Chinese
为了消除懈怠的罪过，也应当做众生的利益。另外，众生都想要快乐，没有一个想要痛苦，但他们却对获得快乐的方法一无所知，仅仅被痛苦所折磨，为了将他们从痛苦中解脱出来，也应当成办利益众生的事情。另外，无数的众生，过去的诸佛引导了他们，但仍然不够，无法调伏，如果我不去引导他们，大乘的种姓就会断绝，众生将失去怙主和救护，因此也应当成办利益。另外，由于执着于我和我所，被烦恼的风所搅动，以颠倒的方式来调伏他们，所以说要努力发愿。那么，为了什么利益要做利他之事呢？另外，一切法皆空且无我，但对于没有证悟到这一点的如梦般的众生，应当以慈悲来引导，如果不引导，慈悲就会被轻视，因此也应当成办利益。另外，因为我发起了利益众生的心，如果不去做利益众生的事情，就会违背自己的学处，因此也应当成办利益。另外，我流转轮回，也是因为众生生起了嗔恨等烦恼的缘故。现在，众生成为了我成就菩提的殊胜对境，因此也应当成办利益。《入行论》中说：『令此诸欢喜，亦令圆满度。』因此，通过实际地做利他之事，自己的利益也会自然而然地成就，因此也应当做利益的事情。正如《入行论》中所说：『真实成办自利者，即是成办他利者。』另外，利益众生，就是令诸佛欢喜，因此也应当成办利益。正如《入行论》中所说：『除遣众生诸苦恼，更无取悦诸佛法。』另外，即使发起了菩提心，如果不成办利益众生的事情，就会堕入声闻、缘觉的果位，因此也应当做众生的利益。另外，胜义谛中，我和众生没有分别，如同虚空一般，在世俗谛中，如幻如化的众生的利益，并没有什么困难，因此也应当成办利益众生的事情。总之，即使只有一个众生没有从轮回中解脱，也
English
In order to eliminate the fault of laziness, one must also work for the benefit of sentient beings. Furthermore, all sentient beings desire happiness and do not want suffering, yet they are ignorant of the means to achieve happiness and are tormented only by suffering. In order to turn them away from this, one must also accomplish the benefit of sentient beings. Furthermore, countless sentient beings have been led by the Buddhas of the past, but this is not enough, and they have not been able to be tamed. If I do not lead them, the lineage of the Great Vehicle will be cut off, and sentient beings will be without a protector and refuge. Therefore, one must also accomplish benefit. Furthermore, due to the power of clinging to self and what belongs to self, they are agitated by the winds of affliction and are tamed by means of perversion, so it is said that one should strive to make aspirations. So, for what benefit should one do altruistic deeds? Furthermore, although all phenomena are empty and without self, sentient beings who have not realized this are like dreams, and one must guide them with compassion. If one does not guide them, compassion will be despised, so one must also accomplish benefit. Furthermore, because I have generated the mind to work for the benefit of sentient beings, if I do not do what benefits sentient beings, I will be contradicting my own training, so I must also accomplish benefit. Furthermore, the reason why I wander in samsara is because sentient beings have given rise to afflictions such as anger. Now, sentient beings have become the supreme object for me to achieve enlightenment, so I must also accomplish benefit. As it says in the Bodhicharyavatara: "Having pleased these, one also perfects the many perfections." Therefore, by actually doing altruistic deeds, one's own benefit will naturally be accomplished, so one must also do beneficial deeds. As it says in the Bodhicharyavatara: "Truly accomplishing one's own benefit is also accomplishing the benefit of others." Furthermore, benefiting sentient beings pleases the Buddhas, so one must also accomplish benefit. As it says in the Bodhicharyavatara: "There is no other way to please the Victorious Ones than to eliminate the suffering of sentient beings." Furthermore, even if one has generated bodhicitta, if one does not accomplish the benefit of sentient beings, one will fall into the state of a Hearer or Solitary Realizer, so one must also do the benefit of sentient beings. Furthermore, in ultimate truth, there is no distinction between self and sentient beings, like space, but in conventional truth, the benefit of sentient beings, who are like illusions, is not difficult, so one must also accomplish the benefit of sentient beings. In short, even if only one sentient being has not been liberated from samsara,
Chinese
直到（证得菩提）之间，我为了利益有情而安住于轮回。我日夜不懈地精进，即使知道要经过百千万劫的努力，才能使一个众生的相续中生起一刹那的善心，也必须以强大的心力去精进。如《经庄严论》中所说：“依于胜妙菩萨之精进，能令无量有情众成熟，纵为利他一生起善心，于千百俱胝劫亦无厌。” 依此道理而行是有意义的。积累顺缘之军力也有四种：如《入行论》云：“欲、坚、喜及舍，是为四种力。” 因此，第一种是欲乐之军力，即由于对菩提心的利益生起欲乐，从而行持善法、断除恶行。如论中所说：“由欲除苦怖，及欲诸功德，当发勤精进。” 第二种是坚毅之军力，即心想如果我不发菩提心倒还罢了，一旦发起之后，无论如何也不能舍弃，否则将会变得更糟，从而不丧失忍耐力。如论中所说：“以金刚幢仪轨，既已起始当修慢，先应详审己力量，应否行此或不作，已作不应思退舍。” 第三种是舍弃之军力，即有时可以依于开许，对于某些不损害众生的细微戒律，可以采取放任的态度。如论中所说：“怖畏喜筵等，骤尔难行时，当依方便行。” 第四种是欢喜之军力，即对于利益众生和修持学处心生欢喜和愉悦，从而勇猛地行持。如《劝发增上意乐经》中说：“为利他故断诸首，其眼视之如莲花，为自义故以伞覆，其地亦觉如剑锋。” 善法是应当努力行持的，因为它是获得增上生和解脱的因。如《入行论》云：“广大馨香清凉莲花蕊中住，胜者妙语美食滋养所成身，由佛光增盛莲花所生最胜体，安住佛前佛子善行之果即如是。” 以及“无论在何处
English
Until (achieving Bodhi), I will abide in samsara to benefit sentient beings. I will strive day and night without discouragement. Even if I know that it takes hundreds of millions of kalpas of effort to generate a moment of virtuous thought in the mindstream of one sentient being, I must strive with great mental strength. As stated in the Ornament of the Sutras: "Relying on the supreme diligence of the prince, he ripens the multitude of sentient beings. Even for the sake of one virtuous thought in another's mind, he will not be discouraged even in thousands of millions of kalpas." Acting in this way is meaningful. There are also four types of forces for accumulating favorable conditions: As stated in the Bodhisattvacaryāvatāra: "Desire, steadfastness, joy, and abandonment are the four forces." Therefore, the first is the force of desire, which is to cultivate virtue and abandon non-virtue due to the desire for the benefits of bodhicitta. As stated in the text itself: "By desire, one eliminates the fear of suffering, and by desiring all the benefits, one generates diligence." The second is the force of steadfastness, which is to think that if I do not generate bodhicitta, it would be better, but once generated, I must not abandon it by any means, otherwise it will become worse, thereby not losing patience. As stated in the text itself: "With the ritual of the Vajra Banner, having begun, one should cultivate pride. First, one should examine one's strength, whether to do this or not. Having done it, one should not think of retreating." The third is the force of abandonment, which is that sometimes one can rely on permission to take a permissive attitude towards certain minor precepts that do not harm sentient beings. As stated in the text itself: "When one is busy with fears, celebrations, etc., if one cannot do it, one should do as one pleases." The fourth is the force of joy, which is to engage in benefiting sentient beings and practicing the trainings with joy and delight. As stated in the Letter to a Student: "Even if one cuts off one's heads for the sake of others, one's eyes open and gaze with delight like a lotus. For one's own sake, even if one is covered by a single white umbrella, one thinks of the ground as sharp as a razor." Virtue should be diligently practiced because it is the cause of higher rebirth and liberation. As stated in the Bodhisattvacaryāvatāra: "Residing in the heart of a vast, fragrant, cool lotus, nourished by the sweet words of the Victorious Ones, the most excellent body born from the lotus, increased by the light of the Buddha, becomes a son of the Sugata, dwelling before the Victorious Ones, by virtue." And "Wherever and whenever
Chinese
将会转变。在那里，通过那样的福德，会以果实的功德来供养实物。如是说。将有情置于自己的掌控之下，是因为所有有情都曾是自己的父母和亲属，没有不是的，所以要为他们做事；并且因为他们已经成为了成就菩提的田地，所以要将他们置于掌控之下，利益他们；并且因为能令诸佛欢喜，所以也要将他们置于掌控之下，成办利益。如彼经所说：对于有情和胜者，成就佛法相同，对于胜者恭敬，对于有情为何不如此？以及：为了令如来欢喜，从今以后誓愿成为世间的奴仆。如是说。修自他平等也是，共同的舍弃修平等心已经在之前讲过了，不共同的是，对于像敌人一样的人，首先生起母亲的想，像自己暂时得到安乐，最终获得善妙一样，对于他们也没有差别，所以想：我无论如何也要成就他们的利益。这样修，从一个有情到虚空边际之间都要修。自他交换是，在那之上生起证悟，将自己的安乐和善根所有的一切，都以猛烈的意乐给予他们，想通过他们的福德，暂时获得善趣，最终获得佛果。他们的恶业痛苦，像衣服交换一样，自己接受过来，在自己的相续中成熟，为了他们的利益，想自己要感受地狱等等的众多痛苦，从内心深处骨髓里进行交换，像这样对一个有情生起证悟之后，对一切有情都要这样做。这样就能清净无始以来的重大罪业，并且能使未来将要感受恶趣等等的众多业力耗尽，并且能获得众多安乐。《入行论》中说：若不以自乐，换彼诸苦恼，非但不能成，佛亦无安乐。就是这个意思。这里有些人说：一切法皆随缘，安住于意乐之顶。如果那样做是不行的，因为自己会永远堕入轮回。又有人说，做不善业的时候，如果以菩提心来回向，就会变成善业。
English
will transform. There, through that merit, one will offer actual objects through the qualities of the fruit. Thus it is said. To bring beings under one's control is because all sentient beings have been one's parents and relatives, without exception, so one should act for their benefit; and because they have become the field for accomplishing enlightenment, one should bring them under control and benefit them; and also because one generates the joy of the Buddhas, one should bring them under control and accomplish benefit. As it says in that very text: For sentient beings and the Victorious Ones, accomplishing the Dharma of the Buddhas is the same, so why is there respect for the Victorious Ones, but not for sentient beings? And: In order to please the Thus-Gone Ones, from now on I will definitely subdue and be a servant to the world. Thus it is said. Meditating on equality between self and others is also, the common meditation on equanimity has already been explained. The uncommon one is: towards someone like an enemy, first generate the perception of a mother, and just as one rejoices when one's own temporary happiness and ultimate goodness are accomplished, there is no difference for them either. So, think: "May I accomplish their benefit in any way possible." Meditate in this way from one sentient being to the extent of the sky. Exchanging self and others is: having become familiar with that, give all of one's own happiness and virtue to them with a strong intention, and think that through their merit, one will temporarily attain higher realms and ultimately attain Buddhahood. Taking their suffering of bad karma upon oneself as if exchanging clothes, and letting it ripen in one's own mindstream, think that for their sake, one will experience many sufferings such as those of the lower realms. Exchange from the depths of one's heart and bones. Having become familiar with such exchange for one sentient being, do it for all. By this, one purifies the great mass of beginningless sins, and it causes many karmas that would lead to experiencing lower realms in the future to be exhausted, and it causes one to attain many happinesses. As it says in the Bodhicaryāvatāra: If one does not exchange one's own happiness for the suffering of others, one will not attain Buddhahood, and there will be no happiness even in samsara. That is the meaning. Here, some say: All dharmas are according to conditions, and abide at the peak of intention. If one does that, it is not right, because one will fall into samsara forever. Also, some say that if one dedicates non-virtuous actions to enlightenment with intention, they will become virtuous.