Chinese
如果忘记了，（要知道）在那里，佛地的无漏的六度已经包含在内，因此也应该学习六度。这些很好地展示了菩提心的特征，并且是浊世众生非常有益的教诲之精华。第二，对于所要修习的学处，应当思考并保持谨慎；对于所依止的闲暇圆满之身，应当思考并保持谨慎；对于所要断除的烦恼，应当思考并保持谨慎。在三者之中，第一，思考不退失发心，以及修持不退失精进。在两者之中，第一，轻率地，对于任何未经考察的事情就开始做，或者承诺去完成的事情，或者对于任何事情，即使稍微考察了是否有意义等，但没有详细彻底地考察的事情，即使承诺去做并立下誓言，但却没有按照承诺去做或不做，而是放任不管。要知道，通过仔细考察和分析，从而在取舍上进行取舍才是合理和恰当的。但现在却不是这样，对于丝毫没有错误的诸佛和他们的佛子，伟大的菩萨文殊和慈氏等，以他们的广大智慧，在对菩提心这一珍宝进行充分考察后，说它具有巨大的利益。而且我自己也从利益品等章节中反复提到：极其具有重大意义，一句重复说两遍。这样反复考察后，看到它具有无量的功德，既然已经在自己的相续中生起了菩提心，现在却说不能学习学处，有什么推脱或借口呢？没有的，所以必须努力学习学处。如果像之前所说的那样，发誓要将一切众生从轮回和寂灭的痛苦中解脱出来，并将他们安置于佛的果位，但却没有通过实际行动去努力完成，那么，邀请来的众生，都没有像承诺的那样给予佛的果位，这等于是欺骗了他们，那么欺骗者的我，将会去往何处呢？无疑会堕入地狱等恶趣，因此，必须像誓言所说的那样去完成。
English
If forgotten, (know that) there, the flawless six perfections of the Buddha's realm are already included, so the six perfections should also be learned. These well demonstrate the characteristics of Bodhicitta and are the essence of teachings that are very beneficial to sentient beings in degenerate times. Second, regarding the training to be practiced, one should contemplate and be mindful; regarding the support of leisure and endowment, one should contemplate and be mindful; regarding the afflictions to be abandoned, one should contemplate and be mindful. Among the three, first, contemplate not losing the aspiration of Bodhicitta, and practice guarding against losing diligence. Among the two, first, rashly, starting to do anything without any examination, or whatever is promised to be accomplished, or for any matter, even if slightly examined for meaning or not, but not thoroughly examined, even if promised to be done and vowed, but not done or not done as promised, but left unattended. Know that it is reasonable and appropriate to engage in acceptance and rejection through careful examination and analysis. But now it is not like that, for the Buddhas and their sons, who have no error at all, the great Bodhisattvas Manjushri and Maitreya, etc., with their great wisdom, after fully examining this precious Bodhicitta, said that it has great benefits. And I myself have repeatedly mentioned from the chapters on benefits, etc.: It is extremely meaningful, and a word is repeated twice. After repeatedly examining it in this way, seeing that it has immeasurable merits, since Bodhicitta has already arisen in one's own continuum, now saying that one cannot learn the training, what excuse or pretext is there? There is none, so one must strive to learn the training. If, as previously stated, one vows to liberate all sentient beings from the suffering of samsara and nirvana and place them in the state of Buddhahood, but does not strive to accomplish it through practical action, then the invited sentient beings are not given the state of Buddhahood as promised, which is equivalent to deceiving them, then where will the deceiver, I, go? Undoubtedly, one will fall into the lower realms such as hell, therefore, one must accomplish as the vow says.
Chinese
索。那原因在于，即使是像粗糙的食物、酒或小东西，心里想着“我应该把这个布施给某人”，如果有人实际上没有布施，那么这个人也会转生为饿鬼。正如《正法集经》中所说。在《念住经》中也说：“稍微想布施却没有布施，就会转生为饿鬼；发誓布施却没有布施，众生就会堕入地狱。”如果对于无上的佛陀大乐，自己不是口头上说说而已，而是真心实意地邀请或召唤遍布虚空的众生作为客人，却没有按照承诺通过实践来证得佛果，那么就等于欺骗了诸佛菩萨以及天人和阿修罗等一切众生。欺骗者我，又怎么能去善趣呢？肯定去不了。这样的话，在《白莲经》中，舍利子过去发菩提心后，供养了成千上万的佛陀，并投入到利益众生的事业中。当他转世为比那西国王时，恶魔化作婆罗门来乞讨，他砍下右手，用左手布施，但婆罗门说不恭敬，不接受布施，然后扔掉了。舍利子因此感到沮丧，放弃了菩提心，但他自己获得了阿罗汉的解脱，并利益了众生。还有过去一位菩萨修行了四十大劫，即使放弃了菩提心，也变成了独觉，这在《金光经》的本生故事中有所记载。如果有人问这是否矛盾，那并不矛盾。像这样的人，即使放弃了菩提心，他们自己也不会堕入恶趣，而是获得解脱，并且也使其他人获得解脱。这可能是因为他们各自前世的业力所致，但各种业力的运作方式是不可思议的。正如所说：“即使孔雀羽毛上的一个斑点，也有不同的原因。了解这一点的是一切智者，不是因为不是一切智智。”因此，所有细微的因果关系只有一切智者才能了解和看到，这是他们的特殊品质，其他人是无法想象的。
English
So. The reason for this is that even for something as trivial as coarse food, alcohol, or a small item, if one thinks, "I should give this to someone," but does not actually give it, that person will be reborn as a hungry ghost. As stated in the Sutra of the Collection of True Dharma. Also, in the Sutra of Mindfulness, it is said, "If one thinks of giving a little but does not give, one will be reborn as a hungry ghost; if one vows to give but does not give, beings will go to hell." If, for the unsurpassed great bliss of Buddhahood, one sincerely, not just verbally, invites or summons all sentient beings pervading the sky as guests, but does not accomplish or give that state of Buddhahood through practical application as promised, then one has deceived all the Buddhas and Bodhisattvas, as well as beings such as gods and demigods. The deceiver, how can I go to a happy realm? Certainly not. In that case, in the White Lotus Sutra, Shariputra, having generated the mind of enlightenment in the past, served ten thousand Buddhas and engaged in the benefit of sentient beings. When he became King Benares, a wicked demon, disguised as a Brahmin, raised his hand to beg, and Shariputra cut off his right hand and gave it with his left, but the Brahmin said it was disrespectful and refused to accept the gift, throwing it away. Shariputra became discouraged and abandoned the mind of enlightenment, yet he attained liberation as an Arhat and benefited sentient beings. Also, in the past, a Bodhisattva practiced for forty kalpas, and even if he abandoned the mind of enlightenment, he became a Pratyekabuddha, as recorded in the Jataka Tales of the Golden Color. If one asks whether this is contradictory, it is not. Even if someone like that abandons the mind of enlightenment, they themselves will not fall into the lower realms, but will attain liberation and also lead others to liberation. This may be due to their respective past karmic circumstances, but the workings of various karmas are inconceivable. As it is said: "Even for a single spot on a peacock's feather, there are different causes. Knowing that is the All-Knowing One; it is not because it is not All-Knowing Wisdom." Therefore, all subtle and detailed causes and effects are known and seen only by the All-Knowing One, and this is their special quality, which is inconceivable to anyone else.
Chinese
所谓的“母亲的辛劳有何用处”是指众生的业和佛陀的事业，以及禅定、药物和咒语的力量是不可思议的。从《现观庄严论》和《释论》中可知，我们对此并不了解。善天说：即使已经舍弃了方便，但通过如实地摄取，也能使一切众生解脱。毗布底说：即使舍弃了世俗菩提心，也没有舍弃胜义菩提心。此论的释论中说：即使舍弃了发心，但未舍弃解脱之心的力量，获得解脱后度化众生也没有过失。其中第一个，我认为是《经庄严论》中所说的声闻会变成大菩提。据说，即使为了某种目的而舍弃菩提心，也会再次生起。第二个似乎也符合道理，但当证悟见道的真谛，即二无我时，如何能舍弃世俗菩提心呢？等等，无论哪种情况都有很大的研究空间，请发起思考。此外，对于舍弃愿菩提心，就像抛弃敌人尸体一样，无论在什么情况下，如果出现能带来利益的时候，也不会施加；如果出现能避免损害的时候，也不会避免，这样就舍弃了众生。还有，发起小乘之心和犯根本堕罪这三种情况会舍弃菩提心。舍弃菩提心是菩萨堕罪中最严重的，如《圣者集经》中说：纵然于无数劫中行持十善业道，若于独觉罗汉生起希求心，此乃戒律毁损，戒律破败。此发心较之他胜罪，尤为严重。经中这样说，原因是如果发生这种堕罪，就会减弱成办一切众生利益的能力。因此，即使发生了舍弃众生的堕罪，但如果获得了小乘的解脱，直到无余涅槃之前都在利益众生，也无法像虚空般周遍地利益众生，因此对于一切众生的利益来说，能力会减弱；如果成就佛果，就能像虚空般周遍地成办广大的众生利益。不仅如此，还有一些众生
English
The so-called "What is the use of mother's labor" refers to the karma of sentient beings and the deeds of the Buddha, as well as the inconceivable power of samadhi, medicine, and mantras. It is said that we do not understand this, according to the *Abhisamayalankara* and its commentaries. Gelha said: Even if the means have been abandoned, by truly taking them up again, all sentient beings are liberated. Vibhuti said: Even if the conventional bodhicitta is abandoned, the ultimate bodhicitta is not abandoned. The great commentary on this states: Even if the generation of bodhicitta is abandoned, the power of not abandoning the mind of liberation is such that there is no fault in liberating sentient beings after attaining liberation. The first of these, I think, is what is said in the *Sutralamkara* that a Shravaka will become a great Bodhi. It is said that even if bodhicitta is abandoned for some purpose, it will be taken up again. The second seems reasonable, but how can the conventional bodhicitta be abandoned when one realizes the truth of the path of seeing, the two selflessnesses? And so on, there is much room for investigation in any case, please generate thought. Furthermore, regarding abandoning the aspiring bodhicitta, like abandoning the corpse of an enemy, in any case, if there is a time to benefit, one will not apply it; if there is a time to avert harm, one will not avert it, thus abandoning sentient beings. Also, generating the mind of the Lesser Vehicle and committing a root downfall are three ways of abandoning bodhicitta. Abandoning the mind of enlightenment is the most serious of the downfalls for Bodhisattvas, as it is said in the *Aryasamgraha Sutra*: If for countless eons one practices the ten virtuous paths of action, if one generates a desire for a solitary realizer or Arhat, this is a fault in discipline, a breakdown in discipline. This generation of mind is even heavier than a defeat. It is said in the sutra that the reason for this is that if this downfall occurs, the ability to accomplish the benefit of all sentient beings will be diminished. Therefore, even if the downfall of abandoning sentient beings occurs, if one attains the liberation of the Lesser Vehicle, even if one benefits sentient beings until the attainment of nirvana without remainder, one cannot benefit sentient beings as pervasively as space, so the ability to benefit all sentient beings is diminished; if one attains Buddhahood, one will be able to accomplish the vast benefit of sentient beings as pervasively as space. Moreover, some sentient beings
Chinese
如果有人哪怕只是短暂的一瞬间，对这位菩萨的福德善根制造障碍和阻挠，那么这个制造障碍的人，也因为做了让这位菩萨在成办一切众生利益方面变得低下和衰退的事情，将会感受无边无际的恶趣之苦。正如《寂静调伏决定神变经》中所说：“如果有人夺取了赡部洲所有众生的财产，并杀害了他们的性命，与此相比，如果有人对菩萨的善行，哪怕是供养给畜生一口食物或饮料的行为制造障碍，那么这个人造下的罪恶更加巨大，因为他阻碍了佛陀出世的善行。”这里所说的“福德”，指的是对菩萨的菩提心制造障碍，以及对于制造障碍者来说，是断绝圆满菩提，退转小乘发心的根本堕落。而所损害的对境，是菩萨舍弃了利他之心，所以在利益众生方面变得低下，这也解释了前面的观点。其中的原因或理由是，不要说众多的众生，哪怕仅仅是破坏了一个众生增上生的安乐，自己也会从增上生的安乐中退失，堕入恶趣。经中这样说过，那么，阻碍菩萨的善行，就是破坏了遍布虚空界无边无际的有情众生获得大安乐之因，因此从善趣中退失，无边无际地堕入恶趣，更不用多说了。其中的原因还在于，如果不阻碍他的菩提心生起，他就能成就佛果，一旦成就佛果，就能将各种各样的身光散布到三恶道等地，让他们暂时获得安乐，从而逐渐地将一切众生安置于伟大的菩提佛果之乐中。如果发生了这样的堕落，因为它与别解脱戒不同，所以可以通过忏悔对治，重新受持发心来恢复。如果认为可以这样做，那么就像前面所说的那样，有时会发生舍弃菩提心的强大堕落，有时又会受持具有力量的菩提心，这样在轮回中交替出现，即使是处于初地等地位的菩萨