Chinese
如果已经掌握，无因无缘不是，因是菩提心而生。它从殊胜的清净意乐而生。它从大悲心而生。它从大慈心而生。它从悦意而生。它从知恩报恩而生。据说它从修习母亲想而生。因为有这些是七因果的说法，所以也要明白七因果的名称也不是后来的新事物。第二，思维因果之义，就是修慈心，修悲心，修菩提心这三者。第一，所谓的根本母亲，就是指生养此生的母亲，她对我恩重如山。首先，在九个月或十个月里，她把我怀在腹中。在那期间，她也比自己的生命更珍爱地养育我。给予人的身体、生命和寿命。从出生开始，身体上给予帮助，把我放在十个指尖上，靠近身体的温暖，喂奶，用舌头调和食物，用手擦拭不干净的东西。我们自己什么都做不了，她像养育虫子一样养育我。从语言方面也给予帮助，用好听的名字呼唤我，没有值得称赞的地方也给予称赞，没有功德也述说功德。用各种哄骗的方法也使我心生欢喜。从意念上也给予帮助，心想我的这个孩子怎样才能长寿？怎样才能不生病？怎样才能成为受人尊敬的人？能否说出动听的话语？能否出人头地？仅仅这样想。最初，当能够坐起来、能够阻止（哭闹）和能够说出一个词的时候，也感到无比的欢喜。长大后，把自己拥有的一切都给予孩子，不但没有一丝一毫的吝惜，而且还生起欢喜心。即使给予充满三千世界的财富和仆人，也不觉得足够。我的母亲这样地帮助我。对我慈爱恩重如山啊！我心想，如果我的母亲在任何时间和情况下都安乐，那该多好啊！我一定要让我的母亲处于无上的安乐之中。这样修习。这是第三十六个观修次第。 对根本母亲修慈心，这是慈心方面的观修的根本。生起也殊胜，据说重要的是要生起体验。然后是我。
English
If it has been mastered, it is not without cause and condition, but arises from the cause of Bodhicitta. It arises from the excellent pure intention. It arises from great compassion. It arises from great love. It arises from agreeableness. It arises from knowing and repaying kindness. It is said that it arises from cultivating the thought of a mother. Because there is the saying that these are the seven causes and effects, it is also necessary to understand that the term "seven causes and effects" is not a later innovation. Second, in thinking about the meaning of cause and effect, there are three: cultivating love, cultivating compassion, and cultivating Bodhicitta. First, the so-called root mother refers to the mother who gave birth to this life, and she is very kind to me. First, for nine or ten months, she held me in her womb. During that time, she also cherished and nurtured me more than her own life. She gave me a human body, life, and lifespan. Starting from birth, she helped me physically, holding me on the tips of her ten fingers, close to the warmth of her flesh, feeding me milk, mixing food with her tongue, and wiping away impurities with her hands. We ourselves could not do anything, and she raised me like raising a worm. She also helped me through language, calling me by sweet names, praising me even when there was nothing to praise, and speaking of my virtues even when I had no virtues. She also made me happy with various methods of coaxing. She also helped me with her mind, thinking, "How can my child live a long life? How can he be free from illness? How can he become a respected person? Can he speak sweet words? Can he excel?" She only thought like this. At first, when I was able to sit up, able to stop (crying), and able to say a single word, she was also immensely happy. When I grew up, she gave everything she had to her child, not only without the slightest stinginess, but also with joy. Even if she gave wealth and servants filling three thousand worlds, she would not think it was enough. My mother helped me so much. She is so kind and loving to me! I thought, "How wonderful it would be if my mother were happy at all times and in all circumstances! I must place my mother in supreme happiness." I practiced like this. This is the thirty-sixth stage of contemplation. Cultivating love for the root mother is the root of contemplation in terms of love. It is also excellent to arise, and it is said that it is important to arise experience. Then, me.
Chinese
這個母親以這樣的方式在此生給予了利益。不僅一世兩世，而是有無數世都成為母親，像此生的親生母親一樣給予利益，這本身也是無數的。同樣，變成敵人而給予利益的也無法估量。同樣，變成親戚、姻親、朋友、知己等而給予利益的也無窮無盡。所穿的衣服和佩戴的飾品堆積在一起，也會超過須彌山的頂峰。僅僅喝過的母乳積累起來，四大海也無法容納。這個母親變成我們的父母、子女、親戚，我們先去世時，因悲傷而哭泣，如果將眼淚積聚在一起，也勝過百千俱胝的河流。為了我的緣故，不顧罪惡，不顧痛苦，不顧惡名，只成辦我的利益。像這樣給予利益啊，等等，如前一樣修習。這是第三十七個觀修項目。然後，在其上加上父親、兄弟、親戚等五六人。這些人也在此生，有些人給予了很大的利益，有些人給予了中等的利益，有些人給予了微小的利益。但如果從無始輪迴來考慮，像根本的母親一樣給予利益，沒有多少之分。恩情沒有大小之分，像這樣給予利益，這安樂該有多好，快樂該有多好。我必須將其安置於究竟的安樂之中，等等，如前一樣修習。同樣，需要依次結合起來修習。對此，也有按照善知識的行為方式，以及按照納塘巴的傳統，一個個地加上地區等來修習的方式。對於初學者來說，這種修習觀想的方式被認為是最重要的。在那之後，自己所居住的地區，那裡的人類眾生，敵人、朋友、中立者三種。畜生，在地下、地上、空中活動的三種。餓鬼、惡鬼，也有上等、下等、中等三種。所有這些都是無數世的父母，像之前一樣結合起來修習給予利益的方式、感恩的方式和慈愛。同樣，逐漸擴大國土範圍，最後如果以我們藏人為例，就對整個藏區的三類眾生進行修習。然後再
English
This mother has benefited in this life in this way. Not just one or two lifetimes, but in countless lifetimes she has been a mother, and the benefits she has given like a real mother in this life are also countless. Similarly, the benefits she has given as an enemy are also immeasurable. Similarly, the benefits she has given as relatives, in-laws, friends, close friends, etc., are also endless. If the clothes worn and the ornaments worn are piled up in one place, they would exceed the height of Mount Meru. If only the breast milk drunk were accumulated, the four great oceans would not be enough to contain it. This mother has become our parents, children, and relatives, and when we die before them, they cry with grief, and if the tears are accumulated in one place, they would surpass hundreds of thousands of billions of rivers. For my sake, she did not look at sin, she did not look at suffering, she did not look at bad reputation, but only accomplished my benefit. To think, 'How much benefit has she given like this?' and so on, meditate as before. This is the thirty-seventh meditation item. Then, on top of that, add five or six people including father, siblings, and relatives. These people have also, in this life, some have given great benefits, some have given medium benefits, and some have given small benefits. But if we think from beginningless samsara, there is no difference in the amount of benefit given like the root mother. There is no difference in the size of kindness, so how good it would be if this much benefit were given, how happy it would be. I must place it in ultimate happiness, and so on, meditate as before. Similarly, it is necessary to gradually combine and meditate. For that, there is also a way of meditating by adding each region, etc., according to the way of the spiritual friend and according to the tradition of Narthangpa. For beginners, this way of meditating on the object is seen as the most important. After that, the people in the region where you live, the three types of human beings: enemies, friends, and neutrals. Animals, the three types that live underground, above ground, and in the sky. Pretas and demons, there are also three types: superior, inferior, and intermediate. All of these are fathers and mothers of countless lifetimes, and combine the way of giving benefits, the way of making gratitude, and the way of loving-kindness as before. Similarly, gradually increase the scope of the kingdom, and finally, if we take Tibetans as an example, meditate on the three types of beings in the entire Tibetan region. Then
Chinese
总之，藏地的东方是汉地，南方是印度，西方是克什米尔，北方是霍尔和塔吉克，对居住在这些大国中的三种众生进行禅修。然后对整个赡部洲的三种众生进行禅修。然后赡部洲的下面有饿鬼的处所，以及八热地狱和八寒地狱的处所，对这些也如前一样进行禅修。同样，东胜身洲、西牛货洲、北俱卢洲这四大洲，上面如前一样充满着三种众生，下面也如前一样，包含着三恶趣的各种众生，须弥山的四层台阶上有四大天王族的诸神。顶端有三十三天界的诸神。须弥山的空隙，在水线以下，有阿修罗首领们居住的城市，对居住在其中的众生如前一样进行禅修。然后，直到七金山和外铁围山环绕，水线以上有天神、夜叉、畜生等众生居住。水线以下有阿修罗、饿鬼和各种畜生居住。在这些之间的七个嬉戏之湖和外海中，龙族、阿修罗和普通的畜生等众生，多到没有间隔。对所有这些如前一样进行禅修。在畜生中，有三种具有神通的畜生：在空中行走的鹏鸟，在地上行走的紧那罗，在地下或水中行走的龙。对这些也特别进行禅修。以到此为止的观修范围，下面直到大自在黄金地基，直接到外铁围山为止，上面到三十三天以下为止，已经禅修完毕。在这些之上，依次加上无热天、兜率天、乐变化天、他化自在天，如前一样进行禅修。然后，加上与四大洲世界范围相同的梵众天、梵辅天、大梵天，即初禅的三处。此时这样说：从这里开始，所有这些色界的处所，只有色界的天神众生，没有其他五道众生，也没有欲界的天神。各自的处所只有各自的天神居住。总的来说，从梵天世界以下
English
In short, to the east of Tibet is China, to the south is India, to the west is Kashmir, and to the north are Hor and Tajik. Meditate on the three types of beings residing in these great countries. Then meditate on the three types of beings in the entire Jambudvipa. Then, below Jambudvipa, there are the abodes of the pretas, as well as the abodes of the eight hot hells and the eight cold hells. Meditate on these as before. Similarly, in the four continents of East Videha, West Godaniya, and North Kuru, above, as before, is filled with the three types of beings, and below, as before, contains various beings of the three lower realms. On the four tiers of Mount Meru, there are gods of the four great king families. At the summit are the gods of the Thirty-Three Heavens. In the hollow of Mount Meru, below the waterline, there are cities where the chief Asuras reside. Meditate on those who reside in them as before. Then, up to the seven golden mountains and the surrounding outer iron mountains, above the waterline, there reside gods, yakshas, and animal beings. Below the waterline reside Asuras, pretas, and various animals. In the seven intervening playful lakes and the outer ocean, there reside nagas, Asuras, and ordinary animal beings, so numerous that there is no space between them. Meditate on all of these as before. Among the animals, there are three types of animals with miraculous powers: the garuda birds that travel in the sky, the kinnaras that travel on the ground, and the nagas that travel underground or in water. Meditate on these especially. With the scope of meditation up to this point, below, up to the great free golden foundation, directly up to the outer iron mountains, and above, up to below the Thirty-Three Heavens, the meditation has been completed. Above these, add in order the Anavatapta, Tushita, Nirmanarati, and Paranirmitavasavartin heavens, and meditate as before. Then, add the Brahma-parisadya, Brahma-purohita, and Maha-brahma heavens, which are equal in extent to the realm of the four continents, i.e., the three places of the first dhyana. At this point, it is said: From here onwards, in all these places of the form realm, there are only form realm gods, and none of the other five types of beings. There are also no desire realm gods. Each place is inhabited only by its own gods. In general, from the Brahma world downwards
Chinese
第四禅的世间界一个中安住的。 所有六道众生如前观修。现在如它一般横向一千个并列，周围一个铁围山环绕。上面是少光、无量光、光明天，即第二禅的三处，其中，一个光明天的大处从上面覆盖，这是小千世界。在那里安住的六道众生如前观修。现在如它一般一千个直接排列，周围再次一个环境环绕。上面是小善、无量善、善增，即第三禅的三处，所有这些的上面，一个善增处覆盖，这是中千世界一个的六道众生如前观修。又如它一般直接一千个排列的尽头。再次一个大环境环绕。每个世间界下面都有一个金色的地基。每个地基下面都有一个水轮。百千俱胝的水轮依赖于一个风轮。下面是风轮以上。上面是无云、福生、大果，即第四禅的三个普通处。同样加上无大、无热、善现、极妙见、非想。非想的唯一处从上面覆盖三千世界。这叫做三千大千世界。还有无色界的无量众生，也加上他们。对三界六道众生如前观修。然后，这个三千世界的东方，向外有无数不可测量的三千世界。例如，一个三千世界用芥子完全装满后。从芥子中取出一个，放在此东方的一个三千世界中。同样，每个三千世界放一个芥子，最终芥子会用完，而东方三千世界不会用完。又如那样做，芥子用完而三千世界不完，再次做也一样。那样（持续）劫。