Chinese
愿我成为无尽的宝藏， 满足众生各式各样的需求， 永远在他们面前， 随时随地满足他们的需要。
English
For the sake of the weary, may I become an inexhaustible treasure, Supplying them with a variety of necessities. May I be close at hand before them, Ready to fulfill their needs at all times.
Chinese
因此，内心如此赞叹： “如今我的人生有了果实， 获得了人身这一美好的存在。 今天我生于佛陀的种姓， 现在已成为佛陀之子。 现在我无论如何也要， 从事与种姓相符的事业， 对于这无垢的僧伽种姓， 要做到不使其成为污浊。 如盲人于垃圾堆中， 如何获得珍宝一般， 同样，不知何等巧合， 这菩提心在我心中生起。 这是摧毁众生死主的， 最胜甘露。 这是消除众生贫困的， 取之不尽的宝藏。 这是平息众生剧烈疾病的， 殊胜良药。 这是于轮回道路上漂泊疲惫的， 众生休憩的树木。 这是将一切众生从恶趣中， 救度出来的公共平台。 这是消除众生烦恼痛苦的， 心中升起的明月。 这是彻底驱散众生无知愚昧的， 伟大的太阳。 这是从搅拌正法乳汁中， 提取的酥油精华。 对于在轮回道路上行走， 想要享受安乐受用的众生旅客， 这是最极安乐的住所， 能令众生大旅客感到满足。 今天我在一切救护者， 眼前邀请众生与如来， 以及（他们）之间（的众生）安乐地赴宴， 愿天神和非天等皆大欢喜。” 《入菩萨行论》之“受持菩提心品”第三品。 佛子如是， 善持菩提心已， 无有散乱且恒常， 应勤不离于学处。 无论是已开始承担的， 或是尚未善加观察的， 那已作出的承诺， 都应考察应做或放弃。 诸佛及其佛子， 以大智慧所考察， 自己也已再三考察的， 对此有何可推延的呢？ 若已如是作承诺， 却不以行动来完成， 则欺骗了所有众生， 我的来世将成何等？ 即使对于微不足道的普通事物， 也应先想好是否能以意乐给予， 若有人（承诺）给予却不施予
English
Therefore, the mind praises in this way: "Now my life has fruit, I have obtained the excellent state of being human. Today I am born into the Buddha's lineage, Now I have become a son of the Buddha. Now, by all means, I must, Undertake actions that are in accordance with the lineage, For this stainless Sangha lineage, I must ensure that it does not become defiled. Like a blind person finding a jewel, In a pile of rubbish, Similarly, by some coincidence, This Bodhicitta has arisen in me. This is the supreme nectar, That destroys the Lord of Death for beings. This is the inexhaustible treasure, That eliminates the poverty of beings. This is the supreme medicine, That pacifies the severe illnesses of beings. This is the tree of rest, For beings wandering and weary on the path of Samsara. This is the public platform, That liberates all beings from the lower realms. This is the rising moon of the mind, That alleviates the suffering of beings' afflictions. This is the great sun, That completely dispels the ignorance of beings. This is the essence of butter, Extracted from churning the milk of the sacred Dharma. For the traveling guests of beings who wander on the path of Samsara, And desire to enjoy the pleasures of happiness, This is the supreme abode of happiness, That satisfies the great traveling guests of beings. Today, in the presence of all protectors, I invite beings to a feast of happiness with the Tathagatas, And those in between, may the gods and asuras, etc., rejoice." This is the third chapter, entitled "Fully Embracing the Mind of Enlightenment," from Engaging in the Bodhisattva's Deeds. Thus, the sons of the Victorious Ones, Having firmly grasped the Bodhicitta, Without distraction and always, Should diligently strive not to stray from the training. Whatever has been undertaken as a commitment, Or whatever has not been well examined, That which has been promised, Should be examined whether to do or abandon. The Buddhas and their sons, Who have examined with great wisdom, And that which I myself have repeatedly examined, What reason is there to postpone it? If, having made such a promise, One does not accomplish it with action, Then, having deceived all those beings, What will my future be like? Even for insignificant ordinary things, One should first consider whether one can give with joy, If someone (promises) to give but does not give
Chinese
再说，如果说这是愚痴的转变， 对于无上的安乐， 以坚定的决心殷勤款待， 欺骗了一切众生， 怎么能进入善趣呢？ 无论何人舍弃菩提心， 说要让他们解脱， 这种业的方式不可思议， 只有一切智者才能知晓。 对于菩萨来说， 这是堕落中最重的， 如果发生了这样的事， 就是对一切众生的利益有害。 任何其他众生哪怕只是一瞬间， 对他的福德制造障碍， 因为对众生的利益有害， 他的恶趣没有尽头。 即使是一个众生的安乐， 如果破坏了，自己也会衰败， 更何况是无边无际的虚空中， 所有有情众生的安乐被破坏呢？ 像这样，强大的堕落和， 强大的菩提心， 在轮回中交替作用， 获得果位就会被长久阻碍。 因此，要像发誓的那样， 我以恭敬之心去成办。 如果现在不努力， 就会每况愈下。 即使利益一切众生的， 无数佛陀已经逝去， 我因为自己的过错， 没有成为他们调伏的对象。 如果现在还这样做， 就会一次又一次地这样， 在恶趣中遭受疾病、死亡、 割截和剖解等痛苦。 如来出现， 具有信心和获得人身， 以及能够串习善法等等， 这样的机会何时才能得到呢？ 像这样无病的时光， 虽然有食物也没有损害， 但寿命只是瞬间的欺骗， 身体就像水泡一样脆弱。 以我这样的行为， 连人身也无法获得。 如果不能获得人身， 就只有罪恶而没有善法。 当有行善的福分时， 如果我没有行善， 在恶趣中对一切痛苦都感到茫然， 那时我又能做什么呢？ 善法没有修， 罪恶却不断积累， 即使经过亿万劫， 也听不到善趣的声音。 因此，薄伽梵说： 就像在大海中漂荡的轭木的， 孔洞中乌龟的脖子伸进去一样， 获得人身极其困难。 即使只造作一瞬间的罪恶， 也会在无间地狱中停留漫长的劫， 在无始轮回中
English
Furthermore, if it is said to be a transformation of ignorance, Towards the unsurpassed bliss, With firm resolve, diligently hosting, Having deceived all sentient beings, How can one go to the happy realms? Whichever person abandons the Bodhicitta, Saying they will liberate them, Such a way of karma is inconceivable, Only the all-knowing ones can comprehend. For a Bodhisattva, This is the heaviest among downfalls, If such a thing occurs, It is detrimental to the benefit of all sentient beings. Any other being, even for a moment, Creates obstacles to their merit, Because it is detrimental to the benefit of sentient beings, Their lower realms have no end. Even the happiness of one sentient being, If destroyed, oneself will decline, What need to mention the happiness of all embodied beings, In the boundless, limitless sky being destroyed? Like this, powerful downfalls and, Powerful Bodhicitta, Alternately acting in samsara, Obtaining the ground will be obstructed for a long time. Therefore, as vowed, I shall accomplish with reverence. If one does not strive from now on, One will go from bad to worse. Even though countless Buddhas, Who benefit all sentient beings have passed away, I, due to my own faults, Have not become an object of their taming. If I still do so now, It will be the same again and again, In the lower realms, one will experience sickness, death, Cutting and dissecting, and other sufferings. The appearance of the Tathagata, Having faith and obtaining a human body, And being able to habituate virtue, and so on, When will such opportunities be obtained? Such a time of being without sickness, Although there is food and no harm, Life is just a momentary deception, The body is as fragile as a bubble. With my actions like this, Even a human body will not be obtained. If one cannot obtain a human body, There will only be sin and no virtue. When there is the fortune to practice virtue, If I do not practice virtue, Being bewildered by all the sufferings in the lower realms, What can I do then? Virtue is not practiced, And sins are constantly accumulated, Even after hundreds of millions of eons, The sound of happy realms will not be heard. Therefore, the Bhagavan said: Like a turtle's neck entering the hole, Of a yoke floating in the vast ocean, Obtaining a human body is extremely difficult. Even if one commits a sin for just a moment, One will stay in the Avici hell for countless eons, In beginningless samsara
Chinese
积累罪恶，何须说能否前往善趣？仅仅体验到那一点，就无法获得解脱。像这样在体验的同时，其他罪恶也大量滋生。获得如此闲暇之后，如果我没有修习善行，没有比这更受欺骗的了，没有比这更愚蠢的了。如果我认识到这一点，却因愚昧而懈怠，那么在死亡来临之时，将会升起巨大的悲伤。如果地狱之火难以忍受地长时间焚烧我的身体，无法忍受的后悔之火燃烧，心灵痛苦是不可避免的。极其难以获得、有益的地方，像这样偶然获得之后，自己明明具有智慧，却又被带回地狱，就像被咒语迷惑一样，我在这里简直毫无心智。为何愚昧，我也不明白，我的心中到底有什么？嗔恨、贪欲等怨敌，既没有手脚等肢体，也不是英雄或智者，却为何像奴隶一样役使我？住在我的心中，欢喜地损害我，对此却不生气容忍，这是不该容忍的，是应受呵责的。如果天神和非天神们，全都起来与我为敌，他们也不能将我带到无间地狱的火中。而烦恼这个强大的怨敌，一旦相遇，即使是须弥山，也会化为灰烬不留，我却在刹那间被它抛弃。我的烦恼怨敌，如同无始无终的时间一样长久。其他怨敌，却没有这样长久持续的力量。如果以和合的方式侍奉，一切都会带来利益和安乐，而侍奉烦恼，反而会带来痛苦和损害。像这样长久以来持续为敌，仅仅是增长损害之源，如果它安住在我的心中，又怎能在轮回中获得无畏的喜乐呢？轮回监狱的狱卒，地狱等处的刽子手，这些杀戮者，如果存在于心识的罗网中，我又怎能获得安乐呢？因此，只要我没有亲手彻底摧毁这个怨敌，我就不会放弃在此的精进。暂且。
English
Having accumulated sins, what need is there to say whether one can go to happy realms? Merely experiencing that much, one cannot be liberated. Like this, while experiencing that, other sins also arise in abundance. Having obtained such leisure, if I have not practiced virtue, there is no greater deception than this, there is no greater foolishness than this. If I realize this, but still become lazy due to ignorance, then at the time of death, great sorrow will arise. If the unbearable hellfire burns my body for a long time, and the unbearable fire of regret blazes, mental anguish is unavoidable. A place of great benefit, extremely difficult to find, having been found by chance like this, and while possessing knowledge, I am led back to that hell, as if bewitched by a mantra, I am utterly without mind here. Why I am ignorant, I also do not understand, what is it that is in my heart? Enemies such as hatred and desire, do not have limbs such as hands and feet, nor are they heroes or wise, yet how do they make me like a slave? Dwelling in my mind, happily harming me, not being angry and tolerant towards that, is an occasion for reproach, not for tolerance. If gods and demigods, all rise up as enemies against me, they still cannot lead and throw me into the fire of Avici hell. But this powerful enemy of afflictions, when encountered, even Mount Meru, will be reduced to ashes without a trace, and I am thrown there in an instant. My enemy of afflictions, is like time without beginning or end. Other enemies, do not have such lasting power. If one serves in harmony, everything will bring benefit and happiness, but serving afflictions, will bring suffering and harm in return. Thus, having been a constant enemy for so long, the sole cause of increasing the multitude of harms, if it dwells in my heart, how can I find fearless joy in samsara? The guards of the prison of samsara, the executioners in hell and other places, these killers, if they exist in the net of the mind, how can I have happiness? Therefore, as long as I have not personally and completely destroyed this enemy, I will not abandon diligence here. For now.
Chinese
即使对微小的损害也感到愤怒， 如果我没有摧毁傲慢，我就无法入睡。 我渴望在战场上猛烈地摧毁那些因死亡而痛苦的烦恼。 如果我不忍受被箭、矛和武器击中的痛苦， 并且在目标实现之前不退缩， 那么，对于我这个决心摧毁总是痛苦之源的敌人的人来说， 现在，无论什么导致成百上千的痛苦， 我都不会灰心或懒惰，更不用说其他了。 即使无意义的敌人造成的伤口， 我也像身体上的装饰品一样珍惜。 为了实现伟大的目标而真正努力的我， 为什么痛苦会伤害我呢？ 渔夫、贱民、农民等等， 即使他们只关心自己的生计， 也能忍受寒冷和炎热等伤害。 为了众生的幸福，我为什么不能忍受呢？ 向十方虚空尽头的 众生发誓，要从烦恼中解脱出来。 如果我自己 没有从烦恼中解脱出来， 甚至不知道自己的能力， 那么我的话语难道不是疯话吗？ 因此，为了摧毁烦恼， 我必须永远不退缩。 我们必须执着于此， 怀着仇恨投入战斗。 除了摧毁烦恼之外， 不应该有其他想法。 即使我被烧死或杀死， 或者我的头被砍掉也没关系。 无论如何，我绝不屈服于烦恼的 敌人。 即使普通的敌人从一个国家被驱逐出去， 他们也会在其他地方居住并完全占领， 积蓄力量，然后卷土重来。 烦恼之敌的情况并非如此。 用智慧之眼驱逐烦恼， 从我的心中消除，它们会去哪里？ 它们会住在哪里来伤害我？ 我这个愚蠢的人，只是缺乏努力。 烦恼不住在地方，不在感官中，也不在中间。 如果不在这些地方，那么它们住在哪里伤害一切众生？ 这就像幻觉，因此，心中不要害怕，为了了解而努力。 为什么它们会无缘无故地在地狱等地伤害我？ 像这样思考，为了实现如上所说的 教导，努力吧！ 如果不听医生的话，那么