Chinese
就像现在这样，对于畜生来说，就像青稞田里的霜冻一样；对于非天来说，就像暴风雪一样；对于天人来说，就像指甲上的尘土一样。再以白天夜晚的星星为例，如果考虑数量的多少，那么获得人身是非常困难的。现在，凭借上师三宝的慈悲和自己良好的业力，获得了人身。如果想要成办人身的三种意义，无论是增上生还是决定胜，都有能力成办的暇满人身。如果获得了这样的人身，却没有修持利益自己和他人的殊胜佛法，而是虚度光阴，让暇满人身变得毫无意义，这样坐着的话，什么时候死亡是不确定的。死亡的因缘是不确定的，即使是今天晚上，也没有不死的确定性。如果死亡了，那么以后再想获得这样圆满的人身，怎么可能呢？不可能获得，所以不要让暇满人身白白浪费。这样教诫说。因此，现在获得了暇满的人身，遇到了具相的上师，获得了甚深的窍诀。在这个时候，要反复思维难以获得且容易坏灭，如果获得则意义重大的道理，将世间的一切事情大事化小，小事化了，用佛法来引导自己，迅速地让暇满人身获得实义。如吉祥燃灯智尊者所说：生命短暂知识多，寿命长短亦难测，如鹅取水乳一般，当取己欲而行之。就像这样教诫一样。第二，譬如没有太阳的夜晚，没有月亮的黑暗，没有星星的云层中，因为闪电的原因，在短暂的一瞬间显现出各种形象一样。同样，在没有显现一切智智的太阳的夜晚，在不了解取舍之处的黑暗中，在被五毒三毒遮蔽的云层中，凭借诸佛世尊的发心和愿力的光芒，以及各自先前积累的福德的力量，两者共同汇聚的力量，在百忙之中，偶尔会照亮被愚痴黑暗覆盖的世界，也就是在各个凡夫的相续中，生起想要行善的念头。
English
Like now, for animals, it's like frost in a barley field; for Asuras, it's like a blizzard; for gods and humans, it's like dust on a fingernail. Furthermore, considering the number of stars in the day and night, it is extremely difficult to obtain this. Now, through the kindness of the Lama and the Three Jewels, and one's own good karma, one has obtained a human body. If one wants to accomplish the three purposes of a human being, whether it is higher rebirth or definite goodness, one has the ability to accomplish this leisure and endowment. If one obtains such a body but does not practice the supreme Dharma that benefits oneself and others, but instead wastes one's life in distraction and makes this leisure and endowment meaningless, then sitting like this, one does not know when one will die. The causes of death are uncertain, and even tonight, there is no certainty that one will not die. If one dies, then how could one ever obtain such a perfect human body again in the future? It is impossible to obtain, so do not let this leisure and endowment be wasted. Thus, it is taught. Therefore, now one has obtained a human body with leisure and endowment, met a qualified Lama, and received profound instructions. At this time, one should repeatedly contemplate the difficulty of obtaining and the ease of destruction, and the great meaning if one obtains it. Reduce all worldly affairs, turn big things into small things, and guide oneself with the Dharma, quickly making this leisure and endowment meaningful. As the glorious Dipamkara said: "Life is short, knowledge is vast, the length of life is also difficult to measure, like a swan taking milk from water, one should take what one desires and act accordingly." Just like this, it is taught. Secondly, just as in a night without the sun, darkness without the moon, in a cloud cover without stars, due to lightning, various forms appear vividly for a moment, similarly, in the night without the sun of omniscient wisdom shining, in the darkness of not knowing what to accept and reject, in the cloud cover obscured by the five poisons and three poisons, by the light of the aspiration and prayers of the Buddhas, the Blessed Ones, and the power of the accumulation of merit from each individual's past, the power of these two combined, occasionally illuminates the world covered by the darkness of ignorance, that is, in the minds of ordinary beings, the thought of wanting to perform meritorious deeds arises.
Chinese
因为智慧的显现或追求的意愿，偶尔才会出现几次，大概一百次或一千次两次左右，不会经常和长久地出现，所以非常稀有，因此一旦生起想要行善的念头，就要像盲人手中的手杖一样，为了不让它消失并使其增长，就要收敛心神，不要向外询问，不要与人商议，自己下定决心，不要把自己的主张交给别人，而是把缰绳缠在自己头上，让敌人抬不起头，把田地变成自己的，接受噶当派前辈的十种窍诀宝藏，以及法主藏巴嘉热的三句猛咒，发誓要正确地修持神圣的佛法。这十种窍诀宝藏是：从人群中退出，靠近狗群，获得天神的行列，这叫做退出、靠近、获得三种；心专注于佛法，佛法专注于乞丐，乞丐专注于死亡，死亡专注于干燥的岩洞，这叫做专注处四种；无依金刚先发出，无耻金刚后留下，智慧金刚与自己同行，这叫做金刚三种，总共十种。三种猛咒是：有什么就来吧！无论如何去就去吧！无论如何都不需要！以上。第二，依靠菩提心的利益，有菩提心总体的利益，发愿和入行各自的利益，以及宣说具有菩提心之人的伟大之处三种。第一，有比其他善行更为殊胜的利益，名称意义转变的利益，以及用比喻的方式来显示利益三种。第一是：如上所说，因此想要行善的念头就像闪电一样，力量很小，而总是作恶不善的念头就像乌云中的黑暗一样，以强大的力量将人抛向恶道，并且非常难以扭转，这种无法忍受的痛苦，不是圆满菩提心的珍宝，像太阳一样照亮，除了它之外，其他一般的善行又怎么能压倒它呢？不能压倒。其中的原因：在无数个劫中，仅仅是为了无边无际的众生获得暂时和究竟的利益和安乐，而深切地思考着。
English
Because the appearance of wisdom or the desire for pursuit only occurs a few times, about a hundred times or two thousand times, it does not occur frequently and for a long time, so it is very rare. Therefore, once the thought of wanting to do good arises, just like a blind man's cane, in order not to let it disappear and to increase it, one must restrain one's mind, not ask others, not consult with others, make one's own decisions, not hand over one's own opinions to others, but wrap the reins around one's own head, so that the enemy cannot raise his head, turn the fields into one's own, accept the ten essential treasures of the Kadampa predecessors, and the three fierce mantras of Dharma Lord Tsangpa Gyare, vowing to correctly practice the sacred Dharma. These ten essential treasures are: withdraw from the crowd, approach the dog pack, attain the rank of gods, these are called the three of withdrawing, approaching, and attaining; focus the mind on the Dharma, focus the Dharma on the beggar, focus the beggar on death, focus death on the dry rock cave, these are called the four of focusing places; the unattached Vajra is sent out first, the shameless Vajra is left behind, the wisdom Vajra accompanies oneself, these are called the three Vajras, totaling ten. The three fierce mantras are: Let whatever comes, come! Go wherever one goes! In any case, there is no need! The above. Secondly, regarding the benefits of relying on the generation of Bodhicitta, there are the general benefits of Bodhicitta, the individual benefits of aspiration and engagement, and the explanation of the greatness of a person who possesses Bodhicitta, in three parts. First, there are the benefits of being superior to other virtuous deeds, the benefits of the transformation of name and meaning, and the benefits shown through metaphors, in three parts. The first is: As mentioned above, therefore, the thought of wanting to do good is like lightning, its strength is small, while the thought of always doing evil and non-virtue is like the darkness in the clouds, with great power throwing people into the lower realms, and it is very difficult to reverse. This unbearable suffering is not the precious jewel of complete Bodhicitta, shining like the sun. Apart from it, how can other ordinary virtuous deeds overwhelm it? They cannot overwhelm it. The reason for this is: In countless eons, solely for the sake of immeasurable sentient beings obtaining temporary and ultimate benefit and happiness, one deeply contemplates.
Chinese
圆满正等觉的释迦牟尼佛们，看到这种菩提心能利益众生，能消除他们往昔所造的罪业，能断除他们未来造罪的恶习，能制伏他们相续中的烦恼，能增长他们微小的善根，最终能获得伟大的菩提果位，因此向应化众生开示：这种菩提心能让无数众生轻易地、毫不费力地在过去、现在、未来三世获得暂时的利益和究竟的无上安乐佛果。因此，想要摧毁自身存在的生老病死等成百上千的痛苦并采取措施，想要消除其他众生今生来世的一切不安，想要自己和他人都能享用无数的暂时和究竟的安乐，那么，为了成就一切所愿，就不要时时放弃这种菩提心，而要保持在自己的相续中。第二点是：无论身体是男是女，年龄是老是少，种姓是好是坏，只要在自己的相续中生起这种珍贵的菩提心，那么仅仅在一瞬间，就在生起的那一瞬间，原本在轮回的牢狱中被业和烦恼的铁链束缚而痛苦不堪的众生，也会改变名称，被赋予“诸佛之子菩萨”的美名，而且地位也会改变，成为包括天神和人类在内的世人顶礼膜拜、供养恭敬的对象。不仅如此，诸佛世尊也会恭敬菩萨，因为菩提心是诸佛的导师。第三点，用炼金术的比喻说明能够获得佛果，用珍宝的比喻说明意义重大，用结果实的树的比喻说明善根不会穷尽而且不断增长，用勇士护送的比喻说明能够制伏必定的罪业，用劫末之火的比喻说明能够彻底铲除不确定的罪业。
English
The complete and perfect Buddhas, seeing that this Bodhicitta benefits sentient beings, can eliminate the sins they have committed in the past, can cut off their future bad habits of committing sins, can subdue the afflictions in their minds, can increase their small roots of virtue, and can ultimately attain the great Bodhi fruit, therefore, they teach the beings to be tamed: This Bodhicitta can easily and effortlessly allow countless beings to obtain temporary benefits and ultimate supreme bliss, the fruit of Buddhahood, in the past, present, and future. Therefore, if you want to destroy hundreds and thousands of sufferings such as birth, old age, sickness, and death in your own existence and take measures, if you want to eliminate all the uneasiness of other sentient beings in this life and the next, and if you want yourself and others to enjoy countless temporary and ultimate happiness, then, in order to achieve all your wishes, you should not abandon this Bodhicitta at all times, but keep it in your mind. The second point is: whether the body is male or female, whether the age is old or young, whether the caste is good or bad, as long as this precious Bodhicitta arises in your mind, then in just a moment, at the moment it arises, the sentient beings who were originally bound by the chains of karma and afflictions in the prison of samsara and suffered miserably will also change their names and be given the beautiful name of "Son of the Buddhas, Bodhisattva", and their status will also change, becoming the object of worship, offering, and respect by the world, including gods and humans. Moreover, the Buddhas, the World Honored Ones, will also respect the Bodhisattvas, because Bodhicitta is the teacher of the Buddhas. The third point is to use the analogy of alchemy to show that Buddhahood can be attained, the analogy of jewels to show that it is of great significance, the analogy of a fruit-bearing tree to show that the roots of virtue will not be exhausted and will continue to grow, the analogy of a warrior escort to show that certain sins can be subdued, and the analogy of the fire at the end of the kalpa to show that uncertain sins can be completely eradicated.
Chinese
坚定。这里未述说而在其他论著中阐述的有六点。第一点是：譬如点石成金的药，譬喻为菩提心，相似之处在于能将不好的转化为好的。就像水银之类的点石成金药，据说一种极好的点石成金药，一两能将千两铁变成好金子一样，对于变成众多不净物质自性的这个低劣身体，不生起像声闻乘那样想要舍弃的念头，而是为了他人的利益，在众多生世中接受下来，如果被菩提心所摄持，就能从诸佛的身语意的衰败中救护，并且努力使二利圆满，像如意宝一样，具有珍贵且无可替代的功德，因此，像这样具有能力的特殊药，名为菩提心，要极其坚定且毫不动摇地受持，就像接受教诲一样，自己也要发誓受持。第二点是：譬如前往大海岛屿的商人们，依止精通航海的船长，并且极其珍视他鉴定的宝物一样，对于前往解脱和一切智智岛屿的，也就是想要前往的人们来说，唯一的船长，也就是无与伦比的佛陀，以其无量的智慧，也就是以一切智智的智慧，毫无错误地，良好且完全地，也就是经过漫长的时间鉴别，在一切殊胜的法中，以菩提心能够获得成佛，因此非常珍贵，也就是因为利益巨大而被看到，并且对所化众生进行教导，因此，想要脱离被六道所包含的众生轮回的一切痛苦的人们，要良好地，也就是以加行、正行、后行三者圆满的方式，在自相续中受持珍贵的菩提心，并且以正念、正知、不放逸来稳固地受持。第三点是：没有被菩提心所摄持的其他任何善根，就像水生植物的树木，果实成熟一次后，根就枯竭，不再生长一样，以福德分善根产生增上生的果实后就会耗尽，并且会变成声闻缘觉的蕴彻底灭尽的状态，而被菩提心所摄持的善根