English
I confess to the mother. The remainder in front of one. Afflictions and non-afflictions are like my own mind. Thus it is said. For all of that, if there is no person with whom to confess, then confess and restrain in the presence of the Buddhas and Bodhisattvas contemplated by the mind. Moreover, in the commentary on the Lamp for the Path, it says: One who makes excellent supplications in the first session is a superior person, the intermediate one is in two sessions. Taming in one session is the lowest. Thus, in general, dividing into six times, and especially dividing each time into three parts. It is said that for this and that, one who arrives with the antidote is the way of taming for the three types of people: superior, intermediate, and inferior. Seventh, in terms of benefits. Merit arises continuously. One will become a son of the Buddha. The benefit of attaining unsurpassed enlightenment. The first is: Once such a mind of enlightenment is counted. Even when one is heedless, such as in sleep, the power of merit. Will arise continuously. This is to say, for the time being, taking aspiration as the main focus. Not to mention that the result of this will become Buddhahood itself. Even temporarily, one experiences the fruits of higher realms, such as the wheel-turning king and the lord of the gods, many times. The power to produce the fruits of manifest increase will never be exhausted. As it says in the Bodhisattvacharyavatara: All other virtues are like trees, after producing fruit, they will be exhausted. The tree of the mind of enlightenment is always, giving fruit, it does not diminish but increases. Thus it is said. Once the entering mind is counted, not only will inexhaustible fruits arise. Moreover, the merit, which is the cause of the fruit, will also arise continuously, thus it differs from the aspiration mind. It says therein: From the mind of aspiring for enlightenment, although great fruits arise in cyclic existence. However, like the entering mind, merit does not arise continuously. From when, for the sake of liberating the infinite realm of sentient beings. With an irreversible mind, one has truly taken that mind. From that time on, even if one sleeps or is heedless, the power of merit. Will continuously, like the sky, greatly arise. Thus it is said. Even just thinking of benefiting, it is superior to offering to the Buddhas. What need is there to mention striving for the happiness of all sentient beings without exception. Thus it is said. The second is: One will become a son of the Victorious One. This is to say
Chinese
诶！菩提心生起之后，立即就被称为诸佛之子，成为礼敬之处。其中说到：一旦生起菩提心，刹那间，那些被囚禁在轮回监狱中的可怜众生，就被称为善逝之子，并受到包括天人在内的世间众生的敬礼。如果即使发生了令人高兴的罪过，也不放弃愿菩提心，那么从种姓的角度来看，就能压倒声闻、独觉阿罗汉，并且也不会舍弃菩萨的名称。如慈氏菩萨的传记中所说：种姓之子是这样的，例如金刚宝即使破碎，也能压倒所有的金饰，也不会舍弃金刚宝的名称，并且也能遣除贫困。同样，即使发起了为了一切种类的遍知而发心的金刚宝不精进，也能压倒声闻和独觉的所有功德，也不会舍弃菩萨的名称，并且也能遣除所有的轮回贫困。第三是：三大阿僧祇七三十三得菩提。也就是说，菩萨也有根据根器次第解脱的三种方式。如国王一般或大欲的菩提心，即希望自己解脱后度化他人的钝根菩萨们，需要三十三个阿僧祇劫，即资粮道和加行道各三个，十地每一地各三个。如商人一般或智慧殊胜的菩提心，即希望自己和众生一同解脱的中根菩萨们，需要七个阿僧祇劫，即资粮道和加行道各两个，见道一个，修道两个。如牧童一般或无与伦比的菩提心，即希望度化一切众生后自己解脱的利根菩萨们，需要三个阿僧祇劫。其中，首先以信解行圆满了资粮道和加行道，在资粮道的三道中，修习四念住、四正断、四神足，从而在资粮道大位时，获得暂时的功德五神通和特殊的果报法流三摩地。之后，在以修所成爲主的加行道中，四决择分，即暖位
English
E! As soon as the mind of enlightenment arises, one is immediately called the son of all Buddhas and becomes an object of veneration. It says: Once the mind of enlightenment arises, in an instant, those miserable beings imprisoned in the prison of samsara are called the sons of the Sugatas and are venerated by the world, including gods and humans. If, even if a joyful transgression occurs, one does not abandon the aspiration bodhicitta, then from the perspective of lineage, one can overpower the Shravakas, Pratyekabuddhas, and Arhats, and one will not abandon the name of Bodhisattva. As it says in the biography of Maitreya: A son of lineage is like this: for example, even if a vajra jewel is broken, it can still overpower all gold ornaments, and it will not abandon the name of vajra jewel, and it can also reverse poverty. Similarly, even if the vajra jewel of generating the mind for all aspects of omniscience is without diligence, it can still overpower all the qualities of Shravakas and Pratyekabuddhas, and it will not abandon the name of Bodhisattva, and it can also reverse all the poverty of samsara. Third is: Three immeasurable seven thirty-three attain enlightenment. That is to say, Bodhisattvas also have three ways of liberation according to the sequence of faculties. Like a king or a bodhicitta of great desire, that is, dull-witted Bodhisattvas who wish to liberate themselves and then liberate others, it takes thirty-three immeasurable kalpas, that is, three each for the accumulation and preparation stages, and three each for the ten bhumis. Like a merchant or a bodhicitta of supreme wisdom, that is, medium-witted Bodhisattvas who wish to liberate themselves and sentient beings together, it takes seven immeasurable kalpas, that is, two each for the accumulation and preparation stages, one for the path of seeing, and two for the path of meditation. Like a shepherd or an unparalleled bodhicitta, that is, sharp-witted Bodhisattvas who wish to liberate all sentient beings and then liberate themselves, it takes three immeasurable kalpas. Among them, first, through faith and practice, the accumulation and preparation stages are completed. In the three paths of the accumulation stage, by meditating on the four mindfulnesses, the four correct abandonments, and the four legs of miraculous power, one attains the temporary qualities of the five clairvoyances and the special result of the Dharma stream samadhi in the great position of the accumulation stage. Then, in the preparation stage, which is mainly based on meditation, the four limbs of ascertainment, that is, the heat stage
Chinese
通过从所有地方以烦恼和最高的清净，以忍受所取的执着，断除四种认为补特伽罗实有和法由胜义所立的观点。在前两种观点中修持五根，在后两种观点中，通过串习五根，修持不被相违品所胜伏的五力。然后，在圣道十地中，以第二个无数劫圆满七个不净地，以第三个无数劫圆满三个清净地。其中，在第一地见道中，由于现量见到法性的真谛，摧毁一切遍计的、突发的障碍，在一刹那间能行经百个佛刹等，获得十二百千功德。由此修持七觉支，主要行持布施波罗蜜多。将见道的意义作为对治俱生所断的对治，恒常串习，从第二地到第十地的修道九地中，各自获得从自份的障碍中解脱的突发清净分，因此，先前见道的功德成千倍等，从上向上增长。在这些地中，总的来说修持八支圣道，分别主要行持从戒律到智慧的十波罗蜜多。这样，以三个无数劫圆满学道，使二障及其习气成为不生之法性，因此不需要学习其对治，而进入无学道，证得无上菩提。如是，在《心性休息》中也说：如是三十七菩提分，在四学道中修习后，于无学地不滞留而入涅槃。如是。此处，对于根器敏锐者，三个无数劫也因为心力非常强大，据说每一刹那都能汇集许多劫的资粮，因此不需要像数量那样积累。而且，获得见道后，因为获得自在，能够随心所欲地解脱。《中观宝鬘论》中说：获得诸法法眼清净的大菩萨，如果想，也能在七天内现证无上菩提。如是。《宝积经》中说：于此，以发起大欲之心，则以三十三个无数劫从轮回中解脱。
English
By enduring the grasping at defilements and the highest purity from all places, one abandons the four views that the person is substantially existent and that phenomena are established by the ultimate. In the first two views, one cultivates the five faculties, and in the latter two, through familiarizing with them, one cultivates the five powers that are not overcome by opposing factors. Then, in the ten bhumis of the noble path, the seven impure bhumis are completed with the second countless eon, and the three pure bhumis are completed with the third. Among these, in the first bhumi, the path of seeing, by directly seeing the truth of reality, all conceptual and adventitious obscurations are destroyed, and in a single moment, one obtains twelve hundred thousand qualities, such as traversing a hundred buddhafields. Through this, one practices the seven branches of enlightenment and mainly engages in the perfection of generosity. By constantly familiarizing oneself with the meaning of seeing as the antidote to abandoning the co-emergent to be abandoned, in the nine bhumis of the path of cultivation from the second to the tenth bhumi, one obtains a portion of adventitious purity that is liberated from one's own share of obscurations. Therefore, the qualities of the previous path of seeing increase a thousandfold and so on, from higher to higher. In these, one generally cultivates the eightfold noble path, and specifically, one mainly engages in the ten perfections from discipline to wisdom. Thus, by completing the path of learning with three countless eons, the two obscurations and their imprints are made into the nature of non-arising. Therefore, without needing to learn their antidote, one goes to the path of no more learning and attains unsurpassed enlightenment. As it is also said in "Mind at Rest": Thus, the thirty-seven factors of enlightenment, after being cultivated in the four paths of learning, one does not abide in the ground of no more learning and enters nirvana. So it is. Here, for those with sharp faculties, the three countless eons are also said to accumulate the collection of many eons in each moment because the power of the mind is very strong, so it is not necessary to accumulate as many as the number. Moreover, after obtaining the path of seeing, because one has attained freedom, one is able to liberate as one wishes. From the Intermediate Mother: The great bodhisattva who has obtained the pure eye of the Dharma for all phenomena, if he wishes, can manifest complete enlightenment in seven days. So it is. These are also from the Heap of Jewels: There, by generating a mind of great desire, one is liberated from samsara by thirty-three countless eons.
English
No. With regard to the sublime mind of enlightenment of wisdom, it is completed through seven countless eons. With regard to the incomparable mind of enlightenment, perfect enlightenment is attained through three countless eons. Why is that? Because the strength of the mind becomes small, medium, and large. If these are taken as examples, they are like a wheel-turning king, a boatman, and a protector. Thus it is said. Having spoken thus, the chapter's meaning is summarized: this is the third division of the order of explaining the precepts of the mind of enlightenment of a bodhisattva. Thus it is said. This treatise has five chapters. Among them, according to the tradition of the two systems of precepts of the mind of enlightenment of a bodhisattva, which is the practice of the teachings common to the Great Vehicle and the Perfections, this is the commentary on the third chapter, which is divided into the order of explanation. Here it is said: From the churning of the ocean free from the impurities of misdeeds arises, the parts of virtuous deeds are completely perfected, adorned with a garland of stars of altruistic actions, a wonderful scripture that reveals the supreme conduct of the bodhisattvas, the words of a well-explained commentary, a friend of the white lotus, having ascended to the peak of the earth-holder in the direction of the lord of gods, may this glory of the nectar of white dharma dispel the suffering of samsara and nirvana for all beings, and become unsurpassed. ༈ Namo Bhaṭṭāraka Śrī Māṃ Gurave (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Homage to the venerable, glorious, Maṃ, Guru). Self-aware wisdom, from the bondage of grasping and being grasped, the dance of unchanging supreme bliss of liberation, the one who turns the wheel of countless victors, having paid homage to the all-pervading Vajra Acharya, the sun of pure scripture, with great light, riding on the chariot of discriminating reason, led by the seven horses of miraculous instructions, spreading the feast of supreme joy of liberation. ༈ Thirdly, there are three points to explaining the summary of mantra: how the Teacher taught the tantra divisions of secret mantra, how to gather them and hold them through explanation and practice, and how to establish the subject matter of such holding. The first is: The all-good Vajradhara, the powerful Teacher, spoke the ocean of tantras in Akanishtha, later reciting and teaching them in Drepung and other places. Thus it is said. Our Teacher himself attained perfect enlightenment in the realm of primordial ground, through the liberation of awareness and wisdom, inseparable from body and wisdom.