Chinese
中阴期的生命之主，愿化为食物和饮料，能够消除它们的饥渴。同样，在中阴期的兵器劫时，愿降下花雨。应当这样说。为了贫困者的回向是：对于那些贫穷困苦的众生，我愿成为取之不尽的宝藏，各种所需的物品都随时出现在这些众生面前。第二，修习为利他而发心，分为两种：总的来说是舍弃一切，具体来说是舍弃身体。第一种又分为两种。第一，所要舍弃的是：身体以及受用，还有过去、现在、未来三时所做、正在做、将要做的一切善根，为了成办一切众生的利益，都应毫不吝惜地舍弃。第二，理由是：舍弃一切就能从痛苦中解脱，我的心是为了自己和他人从痛苦中解脱而努力。死亡时舍弃身体和受用等同于现在就布施给众生是最好的，因为这能成就自他的大利益。第二种分为两种：为了我而造作恶业时舍弃，以及发愿成为利益一切的因。第一种分为无条件舍弃和回向成为利益之因两种。第一种是：我已经将自己的身体随意布施给一切有情众生，所以无论何时，都可以随意对我进行杀害、言语辱骂、身体殴打等行为。我的身体，无论是用来玩乐、嘲笑还是作为消遣的工具都可以，我已经将这个身体布施出去了，所以不需要保护它，也不需要任何劝告。让他们做任何不会立即或长远地对他们造成伤害的事情。第二种分为两种：总的来说是：愿任何众生都不会因为我而失去利益和安乐。具体来说分为两种：发愿使愿望成真：凡是对我生起嗔恨心或信心的人，愿这（嗔恨心或信心）本身永远成为他们成就一切愿望的因。所谓的信心是指
English
May the lord of life in the intermediate period transform into food and drink, capable of relieving their hunger and thirst. Likewise, during the intermediate period of weapons, may a rain of flowers fall. This should be said. The dedication for the poor is: For sentient beings who are impoverished and destitute, may I become an inexhaustible treasure through generosity, so that various necessities are readily available before those sentient beings. Second, training the mind for the sake of others is twofold: generally, abandoning everything, and specifically, explaining the abandonment of the body. The first has two parts. First, what is to be abandoned: the body, as well as enjoyments, and all the virtues of the three times—past, present, and future—done, being done, and to be done, should be abandoned without any reservation, with the intention of accomplishing the benefit of all sentient beings. Second, the reason is: by abandoning everything, one transcends sorrow, and my mind is for the sake of accomplishing the transcendence of sorrow for the benefit of myself and others. At the time of death, abandoning the body and possessions is similar to giving to sentient beings now, which is supreme, because it becomes a great benefit for oneself and others. The second has two parts: abandoning to those who inflict harm on me, and aspiring to be a cause of benefit for all. The first has two parts: abandoning without regard, and dedicating to be a cause of benefit. The first is: I have already given this body of mine to all embodied beings to do as they please, so at any time, it depends on them to do as they wish, such as killing, verbally abusing, or physically striking me. Whether they use my body for play, mockery, or as a cause of amusement, it is fine. I have already given this body away, so what is the use of protecting it or giving advice? Let them do whatever does not cause immediate or long-term harm to them. The second has two parts: generally stating: May no sentient being ever be without benefit and happiness because of me. Specifically explaining has two parts: dedicating the thought to be meaningful: May whatever anger or faith arises in those who focus on me always become the cause for them to accomplish all their desired goals. The term 'faith' refers to
Chinese
《大疏》中说，这是指不信。将行为回向于有意义之事，即：无论是谁，直接对我恶语相向，或是其他人对我造成伤害，或者是在他人面前搬弄是非，愿他们都具有证得菩提的福分。第二，将一切回向于利益之因：我成为无依无靠者的庇护，成为道路行者的向导，成为想要渡河者的船只、木筏和桥梁。对于在水中寻求岛屿者，我成为岛屿；对于想要光明者，我成为光明。（有些版本是这样。）对于想要住所者，我成为住所；愿我成为所有想要奴仆者的奴仆。如同能生出所想之物的如意宝，如同贤瓶，如同能成就一切所愿事业的成就咒，如同能消除一切疾病的大药，如同能产生所需所欲的如意树，以及能随意取用的满足众生愿望之物。如同地等四大元素和虚空，恒常是所有众生的资生之源，愿我也以无量众生的多种方式，成为近乎资生之源。同样，对于直至虚空边际的一切众生界，愿我成为他们直至涅槃之间的资生之源。这些被认为是祈愿战胜善神和敌人的发心。第二，正行：如果从上师处接受，就说“上师”；如果从所依处接受，就说“十方诸佛菩萨，请垂听我”。先这样说，然后分别接受愿和行：如同往昔的善逝们，发起菩提之心一样，为了利益众生，我也发起菩提之心。念诵三遍发愿。如同往昔的善逝们，对于菩萨的学处，如何次第安住一样，我也如此在学处上，次第修学。念诵三遍受持行。如果一起接受，就按照仪轨如实念诵即可。其中，如同，例如往昔的善逝
English
In the Great Commentary, it is said that this refers to disbelief. Dedicating actions to meaningful things means: Whoever speaks ill of me directly, or others harm me, or spread rumors about me in front of others, may they all have the fortune to attain enlightenment. Second, dedicating everything to the cause of benefiting all: May I be the protector of the helpless, the guide of those who walk the path, and the boat, raft, and bridge for those who wish to cross the river. For those seeking an island in the water, may I be the island; for those who want light, may I be the light. (Some versions say this.) For those who want a dwelling, may I be the dwelling; may I become the servant of all who want servants. Like the wish-fulfilling jewel that produces whatever is thought of, like the virtuous vase, like the accomplished mantra that accomplishes all desired actions, like the great medicine that cures all diseases, like the wish-fulfilling tree that produces desired needs, and like the object that satisfies the wishes of all beings by being readily available. Just as the four great elements, earth and so on, and space are always the source of sustenance for all sentient beings, may I also be a source of sustenance in many ways for countless sentient beings. Likewise, for all realms of sentient beings that reach the limits of space, may I be a source of sustenance for them until they reach nirvana. These are considered to be the aspiration to generate the mind of wishing to overcome good deities and enemies. Second, the main practice: If taking from the teacher, say "Teacher"; if taking from the object of refuge, say, "All Buddhas and Bodhisattvas of the ten directions, please pay attention to me." After saying this first, then take the aspiration and engagement separately: Just as the Sugatas of the past generated the mind of enlightenment, so too, for the benefit of beings, I generate the mind of enlightenment. Recite this three times as an aspiration. Just as the Sugatas of the past dwelt in the training of Bodhisattvas in gradual order, so too, I will train in the training in gradual order. Recite this three times to take the engagement. If taking them together, simply recite the text as it is. Among them, just as, for example, the Sugatas of the past
Chinese
那些为了他人的利益而希望获得佛果的人，生起了菩提心，并且像他们次第修学和安住于菩萨的学处一样。同样，我也为了利益众生而生起菩提心，并且也像那样次第修学。这是这样说的。第三是结尾的仪轨，分为两部分：连接和正行。第一部分是：像这样，有智慧的人以极大的欢喜心受持和生起菩提心之后，为了结尾也不退失和增长，所以这样赞叹心。第二部分分为两部分：生起自喜和生起他喜。第一部分分为两部分：因自利成就而生喜是：现在我的生命有了巨大的果实。为什么呢？因为我很好地获得了人身，并且今天生于佛的种姓，现在成了佛子。因此，现在我无论如何也要开始与该种姓相符的三门之业，从始至终都清净，因此要努力使这无垢的尊贵种姓不被恶行的污垢所染污。例如，就像盲人从垃圾堆中找到珍宝一样，这很稀奇，同样，不知怎么地，由于偶然的缘故，我生起了这菩提心，这真是太稀奇了。因他利成就而生喜是：能摧毁众生的死主，从而使众生不死的最胜甘露也是这菩提心，能消除众生一切贫困的无尽宝藏也是这菩提心。能极度平息众生身心疾病的最胜良药也是这菩提心。对于在轮回的道路上漂泊，被痛苦折磨的众生来说，是能消除痛苦，带来安乐的清凉树荫，也是能将一切众生从恶趣中解脱出来的共同的平台或桥梁。也是能消除众生烦恼障的痛苦的心之明月升起，也是能彻底消除众生无知，也就是所知障的昏暗。
English
Those who wish to attain Buddhahood for the sake of others generate the mind of enlightenment, and just as they gradually train and abide in the practices of a Bodhisattva, so too, I shall generate the mind of enlightenment for the benefit of beings, and likewise, I shall gradually train in the practices. This is what is said. The third is the concluding ritual, which has two parts: the connection and the main part. The first part is: Thus, after a wise person has taken and generated the mind of enlightenment with great joy, in order that the conclusion may not diminish or increase, the mind is praised in this way. The second part has two parts: generating self-joy and generating other-joy. The first part has two parts: Generating joy from the accomplishment of one's own benefit is: Now my life has a great fruit. Why? Because I have well obtained a human existence, and today I am born into the lineage of the Buddha, and now I have become a son of the Buddha. Therefore, now I must by all means begin the work of the three doors that are in accordance with that lineage, and be pure from beginning to end, so that this immaculate and noble lineage will not be defiled by the stains of misconduct. For example, just as it is wonderful for a blind person to find a jewel from a pile of garbage, so too, it is wonderful that this mind of enlightenment has arisen in me by chance. Generating joy from the accomplishment of the benefit of others is: This mind of enlightenment is also the supreme nectar that destroys the lord of death of beings, thereby making beings immortal, and it is also the inexhaustible treasure that eliminates all the poverty of beings. It is also the supreme medicine that completely pacifies the diseases of the body and mind of beings. For beings wandering on the path of existence and exhausted by suffering, it is a cool, shady tree that relieves suffering and brings comfort, and it is also a common platform or bridge that liberates all beings from the lower realms. It is also the rising of the moon of the mind that eliminates the suffering of the obscurations of the afflictions of beings, and it also completely eliminates the ignorance of beings, that is, the dimness of the obscurations of knowledge.
Chinese
是伟大的太阳。从搅拌所有神圣的佛法之乳中提取了精华。对于那些想要在轮回的道路上旅行并享受幸福的旅客来说，这菩提心是至高无上的幸福之源，它使许多众生的大旅客感到满足。第二，今天，我在所有救护者面前，以他们为证，邀请所有众生最终获得善逝的幸福，即佛的幸福，以及中间的暂时幸福，愿所有天神和非天神等众生都感到高兴。第三品讲完了。第三，如何进入的预备。一般来说，有六种波罗蜜多，但这里没有单独提到布施，所以戒律等五种中的第一种有两种：正念和正知。第一，正念的本质是认真对待应取舍之处。在《摄类学》中说：什么是正念？即安住于无贪、无嗔、无痴、精进，修习善法，守护有漏之法。这些是所有善的方法。《定解宝王经》中说：所有被称为善法的，其根本就是这正念。这里讲解它有教、说、摄三部分。第一，佛子们如此通过加行、正行、后行三方面，牢固地保持菩提心，不稍有懈怠，恒常努力不违背其学处。第二部分有三：所应修的学处，所依的闲暇，所断的烦恼。第一部分有三：不舍弃的理由，舍弃的过患，因此劝诫不要舍弃。第一，无论是未经考察而贸然开始的行为，还是稍微考察但未充分考虑的行为，即使承诺去做，也应该在做或放弃之前进一步考察，但这里并非如此。诸佛和他们的智慧之子们
English
is the great sun. From churning all the sacred milk of Dharma, the essence of butter has been extracted. For those travelers who wish to travel the path of existence and enjoy happiness, this Bodhicitta is the supreme source of happiness, satisfying many great travelers of sentient beings. Second, today, in front of all the saviors, with them as witnesses, I invite all beings to ultimately attain the bliss of the Sugata, the bliss of the Buddha, and the temporary bliss in between, may all sentient beings such as gods and demigods rejoice. The third chapter is finished. Third, the preparation for how to enter. Generally, there are six perfections, but here generosity is not mentioned separately, so the first of the five, such as discipline, has two: mindfulness and awareness. First, the essence of mindfulness is to take seriously what should be adopted and abandoned. In the Compendium of Topics it says: What is mindfulness? It is abiding in non-attachment, non-hatred, non-ignorance, and diligence, cultivating virtuous dharmas, and guarding the mind from defiled dharmas. These are the means for all virtues. The King of Samadhi Sutra says: Whatever is called a virtuous dharma, the root of all is this mindfulness. Explaining it here has three parts: teaching, explaining, and summarizing. First, the sons of the Victorious One, in this way, through the three aspects of preparation, main practice, and subsequent practice, having firmly held the Bodhicitta, without any distraction, should constantly strive not to transgress its precepts. The second part has three: the training to be accomplished, the leisure to rely on, and the afflictions to be abandoned. The first part has three: the reason for not abandoning, the faults of abandoning, therefore the exhortation not to abandon. First, whatever action is rashly undertaken without examination, or whatever action is examined slightly but not fully considered, even if one has vowed to do it, one should examine further before doing or abandoning it, but here it is not so. The Buddhas and their wise sons