Chinese
骑乘着能完全消除疲惫和身体劳累的菩提心骏马，对于不滞留于轮回和寂灭两边的道路，从安乐走向安乐，越来越好，自认为良好，知晓缺点和优点的心，谁会变得懒惰和沮丧呢？不会的。即使如此，如果心想不能成办有情众生的利益，那么，譬如转轮王的儿子依靠四支军队，使他人安住于善法一样，佛法的转轮王佛陀为了使王子的菩萨们成就众生的利益，赐予四支军队，哪四支呢？即是信解的军队、坚定的军队、欢喜的军队和舍弃的军队。这些军队的根本依赖于信解而生起，那么信解从何而来呢？需要通过反复思维和禅修对不善果报痛苦的各种形态感到恐惧和害怕，以及从痛苦中解脱的利益或者信解的利益来生起信解。第三，成办顺品方面，分为总说和广说两种。第一，如上所示，舍弃了不顺品的三种懈怠，对于圣法的追求意愿的信解和不从精进退转的傲慢，即是坚定，以及比这更甚的欢喜，以及舍弃，即在需要重大之时舍弃，积聚这四支军队，对于应取应舍认真对待，以及以能掌控身心的力量来努力增进精进。第二，分为积聚四支军队和生起两种力量的方式两种。第一，分为信解的军队、坚定的军队、欢喜的军队、舍弃的军队四种。第一，因为我发起了菩提心，所以我和其它有情众生的烦恼等过患是无量无边的，我应当摧毁或者舍弃，对此，为了舍弃任何一种障碍，对于八万四千烦恼等的每一个过患，也需要花费如大海般漫长的劫数才能穷尽的精进，但是，为了穷尽过患而发起精进，即使是其中的一小部分，我也未曾在我的相续中见到。
English
Riding on the noble steed of bodhicitta, which completely eliminates all fatigue and physical exhaustion, who, considering themselves well and knowing the faults and merits, would become lazy and discouraged on the path that does not dwell on the extremes of samsara and nirvana, going from happiness to happiness, better and better? No one would. Even so, if one thinks that they cannot accomplish the benefit of sentient beings, then, just as the son of a Chakravartin king relies on the four divisions of the army to establish others in virtue, the Buddha, the Chakravartin of Dharma, bestows four divisions of the army upon the princes, the Bodhisattvas, in order to accomplish the benefit of sentient beings. What are these four? They are the army of faith, the army of steadfastness, the army of joy, and the army of abandonment. These arise from the root of faith, and where does faith come from? It needs to be generated by repeatedly thinking and meditating on the fear and dread of the various forms of suffering, the result of non-virtue, and the benefits of liberation from it, or the benefits of faith itself. Third, in terms of accomplishing conducive factors, there are two aspects: a summary and an explanation. First, as mentioned above, having abandoned the three types of laziness that are unfavorable, one should accumulate the four divisions of the army: faith in the desire to seek the sacred Dharma, steadfastness, which is the pride of not turning back from exertion, even greater joy than that, and abandonment, which is abandoning when it is greatly needed. One should diligently take on what should be adopted and abandoned, and strive to increase diligence with the power to control body and mind. Second, there are two aspects: accumulating the four divisions of the army and how to generate the two powers. First, there are four divisions: the army of faith, the army of steadfastness, the army of joy, and the army of abandonment. First, because I have generated the mind of enlightenment, I must destroy or abandon all the immeasurable faults, such as the afflictions, of myself and other sentient beings. To that end, in order to abandon any obscuration, one must exert effort that would take as many eons as the ocean to exhaust each of the eighty-four thousand afflictions and other faults. However, I have not seen even a fraction of that effort to exhaust faults arise in my mindstream.
Chinese
未来将要感受的无量痛苦之境，我为何不让这颗心碎成一百瓣呢？应该破碎啊！这是为了表明应该避免他人的过错。同样，我和其他众生的相续中，道和果的功德是无量的，我应该去成办。对于这些，即使是眼睛和神通等每一个功德，也要用无数劫的时间，像大海一样无量地精进才能习惯，我对于成就那些功德的少分精进，也从未生起过习惯，没有啊！极其稀有，却因业力而获得的暇满人身，我却毫无意义地浪费了，真是太奇怪了！这是用责备的语气来贬低自己。我不仅仅是毫无意义地浪费了，如果认为我稍微成就了一些善事，那么成就了什么呢？我没有用显现和不显现的实物供养和意幻供养来供养给诸佛，也没有以殊胜的意乐用食物衣服等盛大的喜宴来款待和恭敬僧众，没有给予他们丝毫的安乐。对于佛陀的教法，神圣的经律论三藏和道次第的三学，也没有依次进行讲闻和修习的活动。对于那些连食物衣服都没有，极其贫困的穷人，不要说用大量的财物布施，就连用少许的茶水和上好的酥油也没有让他们满足，不仅如此，还侮辱和呵斥他们。对于那些面临生命危险的众生，也没有用放生赎命等方式给予他们无畏的救护。对于那些什么都不知道，极其愚昧而痛苦的众生，也没有给予他们佛法的布施，没有好好地教导他们取舍之处，没有让他们知晓并获得安乐。那么我获得人身的意义，除了生起母亲子宫的剧烈疼痛，以及生产等时候，母亲和自己都会死亡或者将要死亡这样的大痛苦之外，什么也没有成就，没有实现获得暇满的必要啊！我在前世和今生，也像狗一样，把草放在前面。
English
In the future, I will experience immeasurable suffering. Why doesn't my heart break into a hundred pieces? It should break! This is to show that one should avoid the faults of others. Similarly, in the continuum of myself and other sentient beings, the qualities of the path and the result are immeasurable, and I should accomplish them. For these, even for each quality such as eyes and clairvoyance, one must strive immeasurably like the ocean for countless eons to become accustomed to them. If I have never developed the habit of striving to accomplish even a small part of those qualities, then I have not! It is extremely rare, but due to karma, I have obtained this leisure and endowment of human life. It is amazing that I have wasted it meaninglessly! This is to belittle oneself with a reproachful tone. I have not only wasted it meaninglessly. If I think that I have accomplished some small amount of virtue, then what have I accomplished? I have not offered anything to the Buddhas with manifest and non-manifest material offerings and mental creations. I have not given even a little happiness to the Sangha by entertaining and honoring them with great feasts of food, clothing, etc., with superior intention. I have not done anything to teach, listen to, and practice the Buddha's teachings, the sacred Dharma, the three pitakas of scripture, and the three trainings of the path. I have not satisfied the minds of the extremely poor who have no food or clothing, not to mention giving them large material gifts, but even with a little tea and good butter. Not only that, but I have also insulted and scolded them. I have not given any sentient beings who are in danger of their lives the gift of fearlessness and protection by means of life release and ransom. I have not given the Dharma to sentient beings who are ignorant and suffering because they do not know what to accept and reject, and I have not taught them well the places of acceptance and rejection, and I have not let them know and obtain happiness. Then, the meaning of my taking a human birth is only to generate great suffering such as the severe pain of the mother's womb and the death or impending death of both mother and self at the time of childbirth, and nothing has been accomplished. The necessity of obtaining leisure and endowment has not been realized! In my previous lives and in this present life, I have also put grass in front of the dog.
Chinese
因此，如果远离了对圣法的追求或信仰，就会变得像这样在善法上贫乏困顿。因此，任何一个希望自己变得更好的人，都不应该放弃对圣法的信仰。获得增上生和决定胜的一切善法之根本，世尊说唯有对圣法的追求或信仰。在《慧海请问经》中说：“一切善法的根本是信仰。”《文殊师利刹土庄严经》中说：“一切法皆是因缘，安住于欲乐之顶峰。以何种愿力而祈祷，便会获得那样的果报。”因此，如果对佛法有强烈的追求，就会成为一个好的修行人；中等的追求，就会成为一个中等的修行人；下等的追求，就会成为一个下等的修行人。因此，对佛法的追求非常重要。然而，要成为一个一开始就具备这种追求的人是很困难的，所以必须在自己的相续中生起。但是，现在有些人妄自菲薄，认为自己无法守护戒律，也无法进行闻思修三学，从而自我毁灭。不要像把狗放在屋顶上一样，总是向下看；而要像把鸟放在脚下一样，总是向上看，尝试守护一些戒律，尝试进行一些闻思修，这样就会越来越好。如果一开始就没有障碍，并且具备功德，那么似乎就没有必要弘扬圣法了，但事实并非如此。对圣法的追求或信仰的根本，在于始终相信善恶业的成熟果报不会白费，一定会分别感受苦乐，因此要反复地在心中思考和修习。应该如何修习呢？身体的痛苦，如生病、寒热等，以及心中所有的不悦，如不快乐等，还有各种各样的恐惧，如杀戮等，以及与所有心中所想的事物分离，与各种不想要的事物相遇等等，总之，今生来世的一切痛苦，都是名
English
Therefore, if one is devoid of the aspiration or faith in pursuing the sacred Dharma, one becomes impoverished and destitute in virtuous Dharma like this. Therefore, anyone who desires to be good should not abandon faith in the sacred Dharma. The root of all virtuous aspects for attaining higher realms and definite goodness is said by the Subduer to be solely this aspiration or faith in pursuing the sacred Dharma. In the Sutra Requested by Ocean of Intelligence, it says: "The root of all virtuous Dharmas is faith." And in the Arrayed Field of Manjushri, it says: "All dharmas are causes, they abide supremely at the peak of aspiration. Whatever prayers one makes, one will obtain such a result." Therefore, if one has a strong aspiration for the Dharma, one will become a great practitioner; a moderate aspiration will lead to a moderate practitioner; and a lesser aspiration will lead to a lesser practitioner. Therefore, aspiration for the Dharma is crucial. However, it is difficult to be someone who has this from the beginning, so it must be generated within one's own mindstream. But nowadays, people underestimate themselves, thinking, 'How can I keep vows? How can I possibly engage in listening, contemplation, and meditation?' and thus destroy themselves. Instead of looking down like a dog placed on a roof, one should look up like a bird placed at one's feet, and try to keep some vows, and try to engage in some listening, contemplation, and meditation, which will lead to improvement. If one were without obscurations and possessed qualities from the beginning, there would be no need to teach the sacred Dharma, but that is not the case. The root of aspiration or faith in the sacred Dharma is to always contemplate and meditate repeatedly on the fact that the ripening results of virtuous and non-virtuous actions will not be wasted, and that happiness and suffering will be experienced separately, through believing in cause and effect. How should one meditate? All physical sufferings such as illness, heat, and cold, and all mental unhappiness such as displeasure, and various fears such as killing and cutting, and separation from all that one desires, and encountering various unwanted things, in short, all the sufferings of this life and future lives are name
Chinese
并不是因为贫困而产生，而是因为造作罪恶不善之业而产生。这是对因果的总体阐述。具体而言，混合之业的果报不仅仅是口头上的言辞，而是因为心中追求意义的意愿或善念所造之业，无论去往何处、转生于何处，在那个地方，之前积累的福德善业，会以果报之资，即成熟的果报，以安乐和令人满意的美好之资，以众多之物来供养，从而获得安乐。例如，王子福德力进入贫困之家，就像获得了取之不尽的巨大宝藏一样。同样，那些造作罪恶不善之业的人，虽然也希望得到安乐，但无论去往何处、转生于何处，在那个地方，之前积累的罪恶不善之业，会以成熟的痛苦感受，就像被锋利的武器击打一样，彻底摧毁他们。如此，混合之业有四种牵引和圆满之业：牵引是善业牵引，圆满也是善业圆满，转生善趣，一生都拥有安乐和富裕，就像这样。牵引是不善业牵引，圆满也是不善业圆满，转生地狱，一生都充满痛苦，就像这样。牵引是善业牵引，转生天界，成为天人，但圆满是不善业圆满，没有任何财富，充满痛苦，就像经中说的那样。牵引是不善业牵引，圆满是善业圆满，就像朋友的女儿和一些富裕的旁生一样。此外，牵引是不善业牵引，转生短暂的地狱，圆满是善恶二业共同作用，比如屠夫受持夜晚不杀生的戒律，邪淫者受持白天不邪淫的戒律，在短暂的地狱中，日夜交替感受苦乐，就像生长一样被乔津杰所见。同样，牵引是善业牵引，转生为人，但圆满是善恶二业共同圆满，感受一生中前后等不同的苦乐，就像这样。总之，即使转生善趣，也
English
It does not arise from poverty, but from the practice of sinful and unwholesome deeds. This is a general explanation of cause and effect. Specifically, the result of mixed karma is not just mere words, but because of the desire to seek meaning in the mind or the virtuous deeds of thought, wherever one goes and is born, in that place, the previously accumulated merit and virtuous deeds will offer the fruit of the result, that is, the matured result, with abundant resources of happiness and pleasing qualities, thereby attaining the bliss of offering. For example, when Prince Sonam Tob entered the house of a poor person, it was like finding an inexhaustible great treasure. Similarly, those who commit sinful and unwholesome deeds, although they also desire happiness, wherever they go and are born, in that place, the previously accumulated sinful and unwholesome deeds will completely destroy them with the matured feeling of suffering, like being struck by sharp weapons. Thus, mixed karma has four aspects of projecting and completing karma: projecting is done by virtuous karma and completing is also done by virtuous karma, resulting in rebirth in a happy realm and a life full of happiness and wealth, like this. Projecting is done by unwholesome karma and completing is also done by unwholesome karma, resulting in rebirth in hell and a life full of suffering, like this. Projecting is done by virtuous karma, leading to rebirth in the heavenly realm as a god, but completing is done by unwholesome karma, resulting in no wealth and being full of suffering, as stated in the scriptures. Projecting is done by unwholesome karma and completing is done by virtuous karma, like the daughter of a friend and some wealthy animals. Furthermore, projecting is done by unwholesome karma, leading to rebirth in a temporary hell, and completing is done by both virtuous and unwholesome karma, such as a butcher taking the vow not to kill at night, and a fornicator taking the vow not to commit adultery during the day, experiencing alternating happiness and suffering day and night in the temporary hell, as seen by Groljin Kyé. Similarly, projecting is done by virtuous karma, leading to rebirth as a human, but completing is done by both virtuous and unwholesome karma, experiencing various different happiness and suffering in the beginning and end of life, like this. In short, even if one is born in a happy realm,