Chinese
我将安住于学处。 未度者，我将度之。 未脱者，我将脱之。 未解脱者，我将令解脱。 我将安置众生于涅槃。 如是日夜三次中， 应努力生起二菩提心。 以第一句生起愿菩提心， 以第二句生起行菩提心，以第三句， 能使二者稳固并获得清净。 从今我乃众生资生处， 亦得名为佛子菩萨。 于轮回中无所畏惧，成办众生之事， 恒常唯以利益为重， 使人身有意义。 今于清净之心，善妙之地基上， 善生二菩提心之苗芽， 为持彼、增净故，应精进。 众生之痛苦我当取受， 我之安乐令众生得乐， 直至菩提不离彼。 如是修习互换取舍， 修习四无量愿之学处， 守护其相违品，守护心。 行菩提之学处，行六度波罗蜜， 断除其相违品，应精进。 恒常以正念、正知、谨慎， 断除不善，成办善法如海。 不退失二菩提心之学处， 如邪见等五种国王之堕罪， 聚落等五种大臣之堕罪，以及八种庶民之堕罪， 加上两种共同之堕罪，共二十种堕罪。 了知与其相似之恶作。 不具足彼等则无堕罪与恶作， 了知与善法相应者为学处。 总而言之，应断除四黑法， 于四白法应精勤。 不欺诳应供养者，于无有后悔者生起信心， 于具德者宣说不悦耳之语，以及 于众生中以狡诈与虚伪行事， 此乃四黑法，故应断除。 亲近具德者，赞叹功德， 劝请众生行持正善， 于佛子生起如佛之想， 以增上意乐饶益有情。 应修习此四种白法。 较之自利更重他利， 乃菩萨之学处， 利他
English
I will abide in the precepts. Those who have not crossed over, I will help them cross over. Those who are not liberated, I will liberate. Those who are not freed, I will free them. I will establish all sentient beings in Nirvana. Thus, three times during the day and night, I will strive to generate the two Bodhicitta. With the first statement, generate the aspiration Bodhicitta, With the second, generate the action Bodhicitta, and with the third, Both will become stable and purity will be attained. From now on, I am the basis of sustenance for all beings, And I will also be named a Bodhisattva, a child of the Buddhas. Fearless in existence, accomplishing the benefit of beings, Always taking only benefit to heart, Making human life meaningful. Now, on the pure mind, the ground of virtue, Well generate the sprouts of the two Bodhicitta, To hold them and increase purity, I will strive. I will take on the suffering of beings, And with my happiness, may beings be happy, Until enlightenment, may I not be separated from that. Thus, practice exchanging taking and giving, Meditate on the four immeasurable precepts of aspiration, Protect the mind by abandoning its opposing factors. Practice the six perfections, the precepts of action Bodhicitta, Strive to abandon its opposing factors. Always with mindfulness, awareness, and vigilance, Abandon non-virtue and accomplish the ocean of virtuous Dharma. The precepts of not losing the two Bodhicitta, Such as the five downfall of a king, like wrong view, The five downfall of a minister, like villages, and the eight of commoners, Plus the two common ones, making twenty downfalls. Know the similar misdeeds. Not possessing these, there is no downfall or misdeed, Know that which is in harmony with virtue is a precept. In short, abandon the four black Dharmas, And diligently practice the four white Dharmas. Do not deceive those worthy of offerings, and generate faith in those without regret, Speaking unpleasant words to the holy ones, and Acting with deceit and trickery among beings, These are the four black Dharmas, so abandon them. Rely on the holy ones, and speak praises of their qualities, Encourage sentient beings to engage in genuine virtue, Generate the perception of the Buddha in the children of the Buddhas, With higher intention, benefit and bring happiness to beings. Practice these four excellent white Dharmas. Holding the benefit of others as more important than one's own, Is the precept of the Bodhisattvas, Benefiting others
Chinese
如果（身语）转变，则身语的不善有七种。给予的时候，有意义的就是善。意三（贪嗔痴）任何时候都没有给予的时候。为了自己想要寂静安乐的善，也是菩萨的堕落。为了他人利益，有什么不善的呢？这也是应该学习的，佛陀这样说。菩萨也有三种：自己解脱后想要度化众生的，如国王般的菩萨；自己和众生一同想要解脱的，如船夫般的菩萨；度化众生后自己想要寂静的，如牧童般的菩萨。依次以无数三十三和七和三获得解脱，是根器的次第，经中这样说。菩萨们对一切都应学习，主要学习六度。见到众生因贫穷而困苦，食物、衣服、马和车辆、大象等，给予一切所需之物，给予儿子和女儿等，给予头和眼睛等，以财物和佛法利益他们。这样就能摧毁自己的吝啬，使他人的财富增长。以增上的戒律调伏自相续，以心成办善和寂静，以智慧获得二利圆满。守护律仪和积聚善法，利益有情，菩萨们恒常守护三种戒律。在家众受居士戒、八关斋戒、发愿等，出家众受比丘戒、沙弥戒和沙弥尼戒等，在任何戒律之上，守护两种菩提心就是戒律。对于外内各种损害和痛苦，不放在心上，以慈悲思惟佛法。也应修持无缘忍等三种忍辱。没有像嗔恨一样的罪恶，没有像忍辱一样的苦行和福德，因此以各种方式努力修持忍辱，努力熄灭嗔恨的熊熊烈火。损害的对境是不调顺的无量众生，要一个个调伏是无法做到的。调伏一个心就能调伏一切，因此努力守护调伏自心的苦行。依靠损害才能成就忍辱的善妙，慈悲和
English
If (body and speech) transform, then there are seven non-virtues of body and speech. When giving, what is meaningful is virtue. The three of mind (greed, hatred, and delusion) never have a time for giving. Wanting peace and happiness for oneself is also a downfall of a Bodhisattva. If it benefits others, what is non-virtuous? This is also what should be learned, the Buddha said. Bodhisattvas are also of three types: those who want to liberate beings after liberating themselves, like a king-like Bodhisattva; those who want to liberate themselves and beings together, like a ferryman-like Bodhisattva; those who want to attain peace after liberating beings, like a shepherd-like Bodhisattva. In sequence, liberation is attained by countless thirty-three, seven, and three, which is the order of faculties, as stated in the sutras. Bodhisattvas should learn everything, mainly the six perfections. Seeing beings suffering from poverty, giving food, clothing, horses, vehicles, elephants, etc., giving all necessities, giving sons and daughters, etc., giving heads and eyes, etc., benefiting them with wealth and Dharma. This destroys one's own stinginess and increases the wealth of others. Subduing one's mind-stream with higher ethics, accomplishing virtue and peace with the mind, and attaining the perfection of two benefits with wisdom. Maintaining vows, accumulating Dharma, and benefiting sentient beings, Bodhisattvas constantly uphold the three trainings of ethics. Laypeople take refuge, observe the eight precepts, make aspirations, etc., while renunciants take Bhikshu vows, Shramanera vows, and Shramanerika vows. Above any vows, protecting the two Bodhicittas is ethics. Regarding various external and internal harms and sufferings, not taking them to heart, contemplating the Dharma with compassion. One should also cultivate the three types of forbearance, such as objectless forbearance. There is no sin like hatred, and there is no asceticism or merit like patience. Therefore, diligently practice patience in various ways, and strive to extinguish the great fire of anger. The objects of harm are countless untamed beings, and it is impossible to tame them one by one. Taming one's mind tames everything, so diligently protect the asceticism of taming the mind. Depending on harm, the goodness of patience is accomplished, compassion and
Chinese
生起慈爱等功德。 如导师般向敌人示现菩提之友。 以恭敬和欢喜亲近忍辱。 此外，若无自性则不生起。 如山谷回声般，是互相依存的。 自己所造的罪恶，这巨大的损害之集合。 为了当下之缘和往昔业力之因。 此乃生起之理，为了穷尽业力之方法。 无论如何，唯有调伏自心，坚定忍耐。 不欲之事降临时，舍弃不悦。 若可补救，为何需要不悦？ 若不可补救，无益又何必为之？ 因此，努力忍受各种因缘。 若观察，如虚空般是空性的自性。 无有喜与不喜，得与失，好与坏。 对此执二元，亦无意义。 故此，努力安住于一切平等之性中。 对何者具有精勤之自性，对善法欢喜。 则善法如不尽之云般聚集。 如蜜蜂于飘香莲花之园。 与之不符之方面为何？即是三种懈怠。 耽著恶事，懒惰，轻视自己。 善法不成，是生起一切罪恶之基础。 圆满衰损，将生起衰败。 具精勤者，为世间所赞叹。 具精勤者，人之所愿皆成办。 具精勤者，功德之聚增长。 具精勤者，将超越痛苦。 彼亦是世间善法之殊胜者。 以及何者是超越世间之道。 对于有漏无漏之诸法。 为了舍弃不善，成办善法之故。 以努力精进，如实安住。 乃至未获证菩提之前。 由于更趋向上，如实存在。 故此，不疲倦地努力，发起精进。 欲修禅定，舍弃散乱与喧嚣。 世间之乐如秋日之云。 如闪电般不稳，是动摇之自性。 受用无常，如幻化之楼阁。 何时皆不可信赖，故舍弃之。 迅速依止寂静之森林。 诸欲乃是生起痛苦之根源。 积攒，守护，寻觅，皆是痛苦。 骄慢，贪欲，吝啬，增长悭吝。 引向恶趣，阻碍善趣之路。 故应少欲知足。 如身体遍布伤口般充满痛苦。 财富越多
English
Generates qualities such as love. Like a teacher showing enemies as friends of enlightenment. Rely closely on patience with respect and joy. Furthermore, if there is no self-nature, it does not arise. Like a echo, it is interdependent. This collection of harms that have become faults by oneself. For the sake of immediate causes and past karmic causes. This is the reason for its occurrence, and for this method of exhausting karma. In any case, one must persevere in enduring solely by taming the mind. When the unwanted falls upon you, let go of displeasure. If there is a remedy, why is displeasure needed? If there is no remedy, what is the use since it is of no benefit? Therefore, strive diligently to endure all circumstances. If examined, it is of empty nature like the sky. There is no joy or displeasure, gain or loss, good or bad. Holding onto it as dualistic is also meaningless. Therefore, diligently abide in the state of equality of all things. Whatever has the nature of diligence, rejoice in virtue. Then virtuous Dharma gathers like inexhaustible clouds. Like bees in a fragrant lotus garden. What are the opposing aspects to that? They are the three kinds of laziness. Attachment to bad deeds, laziness, and self-deprecation. Good deeds are not accomplished, it is the basis for all evils to arise. Perfection declines, and degeneration will arise. One who possesses diligence is praised by the world. One who possesses diligence accomplishes the thoughts of people. One who possesses diligence increases the accumulation of qualities. One who possesses diligence will transcend sorrow. That is also the most excellent of worldly virtues. And whatever is the path that transcends the world. For the defiled and undefiled dharmas. For the sake of abandoning non-virtue and accomplishing virtue. One should abide rightly with effort and diligence. Until enlightenment is attained. Because it is progressing upwards, it truly exists. Therefore, without tiring, strive to initiate diligence. Desiring meditation, abandon distraction and busyness. The pleasures of the world are like autumn clouds. Unstable like lightning, it is of a wavering nature. Enjoyment is impermanent, like a castle of illusions. It can never be trusted, so abandon it. Quickly rely on the peaceful forest groves. The desires are the cause of creating heaps of suffering. Accumulating, protecting, and seeking are all suffering. Arrogance, craving, and stinginess increase miserliness. Leading to bad migrations, obstructing the path of good migrations. Therefore, one should be content with little desire. Like the body covered with as many wounds as there are sufferings. The more wealth
Chinese
痛苦因此更加增多。 减少俗物则有无边的安乐， 损害减少，没有盗贼的怖畏， 一切赞颂，安住于圣者的道。 事情少而且心思单纯， 因此应当恒常修习少欲知足。 与孩童交往有无量的过患， 罪恶增长，不善自然而然地开始。 善行减少，争论和烦恼产生， 恩将仇报，任何时候都难以满足。 无意义的事情多，并且被散乱所扰， 如同身处火、蛇和猛兽之中， 应当远离孩童们。 在内心尚未获得稳固之前， 由于外境极易迷惑人， 因此应当欢喜地住在寂静的森林中。 在被四个人抬起的身体， 发出哭泣的声音之前， 我应当完全趋向寂静的寺庙， 身心战胜散乱的敌人。 森林中有清澈的水、众多的花朵和果实， 岩山的洞穴和石板房众多， 在烟雾缭绕的树木阴影装饰之中， 鸟和鹿众多地嬉戏， 水边花朵美丽，蜜蜂歌唱， 香和药等散发着芬芳的香味， 寂静而令人愉快，禅定自然增长。 四季喜悦，如同莲花湖一般， 旱季、夏季、秋季、冬季和春季， 次第变化，增长对无常的厌离。 见到尸陀林中散落的骨骸之相， 我的身体也将是那样的状态， 将会见到是各自离散之法。 对于没有实义的轮回， 远离任何贪恋的念头。 没有争论和烦恼，并且恒常寂静， 自己的心变得堪能而获得安乐。 那样的森林被诸佛所赞叹， 厌离世事而完全趋向寺庙， 仅仅放下七步左右的福德， 谁能与恒河沙数劫中对诸佛 在劫中供养的福德聚相比呢？ 先前的福德百千倍也无法比拟。 因此应当依止寂静的森林。 在那里，在坐垫上结跏趺坐， 一心不乱地将心安住于平等。 断除孩童的恶行，明辨事理， 同样修持如来殊胜的禅定。 四禅以及四无色定， 道