English
Meditate on all six types of beings residing in one realm of the Fourth Dhyana as before. Now, like that, a thousand are arranged horizontally, surrounded by a single iron mountain range. Above are Lesser Light, Immeasurable Light, and Clear Light, the three abodes of the Second Dhyana. Among them, one great abode of Clear Light covers from above, which is the realm of the Small Thousand Worlds. Meditate on the six types of beings residing there as before. Now, like that, a thousand are arranged directly, surrounded again by one environment. Above are Lesser Virtue, Immeasurable Virtue, and Increased Virtue, the three abodes of the Third Dhyana. Above all of these, one abode of Increased Virtue covers, which is the realm of one Intermediate Thousand Worlds. Meditate on the six types of beings as before. Again, like that, a thousand are arranged directly at the end. Again, a great environment surrounds. Each realm has a golden earth base below. Below each of these is a water mandala. A hundred thousand kotis of water mandalas rely on one wind mandala. Below is up to the wind mandala. Above are No Clouds, Merit-Born, and Great Fruit, the three ordinary abodes of the Fourth Dhyana. Similarly, add No Great, No Affliction, Good Manifestation, Extremely Subtle Vision, and Non-Discrimination. The single abode of Non-Discrimination covers the three thousand worlds from above. This is called the Great Thousand Worlds of the Three Thousand Worlds. Also, add the immeasurable beings of the Formless Realm. Meditate on the beings of the three realms and six destinies as before. Then, to the east of this Three Thousand Worlds, there are countless immeasurable Three Thousand Worlds. For example, after filling one Three Thousand Worlds completely with mustard seeds. Take one mustard seed from it and place it in one Three Thousand Worlds to the east of this. Similarly, if one mustard seed is placed in each Three Thousand Worlds, eventually the mustard seeds will run out, but the Three Thousand Worlds to the east will not run out. Again, even if it is done like that, the mustard seeds run out but the Three Thousand Worlds do not run out, and doing it again is the same. Like that (continuing) for an eon.
Chinese
即使做到无边无际，世界也无穷尽。所有这些都被六道众生所充满。对所有这些，从认识母亲到修慈爱，都如前所述。现在不仅东方，十方一切也都如此，十方虚空根本没有边际。虚空所遍之处，器世界所遍。一切众生都是有恩的父母。做父母的次数不可估量。做了之后，给予各种利益，消除各种损害。愿这些老母有情获得安乐，获得幸福！我将使他们安住于无上的安乐幸福之中，这样去修。虽然对他们来说，内在的所缘类别会变得非常多，但因为要根据智慧的类型来引导，所以数量的区分有些困难。因为扩展慈爱之心是同一类型，所以归纳为一个大的所缘，称为第三十八个所缘类别。此时，如果了解一些关于器情世界结构的知识，那就很重要了。这样，慈爱的引导就结束了。 第二，修悲心：前行和后行等与之前相同。观察众生界，这些众生应该安住在安乐幸福之中，但这些众生不安住于安乐和安乐之因，而是安住于痛苦和痛苦之因。想要的是安乐，不想要痛苦，但结果是不生安乐，只生痛苦。大多数都安住在真实的痛苦之中。地狱有寒热之苦，饿鬼有饥渴之苦，畜生有互相残食之苦，天界也有寿命短促、疾病缠身、权力微小、贫穷匮乏、为业所驱使、被惩罚等，实际上自己也无可避免地要经历这些痛苦。总的来说，一切众生都在造作无数的痛苦之因。特别是有些人，即使现在没有遭受强烈的痛苦，但因为积累了巨大的罪业，在断气的那一刻，就必须立即堕入地狱，这些人比现在正在受苦的人更值得悲悯。如果稍微出现错觉，啊！
English
Even if it is made boundless, the world is endless. All of these are filled with the six realms of beings. For all of these, from recognizing the mother to cultivating loving-kindness, it is as before. Now, not only the east, but all the ten directions are also the same, the sky of the ten directions has no end at all. Wherever the sky pervades, the container world pervades. All sentient beings are kind parents. The number of times they have been parents is immeasurable. After doing so, various benefits are given, and various harms are eliminated. May these old mother sentient beings attain happiness and joy! I will settle them in the supreme happiness and joy, thus meditate. Although for them, the internal object categories will become very many, but because it is necessary to guide according to the type of wisdom, the distinction of quantity is somewhat difficult. Because expanding the mind of loving-kindness is the same type, it is summarized into one large object, called the thirty-eighth object category. At this time, it is important to know something about the structure of the container and content world. Thus, the guidance of loving-kindness is finished. Second, cultivating compassion: The preliminary and subsequent practices are the same as before. Observing the realm of sentient beings, these sentient beings should be settled in happiness and joy, but these sentient beings do not abide in happiness and the cause of happiness, but abide in suffering and the cause of suffering. What they want is happiness, and they do not want suffering, but the result is that happiness does not arise, only suffering arises. Most abide in actual suffering. Hell has the suffering of heat and cold, hungry ghosts have the suffering of hunger and thirst, animals have the suffering of eating each other, and even the heavens have short lifespans, many diseases, small power, poverty and lack, being driven by karma, being punished, etc., in reality, one cannot avoid experiencing these sufferings oneself. In general, all sentient beings are engaged in countless causes of suffering. In particular, some people, even if they are not currently suffering intense suffering, but because they have accumulated great sins, at the moment of death, they must immediately be born in hell, these people are even more worthy of compassion than those who are currently suffering. If there is a slight illusion, ah!
Chinese
思考：我该如何是好？例如，我自己的根本母亲，眼睛是瞎的，腿是瘸的，没有向导。失去了城堡。从某个悬崖边几乎要掉下去，我该怎么办？不顾一切，冲过去抓住悬崖边的母亲。同样，这些年迈的众生，智慧的眼睛是瞎的，方便的腿是瘸的。没有善知识或好朋友的向导。失去了福德的城堡。所有令人不快的罪恶都一再付诸实践。从通往天界的道路上被击落。几乎要掉入三恶道的悬崖，处于无法忍受的痛苦之因中，真是可怜。现在我必须想办法真正从痛苦中拯救他们。因此，三恶道主要体验真实的痛苦。三善道主要体验痛苦之因。应当回忆起像小士和中士那样讲述的那些痛苦。如果那痛苦降临到我身上，即使是一小部分我也无法忍受。我无法忍受的痛苦，这些人又怎么能忍受呢？他们实际上正在遭受这样的痛苦，并且逐渐地、逐渐地沉溺于无尽的痛苦之因中。这些痛苦接踵而至的人们，真是可怜。愿他们脱离一切痛苦！愿他们脱离痛苦之因——业和烦恼！愿我从一切罪恶和痛苦中拯救这些年迈的六道众生。反复思考：我要将他们从痛苦的轮回中解脱出来。第三十九次观修。 。 。或者，对于这个，专注于体验真实的痛苦是一种观修，专注于痛苦之因是一种观修。也有将两者结合起来作为一种，总共三种的做法。像之前在慈爱的部分中说的那样，逐渐扩展一切进行禅修也是可以的。或者，在进行一次慈悲的引导之后，这两者自然是相关的，所以每次慈爱之后都连接一次慈悲进行禅修就可以了。不必分开
English
Thinking: What should I do? For example, my own root mother, her eyes are blind, her legs are lame, she has no guide. She has lost her castle. She is about to fall off a cliff, what should I do? Without looking at anything else, I rush over and grab my mother from the cliff. Similarly, these old mother beings, their eyes of wisdom are blind, their legs of skillful means are lame. They have no guide of a virtuous friend or good companion. They are separated from the castle of merit. All unpleasant sins are repeatedly put into practice. They are knocked off the path to higher realms. They are about to fall into the cliff of the three lower realms, dwelling in unbearable causes of suffering, how pitiful. Now I must find a way to actually save them from suffering. Therefore, in the three lower realms, the feeling of actual suffering is mainly experienced. In the three higher realms, the feeling of the cause of suffering is mainly experienced. One should remember those sufferings as described in the context of the lesser and middling persons. If that suffering were to befall me, I would not be able to endure even a small part of it. How could these beings endure something that I cannot endure? They are actually experiencing such suffering, and gradually, gradually indulging in the endless causes of suffering. These beings from whom suffering arises one after another, how pitiful. May they be free from all suffering! May they be free from all causes of suffering - karma and afflictions! May I save these old mother six realm beings from all sins and suffering. I repeatedly think: I must liberate them from the suffering of samsara. Thirty-ninth contemplation. . . Alternatively, for this, one contemplation is to focus on experiencing actual suffering, and one contemplation is to focus on the cause of suffering. There is also a way to combine the two as one, making a total of three. As said before in the section on loving-kindness, it is also good to gradually expand everything and meditate. Or, after giving the instruction on loving-kindness and compassion once, these two naturally become related, so it is enough to connect compassion to each loving-kindness and meditate. No need to separate the sections.
Chinese
也可以删减。 第三，修习菩提心，分为愿菩提心修习和行菩提心修习两种。这两种也叫做发心菩提心和修持波罗蜜多。其中第一个又分为修习真实的菩提心，修习忆念利益，以及誓守学处三种。第一，与之前的慈悲二者相结合而修习：这些母亲必须安乐，必须快乐，但她们却不安乐不快乐，遭受痛苦，真是可怜。我没有办法消除她们的痛苦，没有办法让她们获得安乐。然而我却没有那样的能力。不仅如此，梵天、帝释天、转轮王等也没有。那么谁有呢？只有圆满的佛陀才有。既然如此，只要成就佛陀就能获得，所以我一定要成就佛陀。成就之后，将众生从轮回中解脱出来。为了利益一切众生，必须成佛，要反复这样想。这是四十种所缘境。 在前面第三十四种所缘境，修习入于发心时，是通过了解佛陀的功德，以及大小乘的区别，仅仅修习追求圆满菩提。仅仅那样，菩提心的体性并不能圆满。而在这里，仅仅为了利他，修习追求圆满菩提之心，因此能圆满愿菩提心的体性。虽然前面也有利他之心，但因为慈悲没有达到究竟，所以不会主要缘于利他。 接下来是第二，修习思维利益： 成就自己一切利益的利益是：经中说，菩提心是生起一切佛法之种子。 成就他人利益的利益是：能使众生增长善法，如田地。 消除一切过患的利益是：能使一切恶行耗尽，如地下。 获得功德的利益是：能使一切功德聚集，如大海。
English
It can also be shortened. Third, cultivating Bodhicitta is divided into two types: aspiration Bodhicitta cultivation and action Bodhicitta cultivation. These two are also called thought Bodhicitta and practicing Paramita. The first of these is further divided into three: cultivating the actual Bodhicitta, cultivating the remembrance of benefits, and vowing to uphold the precepts. First, cultivate in conjunction with the previous two, loving-kindness and compassion: These mothers must be happy, must be joyful, but they are not happy or joyful, and they suffer, which is truly pitiful. I have no way to eliminate their suffering, no way to bring them happiness. However, I do not have that ability. Moreover, Brahma, Indra, the Wheel-Turning King, etc., do not have it either. So who has it? Only the perfect Buddha has it. Since this is the case, as long as Buddhahood is achieved, it can be obtained, so I must achieve Buddhahood. After achieving it, I will liberate sentient beings from Samsara. For the sake of benefiting all sentient beings, I must attain Buddhahood, and I must think this repeatedly. This is the forty objects of focus. In the previous thirty-fourth object of focus, when cultivating entering into aspiration, it is through understanding the qualities of the Buddha and the differences between the Great and Small Vehicles, merely cultivating the pursuit of perfect enlightenment. Merely doing that, the nature of Bodhicitta will not be perfected. But here, solely for the sake of benefiting others, cultivating the thought of pursuing perfect enlightenment, therefore it can perfect the nature of aspiration Bodhicitta. Although there was also the thought of benefiting others before, because loving-kindness and compassion did not reach the ultimate, it will not primarily focus on benefiting others. Next is the second, cultivating thinking about the benefits: The benefit of accomplishing all one's own benefits is: The Sutra says that Bodhicitta is like a seed for generating all the Dharmas of the Buddha. The benefit of accomplishing the benefits of others is: It can increase the white Dharma of sentient beings, like a field. The benefit of eliminating all faults is: It can exhaust all misdeeds, like underground. The benefit of obtaining qualities is: It can gather all qualities, like the great ocean.