rituals, mixing impure things, that kind of giving will also become a source of deception. In particular, great giving is the state of patience in attaining the Dharma of non-birth. Before the thought of compassion is completely pure, giving away the body and life is prohibited by the Compendium of Trainings itself. Why is that? Because the mind of a beginner is as fragile as the flesh of a wound, unable to endure, it will lead to regression. The sutra says: "Desire out of time is the work of demons." As it is said. Similarly, giving food and wealth with a stingy mind born of the ten non-virtuous deeds, with unpleasant words, is also not a proper act, but a place to be blamed. True giving is to abandon attachment and clinging to what one possesses, this is considered the ultimate limit of giving. Thirdly, it is indicated by "of Dharma" and so on. When the content included in the first two types of giving is used to perform the giving of Dharma, there are also three forms. First, since it is difficult to truly teach those who abide in the path of practice with faith, therefore, through methods of eliminating one's own afflictions and, with love and compassion for impartial beings, reciting scriptures and any good thoughts and actions, planting the aspiration to make white virtues bloom like lotus petals. From the time of one's own liberation, one should focus on benefiting others according to the capacity and ability of beings. Thus, the noble world