Chinese
就像这样。正如所说，有四种利益：现在修持菩提心本身，就能滋养自相续解脱的种子，善业唤醒一切习气。这种善良的想法实际上利益众生，也能获得利益和帮助的能力。仅仅修持这个就能消除许多罪业，平息贪嗔痴慢嫉等烦恼的火焰。相续变得柔和，一切功德都会生起。发誓要成就佛果之后，许多其他的功德也会自然而然地到来。从那以后直到最终，证悟自利、成办利他事业、断除应断之法、修持功德，一切都在这里进行。总而言之，如所有智具有多少功德，菩提心也具有多少功德。对于佛陀有多么敬佩，对于菩提心也应该有同样的敬佩，在菩提心中生起欢喜，然后再次像以前一样修持菩提心。一遍又一遍地重复。在座间休息时，也要反复练习以自己领受发心仪轨为目标的修法。此外，如果以前没有获得发心，为了利益常忏悔的众生，就反复做七支供，因为其中“为了利益众生而成就佛果”这句话就是发心。四十一节观修法。第三，关于承诺受持学处：第一个学处是必须学习不舍弃众生。舍弃众生有两种：总体上舍弃和直接舍弃。第一种是退失对佛法的信心，心想我什么自利利他都不做了，做一个普通人吧。另一种是退失对大乘的信心，心想我没有能力成办众生的利益，所以必须发起声闻缘觉乘的发心。直接舍弃是指，对于一些与自己作对的人，即使有对你有所帮助的时候，无论从暂时还是究竟的角度来看，也不想帮助，心中慈悲完全消失。无论是总体上的舍弃，还是直接的舍弃，如果没有用对治法来对治，经过一个座次的时间，菩提心就会退失。我要做到永远不生起舍弃众生的念头。如果万一不由自主地生起
English
Like that. As it is said, there are four benefits: Now, by cultivating the mind of enlightenment itself, the seed of liberation in one's own continuum is nourished, and all the habitual tendencies are awakened by virtue. This good thought actually benefits sentient beings, and one also gains the ability to benefit and help. Just by cultivating this, many sins are eliminated, and the flames of afflictions such as attachment, hatred, pride, jealousy, etc., are extinguished. The continuum becomes gentle, and all qualities arise. After vowing to attain Buddhahood, many other qualities will also come naturally. From then until the end, realizing one's own benefit, accomplishing the benefit of others, abandoning what should be abandoned, and cultivating qualities are all done here. In short, the mind of enlightenment has as many qualities as the omniscient one has. One should generate joy and happiness in the mind of enlightenment, thinking that one should have as much respect for the mind of enlightenment as one has for the Buddha, and then cultivate the mind of enlightenment again as before. Repeat that again and again. During the session breaks, also practice repeatedly with the aim of taking the mind generation ritual oneself. Furthermore, if one has not obtained the mind generation before, in order to benefit the beings who constantly confess, one should repeatedly do the seven-branch offering, because the phrase "to attain Buddhahood for the benefit of beings" is the mind generation. Forty-one sections of contemplation. Third, regarding vowing to uphold the precepts: The first precept is that one must learn not to abandon sentient beings. There are two ways to abandon sentient beings: abandoning in general and abandoning directly. The first is losing faith in the Dharma, thinking that I will not do any self-benefit or benefit of others, and just be an ordinary person. The other is losing faith in the Great Vehicle, thinking that I am not capable of accomplishing the benefit of sentient beings, so I must generate the mind of the Hearer and Solitary Realizer Vehicle. Abandoning directly refers to, for some who oppose oneself, even if there is a time when they can help you, one does not want to help, whether from a temporary or ultimate perspective, and compassion completely disappears from the heart. Whether it is abandoning in general or abandoning directly, if one does not apply the antidote, the mind of enlightenment will be lost after one session. I will make sure that the thought of abandoning sentient beings never arises. If it arises involuntarily
Chinese
但也立刻以对治力来临，当下就忏悔。现在即使实际上无法利益，也观想未来能利益。第四十二个修心法门。 第二个教言是努力积聚资粮。自己逐渐功德越来越增上时，要修习越来越广大的福慧二资粮。从今天开始就要修习福慧二资粮，也就是福德资粮方面：要修习经续中所说利益极大的供养三宝，供养僧众，供养鬼神食子，顶礼、供养、绕塔，持诵陀罗尼咒语，生起信心、修习，修习慈悲心，修习忍辱等等。智慧资粮方面：听闻佛法，受持文句，思维法义，从互相矛盾和关联的角度以理智断除疑惑，所谓不以三轮分别念来广大增长，从听闻轮回涅槃一切法皆无自性的角度去理解和认识，从思维的角度获得定解，从修习的角度现量证悟。因此要修习这个意义。以无自性的见解来摄持供养等等，并在那个见解的境界中如是修习，这样福德就成为智慧，智慧就成为福德，要常常这样思维使福慧二资粮双运。在座间休息时，也要尽力将那些内容付诸实践。第四十三个修心法门。 第三个教言是修习四双八支。总的来说，黑法四支过患极大，特别是如果转生，会成为忘失菩提心的因。白法四支总的来说利益极大，特别是生生世世都会成为忆念菩提心的因。因此要舍弃黑法四支，修习白法四支。其中第一双是欺骗上师、施主和应供处是黑法。所谓欺骗，就是对他们进行虚假的欺骗。它的对治是依靠正知正念断除一切妄语。如果对普通人连细微的知见妄语都不说，更何况是欺骗应供处呢？第二双是对他人非应后悔之处令生后悔是黑法。本来应该对做了罪恶之事生起后悔，
English
But also immediately come with the antidote and confess immediately. Even if you cannot benefit in reality now, contemplate that you will benefit in the future. The forty-second mind-training instruction. The second instruction is to strive to accumulate merit. As your own qualities gradually increase, you must train in the ever-expanding two accumulations of merit and wisdom. From this day on, you must train in the two accumulations, namely, the accumulation of merit: you must train in offering to the Three Jewels, which is said to be of great benefit in the sutras and treatises, serving the Sangha, offering torma to the spirits, prostrating, offering, circumambulating, reciting dharanis and mantras, generating faith, meditating, meditating on loving-kindness and compassion, meditating on patience, and so on. The accumulation of wisdom: listening to the Dharma, holding words, contemplating the meaning, cutting off doubts with reason from the perspective of contradiction and connection, which is called not expanding and increasing with the three wheels of non-conceptualization, understanding and knowing from the perspective of hearing that all samsara and nirvana are without inherent existence, gaining certainty from the perspective of thinking, and realizing directly from the perspective of meditation. Therefore, you must train in this meaning. Holding offerings and so on with the view of no inherent existence, and training in that state of view, so that merit becomes wisdom, and wisdom becomes merit, you must always think in this way to unite the two accumulations of merit and wisdom. During breaks, you should also try to put those contents into practice as much as possible. The forty-third mind-training instruction. The third instruction is to train in the four pairs and eight branches. In general, the four black dharmas are very harmful, especially if you are reborn, they will be the cause of forgetting bodhicitta. The four white dharmas are very beneficial in general, especially they will be the cause of remembering bodhicitta in all lifetimes. Therefore, you must abandon the four black dharmas and train in the four white dharmas. The first pair is deceiving the lama, the benefactor, and the object of offering is a black dharma. Deceiving means deceiving them with lies. Its antidote is to abandon all lies with mindfulness and awareness. If you don't even tell a small lie of knowledge to ordinary people, how much less should you deceive the object of offering? The second pair is making others regret things that they should not regret is a black dharma. Originally, you should regret doing evil deeds,
Chinese
如果对不应后悔之事行生后悔之法，则是无论应悔不应悔之黑法。生后悔之方式如：此布施太过了，布施这么多干什么？或者说，你若出家，这些儿女都要挨饿了。或者说，对敌人不报复，你会垮掉的等等。其对治是，应修学使众生于三乘之善成熟之白法，应使众生随其所好而入于三乘，尤应尽力安置于大乘，应使行任何能成之善事，且须令彼等发愿菩提。若能使不行善者亦尽力行善，则何来后悔？现在学习第三对：对发菩提心之人说非偈颂之语，称为黑法。非偈颂之语即直接或间接说人过失。发菩提心，无论已生未生，退不退失，皆同。乃至说已发菩提心者，亦不可诽谤。其对治是，应修学观一切众生为导师之白法。一切众生皆具佛性，于积资净障之境，与佛无异。如云：众生与诸佛，成佛法相同。是故应生导师之想，恒常赞叹称扬。对普通众生尚且不应诽谤而应赞叹，何况对发菩提心者，更不应诽谤。第四对：以虚伪狡诈对待众生，称为黑法。为成办自利，而欺骗、蒙蔽他人，乃至在量具上作假，亦为黑法。其对治是，以饶益、安乐一切众生及殊胜意乐而住，是为白法。饶益与安乐，是指安置于今生来世之安乐。殊胜意乐，亦指自己承担起利他之重任。又，不以欺骗之手段行蒙蔽之事，而以正直之心说诚实之语，如父母子女般。
English
If one creates methods to generate regret for virtuous deeds that should not be regretted, it is a black dharma, whether regret is appropriate or not. Ways to generate regret include: "This generosity is too much, what's the point of giving so much?" Or, "If you become a monk, all these children will go hungry." Or, "If you don't retaliate against your enemies, you will collapse," and so on. The antidote to this is to train in the white dharma of maturing sentient beings in the virtues of the three vehicles. Lead sentient beings to generate bodhicitta according to their inclinations within the three vehicles. Especially, exert effort to place them in the Great Vehicle as much as possible. Encourage them to perform any kind of virtuous deed that can be accomplished. It is also necessary to have them make aspirations for enlightenment. If those who do not perform virtuous deeds are also encouraged to engage in virtue as much as possible, how can regret arise? Now, study the third pair: Speaking non-verse words to someone who has generated bodhicitta is called black dharma. Non-verse words are direct or indirect criticisms. Whether bodhicitta has arisen or not, whether it has declined or not, it is all the same. Even saying that one has generated bodhicitta, it is not permissible to disparage them. The antidote to this is to train in the white dharma of contemplating all sentient beings as teachers. All sentient beings possess the essence of Buddhahood, and in the realm of accumulating merit and purifying obscurations, they are no different from Buddhas. As it is said: "Sentient beings and Buddhas, are the same in accomplishing the Dharma of Buddhahood." Therefore, generate the perception of them as teachers, and constantly praise and extol them. If even ordinary sentient beings should not be disparaged but praised, what need is there to say that those who have generated bodhicitta should not be disparaged? The fourth pair: To constantly engage in deception and trickery towards sentient beings is called black dharma. To deceive and mislead others in order to accomplish one's own benefit, even to cheat in weights and measures, is black dharma. The antidote to this is to abide with the intention of benefiting and bringing happiness to all sentient beings, and with a superior intention, which also means taking upon oneself the burden of benefiting others. Furthermore, not engaging in deceitful tricks, but speaking honestly and straightforwardly with a sincere mind, like parents and children.
Chinese
因为也说没有内外，所以要学习那样的境界。如果想要对一切众生怀有利益和安乐的真诚愿望，哪里还有机会去欺骗和出卖他人呢？对于这些白色的法，一定要认真地作为核心来修持。我从今天开始，永远不做四种黑法，要尽己所能地修习四种白法。要这样想。第四十四个修心次第。 这里也有对每一对（共四对）都进行一次修心次第的方法。对于理解力较弱的人，这样做会生起定解，也会变得更好。 还有，忆念发菩提心的利益，并且日夜六时受持发心也包括在应学之中。不舍弃众生，修习二资粮，对四对境各别修习，也有说这是八种应学的，应根据情况进行调整。 在慈悲的引导结束时，受持菩提心，之后修习这些愿心的引导，顺序会显得更合理，也会变得更好。或者，首先使这些对境变得清晰，然后在此期间受持菩提心，因为在正式受持时会更容易生起定解，所以此时进行也很好。或者，在引导完全结束时，在受持别解脱戒之前受持菩提心也可以，应根据具体情况而定。 第二，学习进入菩提心，这指的是：想要获得佛果，就必须学习菩萨行。如果想要成就佛果，却不学习菩萨行，就像想要获得好收成却不耕种一样。一般来说，仅仅是发愿菩提心也有很多利益，但是如果不修习菩萨行，功德就不会增长，所以必须学习菩萨行。菩萨行的本质是六度波罗蜜和四摄事。六度和四摄事也不是彼此独立的。自己修习六度，用语言向他人展示，引导他人去做，这既是波罗蜜，也是四摄事。我要认真地将十度波罗蜜作为核心来修持。而且，不是在未来的某个时候，而是现在就要开始。