Chinese
想到这里，梦中示现说：无论谁的功德多么微小，如果以增上的意乐来救护，就能获得菩提。这样说的理由是：因为一切有情都具有佛性。一般来说，安住于两种自性的种姓是心的法性，从增长而产生的种姓是心上所安立的，以各种各样的垢染而清净的善的习气。其中第一个周遍一切有情。《宝性论》中说：圆满佛陀身是放射光明，以及真如无差别，因为具有种姓的缘故，一切有情，恒时具有如来藏。这样说的缘故。我等生于具种姓的家族，以思惟能辨别利益和损害，如果没有舍弃菩萨的行持，我为何不能获得菩提？第二种分为两种：没有灰心的原因和具有欢喜的原因。第一种分为两种：断除因行持艰难而产生的畏惧，和断除因时间长久而产生的厌倦。第一种分为两种。邪分别的陈述是：然而即使那样，为了那个目的必须舍弃手足等，我对此感到畏惧。第二种断除畏惧分为两种：依靠和串习来断除。第一种是：因为没有观察轻重之差别，对于取舍愚昧，所以你才感到畏惧。因为没有为了菩提而行持苦行，所以在无数劫中于轮回里无数次地发生身体被切割、穿刺、焚烧和解剖等，通过那些痛苦也不能获得菩提。我为了成办菩提的痛苦是有定量的，因为小所以能够忍受。譬如，为了消除刺的内在损害，为了拔出刺而于身体上制造伤口的痛苦能够忍受一样。所有的医生仅仅通过医疗来使不适的疾病痊愈，因此必须忍受苦行的痛苦。因此，为了摧毁恶趣等的众多痛苦，应当忍受微小的苦行的不适。像这样普通的医疗手段也具有痛苦，但医中之王佛陀却没有这样做，仪轨极其柔和。
English
Thinking thus, it was shown in a dream: "Whoever, no matter how small their merit, if they are protected by superior intention, will attain enlightenment." The reason for this is that all sentient beings have the Buddha-nature. In general, the lineage that abides in the nature of two kinds is the Dharma-nature of the mind, and the lineage that arises from growth is the good habit that is purified by various kinds of defilements or placed on the mind. The first of these pervades all sentient beings. As it says in the Uttaratantra: "The body of the complete Buddha radiates light, and because Suchness is inseparable, and because there is lineage, all embodied beings constantly have the essence of the Buddha." That is why. I was born into a family of lineage, and if I do not give up the practice of a Bodhisattva because I can recognize benefit and harm through thought, why would I not attain enlightenment? The second is divided into two: there is no cause for discouragement, and there is a cause for joy. The first is divided into two: abandoning the fear of difficult actions, and abandoning the weariness of long periods of time. The first is divided into two. The statement of wrong thoughts is: "However, even so, for that purpose one must give up limbs and so on, so I am afraid of that." The second way to abandon that is divided into two: abandoning through reliance and habituation. The first is: "Because you do not examine the difference between heavy and light, and are ignorant of what to take and abandon, you are simply afraid. Because you have not practiced austerities for the sake of enlightenment, you will be cut, pierced, burned, dissected, and so on countless times in samsara for countless eons, but you will not attain enlightenment through those sufferings. The suffering I endure for the sake of accomplishing enlightenment is limited, and because it is small, I can endure it. For example, just as one can endure the pain of making a wound on the body in order to remove a thorn, in order to eliminate the internal harm of the thorn. All doctors only cure uncomfortable diseases with medical treatment, so they must endure the suffering of asceticism. Therefore, in order to destroy the many sufferings of the lower realms, etc., one should endure the small discomfort of asceticism. Even such ordinary medical treatments involve suffering, but the supreme physician, the Buddha, did not do so; the ritual is extremely gentle."
Chinese
由于修习容易，能从根本上消除一切巨大的烦恼之病。关于《般若生》和《现观庄严论》中舍弃身体的苦行，解释说这是初学者不应做的事情。第二，如果必须舍弃自己的肉等，那怎么会是柔和的仪轨呢？因为最初是为了不习惯和进入布施而引导，所以首先将少量的食物等低劣之物用于布施。习惯之后，以后就能逐渐舍弃自己的肉了。非常习惯之后，当他将自己的身体也视为食物等，生起无执着的念头时，那时舍弃自己的肉等有什么困难呢？第二，如果想到必须为了他人而经历轮回，会因痛苦而感到厌倦，那不是的。因为这样舍弃了罪恶，所以身体没有痛苦。因为精通知识的实相，所以心中没有不悦。像这样，由于错误地执着于自我等，产生了心，由于罪恶产生了痛苦，从而损害了身体。不仅没有痛苦，而且由于福德的果报，身体安乐，由于精通，内心安乐，那么为了他人的利益而安住于轮回中的慈悲者们，为何会厌倦呢？第二，这位菩萨以菩提心的力量，使痛苦之因——过去的罪业耗尽，并积聚安乐之因——功德之海，因此被说成是胜过一切声闻。在《般若》和天声闻中，解释说成就菩提更快。因此，骑上消除一切厌倦的菩提心之马，从安乐走向安乐，对于知晓利弊的心，谁会变得懒惰呢？第三，分为教和释两种。第一，为了成办有情众生的利益，摧毁应断之敌的军队被称为“信解”。但在《大疏》中说：“意欲，在此是指想要善法。”而且上师邦翻译说这些在梵文原本中是“意欲”。因此，此处所有的“信解”都应理解为“意欲”。此处也是对于善法的意欲，以及不从所作之事中退转的坚定，以及更加
English
Because it is easy to practice, it eliminates all great diseases of affliction from the root. Regarding the asceticism of abandoning the body in the 'Perfection of Wisdom' and 'Ornament of Clear Realization,' it is explained that this is not something that beginners should do. Second, if one must give up one's own flesh, etc., how can it be a gentle ritual? Because it is initially guided for the sake of not being accustomed and entering into generosity, one first applies small amounts of food, etc., inferior objects, to generosity. After becoming accustomed to this, one can gradually give up one's own flesh. When one becomes extremely accustomed, when one sees one's own body as food, etc., and a mind without attachment arises, what difficulty is there in giving up one's own flesh, etc.? Second, if one thinks that one must endure suffering for the sake of others as long as samsara exists, and one will become weary of suffering, that is not the case. Because by this, one has abandoned sin, there is no suffering in the body. Because one is skilled in the reality of knowledge, there is no displeasure in the mind. Like this, because of wrongly clinging to self, etc., the mind arises, and because of sin, suffering arises, thereby harming the body. Not only is there no suffering, but also because of the fruit of merit, the body is comfortable, and because of skill, the mind is comfortable, so why would compassionate beings who remain in samsara for the benefit of others become weary? Second, this Bodhisattva, by the power of the mind of enlightenment, exhausts the cause of suffering—past sins—and accumulates the cause of happiness—the ocean of merit—therefore, it is said to be superior to all Hearers. In the 'Perfection of Wisdom' and the Hearers of the gods, it is explained that achieving enlightenment is faster. Therefore, riding the horse of the mind of enlightenment that eliminates all weariness, and going from happiness to happiness, who with a mind that knows the advantages and disadvantages would become lazy? Third, there are two aspects: teaching and explanation. First, the army that destroys the enemies to be abandoned for the sake of accomplishing the benefit of sentient beings is called 'aspiration.' But in the 'Great Commentary,' it says, 'Desire, here, means wanting virtue.' And the lama Pang translator said that these are 'desire' in the Sanskrit original. Therefore, all 'aspiration' here should be understood as 'desire.' Here also, there is desire for virtue, and steadfastness that does not turn back from what has been undertaken, and even more
Chinese
是欢喜，以及在应该舍弃的时候舍弃。而所谓的信解，是通过思维对不善果报痛苦的恐惧以及信解的利益而产生的。因此，应当努力断除不顺品懈怠，增长精进。用什么方法呢？就像所说的那样，通过信解，以及我慢即坚定，欢喜和舍弃的力量积累，从而认真地取舍，并以掌控身心的力量来实现。第二部分有三个方面：积累力量，认真取舍，以及掌控自己。第一部分有四个方面：信解，我慢，欢喜和舍弃。第一部分有三个方面：没有信解的过患，信解的利益，以及通过显示原因的方式来产生信解。第一部分有三个方面：不做信解的事情，陈述其中的理由，以及思维对佛法没有信解的过患，从而显示不应该舍弃信解。第一点是：因为我已经发起了菩提心，所以我必须摧毁自己和他人的无量过患。因为仅仅摧毁每一个过患，也需要经历无数劫的时间，但是对于致力于消除过患的精进，我连一点都没有看到，那么我这个变成了无量痛苦容器的人，怎么会不感到悲伤呢？同样，我和他人的众多功德也应该由我来成就。因为对于每一个功德，也需要在无数劫中去熟悉，但是我对于那些功德的一点熟悉都没有产生过。因此，这个难以获得，但又以某种方式获得的生命，被我毫无意义地浪费了，真是太奇怪了。第二点是：我，等等，如果像显现那样毫无意义地做了些什么呢？这是与前面相联系的。在《大疏》中，以其他方式进行了解释。没有供养薄伽梵母，没有给予众生盛大节日的快乐，没有为佛法做事，没有满足穷人的愿望，没有给予恐惧者无畏，也就是说，没有做佛法布施，财物布施和无畏布施这三种布施。据说，宣讲智慧和显现的行为就是供养寺庙。痛苦的。
English
are joy, and abandoning when it is necessary to abandon. And that is, faith is generated by thinking about the fear of suffering, the fruit of non-virtue, and the benefits of that faith. Thus, one should strive to abandon the opposing side, laziness, and increase diligence. By what means? As it is said, through faith, and pride, that is, steadfastness, joy, and the accumulation of the forces of abandonment, thereby earnestly taking and abandoning, and by the power of controlling body and mind. The second part has three aspects: generating forces, earnestly taking, and controlling oneself. The first part has four aspects: faith, pride, joy, and abandonment. The first part has three aspects: the faults of not having faith, the benefits of faith, and generating it through showing the cause. The first part has three aspects: not doing the actions of faith, stating the reasons for it, and thinking about the faults of not having faith in the Dharma, thereby showing that it is not appropriate to abandon it. The first point is: Because I have generated the mind of enlightenment, I must destroy the immeasurable faults of myself and others. Because even destroying each of those faults requires striving for countless eons, but I have not seen even a fraction of the diligence that eliminates faults, then why is it that I, who have become a vessel of immeasurable suffering, do not feel sad? Similarly, the many qualities of myself and others should be accomplished by me. Because for each quality, one must become familiar with it for countless eons, but I have never generated familiarity with even a fraction of those qualities. Therefore, it is wonderful that this life, which is difficult to obtain but somehow obtained, has been made meaningless by me. The second point is: I, etc., how have things been done meaninglessly as they appear? This is connected to the previous one. In the Great Commentary, it is explained in other ways. Not offering to the Bhagavati Mother, not giving the happiness of a great festival to sentient beings, not doing deeds for the teachings, not fulfilling the wishes of the poor, not giving fearlessness to the frightened, that is, not doing the three kinds of giving: Dharma giving, material giving, and fearlessness giving. It is said that the act of teaching wisdom and manifestation is offering a temple. Of suffering.
Chinese
如果我不给那些受苦的人带来快乐，那么我所做的就只是增加母亲子宫的疼痛和痛苦，我就没有实现获得闲暇和富足的意义。第三个是，在《大疏》中，这句话的意思是：如果我因为过去和现在都不喜欢佛法而遭受这样的痛苦，那么谁是有知识的人会放弃对佛法的喜爱呢？第二，智慧海问道，一切善行的根源是喜爱。一切善法的根源是喜爱。此外，《文殊师利净土经》中，佛陀说：一切法皆是因缘，完全安住于欲望之巅。第三部分有三个方面：教义、解释和总结。首先，如何培养喜爱呢？喜爱的根本在于总是冥想善恶业的果报将各自被体验。第二部分有两个方面：一般地展示黑白业的果报，以及解释这些果报的差别。首先，五根之轮的痛苦，意识之轮的不适，各种各样的恐惧，以及与欲望的分离，都源于恶行的实践。通过思考，也就是通过欲望所激发的善行，无论转生到哪里，都将因该功德的果报而受到崇敬。作恶者虽然想要快乐，但无论转生到哪里，都将被罪恶的痛苦之剑摧毁。正如《国王教诲》中所说：当国王因时势的危险而离去时，财富、朋友、亲戚和熟人不会跟随。无论人们去哪里，业都会像影子一样跟随。第二部分有两个方面。首先，殊胜善行的果报是：转生之处超越了狭窄、气味难闻和炎热的子宫，安住在广阔、芬芳和凉爽的莲花中心。在那里，超越了以粘液为食，以佛陀悦耳的声音所宣说的佛法为食，从而增长光辉。超越了狭窄的转生之苦，沐浴在佛陀的光芒中。