English
For the sake of sentient beings, generating the supreme aspiration for enlightenment, there is no limit to it. Thus it is said. The benefits of entering are, as stated in the Sutra of the Question of the Daughter Moon Supreme: Even just the thought of benefiting others has immeasurable benefits, what need is there to mention those who actually benefit? Thus it is said. Furthermore, it exhausts all sins. As stated in the Bodhicharyavatara: Powerful and extremely inexhaustible sins, if not for the complete Bodhicitta, no other virtue can overcome them. Thus it is said. Great merit also increases greatly. As stated in the Resting at Ease: Other virtues have small fruits and are exhaustible, but once the precious mind is grasped, virtue is inexhaustible and increases. Just as clear seawater flows in, and like fertile land with abundant harvests. Thus it is said. The ultimate benefit is the realization of enlightenment. As stated in the Tree Arrangement: If you wish to quickly attain unsurpassed enlightenment, you should generate the unsurpassed Bodhicitta. Thus it is said. As stated in the Bodhicharyavatara: Like the supreme form of alchemy, abandoning this impure body and transforming it into the body of the Victorious One, because it transforms the priceless into the priceless, therefore, firmly grasp what is called Bodhicitta. Thus it is said. How much is the fruit? As stated in the Heap of Jewels: For this, by generating Bodhicitta with great desire, one is liberated from samsara in thirty-three countless eons. By generating Bodhicitta with supreme wisdom, one is perfected in seven countless eons. By generating Bodhicitta with unparalleled mind, one attains complete perfect enlightenment in three countless eons. Why? Because the power of the mind varies from small, medium, to large. These can be exemplified by a wheel-turning king, a boatman, and a shepherd. Thus it is said. Oneself first becomes a Buddha and then liberates others, this is Bodhicitta of great desire, like obtaining a kingdom and then placing the subjects in happiness. Desiring to liberate oneself and others simultaneously is called Bodhicitta of supreme wisdom, like a boatman liberating himself and the passengers on the boat simultaneously. First liberating sentient beings and then desiring to liberate oneself is called unparalleled Bodhicitta, like shepherds first taking care of the livestock. Moreover, if the power of the mind is great, in an instant
Chinese
据说，每一个都能缩减许多劫，例如，杀死持短矛的黑人能缩减四万劫，孩童星宿发起菩提心并成家能缩减两万劫，这是精通大秘密方便的经部所说，因此不一定非要是具足劫。据说，根器极其敏锐且心力强大者，能在一瞬间缩减无数劫。此处，即使是上等根器，对于无数的确定，也是就显现地道的方式而言的。《八千颂释》中说：第一个无数是从资粮道开始，直到第一地圆满。第二个是从无垢地到第七地。第三个是从不动地到成佛。中间的七个是：资粮道和加行道各有二，见道一个，修道二个。小等的三十三个是：资粮道和加行道中有三个，十地每一地也有三个。正如全知大尊所说，有智慧的人应当理解。如此，这些菩萨的学处，是过去和未来三世诸佛所行持的唯一道路。此贤劫的千零二尊佛，也是首先发起无上菩提心，中间于无数劫中行持广大的菩萨行，从而获得了解脱的甘露，如《圣贤劫经》中所听闻。因此，我们这些寻求解脱和一切智，并进入大乘之门的人，必须努力于菩提心的伟大道路，因为大乘和小乘的差别在于发心。如《入行论》云：多说有何用？ 孩童为自利， 佛陀为利他， 观此二者别。 又如龙王所说： 无有胜此应闻法， 善调伏诸根之马， 听闻能仁之教言。 如是等等。因此，因为是教法的伟大道路，所以要学习波罗蜜多。因此，应当以精进的海洋来接受这种方式。七马自在。
English
It is said that each one can reduce many eons, for example, killing a black man with a short spear can reduce forty thousand eons, and a child star generating bodhicitta and starting a family can reduce twenty thousand eons, as stated in the tantras that are skilled in the great secret means, so it is not necessarily a qualified eon. It is said that those with extremely sharp faculties and great mental strength can reduce countless eons in an instant. Here, even for the best faculties, the certainty of the countless is in terms of the way of manifesting the grounds and paths. The Great Commentary on the Eight Thousand Verses says: The first countless begins from the path of accumulation and is completed up to the first ground. The second is from the Immaculate Ground to the Seventh Ground. The third is from the Immovable Ground to Buddhahood. The seven in between are: two each for the paths of accumulation and application, one for the path of seeing, and two for the path of cultivation. The thirty-three of the smallest are: three in the paths of accumulation and application, and three in each of the ten grounds. As the Omniscient Great One said, those with wisdom should understand. Thus, these bodhisattva trainings are the single path traveled by the Buddhas of the three times, past and future. Those one thousand and two Buddhas of this very Fortunate Eon also first generated the supreme bodhicitta, and in the middle, practiced the vast bodhisattva conduct for countless eons, thereby attaining the nectar of liberation, as heard in the Noble Fortunate Eon Sutra. Therefore, we who seek liberation and omniscience, and have entered the gate of the Great Vehicle, must strive for the great path of bodhicitta, because the difference between the Great and Small Vehicles lies in the motivation. As the Bodhisattvacaryāvatāra says: What need is there to say much? Children work for their own benefit, Buddhas work for the benefit of others, Observe the difference between these two. And as the Naga King said: There is no other teaching to be heard that is superior to this, Well tame the horses of the senses, Listen to the teachings of the Able One. And so on. Therefore, because it is the great path of the teachings, one must study the pāramitās. Therefore, this method should be accepted with an ocean of diligence. Seven Horses Empowerment.
Chinese
犹如鸟儿翱翔于天空，深广的光芒四射，智慧的千瓣莲花更加绚丽绽放，愿无边众生的智慧之眼得以开启！愿菩提胜心之莲滋养雪山之湖，显现空性与慈悲的功德，愿利他行为的波涛汹涌澎湃，从而获得吉祥的二资粮之宝藏！在充满痛苦和黑暗的轮回荒野中，众生饱受无常、不净和痛苦的折磨，被我执的枷锁紧紧束缚，愿他们因我的善行而瞬间解脱！《自性大圆满道之支分三律仪决定解脱妙道》中，关于菩萨发心之学处，第三次第已宣说完毕。 现在宣说第四次第，即持明者密咒之誓言，其中也有四点：密咒的开端、最初如何获得、中间如何守护、最终破损如何恢复。第一点也有四点：导师如何宣说、新旧密咒的自性、密咒律仪的体性、及其分类。第一点是：如云：『普贤金刚持自在导师，于色究竟天宣说续部之海。』如是说。也就是说，我们的导师在原始的处所，于金刚界中现证菩提后，不离法身，而以报身、自性化身、调伏化身、种种化身等无量智慧幻化的形象，在没有虚妄分别的情况下，为了让显现的众生回归原始的法界，而行持事业。如《秘密如意宝庄严续》所说：『一切之先已成佛，金刚持王甚秘密，于无量刹土中游戏，无量前后之时间里，示现寂静与忿怒相，猎人娼妓等诸形象，以种种方式成办利他事，如今贤劫之中，化现千位引导者，如是 धारण种种相，成办无量众生利。』如是说。也就是说，在法身的境界中，
English
Like a bird soaring in the sky, with profound and vast rays of light shining forth, may the thousand petals of clear wisdom bloom ever more brilliantly, and may the wisdom eyes of limitless beings be opened! May the lotus of supreme Bodhicitta nourish the great snow mountain lake, revealing the qualities of emptiness and compassion, and may the waves of altruistic actions surge and swell, so that we may attain the glorious treasure of the two accumulations! In the desolate wilderness of samsara, filled with suffering and darkness, beings are tormented by impermanence, impurity, and suffering, and are tightly bound by the shackles of self-grasping. May they be instantly liberated by my virtue! In "The Excellent Path of Liberation, an Explanation Clearly Defining the Three Vows as Parts of the Path of the Great Perfection of Naturalness," the third section on the precepts of generating the mind of Bodhisattva is completed. Now, the fourth section will explain the vows of the Vidyadhara Mantras, which also has four aspects: the introduction to Secret Mantra, how it is initially obtained, how it is protected in the middle, and how it is restored if it is broken at the end. The first point also has four aspects: how the Teacher taught it, the nature of the new and old Secret Mantras, the essence of the Mantra vows, and their divisions. The first point is: It is said, "The all-good Vajradhara, the powerful Teacher, taught the ocean of tantras in Akanishta." That is to say, our Teacher, having manifested enlightenment in the Vajra realm in the primordial state, without moving from the Dharmakaya, through the Sambhogakaya, the Nirmanakaya of self-nature, the Nirmanakaya of taming beings, and various Nirmanakayas, and through countless manifestations of wisdom illusion, without false discriminations, performs the activity of leading these appearing beings back to the primordial realm. As it is said in the Secret Wish-Fulfilling Jewel Adornment Tantra: "Before all, having become Buddha, the secret Vajradhara King, plays in countless realms, in countless times before and after, showing peaceful and wrathful forms, forms of hunters and prostitutes, accomplishing the benefit of others in various ways, and now in this Fortunate Aeon, manifesting a thousand guides, likewise holding various forms, accomplishing the benefit of immeasurable beings." So it is said. That is to say, in the state of Dharmakaya, the glorious
Chinese
普贤王如来以本体的色究竟天法界中，以自力的轮涅，示现大圆满内续三部。彼于报身位，显现五部佛，于大色究竟天，以自显的轮涅，示现无上瑜伽部。于化身位，于清净刹土色究竟天，示现金刚持，为安住于地的菩萨们，示现事行瑜伽续等。于六道中，化现为释迦牟尼等，宣说与所化众生相应的法。如是《幻化秘密藏》中云：“大悲之加持，名为明智之士，第六能仁，如来之身语意金刚中出。出已，以业力之故，上下之六道，十方无边无际之三千大千世界之每一世界中，每一能仁薄伽梵以四种调伏，成办五道众生之义。”如是《宝性论》中云：“不离法身界，种种化现身。”又，此能仁王最初欲于清净处成佛，欲从须弥山顶降临，六年苦行后，于色究竟天以大光明灌顶后成佛等，诸多安立，然佛之示现无有定量，故无论如何皆不相违。如《宝性论》云：“佛界与佛菩提，佛功德与佛事业，清净有情亦非能量测，此乃引导者之行境。”又，所谓大色究竟天者，乃自显受用圆满报身之刹土，自生光明之宫殿任运成就且无有变迁，佛陀所居之自显游舞非他人之行境，故处所之方无需以分别念寻觅，此乃大色究竟天也，全知无垢光尊者如是说。另，阿阇黎佛密云：义之色究竟天。
English
Samantabhadra himself, in the Dharmadhatu of Akanishta, the ultimate meaning, teaches the three sections of the Great Perfection Inner Tantras in the retinue of his own power. He manifests as the five families of Buddhas in the state of the Sambhogakaya, and in the Great Akanishta, he teaches the tantras of Anuttarayoga in the retinue of his own appearance. In the state of the Nirmanakaya, he manifests as Vajradhara in the pure Akanishta, and teaches the Kriya, Charya, and Yoga Tantras to the bodhisattvas who abide on the bhumis. In the six realms, he emanates as Shakyamuni and others, and teaches the Dharma in accordance with the needs of those to be tamed. As it is said in the Guhyagarbha Tantra: "The blessing of great compassion, called the wise one, the sixth Thubpa, arises from the body, speech, and mind vajra of the Tathagata. Having arisen, due to the power of karma, in each of the six realms, above and below, in each of the three thousand great thousand world systems of the ten directions, boundless and limitless, each Thubpa, the Bhagavan, accomplishes the benefit of the five types of beings through the four means of taming." Thus, in the Uttaratantra, it is said: "Without moving from the Dharmakaya, through various emanations." Furthermore, there are many assertions that this Thubwang first attained enlightenment in the pure realm, that he descended from the peak of Mount Meru, that after six years of asceticism, he was empowered by great light in Akanishta and attained enlightenment, and so on. However, since the manifestations of the Buddha are immeasurable, there is no contradiction in any of these. As it is said in the Uttaratantra: "The Buddha-dhatu, the Buddha's enlightenment, the Buddha's qualities, and the Buddha's activities cannot be measured even by pure beings. This is the realm of activity of the guides." Moreover, the so-called Great Akanishta is the self-appearing Sambhogakaya pure land, the spontaneously accomplished palace of light, unchanging, and the self-appearing play of the Buddha's abode, which is not the object of others' experience. Therefore, the direction of the place cannot be sought with conceptual thought; this is the Great Akanishta, as said by Kunkhyen Drime Ozer. Furthermore, Acharya Buddhasamgaha said: The Akanishta of meaning.