Chinese
菩提心是寻觅者，远离二边清净者，行境之中魔不生。如是生起菩提心苗芽后，应努力使此心不衰退，使其清净，增长善法。这些也主要通过修习守护殊胜心的律仪来成就。《入行论》云：如是吾应善持此心，善加守护。除守护心之律仪外，众多律仪有何用？又云：欲守护学处者，当极力守护此心，若不守护此心，则不能守护学处。放纵心之象，如于无间地狱受害，然大象若为狂醉所制，于此亦不作如是害。以忆念之绳索，若能系缚心之象，则一切怖畏皆灭尽，一切善妙皆入掌握。如是广说自他交换等。现在如何受持，如何清净，如何增长呢？广说之。应以我受取众生之痛苦，以我之安乐令众生安乐，直至菩提不离此。如是交替修习给予和接受，修习四无量愿的学处，舍弃与之相违之品而守护心。行入之学处，行持六度波罗蜜多，努力舍弃与之相违之品。安住于此愿行之自性即是受持心。为舍弃与之相违之品而努力即是使其清净。交换我的安乐和有情之痛苦即是增长心。如是欢喜，多修善法之聚，恒时唯行善，一切有情皆由自己荷负，自他平等，应修自他交换，此乃学处之扼要。如《入行论》云：无有懈怠与助伴，完全领受自作主，自他平等及交换，应修自他交换法。其中第一方面是为利有情
English
The mind of enlightenment is the seeker, the one who is completely pure from the two extremes, in the realm of practice, demons do not arise. Thus, after the sprout of such a mind has arisen, one should strive only for the means to keep that mind from deteriorating, to purify it, and to increase its virtue. These are also accomplished by primarily training in the vows of guarding the supreme mind. As it is said in the Bodhicaryāvatāra: "Thus, I should carefully hold this mind, and carefully guard it. Apart from the vows of guarding the mind, what is the use of many vows?" And: "Those who wish to guard the training, should guard the mind with great diligence. If this mind is not guarded, then the training cannot be guarded. Letting go of the elephant of the mind, is like causing harm in the Avīci hell. But an elephant intoxicated by its power, does not cause such harm here. If the elephant of the mind is bound with the rope of mindfulness, then all fears will be eliminated, and all virtues will come into hand." Thus it is said. The extensive explanation of exchanging self and others, etc., is as follows: Now, how should it be taken, how should it be purified, and how should it be increased? An extensive explanation: "May I take on the suffering of beings, and may beings become happy with my happiness, may I not be separated from this until enlightenment." Thus, one should train in giving and taking alternately, and meditate on the four immeasurable vows. Abandoning the opposing factors, one should guard the mind. The training of entering, practice the six pāramitās, and strive to abandon the opposing factors. Abiding in the nature of aspiration and entry is taking the mind. Striving to abandon the opposing factors is purifying it. Exchanging one's own happiness and the suffering of sentient beings is increasing the mind. In this way, with joy, relying on many collections of virtue, always only doing good, taking all sentient beings upon oneself, considering self and others as equal, and exchanging self and others, is the condensed essence of the training. As it is said in the Bodhicaryāvatāra: "Without laziness and with companions, completely taking responsibility and being in control of oneself, considering self and others as equal, and exchanging others and self." Among these, the first aspect is for the benefit of sentient beings.
Chinese
当听到伟大的菩提行时，不要像我这样想“我怎么能做到呢”，不要灰心丧气，要以了解基础的方式来努力。此外，当低劣的众生获得人身时，我想如果我现在开始努力，我将成就菩提。看到那些低劣的众生也获得菩提，我想这有什么难的呢？正如其中所说：我怎么能成就菩提呢？不要灰心丧气。像这样，如来是真实语者，所以说了这个真谛。蜜蜂、肉蝇、熊蜂，以及任何变成昆虫的，如果他们也生起精进的力量，就能获得难以获得的无上菩提。像我这样，因种姓而生为人，能辨别利益和损害，如果不放弃菩提行，我怎么不能获得菩提呢？正如《善臂请问经》中所说：善臂，菩萨还应这样学习：狮子、老虎、狗、豺狼、秃鹫、鹤、乌鸦、猫头鹰、昆虫、蚊子、蜜蜂、肉蝇，即使是变成这些的众生也能成佛。我既然已经变成了人，即使是为了生命，为什么不努力不懈地去获得菩提呢？善臂，菩萨还应这样学习：即使一百或一千人证悟并获得佛果，我为什么不能证悟和获得呢？正如《宝箧经》中所说：那时，菩萨观世音菩萨从僧伽岛出现，在世界的中心，那个粪便和尿液的地方，有成百上千的昆虫居住在那里。那时，观世音菩萨化现为熊蜂的形象，发出嗡嗡的声音，说道：向佛陀顶礼！当他们忆念起“向佛陀顶礼”时，二十座以有漏聚集为根本的山顶被智慧金刚摧毁，他们都变成了菩萨口中的香气，转生到了极乐世界。第二种方式是，无边无际的众生都是我的父母，而这
English
When hearing of the great conduct of Bodhi, do not be discouraged thinking, "How could someone like me be capable?" but rather, establish diligence by understanding the basis. Furthermore, when inferior sentient beings obtain a human body, I think that if I strive from now on, I will accomplish Bodhi. Seeing that those inferior beings also attain Bodhi, I think, what is so difficult about it? As it says in that very text: "How could I attain Bodhi? Do not be discouraged. Like this, the Tathagata speaks truthfully, so he spoke this truth. Bees, flesh flies, bumblebees, and whatever becomes an insect, if they also generate the power of diligence, they will attain the unsurpassed Bodhi that is difficult to obtain. Someone like me, born as a human due to lineage, who knows the difference between benefit and harm, if I do not abandon the conduct of Bodhi, how could I not attain Bodhi?" As it says in the Sutra Requested by Good Arm: "Good Arm, a Bodhisattva should also train like this: lions, tigers, dogs, jackals, vultures, cranes, crows, owls, insects, mosquitoes, bees, flesh flies, even those who have become these beings will become Buddhas. Since I have become a human, even for the sake of my life, why should I not tirelessly strive to attain Bodhi? Good Arm, a Bodhisattva should also train like this: even if a hundred or a thousand people realize and attain Buddhahood, why should I not realize and attain it?" As it says in the Ornament of the Jewel Box: "Then, the Bodhisattva Avalokiteshvara appeared from the island of Simha, in the great city of the world's center, that place of feces and urine, where hundreds of thousands of kinds of insects resided. At that time, Avalokiteshvara transformed into the form of a bumblebee, making a buzzing sound, and said: 'I prostrate to the Buddha!' When they remembered 'I prostrate to the Buddha,' the twenty peaks of the mountain that views the aggregates were destroyed by the vajra of wisdom, and they all became the fragrance of incense from the Bodhisattva's mouth and were born in the Sukhavati realm. In the second way, limitless sentient beings are my parents, and this
Chinese
为了救度一切众生必须精进。如果将轮回中哪怕是短暂的痛苦，都用来精进于菩提，就能成佛。过去就是因为没有这样做才轮回至今。如果现在仍然这样做，就会继续轮回，所以必须精进。如果连为了他人稍微受一点劳累的痛苦都无法忍受，那么就更应该为了能够忍受无边无际、难以忍受的子宫之苦，而毫不懈怠地努力。如《宝鬘论》所说：为了无量众生的利益，希求无量的菩提，行持无量的善行，即使是无量的菩提，如果缺少四种无量之资粮，也不能迅速获得。如何才能获得呢？无量的福德和无量的智慧，能够迅速消除身心的痛苦。罪业导致堕入恶趣，身体遭受饥渴等痛苦。如果不造罪业，依靠福德，在其他生命中就不会有这些痛苦。愚痴导致内心的痛苦，如贪恋、恐惧和欲望等。依靠无所依的智慧，能够迅速摆脱这些痛苦。如果身体和内心的痛苦没有如此严重地伤害你，那么即使引导众生直至世界尽头，又有什么可厌倦的呢？短暂的痛苦尚且难以忍受，更何况是长久的痛苦呢？如果没有痛苦，只有快乐，那么无尽的时间又有什么损害呢？在那里没有身体的痛苦，更没有内心的痛苦。凭借慈悲之心，他将长久地存在于世间。因此，有智慧的人不应因成佛需要很长时间而感到懈怠，为了消除罪业、成就功德，应该始终精进努力。还有，如果有人认为长期为了众生的利益而留在轮回中难以忍受，那是不对的。因为有菩提心，所以是快乐的，而且因为不是痛苦，所以也必须忍受。如《入菩萨行论》所说：以福德使身体安乐，以智慧使内心安乐，为了利益他人而留在轮回中，有慈悲心的人又有什么可厌倦的呢？这依靠菩提心的力量，能够耗尽过去的罪业，积聚福德的海洋，因此，
English
One must strive to liberate all beings. If even a small portion of the suffering of dwelling in samsara is devoted to striving for Bodhi, one can attain Buddhahood. In the past, it was because we did not do so that we have been wandering in samsara. If we continue to do so now, we will continue to wander in samsara, so we must strive. If we cannot bear even the slight suffering of laboring for others, then we should strive without weariness to endure the infinite and unbearable suffering of the womb. As it is said in the Ratnavali: For the sake of countless beings, desiring countless Bodhi, performing countless virtues, even that countless Bodhi, if lacking the four kinds of immeasurable accumulations, will not be attained quickly. How can it be attained? Immeasurable merit and immeasurable wisdom quickly eliminate the suffering of body and mind. Sin leads to suffering in the lower realms, such as hunger and thirst. If one does not commit sin, then by virtue of merit, there will be no such suffering in other existences. Ignorance leads to mental suffering, such as attachment, fear, and desire. By means of wisdom that is without support, one quickly abandons these. If the suffering of body and mind does not harm you so greatly, then even if you lead beings to the end of the world, why be weary? Even short-term suffering is difficult to bear, what need is there to mention long-term suffering? If there is no suffering and only happiness, then what harm is there in endless time? There is no physical suffering there, and how could there be mental suffering? By compassion, he will remain in the world for a long time. Therefore, those with intelligence should not be lazy, thinking that it will take a long time to become a Buddha. One should always strive to eliminate faults and achieve qualities. Furthermore, if one thinks that it is unbearable to remain in samsara for a long time for the sake of beings, that is not the case. Because there is Bodhicitta, it is happiness, and because it is not suffering, it must be endured. As it is said in the Bodhicaryavatara: With merit, the body is happy, and with wisdom, the mind is happy. Even if one remains in samsara for the sake of others, why should those with compassion be weary? This, by the power of Bodhicitta, exhausts past sins and gathers an ocean of merit. Therefore,
Chinese
于诸行中最为殊胜宣说。因此，为了消除一切疲惫，骑乘菩提心之骏马，从安乐走向安乐，哪个有识之士会变得懒惰呢？如是说。又，一切有情如幻、如画、如虚空之自性，本来未生而显现，因此行事无需执着真实，也应欢喜。如《亲友书》云：心如水、土、石，以及所绘之图画，应如是了知。又如《宝积经》云：譬如虚空界，纵然经过恒河沙数劫，亦无疲厌，因为虚空界无生、无灭、无烧、无离散。为何如此？因为虚空界无实物。同样，任何菩萨若知一切法无实物，则不生疲惫、厌倦、及完全灰心之念。如是说。以如是之理，对于成就菩提及利益他众之事，不应有疲厌。此等之理，亦应如大乘窍诀中所说而思维，需以十三种方式成办利益。何为十三种？如是，一切有情平等地无数次做过我的父母，彼时皆以慈爱施予恩惠，因此为了报答恩情，也应利益有情。如《圣般涅槃经》云：将此大地作成豌豆大小之丸，若数一位有情做我父母之次数，则此大地丸将尽，然一位有情做父母之次数则不可尽。又，若不报答有情所施之恩惠，将被忘恩负义之重担压迫，为了消除此重担，也应利益有情。如《律分别》云：土地与山峦，以及大海非我负担，忘恩负义者，乃我之重担。如是之理。又，若有情安乐幸福，我则无需施予恩惠，然为了我等，往昔造作罪业，故被轮回与恶趣之痛苦所压迫，因此我
English
It is said to be the most excellent among all actions. Therefore, to dispel all weariness, riding the horse of Bodhicitta, going from happiness to happiness, what sentient being would become lazy? Thus it is said. Furthermore, all sentient beings are like illusions, like paintings, and like the nature of the sky, originally unborn but appearing, so there is no need to cling to truth in actions, and one should also rejoice. As the "Letter to a Friend" says: Understand that the mind is like water, earth, stone, and a painted picture. And as the "Heap of Jewels Sutra" says: For example, the realm of space, even if it passes through as many kalpas as there are sands in the Ganges River, it is without weariness or discouragement, because the realm of space has no birth, no destruction, no burning, no separation. Why is that? Because the realm of space has no substance. Similarly, any Bodhisattva who knows that all dharmas are without substance does not generate thoughts of weariness, fatigue, or complete discouragement. Thus it is said. In this way, one should not have weariness or fatigue in accomplishing Bodhi and benefiting others. These reasons should also be contemplated as they appear in the Great Vehicle's instructions. One must accomplish benefit in thirteen ways. What are the thirteen? Thus, all sentient beings equally have been my parents countless times, and at that time, they all bestowed kindness with love, so to repay their kindness, one must also benefit sentient beings. As the "Noble Nirvana Sutra" says: If this great earth were made into balls the size of peas, and one counted the number of times a single sentient being has been my father and mother, this great earth would be exhausted, but the number of times a single sentient being has been my father and mother would not be exhausted. Furthermore, if one does not repay the kindness bestowed by sentient beings, one will be oppressed by the heavy burden of ingratitude, so to eliminate this burden, one must also benefit sentient beings. As the "Vinaya-vibhanga" says: Lands and mountains, and the ocean are not my burden, but the ungrateful one is my heavy burden. In this way. Furthermore, if sentient beings were happy and joyful, I would not need to bestow kindness, but because of us, they previously committed sins, and therefore are oppressed by the suffering of samsara and the lower realms, so I