English
Abiding in the nature of reality, the path is also the unity of the two accumulations and the essence of skillful means and wisdom, and the result is the indivisibility of body and wisdom. Studying in this way, entering into the doctrines of gods and humans of external paths is the cause of samsara. Therefore, do not rely on evil doctrines that contradict emptiness and compassion, which are different from the good and immaculate tradition of Buddhism. Here, immaculate liberation is the union of skillful means and wisdom of the Great Vehicle path, which is the nature of pacifying the afflictions of its opposing side. Therefore, entering into it will lead to the state of nirvana. Thus it is said. The concise commentary that opens the door to the treasury of excellent qualities is the precious key of the drop of water of the ocean, the seventh chapter ends. For the sake of generating the supreme bodhicitta. Root text: For the sake of whatever gain is sought, the supreme offering, the bodhicitta obtained through the four immeasurables, is led by the illusion of a wooden cart, causing the evil view of peace to decline. Thus, in order to accomplish the very gain that is sought, just as giving offerings or rewards, the fruit obtained by the four immeasurables as the cause is the precious bodhicitta. The Teacher, having examined the benefits of the two accumulations for countless eons, has not seen anything more excellent than this. Therefore, generating aspiration to attain Buddhahood and entering its means is like being led by the illusion of a wooden cart. Therefore, it causes the evil view of the Shravakas and Pratyekabuddhas' peace to decline, thereby increasing the pure intention free from deception. Therefore, one should study only this. Thus it is said. Root text: Those bound by sin and suffering in the prison of samsara, even if they generate bodhicitta, will obtain the crown of the Victorious One's sons, greatly rejoicing, and will be revered by the world, including gods and humans. Thus it is said, this means that beings bound in the prison of suffering of the six realms, born from sins such as taking life due to hatred, also turn away from seeking their own happiness and generate supreme bodhicitta for the sake of accomplishing the benefit of others. In the moment of generating bodhicitta, they will obtain the crown of the name of the Victorious One's sons, greatly rejoicing, and become the object of reverence for all beings, including the gods and humans who appear exalted in the world. So, before attaining the first bhumi, bodhi
Chinese
如果有人怀疑，没有说获得菩提心，是否可以生存在烦恼之中，成为凡夫俗子？这是因为，这是以对法的专注和对正确理解的象征的意图，即使不是圣者，也在甚深出生的经部中有所阐述。根本：业烦恼黑暗浓密的云层中，如暴雷闪电般的善行，偶尔习惯的福德微薄，如水树般果实使根枯萎。这是说，没有被菩提心所摄持的善行，只能获得天人或声闻缘觉的果位，善果耗尽。世间业和烦恼如黑暗浓密的云层，没有被三殊胜所摄持的暴雷闪电般的善行，偶尔习惯的福德的景象，就像水树类的植物果实成熟时根部枯萎一样。此外，还说即使对没有被三殊胜摄持的六度万行和二次第等精进，也是如此。根本：以四种良善所依的田地上，如善妙的庄稼般圆满的善行，菩提心的树木存在时，果实繁多且增长到寂灭。这是说，以四种良善无垢所依的肥沃田地般的，对三殊胜信心的基础上，善果成熟如圆满的庄稼。特别是如意树般，直到劫末果实不断增长，同样被菩提心所摄持的善果，只要轮回存在就不会浪费，并且增长到寂灭，也就是成佛。根本：业烦恼造作痛苦之容器，轮回大海分别念之波涛，众生执为家园难解脱，生起菩提心乃大力士。这是说，业和烦恼是造作的主人，是所有痛苦的容器，轮回大海的自性是分别念的狂涛摧毁解脱之舟，然而愚痴的众生却乐于将此执为家园，因此解脱的机会渺茫，生起菩提心才能克服。
English
If one doubts whether it is possible to be born as an ordinary being dwelling in the midst of afflictions, since it is not said to attain bodhicitta, it is because this refers to focusing on the Dharma and to the symbolic intention of correct understanding. Although not an Arya, it is explained in the profound birth sutras. Root verse: From amidst the clouds of karma and affliction's darkness, the virtue like a flash of lightning, sometimes the meager merit of habituation, like a water tree, the fruit makes the root wither. This means that the virtue not grasped by bodhicitta only attains the fruit of gods or humans, or Shravakas and Pratyekabuddhas, and the virtuous result is exhausted. In the world, karma and afflictions are like dark, dense clouds. The image of the meager virtue like a flash of lightning not grasped by the three supreme factors, sometimes the image of habitual merit, is like the roots of water trees withering as the fruit ripens. Furthermore, it is said that even if one exerts effort in the six perfections and the two stages, etc., without being grasped by the three supreme factors, it is the same. Root verse: On the field supported by the four good qualities, like a bountiful harvest of virtue, when the tree of bodhicitta exists, the fruits are many and increase until peace. This means that on the basis of the three kinds of faith, like a fertile field supported by the four good and flawless qualities, virtuous results ripen like a bountiful harvest. In particular, like the wish-fulfilling tree, the fruits increase until the end of the kalpa. Similarly, the virtuous results grasped by bodhicitta will not be wasted as long as samsara exists, and will increase until peace, that is, Buddhahood. Root verse: Karma and affliction, the vessel of all suffering, the ocean of samsara with waves of conceptual thought, beings cling to it as a home, making liberation difficult, generating bodhicitta is great strength. This means that karma and afflictions are the masters of fabrication, the vessel of all suffering. The nature of the great ocean of samsara is that the violent waves of conceptual thought destroy the boat of liberation. However, foolish beings are happy to cling to it as a home, making the opportunity for liberation difficult. Generating bodhicitta is the great strength to overcome this.
Chinese
其精髓在于，除了菩提心之外别无他物。根本：心中若无自利念，如饥渴者求食饮。唯为利乐诸有情，希求佛位乃菩提。此谓何者心中，即大士们心中，不应因自利而舍弃利他。如饥者求食、渴者求饮，应恒常精进于六度与二资粮，为利益有情而希求佛位，此即所谓的菩提心。若非如此，即便通达名相之知识及愚昧禅修之少许境界，自以为已证悟甚深之义，纵有其他功德之相，亦将堕入小乘。仅有少许慈悲，声闻缘觉亦有，然彼等未曾宣说菩萨之愿文与回向文。根本：彼以果为誓愿之发心，以及修持自他平等与交换，和自轻他重三者，乃修持之精要。其体性，安住于慈等四无量。以因发誓愿乃趣入之发心，其修持乃六波罗蜜多，依止一切清净之行境。所谓以果为誓愿，即为利益一切有情而欲证得佛果，从而修习其学处，此乃愿菩提心。此即于自他无别中，止息痛苦而施予安乐之自他平等；交换则是将自己的善根与安乐给予有情，并取受有情之痛苦，然以方便修习，则于意念中如是修习；自轻他重则是，于趣入菩提之修持后，直至成佛之间，不求少许自利，为救度恶趣众生，即使需于恶劣之处，从一劫至另一劫安住，亦不生厌倦。此三者乃修持之精要，其体性则真实安住于慈等四无量之中。以因为誓愿，乃是趣入成佛之方便的发心，其学处则是六波罗蜜多，行境
English
Its essence is that there is nothing other than the mind of enlightenment. Root text: Those who have no thought for their own benefit, like the hungry and thirsty seeking food and drink. Seeking Buddhahood solely for the sake of sentient beings is known as Bodhicitta. This means that great beings do not abandon the benefit of others for the sake of their own benefit. Just as the hungry seek food and the thirsty seek water, they constantly strive in the six perfections and the two accumulations, seeking Buddhahood for the benefit of sentient beings, which is known as Bodhicitta. If it is not like this, even if one understands the knowledge of terminology and only a small realm of foolish meditation, thinking that one has realized the profound meaning, even if there are other aspects of qualities, one will fall into the Lesser Vehicle. Even Hearers and Solitary Realizers have some limited love and compassion, but they do not explain the aspiration and dedication of Bodhisattvas. Root text: That which vows to the result is the aspiring mind, and the practice of equality and exchange of self and others, and the three of cherishing others more than oneself, are the essence of practice. Its nature truly abides in the four immeasurables such as love. Vowing to the cause is the entering mind, and its practice is the six perfections, relying on all pure realms of conduct. What is meant by vowing to the result is that in order to attain Buddhahood for the benefit of all sentient beings, one studies its precepts, which is the aspiring Bodhicitta. This is the equality of self and others, stopping suffering and giving happiness without distinction between self and others; exchange is giving one's own merit and happiness to sentient beings and taking the suffering of sentient beings, but practicing with skillful means, one practices in this way in thought; cherishing others more than oneself is that after entering the practice of enlightenment, until Buddhahood, one does not seek any self-interest, and in order to benefit beings in the lower realms, even if one has to stay in bad places from one kalpa to another, one does not get tired. These three are the essence of practice, and their nature truly abides in the four immeasurables such as love. Vowing to the cause is the entering mind, which is the means to attain Buddhahood, and its practice is the six perfections, the realm of conduct
Chinese
完全清净，依赖于将因果作为主要因素的那些。这是它的意思。根本：从分类的角度来看，有凡夫和圣者的两种发心。依赖于三种学处有三种发心。特别是在资粮道和加行道上，通过信解来行持。从第一地到第七地是殊胜的意乐。在三个清净的阶段是异熟，在佛地是断除障碍的四种。同样，有随顺五道的五种发心。依赖于六度有相应的数量。土地分界的区分有二十二种等等。以意乐的愿和行愿所遍及而归纳。这就是说，愿和行这二者也包括凡夫和圣者的两种发心，以及别解脱戒、摄善法戒、饶益有情戒这三种，是依赖于三种学处的三种发心。特别是在资粮道和加行道上，由于八识及其习气遮蔽了自性的界，如同太阳一样，无法看见，因此仅仅是通过信解来行持。从第一地到第七地之间，由于烦恼障的退转，百千功德显现，并且自性的障碍部分清净，因此智慧的显现稍微清晰，所以被称为殊胜意乐清净。在三个清净的阶段，五根识和阿赖耶识的转化方式是：在第八地，意识转化为无分别智；在第九地，五根识转化为清净的刹土；在第十地，阿赖耶识转化成圆满的智慧，并且由于愿力和功德广大，所以称为异熟发心。在佛地，是断除一切障碍的胜义发心。同样，有随顺资粮道、加行道、见道、修道和无学道的五种发心，以及依赖于六度的六种发心方式。所说的土地分界的区分有二十二种等等，是指以意乐的愿相关联的行愿所遍及而归纳。土地分界的区分有二十二种是：圣弥勒所说：地如金、月无垢，如宝藏、珍宝生处海，如金刚山、药友，如如意宝、日歌，如国王藏、康庄道，如车乘、嬉乐水，如妙音、河流云等。