Chinese
放弃无意义的行为，对于阻碍它的不利因素，今生和来世无法忍受的痛苦之因，调伏怨敌和守护亲友。为了经营商业和农业，管理家庭和朋友，以及管理财产、马匹、牲畜等事务，为了寻找工资、食物等，日夜操劳，不得闲暇，被各种各样的事情分散精力。通过玩耍和赛跑等活动使身体变得粗野。通过贪恋和憎恨等不善之行，以及无意义的闲谈等，发出许多无意义的言语和喧闹的笑声等，使语言变得粗野。无意义地追随过去、未来和现在的各种念头，使心变得粗野等等，对于一切与佛法相违背的事物，你为何如此欢喜，不应欢喜啊！那么，应该欢喜什么呢？如以下将要讲述的那样，对于善行不懈怠，穿戴起坚固的盔甲，积聚起四种亲友军队，通过忆念和正念，认真地取舍，如同国王一样；以亲友来掌控自己的身口意三门，如同大臣一样。首先修习自他平等之菩提心，然后欢喜并努力修习自他交换之菩提心！第三，像我这样烦恼众多、罪业深重的人，怎么能获得无上菩提呢？不要轻视自己，灰心丧气，变得懈怠。因为如来佛陀一切智者，不说虚妄之语，只说真实之语，所以说了这句真实不虚的话：在空中飞翔的蜜蜂和食肉的苍蝇，以及吸食花蜜的蜜蜂，同样地，吃粪便等物的昆虫，无论变成什么，即使是这些弱小的众生，如果生起精进的力量，也能获得难以获得的无上菩提。在《善臂请问经》中说：此外，菩萨应如是正确地劝导：那些变成狮子、老虎、狗、豺狼、秃鹫、鹤、乌鸦、猫头鹰、昆虫、蚂蚁、蜜蜂、苍蝇的众生，也能证得无上菩提。
English
Abandoning meaningless activities, and for the unfavorable factors that obstruct it, the cause of unbearable suffering in this life and the next, subduing enemies and protecting relatives and friends. To manage business and agriculture, to manage family and friends, and to manage affairs such as property, horses, livestock, etc., to seek wages, food, etc., being busy day and night, without leisure, being distracted by various things. Through playing and racing and other activities, the body becomes rough. Through non-virtuous actions such as attachment and hatred, and meaningless chatter, etc., uttering many meaningless words and loud laughter, etc., the speech becomes rough. Meaninglessly following various thoughts of the past, future, and present, the mind becomes rough, etc., for all things that are contrary to the Dharma, why are you so happy, you should not be happy! Then, what should one be happy about? As will be explained below, one should not be lazy towards virtuous deeds, put on strong armor, accumulate four kinds of friendly armies, and earnestly take and abandon through mindfulness and awareness, like a king; control one's own three doors of body, speech, and mind with friendly forces, like a minister. First, cultivate the Bodhicitta of equality between oneself and others, and then rejoice and strive to cultivate the Bodhicitta of exchanging oneself and others! Third, how can those like me, with many afflictions and heavy sins, attain unsurpassed Bodhi? Do not despise yourself, be discouraged, and become lazy. Because the Tathagata Buddha, the all-knowing one, does not speak false words, but only speaks true words, therefore he spoke this true and infallible word: Bees flying in the sky and flesh-eating flies, and bees that suck nectar, similarly, insects that eat feces and other things, whatever they become, even these weak beings, if they generate the power of diligence, can attain the unsurpassed Bodhi that is difficult to obtain. In the Sutra Requested by Good Arms, it says: Furthermore, the Bodhisattva should be properly exhorted as follows: Those beings who have become lions, tigers, dogs, jackals, vultures, cranes, crows, owls, insects, ants, bees, and flies can also attain unsurpassed Bodhi.
Chinese
如果转变，自己既然已经成为了人，为了生命，为何要舍弃获得菩提的精进呢？这样说过。其中的理由是，一切众生本来就具有自性存在的佛性，见到佛、菩萨等，菩提的种子得到滋养，如同珍宝般地增长，最终会获得成佛。这样看来，我和像我一样的人，在六道众生中属于 श्रेष्ठ 种姓，生而为人，能说话，能理解意义，能辨别善恶取舍，知道利益和损害，所以不要灰心，要发起菩提心，不放弃菩萨的行为，我为何不能获得大菩提呢？必定能获得！甚至通过欺骗发起殊胜的菩提心也能成佛，这样说过。如果这样精进，虽然能获得大菩提，但是为了那个目的，必须布施手脚头等，我对此感到害怕和恐惧。如果不衡量应该害怕的重和不应该害怕的轻的差别，对取舍感到迷惑，我就是在害怕不应该害怕的。像这样，如果不发心，就不需要经历砍头和手脚等的痛苦，如果害怕那个也情有可原，但事实并非如此，从无始以来到无数劫的时间里，无数次地被刀剑砍断头和肢体等，被短矛等刺穿，被地狱之火等焚烧，被燃烧的锯子劈开等，经历了没有意义的巨大痛苦，但那并不能圆满资粮，从而获得大菩提。与此相比，我为了成办意义重大的无上菩提，所经历的苦行等的痛苦是有尽头的，要知道痛苦是微小的，时间也是有限的，比如三个无数劫等，所以必须忍受。例如，为了消除因进入体内而造成巨大损害的、产生巨大疼痛的箭等，在身体上制造切割血肉骨骼的小伤口来取出它，必须接受并忍受这种痛苦。
English
If transformed, since I have already become a human, why should I abandon the effort to attain Bodhi for the sake of life? Thus it was said. The reason for this is that all sentient beings inherently possess the Buddha-nature, and seeing Buddhas, Bodhisattvas, etc., the seed of liberation is nourished, and like a jewel, it grows and eventually attains Buddhahood. In this way, I and those like me, among the six realms of beings, belong to the supreme lineage, born as humans, able to speak, able to understand meaning, able to distinguish between good and evil, knowing benefit and harm, so do not be discouraged, generate Bodhicitta, and do not abandon the conduct of a Bodhisattva. Why can't I attain great Bodhi? I will surely attain it! Even by deceitfully generating the supreme Bodhicitta, one can attain Buddhahood, so it was said. If one strives in this way, although one can attain great Bodhi, for that purpose, one must give away hands, feet, head, etc., and I am afraid and fearful of that. If one does not weigh the difference between the heavy that should be feared and the light that should not be feared, and is confused about what to take and what to abandon, then I am simply fearing what should not be feared. Like this, if one does not generate the mind, one does not need to experience the suffering of cutting off the head, hands, and feet, etc., and if one is afraid of that, it is understandable, but that is not the case. From beginningless time to countless eons, countless times the head and limbs, etc., have been cut off by swords, pierced by short spears, burned by the fires of hell, split by burning saws, etc., experiencing great meaningless suffering, but that does not perfect the accumulations and attain great Bodhi. Compared to that, for the sake of accomplishing the supremely meaningful unsurpassed Bodhi, this suffering of asceticism, etc., is limited, and one should know that the suffering is small and the time is also limited, such as three countless eons, etc., so one must endure it. For example, in order to eliminate the great harm caused by an arrow, etc., that has entered the body and causes great pain, one must create a small wound on the body that cuts flesh, skin, and bones to remove it, and one must accept and endure this suffering.
Chinese
此外，世间所有医术精湛的医生，都是通过放血、烧灼、穿刺等杀灭之法，以微小的不适来消除疾病，因此必须忍受放血、烧灼等的痛苦。所以，为了从根本上摧毁和消除自他三界轮回的众多巨大痛苦之病，必须接受和忍受苦行等微小的不适。像放血、烧灼、穿刺等普通的治疗方法，以痛苦的粗暴仪式来平息疾病，这样的方法，最胜的医生佛陀们并没有采用。那么他们是如何做的呢？以舒适的坐垫，结跏趺坐，将正确的正念显现于前的非常美好而柔和的仪式，来医治自他一切有情轮回的顽疾，八万四千烦恼等二障的无量大病。如果需要将自己的肉等施舍给他人，那么仪式如何柔和呢？不是一开始就那样施舍，而是为了逐渐习惯布施，对于非常难以布施者，用意念思索将自己的任何财物，用自己的左右手轮流互相布施，口中也应如此说。即使是给他人一点点蔬菜或一小口糌粑酒等微薄之物，佛陀薄伽梵也是逐渐引导所化众生，所以首先进行加行，习惯于小的布施，然后习惯于比这更大的等等，之后逐渐能够毫不吝惜地施舍大的布施，自己的血肉等。当习惯达到极致之时，对于自己的身体生起如同蔬菜等的想法，在那没有贪执之时，施舍自己的血肉等有什么困难呢？什么也没有。那时，因为证悟一切法平等性，黄金和粪土平等，天空和手掌平等，从右边用旃檀香水涂抹和从左边用刀砍的苦乐好坏等一切法都如梦如幻般证悟，对什么都没有恐惧。经庄严论中说：以此一切法如幻，有情如游乐园。
English
Furthermore, all the skilled doctors in the world eliminate illnesses with minor discomforts through methods of killing such as bloodletting, cauterization, and puncture. Therefore, one must endure the suffering of bloodletting and cauterization. Thus, in order to fundamentally destroy and eliminate the many great diseases of suffering in the three realms of samsara for oneself and others, one must accept and endure the minor discomforts of asceticism and the like. Ordinary treatments such as bloodletting, cauterization, and puncture, which pacify diseases with painful and harsh rituals, were not employed by the supreme physician, the Buddhas. How did they act then? With a comfortable seat, sitting in the vajra posture, and with the ritual of establishing perfect mindfulness, which is extremely good and gentle, they healed the incurable diseases of samsara for all sentient beings, the immeasurable great diseases of the two obscurations, such as the eighty-four thousand afflictions. If one needs to give away one's own flesh and so on to others, how is the ritual gentle? One does not need to give in that way from the beginning, but in order to gradually become accustomed to giving, for those who are very unable to give, one should contemplate in one's mind giving whatever possessions one has to each other alternately with one's right and left hands, and one should also say so with one's mouth. Even for giving a small amount of vegetables or a small cup of zanba wine to others, the Buddha, the Bhagavan, gradually leads those to be trained, so he first performs the preparatory actions, and having become accustomed to small giving, then becomes accustomed to greater and greater giving, and later is able to give great gifts, one's own flesh and blood, without any attachment. When habituation reaches its culmination, at the time when one develops the thought that one's own body is like vegetables and so on, and at that time when there is no attachment, what difficulty is there in giving away one's own flesh and blood? There is none. At that time, because one realizes that all dharmas are equal, gold and dung are equal, the sky and the palm of the hand are equal, and all dharmas such as pleasure and pain, good and bad, which are anointed with sandalwood water from the right and cut with a knife from the left, are realized to be like dreams and illusions, and there is no fear of anything. In the Ornament of the Sutras it says: By this, all dharmas are like illusions, beings are like a pleasure garden.
Chinese
如是了悟之后，无论顺境或逆境，都不会被烦恼痛苦所惊吓。如是。即使能够舍弃头和肢体，但为了众生的利益，必须在轮回这个如火坑、毒蛇窝的地方，经历漫长的生死轮回，如果因此而对痛苦感到厌倦和恐惧，那么，菩萨们是明知故犯地住在轮回中，却不被轮回的过失所染污，譬如莲花虽然从污泥中生长出来，却不被污泥所染污一样，如此，菩萨因为舍弃了一切罪恶和不善，所以身体上没有任何痛苦，而且精通并证悟了所知的事物的实相无我，所以心中没有任何不悦。像这样，世间凡夫俗子对无我的事物执着为有我等等的邪见，以及杀生和不予取等等的罪恶，依次对身心造成损害。如此，菩萨无论住在哪里，不仅身体上没有痛苦，心中也没有不悦，而且依靠布施等积累的福德的力量，身体会变得安乐，依靠精通并证悟无我的道理，内心会感到喜悦和安乐，为了其他众生的利益，即使住在三界轮回中，也不会被轮回的过患痛苦稍微沾染，因此，慈悲的王子菩萨们，没有任何会感到厌倦的地方，所以不会感到厌倦。不仅如此，这位菩萨依靠菩提心的力量，将痛苦之因的往昔罪业全部彻底地消除和清净，如前文“罪恶极其……”以及“由此乃至于终结……”等所说的那样，并且如“即使不谨慎，福德力……”等等一样，即使是短暂的一瞬间，也通过布施等六度波罗蜜多不断地增长，因此，积累和圆满了如大海般的安乐之因的福德，所以，与声闻缘觉相比，在对治罪业和积累福德方面，极其超胜，所以被说是最殊胜的。因为以上所说的理由，所以心
English
Having realized this way, one is not frightened by afflictions and suffering, whether in times of prosperity or adversity. It is like that. Even if one can give up one's head and limbs, but for the sake of sentient beings, one must remain in this cycle of existence, which is like a pit of fire and a nest of poisonous snakes, enduring a long cycle of birth and death. If one feels weary and afraid of suffering because of this, then, bodhisattvas deliberately remain in the cycle of existence, yet they are not tainted by the faults of the cycle of existence, just as a lotus grows from mud but is not tainted by it. In this way, because the bodhisattva has abandoned all sins and non-virtues, there is no suffering in the body, and because they are skilled in and have realized the truth of selflessness, the nature of knowable things, there is no displeasure in the mind. Like this, ordinary worldly people are harmed in their minds and bodies respectively by wrong views such as clinging to self where there is no self, and by sins such as killing and taking what is not given. Thus, wherever a bodhisattva dwells, not only is there no suffering in the body and no displeasure in the mind, but also, by the power of accumulating merit through generosity and so on, the body becomes blissful, and by being skilled in and realizing the meaning of selflessness, the mind becomes joyful and happy. Even if they remain in the three realms of cyclic existence for the sake of other sentient beings, they will not be even slightly tainted by the faults and sufferings of cyclic existence. Therefore, those compassionate prince-bodhisattvas have no reason to be weary, so they do not become weary. Not only that, but this bodhisattva, by the power of the mind of enlightenment, completely and utterly exhausts and purifies all the past sins that are the cause of suffering, as explained above in "Sins are extremely..." and "Therefore, even until the end...", and like "Even if careless, the force of merit..." and so on, even for a moment, the six perfections, such as generosity, increase more and more, and therefore, they accumulate and perfect a sea-like amount of merit, which is the cause of happiness. Therefore, compared to the hearers, they are said to be supremely excellent in counteracting sins and accumulating merit. Because of the reasons stated above, the mind