English
Because it is also said that there is no inside and outside, one must train in such a state. If you want to have a sincere wish for the benefit and happiness of all sentient beings, where is there an opportunity to deceive and sell others? These white dharmas must be taken as the core to practice diligently. From today onwards, I will never do the four black dharmas, and I will do my best to practice the four white dharmas. Think like this. The forty-fourth mind-training section. Here, there is also a method of doing one mind-training section for each pair (a total of four pairs). For those with weak understanding, doing so will generate conviction and will also become better. Also, remembering the benefits of generating Bodhicitta, and taking Bodhicitta six times day and night are also included in what should be learned. Not abandoning sentient beings, practicing the two accumulations, and practicing each of the four pairs of objects separately, some say that these are eight things to be learned, and should be adjusted according to the situation. At the end of the compassion guidance, take Bodhicitta, and then practice these aspiration guidance, the order will seem more reasonable and will become better. Or, first make these objects clear, and then take Bodhicitta during this period, because it will be easier to generate conviction when formally taking it, so it is good to do it at this time. Or, at the end of the complete guidance, it is also possible to take Bodhicitta before taking the Pratimoksha vows, it should be according to the specific situation. Second, learning to enter Bodhicitta, this refers to: If you want to attain Buddhahood, you must learn the practice of Bodhisattvas. If you want to achieve Buddhahood, but do not learn the practice, it is like wanting to have a good harvest but not cultivating. Generally speaking, just wishing for Bodhicitta also has many benefits, but if you do not practice the practice of Bodhisattvas, the merits will not increase, so you must learn the practice. The essence of the practice is the six Paramitas and the four ways of gathering disciples. The six Paramitas and the four ways of gathering disciples are not independent of each other. Practice the six Paramitas yourself, show them to others with words, and guide others to do them, this is both Paramita and the four ways of gathering disciples. I will diligently practice the ten Paramitas as the core. Moreover, not at some time in the future, but now I must begin.
Chinese
我也在修习。此时此刻，必须从今天开始，尽己所能、尽力而为地实践，做到誓言和实践不相违背。如此这般，就是普遍修习进入（菩提）心的（方法）。这是第四十五个观修项目。 如果我要行持菩萨的行径，首先必须学习布施波罗蜜。布施分为三种：财物布施、无畏布施和法布施。我要以财物布施令一切众生感到满足。现在还没有那样的能力，以后乃至拥有转轮王的统治权也要布施，要通过这样的想法来学习。现在也要结合自己的能力，在不违背佛法的前提下，尽己所能地布施饮食等。甚至要想到，至少不能让乞讨者空手而归。这不仅仅是观修，还必须落实到实践中，这是在学习实践。无畏布施，我要通过思考来修习，心想我要救护一切众生脱离疾病的恐惧、武器的恐惧、盗贼的恐惧、毒药的恐惧、猛兽毒蛇等恶性生物的恐惧、悬崖的恐惧、险道的恐惧、火的恐惧、水的恐惧以及被处刑的恐惧等等，乃至恶道的种种恐惧。现在也要尽己所能地想办法救护众生脱离疾病、邪魔、仇敌以及四大灾害等恐惧。不仅要观修，还要从实践的角度出发，尽力去做那些不会成为持戒和修行障碍的事情。甚至要学习通过言语上的帮助来利益他人。即使做了无畏布施，也是为了帮助受苦的众生。如果在不适当的时候或者会导致罪恶，那么很可能会出现得不偿失的情况。因此，虽然需要通过思考来修习，但现在是放下行动的时候。法布施，我要以法布施令一切众生感到满足。我要
English
I am also practicing. At this moment, it is necessary to start from today to practice to the best of my ability and to the best of my strength, so that the vows and practice do not contradict each other. In this way, it is the general practice of entering the (Bodhi) mind. This is the forty-fifth contemplation project. If I am to practice the conduct of a Bodhisattva, I must first study the Paramita of Giving. Giving is divided into three types: material giving, fearlessness giving, and Dharma giving. I will satisfy all sentient beings with material giving. I don't have that ability now, but even if I have the rule of a wheel-turning king in the future, I must give, and I must learn through this idea. Now, I must also combine my own abilities and give food and clothing as much as I can without violating the Dharma. Even think that at least you can't let the beggars go back empty-handed. This is not just contemplation, but must also be implemented in practice, this is learning practice. Fearless giving, I will practice through thinking, thinking that I will protect all sentient beings from the fear of disease, the fear of weapons, the fear of thieves, the fear of poison, the fear of fierce beasts and poisonous snakes and other malignant creatures, the fear of cliffs, the fear of dangerous roads, the fear of fire, the fear of water, and the fear of being executed, etc., and even all the fears of evil paths. Now also try to find ways to protect sentient beings from diseases, demons, enemies, and the fears of the four major disasters as much as possible. Not only should we contemplate, but also from a practical point of view, we should do our best to do things that will not become obstacles to keeping precepts and practicing. Even learn to benefit others through verbal help. Even if you do fearless giving, it is to help suffering sentient beings. If it is at an inappropriate time or it will lead to sin, then there is a high risk of losing more than you gain. Therefore, although it is necessary to practice through thinking, now is the time to put down action. Dharma giving, I will satisfy all sentient beings with Dharma giving. I will
Chinese
指示方向，使未成熟的众生成熟，使成熟的众生解脱，使不理解的众生理解，使未证悟的众生证悟，使未获得的众生获得，通过这样的想法来修习。现在如果自己有讲法的能力，就不要顾及名利和傲慢，要通过给他人讲法来利益他们。如果不能那样做，也要乐意为人和非人讲法，要通过念诵经文或宣讲佛经来不断修习。不仅要这样观想，还要落实到行动中，这就是通过行为来修习。这样，布施有三种，每一种都有思维和行为两种修习方式，总共有六种。总而言之，就是要修习布施波罗蜜多，这是第四十六个观修项目。思维和行为各自的修习方式，也可以类推到后面的法门。现在还要修习戒律波罗蜜多。戒律有三种：断恶行戒、摄善法戒、饶益有情戒。断恶行戒，总的来说，就是要断除所有自性罪，如十不善等。特别是，作为居士、比丘、沙弥或菩萨戒的受持者，要遵守自己所受持的戒律，不与所受的戒律相违背。简而言之，就是要断除经和论中所说的一切不应做的事情，并观想自己要立即修习这些。摄善法戒，就是要对所有被六度波罗蜜多所涵盖的善行，而不是零星的或片面的善行，进行持续的修习。对此，也要从现在开始，尽己所能地去实践。饶益有情戒，是指通过使众生安住于各种安乐和善行的方式来利益他们。对此，也要观想自己要尽己所能地，从现在开始，尽可能地使众生安住于利益和安乐之中。对于断恶行戒，不能拖延，听到之后就要立即制止和断除。后两种戒律可以稍作延缓，根据自己的能力，从现在开始尽力而为。
English
Pointing out the direction, one should ripen those sentient beings who are not yet ripe, liberate those who are ripe, make those who do not understand understand, make those who have not realized realize, and make those who have not attained attain, cultivating through such thoughts. Now, if one has the ability to teach the Dharma, one should not be concerned with fame and gain or arrogance, but should benefit others by teaching them the Dharma. If one cannot do that, one should also be willing to teach the Dharma to humans and non-humans, and should cultivate continuously by reciting scriptures or expounding the Buddhist teachings. Not only should one contemplate in this way, but one should also put it into practice, which is to cultivate through action. Thus, there are three kinds of giving, each with two ways of cultivation, thinking and acting, making a total of six. In short, one should cultivate the perfection of giving, which is the forty-sixth contemplation item. The methods of cultivating thinking and acting separately can also be applied to the subsequent practices. Now, one must also cultivate the perfection of discipline. There are three kinds of discipline: the discipline of abstaining from evil deeds, the discipline of accumulating virtuous dharmas, and the discipline of benefiting sentient beings. The discipline of abstaining from evil deeds, in general, is to abandon all naturally negative actions, such as the ten non-virtues. In particular, as a layperson, monk, novice, or Bodhisattva vow holder, one must abide by the precepts one has taken and not contradict them. In short, it is to refrain from all that is said to be impermissible in the Sutras and Treatises, and to contemplate that one should immediately cultivate these. The discipline of accumulating virtuous dharmas is to continuously cultivate all the virtuous actions encompassed by the six perfections, rather than sporadic or one-sided virtuous actions. Regarding this, one should also strive to practice as much as one can from now on. The discipline of benefiting sentient beings refers to benefiting sentient beings by placing them in various states of happiness and virtue. Regarding this, one should also contemplate that one will, to the best of one's ability, from now on, place sentient beings in benefit and happiness as much as possible. For the discipline of abstaining from evil deeds, there is no room for delay; upon hearing of it, one must immediately stop and abandon it. The latter two disciplines can be delayed somewhat, and one should do one's best from now on according to one's ability.
Chinese
尽力而为。现在做不到的，以后放在发愿的范围里就可以了。总的来说，菩萨不为他人着想，这是最大的过错。需要利益众生的戒律。为了利益他人，必须成熟自己的相续，因此必须积累善法。仅仅自己不被罪业玷污也是不够的。最初的基础是戒除恶行非常重要。如果没有这个，其他两个也不会如实到来。第四十七个修心法。现在讲忍辱波罗蜜，有三种：对损害毫不介意的忍辱，接受痛苦的忍辱，对法坚定信心的忍辱。第一种是：别人打我，骂我，抢我的财物等，受到损害的时候，如果不能忍受，生起嗔恨，就会出现不好的情绪。我既然要成就佛果，连这点损害都不能忍受，怎么能行？三界众生都变成敌人，从各种不同的方面来损害我，也要能够忍耐。连这点损害都不能忍受，还希望成佛，还自认为是修行人，我觉得自己很可笑，这样来修。接受痛苦的忍辱是：修行佛法的时候，遇到寒热饥渴等痛苦，或者道路难行，或者顺缘不具足，或者疲劳困倦，日晒雨淋等，无论遇到什么，我为了佛法，连这点小小的苦行都不能忍受，怎么能行？为了财物和妻儿，比这大百倍千倍的痛苦都能毫不犹豫地承受。我既然要成就佛果，就应该学习以前菩萨的传记，为了佛法，连这点苦都不能忍受，还自称是大乘行者，真是愚蠢，这样用坚定的对治力来对治。对法坚定信心的忍辱是：对于甚深的方法，以及善巧方便的差别，以及伟大的事业，以及无边的功德，以及离戏的实相等，无论什么都能理解，这叫做对法坚定信心的忍辱。也能指心能长时间安住在空性上。这次在这里，指的是一切损害和痛苦都如幻如化，远离真实
English
Do what you can. What you can't do now, you can put it in the scope of aspiration later. In general, if a Bodhisattva does not think of others, it is the biggest mistake. You need the discipline to benefit sentient beings. In order to benefit others, you must mature your own continuum, so you must accumulate good deeds. It is not enough to just not be contaminated by your own sins. The initial foundation is that it is very important to refrain from evil deeds. Without this, the other two will not come as they are. The forty-seventh mind training. Now let's talk about the Paramita of Patience, there are three types: Patience that doesn't mind harm, Patience of accepting suffering, and Patience of firm faith in the Dharma. The first is: When others beat me, scold me, rob me of my property, etc., when I am harmed, if I cannot bear it and generate hatred, bad emotions will appear. Since I want to achieve Buddhahood, how can I do it if I cannot bear this little harm? All sentient beings in the three realms have become enemies, and even if they harm me from various aspects, I must be able to endure it. I can't even bear this little harm, and I still hope to become a Buddha, and I still consider myself a practitioner, I think I am ridiculous, so I practice like this. The patience of accepting suffering is: when practicing the Dharma, when encountering suffering such as cold, heat, hunger and thirst, or the road is difficult to travel, or the favorable conditions are not sufficient, or fatigue and exhaustion, sun and rain, etc., no matter what happens, I am for the sake of the Dharma, how can I do it if I can't bear this little asceticism? For the sake of wealth, wife and children, I can bear a hundred times or a thousand times greater suffering without hesitation. Since I have to achieve Buddhahood, I should learn from the biographies of the previous Bodhisattvas. For the sake of the Dharma, I can't even bear this little suffering, and I still claim to be a Mahayana practitioner. It's really stupid. I use firm antidotes to deal with it. Patience with firm faith in the Dharma is: for the profound methods, and the differences in skillful means, and the great deeds, and the boundless merits, and the reality of being free from elaboration, etc., whatever can be understood, this is called patience with firm faith in the Dharma. It can also refer to the mind being able to abide in emptiness for a long time. This time here, it refers to all harm and suffering being like illusions, far away from reality.