Chinese
如美妙的歌声。具有六种殊胜的现证是如国王。不费力地成办自他之利是如宝藏。具有菩提道的法是如康庄大道。具有止观是如聪明的骏马。具有受持能力是如持水的容器。具有佛法的喜宴是如大鼓之声。具有唯一行道的道路是如河流。具有法身是如发菩提心是如云朵。第三、果分二：退失的过患，获得的利益。初者，《经庄严论》云：退失、低劣、守护及如是，导师呵责。又《入行论》云：若已如是立誓愿，而不着手于实践，欺诳一切诸有情，我将转生何等处？又《八千颂释》云：应呵责菩萨，应视为菩萨为鬼魅。又《摄颂》云：发心较彼堕罪尤为重。如是说故，《念住经》云：略作思惟而不布施，当生饿鬼中。立誓之后而不布施，当堕地狱中。二是利益之果有三：生得之果稀有，暂时之果意义重大，究竟之果成佛。初者，名与义转变，得菩提心后，即称为菩萨和胜者之子，如《经庄严论》云：菩萨、大士、具慧及明智，胜子、佛子、胜作者，胜者之苗芽。义转变者，发菩提心后，即成为世间大天等应顶礼之处，如《入行论》云：一旦生起菩提心，即刻摧毁众衰损，彼即名为诸佛子，世间天人应礼敬。二是暂时之果有三：自利，他利，二利圆满。昔日之罪业耗尽，未来将成为防护。
English
Like a beautiful song. Having six special kinds of direct perception is like a king. Effortlessly accomplishing the benefit of oneself and others is like a treasure. Having the Dharma of the path to enlightenment is like a wide road. Having calm abiding and insight is like an intelligent horse. Having the ability to retain is like a vessel for holding water. Having the feast of Dharma is like the sound of a great drum. Having the path of solitary practice is like a river. Having the Dharmakaya is like generating Bodhicitta, which is like a cloud. Third, the result has two aspects: the faults of decline and the benefits of attainment. First, the Ornament of the Sutras says: "Decline, inferiority, guarding, and likewise, are condemned by the teacher." And the Guide to the Bodhisattva's Way of Life says: "If, having made such a vow, one does not undertake the practice, having deceived all those sentient beings, into what kind of state will I be born?" And the Great Commentary on the Eight Thousand Stanza Prajnaparamita Sutra says: "One should rebuke the Bodhisattva, one should regard the Bodhisattva as a demon." And the Condensed Prajnaparamita Sutra says: "Generating the mind [of enlightenment] is even heavier than defeat." Thus it is said, and the Mindfulness Sutra says: "If one thinks a little and does not give, one will be born as a hungry ghost. If one vows and does not give, one will go to hell." Second, the result of benefit has three aspects: the wonderful result of birth, the great meaning of the temporary result, and the ultimate result of attaining Buddhahood. First, the name and meaning change. After obtaining Bodhicitta, one is called a Bodhisattva and a child of the Victorious One. As the Ornament of the Sutras says: "Bodhisattva, great being, intelligent and supremely clear, son of the Victorious One, child of the Buddha, victorious actor, and sprout of the Victorious One." The meaning changes. After generating Bodhicitta, one becomes worthy of being bowed down to by the great gods of the world. As the Guide to the Bodhisattva's Way of Life says: "Once the mind of enlightenment is born, in an instant it destroys all misfortunes. He is called the son of the Buddhas, and the gods and humans of the world should pay homage." Second, the temporary result has three aspects: self-benefit, other-benefit, and the perfection of both benefits. Past sins are exhausted, and in the future, it will become protection.
Chinese
《入行论》中说： “那如末劫之火，能于一刹那间， निश्चित（藏文，梵文天城体，निश्चित，梵文罗马拟音，niścita，汉语字面意思： निश्चित निश्चित निश्चित）烧尽罪恶。”《经庄严论》中说：“智者生起殊胜菩提心，即能于一刹那间，消除无边罪业，应善加摄持。”《入行论》中说：“其他善行如芭蕉树，果实生已终将尽；菩提心树恒常结果实，果实不尽且增盛。”如是。 第二，为利他： 《入行论》中说：“此乃摧毁众生死主的，殊胜甘露亦复如是；此乃消除众生痛苦的，无尽宝藏即是此；此乃消除众生烦恼热恼的，心之明月升起；此乃消除众生无知愚昧的，无尽宝藏亦是此；此乃消除众生烦恼热恼的，心之明月升起；此乃消除众生无知愚昧的，带来春意的伟大太阳。”如是。 第三，为自他二利：《入行论》中说：“此乃令如来欢喜者，亦是成熟有情者，亦是圆满成办自利者。”《经庄严论》中说：“愚昧之人勤奋为己利，若未得之则恒常受苦；若勤奋为他人之利益，则成办二利，超越痛苦。”如是。 第三，究竟之果成佛： 为了一切有情众生，应当获得圆满正等觉果位。《入行论》中说：“犹如殊胜炼金术，取此不净之身，转成胜者之身，成为无价之珍宝，故当稳固执持菩提心。”如是说。 第三，修持之方式，即加行、正行、后行三者等，应如各自之论典中所说而修持。 第二，与事业相顺有四： 即各自之差别，种类之集合，特殊之法，以及词义。 第一，有七种，其中首先是四念住： 即身念住、受念住、心念住、法念住。菩萨的身体四大不净等如幻如化bhaila（藏文），总的纲要是： 自性不可得bhaila（藏文）。
English
From the Engaging in Bodhisattva Behavior it says: "That, like the fire at the end of time, will surely burn away the sinful in an instant." And from the Ornament of the Sutras it says: "As soon as the intelligent generate the supreme mind, they accumulate limitless faults and thoroughly gather their minds." And from the Engaging in Bodhisattva Behavior it says: "Other virtues are like banana trees, after the fruit has come, they are exhausted. The mind of enlightenment is like a tree that always bears fruit, the fruit is inexhaustible and increases." So it is. Second, for the benefit of others: From the Engaging in Bodhisattva Behavior it says: "This is the supreme nectar that destroys the Lord of Death of beings, just like that. This is the inexhaustible treasure that removes the suffering of beings. This is the rising moon of the mind that relieves the suffering of the afflictions of beings. This is also the inexhaustible treasure that removes the ignorance of beings. This is the rising moon of the mind that relieves the suffering of the afflictions of beings. This is the great sun that brings spring to the ignorance of beings." So it is. Third, for the benefit of both self and others: From the Engaging in Bodhisattva Behavior it says: "This is what pleases the Thus-Gone One. This is also what ripens sentient beings. This is also what perfectly accomplishes one's own benefit." And from the Ornament of the Sutras it says: "Foolish people strive for their own happiness, and if they do not attain it, they always suffer. But those who strive for the benefit of others accomplish both benefits and transcend suffering." So it is. Third, the ultimate fruit of attaining Buddhahood: For the sake of all sentient beings, one should attain the state of perfect and complete enlightenment. From the Engaging in Bodhisattva Behavior it says: "Like the supreme form of alchemy, taking this impure body and transforming it into the body of the Victorious One, it becomes a priceless jewel, therefore, firmly hold onto what is called the mind of enlightenment." So it is said. Third, the way to practice, such as the three aspects of preparation, main practice, and subsequent practice, should be practiced as they appear in their respective treatises. Second, there are four things that are in harmony with the activity: namely, their individual differences, the collection of types, the distinguishing qualities, and the meaning of the words. First, there are seven, of which the first is the four close placements of mindfulness: namely, the close placement of mindfulness of the body, of feeling, of mind, and of phenomena. The bodhisattva's body, the four aggregates, impurity, etc., are like illusions, bhaila (Tibetan). The general principle is: The characteristic is imperceptible, bhaila (Tibetan).
Chinese
通达了解共同和各自法相的是智慧，通达这些意义并安住于忆念，称为近住。从资粮道的小品开始有。第二，四正断是：未生之罪不令生，已生之罪令断除，未生之善令生起，已生之善令不退并增长。也就是在加行的时候生起欲乐，于正行时精进，发起不厌倦的精进，以胜观对治沉没而系缚其心，以住分对治掉举而如实安住。获得平等之后安住于舍。经中说：为了断除不善的生起，生起欲乐，精进，系缚其心，如实安住。因此，其余三个也应如此配合。如是断除所应断，生起对治，是精进，即是正断是精进。从资粮道的中品开始。第三，四神足是：由正断的精进产生心堪能性。也就是依于前面道路的次第，生起欲乐以对治执着于仅仅如此就满足，之后为了对治不修习而散乱，精勤于止观的因缘，在道上精进。在正行的时候，如果掉举，则以作意来详细观察心；如果沉没，则以个别行来如实散乱。彼与基础相同而具有的等持，即是具有欲乐、精进、作意、行和等持的断除支分的神足。神足是指转变有为无，化现无为有等。足是指获得它的等持，即是神足等持。从资粮道的大品开始。第四，五根是：知晓圆满菩提具有功德，是信根。欢喜行持六度，努力去做是精进的处所。不忘失所听闻的法，是忆念意。心一缘是等持。辨别智慧是智慧根，共有五个。前者对后者起主导作用。
English
Wisdom is to understand the characteristics of both common and individual dharmas. Understanding the meaning of these and abiding in mindfulness is called close placement. It exists from the small stage of the path of accumulation. Second, the four right abandonments are: not allowing unwholesome deeds that have not arisen to arise, abandoning unwholesome deeds that have arisen, causing wholesome deeds that have not arisen to arise, and causing wholesome deeds that have arisen not to decline and to increase. That is, at the time of application, generate desire; be diligent in the main practice; initiate tireless diligence; counteract sinking with insight and bind the mind; counteract excitement by truly abiding in the base. After attaining equality, abide in equanimity. As it says in the sutra: "In order to abandon the arising of non-virtue, generate desire, be diligent, bind the mind, and truly abide." Therefore, the other three should also be applied in this way. Thus, abandoning what should be abandoned and generating the antidote is diligence, that is, right abandonment is diligence. It starts from the middle stage of the path of accumulation. Third, the four legs of miraculous power are: the diligence of right abandonment gives rise to the ability of the mind. That is, according to the order of the previous path, generate desire to counteract clinging to being satisfied with just that, and later, to counteract not practicing and being distracted, diligently work on the causes and conditions of calm abiding, and exert diligence on the path. During the main practice, if there is excitement, then examine the mind in detail with attention; if there is sinking, then truly scatter with individual conduct. That is, the samadhi that has the same basis and possesses desire, diligence, attention, conduct, and the limb of abandonment with samadhi is called the leg of miraculous power. Miraculous power is to transform what exists into what does not exist, to manifest what does not exist, and so on. The leg is the samadhi that obtains it, that is, the samadhi of the leg of miraculous power. It starts from the great stage of the path of accumulation. Fourth, the five faculties are: knowing that perfect enlightenment has qualities, is the faculty of faith. Rejoicing in practicing the six perfections, striving to do so is the place of diligence. Not forgetting the dharma that has been heard is mindfulness and mind. One-pointedness of mind is samadhi. Differentiating wisdom is the faculty of wisdom, there are five in total. The former dominates the latter.
Chinese
由于智慧能掌控一切法，故称为智慧之自在。如《中观边论》所说：从与解脱分相应的生起，无论做什么样的引导和结合，难道不会因所缘而有所表达吗？即使不放纵骄傲自满。如是说。从地界暖位顶峰开始。第五为五力：五根的对治转化为具有神变，能摧毁不顺品。信力、精进力、正念力、散乱和邪慧变得微弱，称为力。如《经庄严论》所说：由于不顺品变得衰弱，因此称这些为力。如是说。从地界忍位和世第一法开始。第六为七菩提分：现量证悟无我，成为菩提之助伴，故称为菩提分。即正念等觉支、择法、精进、喜、轻安、禅定，以及舍等觉支。其中，对所知进行辨别的择法正等觉支，是自性之支，是见道的体性，因此为了摧毁见道所断，犹如大象。未圆满见道之证悟的正等觉支，是处之支，犹如战胜所知之战的车轮。精进正等觉支，是出离之支，犹如能快速行进道路的良马。喜等觉支，是利益之支，以见道功德之喜，能利益身心，犹如珍宝。无有烦恼之正等觉支有三种：身心轻安正等觉支，是无有烦恼之基础支，为了摧毁烦恼之因，即恶趣，犹如妃子。禅定等觉支，是无有烦恼之处之支，因为从禅定中能成就所欲之义，犹如家主。舍等觉支，是无有烦恼之自性支，舍弃烦恼是智慧之体性，犹如大臣。这些也是