English
thinking that it is not related to me and abandoning it. To counteract this, self and other are not inherently distinct, but interdependent, because the thought of others arises for me, and the thought of self arises for others, like this mountain and that mountain. For example, looking at that mountain from this side gives rise to the thought of that mountain, but if you go to that mountain, the thought of this mountain arises. Therefore, no matter what color you look at, the thought of blue arises, which is different from not giving rise to the thought of other colors. As it is said in the Compendium of Trainings: "Having practiced equality of self and other, the mind of enlightenment will become firm. Self and other are interdependent, like the far shore and this shore are false. This shore is not itself the far shore, depending on what does it become this shore? If self-nature is not established by itself, depending on what does it become other?" Therefore, it is only established by relying on what is relied upon, and it is not established by its own nature. Furthermore, if one thinks that the suffering of others does not affect oneself, and therefore does not strive to eliminate it, the way to eliminate this obstacle is: if so, because of fearing suffering in old age, one would not accumulate wealth in youth, because the suffering of old age does not affect the young. Similarly, the suffering of the foot will not be eliminated by the hand, because it is other. So it is said. This is just an example, and it also applies to morning and evening, etc. If one thinks that old and young are the same continuum, and hands and feet are the same collection, therefore they are not different from self and other, then the continuum and the collection are merely imputed to many moments and many collections, and there is no independent self-nature. One's own self and the other's self must also be established on that continuum and collection. Therefore, it is not merely the interdependent establishment of self and other, but it is not established by its own nature. However, because of the power of cherishing oneself since beginningless time, one cannot bear one's own suffering, and if one also becomes accustomed to cherishing others, then one will also develop an unbearable feeling for the suffering of others. Secondly, due to attachment to self, clinging to cherishing oneself, from beginningless time until now, various undesirable things have arisen. Although one wants to make oneself perfect, because one focuses on one's own interests and engages in improper means, even after countless eons, oneself and others
Chinese
没有成就任何意义。 不仅没有成就，反而被痛苦折磨。 如果将自利的想法转移到他人身上，那么很早就能成佛，毫无疑问能圆满自他一切利益。 因为没有这样做，所以白白浪费了时间，徒劳无功。 现在明白了这一点，就要依靠正念，以多种努力，坚定地认为不生起敌人的顶峰——我执，已经生起的也不让它持续，并多次串习。 同样，也要反复思维珍爱他人的利益，从内心深处生起欢喜的力量。 对于舍弃他人的想法，没有生起的不要让它生起，已经生起的也不要让它持续。 对于他人，无论生起怜悯、痛苦还是喜爱，都要像以前珍爱自己一样，生起珍爱他人的心。 阿底峡尊者说：不学习慈爱和悲心的菩萨，西藏人都知道。 那么应该怎么做呢？尊者说：必须从一开始就按次第学习。 朗日塘巴尊者说：我和夏沃巴有十八种对治人的方法，一种对治马的方法，总共十九种。 对治人的方法是：发起殊胜菩提心，为了利益有情而学习。 对治马的方法是：菩提心不生起的令不生起，生起的令不住留和增长，这就是我执。 因此，要指着它（我执）来修习如何损害它，指着有情来修习如何利益他们。 康隆巴尊者说：我们对待有情像阿底峡尊者那样，有情也会那样对待我们。 大乘的根本是否建立，是否进入大乘之列，一切都取决于此，因此要时时观察自己是否生起了这种心，生起就好。 如果没有生起，也不要停滞不前，要依止能开示此道的善知识。 经常与修习这种心的道友交往。 阅读开示这种心的经论和注释。 为此积累资粮，清净业障。 自己也这样修习，就一定能获得圆满的种子，所以这不是小事，应该感到高兴。阿底峡尊
English
No meaning was accomplished. Not only was it not accomplished, but it was tormented by suffering. If the thought of self-interest were transferred to others, one would become a Buddha very early, and there is no doubt that all the benefits of oneself and others would be perfectly fulfilled. Because this was not done, time was wasted in difficulty and meaninglessness. Now that this is understood, one must rely on mindfulness and make many efforts to firmly believe that the peak of the enemy, self-cherishing, will not arise, and that which has arisen will not be allowed to continue, and practice this repeatedly. Similarly, one should repeatedly contemplate the benefits of cherishing others and generate joyful strength from the depths of one's heart. For the thought of abandoning others, do not let it arise if it has not arisen, and do not let it continue if it has arisen. For others, whether compassion, pain, or delight arises, one should generate the mind of cherishing others as one cherished oneself before. Lord Atisha said: "The bodhisattva who does not know how to train in loving-kindness and compassion is known by the Tibetans." Then what should be done? The venerable one said: "One must learn in order from the beginning." Langri Tangpa said: "Shawawo and I have eighteen methods for dealing with people and one method for dealing with horses, a total of nineteen." The method for dealing with people is: "Generating the supreme bodhicitta and learning for the benefit of sentient beings." The method for dealing with horses is: "The bodhicitta that has not arisen, do not let it arise; that which has arisen, do not let it abide and increase; this is self-cherishing." Therefore, one should point to it (self-cherishing) and practice how to harm it, and point to sentient beings and practice how to benefit them." Khamlungpa said: "If we treat sentient beings like Lord Atisha, sentient beings will treat us in the same way." Whether the root of the Great Vehicle is established or not, and whether one enters the ranks of the Great Vehicle or not, all depends on this. Therefore, one should always observe whether this mind has arisen in oneself. If it has arisen, that is good. If it has not arisen, one should not remain stagnant, but rely on a virtuous teacher who can teach this path. Always associate with friends who practice this mind training. Read the scriptures and commentaries that teach this mind. For this, accumulate merit and purify obscurations. If one also trains one's mind in this way, one will surely obtain the complete seed, so this is not a small matter, and one should be happy. Lord Atisha
Chinese
大尊者说：想要进入大乘佛法之门，能消除黑暗、平息痛苦，如日月般的菩提心，即使历经劫数努力也值得生起。如是说。第二，从之前所说的内容中可以了解。第三有三点：使未获得的获得，使已获得的免于衰退，衰退后恢复的方法。第一点有三：从何处领受的对境，由谁领受的所依，如何领受的仪轨。第一，上师们认为，仅仅具有愿菩提心并安住于其学处是不够的，必须具有行菩提心的誓戒，这与《敌胜论》相符。第二，天、龙等一切能以身语意生起愿菩提心的都可以作为这里的所依，但这里如《道灯论释》所说：“因轮回而厌离，忆念死亡，具有智慧和大悲。”如前所说，通过修习道次第，对菩提心产生信心的体验，稍微获得一些体验的人才可以作为所依。第三有三：加行仪轨，正行仪轨，结尾仪轨。第一有三：进行特殊的皈依，积聚资粮，修习意乐。第一有三：庄严处所并陈设所依，摆设供品，祈请并皈依，宣说皈依后的学处。第一，在寂静的地方打扫干净后，用五种牛粪涂抹，再用旃檀等香水涂抹，并撒上香气扑鼻的鲜花。将三宝的塑像，从纸张201到300页，等等，以及菩萨的塑像安放在床、小床或好的台子上。准备好幡幢、鲜花等力所能及的供品，以及音乐、食物等。也要布置好善知识所坐的以鲜花装饰的法座。上师们认为，通过供养僧众，布施鬼神的食子来积聚资粮，如果没有供品，也可以像《贤劫经》所说的那样，供养哈达等来完成，如果有，就要毫不吝惜地努力寻找，陈设到朋友们都无法理解的程度。
English
The great venerable one said: "Wishing to enter the gate of the Mahayana Dharma, the Bodhicitta, like the sun and moon, which dispels darkness and pacifies suffering, is worth generating even if it takes eons of effort." As it is said. Second, it can be understood from what has been said before. Third, there are three points: to obtain what has not been obtained, to protect what has been obtained from declining, and the method to restore it if it declines. The first point has three: the object from which to receive, the basis by which to receive, and the ritual of how to receive. First, the superiors consider that it is not enough to merely have the aspiration Bodhicitta and abide by its precepts, but it is necessary to have the vows of the action Bodhicitta, which is in accordance with the 'Victory over Enemies'. Second, all beings such as gods and nagas who can generate aspiration Bodhicitta through body, speech, and mind can be used as the basis here, but here, as the commentary on the 'Lamp for the Path' says: "Turning away from samsara, remembering death, having great wisdom and compassion." As mentioned before, those who have cultivated their minds in the stages of the path and have gained some experience of faith in Bodhicitta can be used as the basis. Third, there are three: the preparatory ritual, the main ritual, and the concluding ritual. The first has three: performing special refuge, accumulating merit, and cultivating intention. The first has three: decorating the place and arranging the supports, arranging offerings, making requests and taking refuge, and reciting the precepts after taking refuge. First, after cleaning a secluded place, smear it with five kinds of cow dung, then smear it with sandalwood and other fragrant water, and scatter fragrant flowers. Place the statues of the Three Jewels, from pages 201 to 300, etc., and the statues of Bodhisattvas on beds, small beds, or good platforms. Prepare banners, flowers, and other offerings as much as possible, as well as music, food, etc. Also, arrange the Dharma seat decorated with flowers for the virtuous spiritual friend to sit on. The superiors consider that accumulating merit through offering to the Sangha and giving tormas to the spirits, and if there are no offerings, it can also be accomplished by offering khatas, etc., as stated in the 'Bhadrakalpa Sutra', and if there are, one should strive to find them without hesitation and arrange them to the extent that friends cannot understand.