Chinese
因为是一切障碍的对治品，是能完全平息烦恼以及由烦恼所生的积聚之病的殊胜药王；因为是恒常利益一切有情之处，对于在轮回的道路上长久漂泊，为种种痛苦所困，寻求安乐的客人有情们，是给予安乐气息的休息处等等。我从今日此时起，乃至轮回未空之间，成为一切有情众生近为依止之处。如是等等具有无量功德，菩萨摩诃萨慈氏以青年诺桑为比喻，宣说了利益的类别二百三十等，应当参阅大乘经藏。从《功德宝藏欢喜雨》中，受持菩提心之品，即第八品的注释。第三，学习学处，宣说愿心和行心学处之品，分为二：宣说守护学处之方便和宣说学处之真实义。第一，世间上，即使是追求一些暂时之事的人们，如果事先没有详细考察那件事是难是易，是好是坏等等，就随意发誓说我将做这件事，之后如果发现那件事难以完成等等，想要放弃时也会犹豫不决，从而陷入被他人责备等等的境地。然而，诸佛世尊以及他们的心子菩萨们，以听闻、思惟、修习的广大智慧之力，在无数劫中无误地考察、确信并实践，从而圆满了二利，无论是自己所依赖的取舍之处，还是轮回涅槃一切善妙之根本的菩提心及其学处，都在大乘经藏中多有阐述，发心者自己也应反复考察，认识到其功德，然后在诸佛菩萨面前从内心深处立下誓言，如果发现难以做到而放弃，那么
English
Because it is the antidote to all obscurations, it is the supreme medicine king that completely pacifies all afflictions and the diseases of accumulation arising from them; because it has become a place of constant benefit to all beings, for sentient beings who are guests wandering for a long time on the path of existence, exhausted by various sufferings, and seeking happiness, it is a resting place that provides the breath of happiness, and so on. From this day forward, until the end of samsara, may I become the basis of sustenance for all sentient beings. Bodhisattva Mahasattva Maitreya, who has immeasurable qualities such as these, using the example of the youth Norzang, spoke of two hundred and thirty categories of benefits, and so on, which should be consulted in the Mahayana sutras. From "The Treasury of Qualities, the Rain of Joy," the chapter on fully grasping the mind of enlightenment, which is the commentary on the eighth chapter. Third, studying the precepts, explaining the chapter on the precepts of aspirational and practical bodhicitta, which is divided into two: explaining the means of guarding the precepts, and explaining the actual precepts. First, in the world, even those who pursue some temporary affairs, if they do not carefully examine in advance whether the task is difficult or easy, good or bad, etc., and rashly vow, "I will do this task," and later see that the task is difficult to do, etc., they will hesitate to give it up, and thus fall into a situation of being blamed by others, etc. However, the Buddhas, the Bhagavat, and their spiritual sons, the Bodhisattvas, through the power of their great wisdom of hearing, thinking, and meditating, have examined, believed, and practiced without fail for countless eons, thereby perfecting the two benefits. Whether it is the place of acceptance and rejection on which one relies, or the mind of enlightenment, which is the root of all the goodness of samsara and nirvana, and its precepts, which are taught in many Mahayana sutras, the one who generates the mind should also repeatedly examine them, recognize their qualities, and then make a vow from the bottom of their heart in the presence of the Buddhas and Bodhisattvas. If they find it difficult to do and give it up, then
Chinese
如果我为了自己的目的而欺骗所有的众生，那么我来世就无法获得善趣天界的果位，而是会流浪于无边无际的恶趣之中。《入行论》中说：对于无上的安乐，以坚定的决心殷勤款待，如果欺骗了所有的众生，怎么能去善趣呢？因此，更不用说做那样大的罪恶了。哪怕仅仅是夺走一个众生赖以生存的安乐，或者夺走他们的受用等等安乐，通过杀害、抢夺受用等方式破坏，那么业和造业者自己，就会从善趣中堕落，被抛入恶趣。甚至仅仅是对一个众生产生恼怒之心，或者做一点小小的伤害，也会使我的学处受损，所以那样的业也不应该做。如果认为菩萨的戒律不像别解脱戒那样，可以恢复，所以没有过失，那么如果堕落具有强大的力量，并且菩提心也具有强大的力量，两者相互交替，或者在这个轮回中轮流出现，那么获得胜解行地和圣者初地等果位就会被长久地阻碍。因此，明知故犯地舍弃取舍的学处的人，就像自己把自己推下悬崖的疯子一样，应该像保护眼珠一样珍视和守护所有的学处。堕落产生的原因是：没有种姓，没有慈悲心，不畏惧轮回的痛苦，被恶友控制，认为大菩提遥远，被魔加持，依止小乘之人，致力于小乘之论，舍弃众生，对菩萨说恶语并生起恶意，不舍弃与菩提心不相符的方面，以及无知、放逸、不恭敬、烦恼众多等等。这是孟加拉瑜伽士的观点。烦恼是所有一切的根本，所以要像对待仇人一样对待烦恼。
English
If I deceive all sentient beings for my own purposes, then in the future I will not attain the state of good rebirth and higher realms, but will wander in endless and boundless evil realms. As it is said in the *Bodhicharyavatara*: "For the sake of supreme bliss, with firm resolve, I have diligently entertained guests, but if I deceive all sentient beings, how can I go to a good rebirth?" Therefore, needless to say, I should not commit such a great sin. Even if it is just taking away the happiness of a single sentient being's livelihood, or destroying their happiness such as taking away their enjoyment, through killing, stealing enjoyment, etc., then the karma and the karma-maker themselves will fall from the good rebirth and be thrown into the evil realms. Even if I just have an angry thought towards a single sentient being, or do a little harm, my training will be damaged, so I should not do even that much karma. If you think that the bodhisattva's vows are not like the individual liberation vows, and can be restored, so there is no fault, then if the downfall has great power and the mind of enlightenment also has great power, and the two alternate with each other, or appear alternately in this cycle of existence, then obtaining the higher grounds of practice and the first bhumi of the noble ones will be obstructed for a long time. Therefore, a person who knowingly abandons the precepts of what to take and what to abandon is like a madman who throws himself off a cliff. All the objects of training should be cherished and protected more than the eyes. The causes of the occurrence of downfalls are: lack of lineage, lack of compassion, not fearing the suffering of samsara, being controlled by evil friends, thinking that great enlightenment is far away, being blessed by demons, relying on Hinayana people, being devoted to Hinayana treatises, abandoning sentient beings, speaking evil words and generating evil thoughts towards bodhisattvas, not abandoning aspects that are incompatible with the mind of enlightenment, as well as ignorance, carelessness, disrespect, and many afflictions. This is the view of the Bengali yogi. Afflictions are the root of everything, so they should be treated like enemies.
Chinese
在此处，任何众生，如果有人夺取其财物和享受，或仅对暂时的生命造成伤害，其结果是地位下降，享受减少，生命受到损害等等；或者那些心怀如毒蛇般极其残暴之心的人，即使像触碰到田地的边缘，或者像水滴般微小的事情，也会因愤怒而生起强烈的傲慢，想要战胜对方。即使对方用箭、矛等武器残酷地刺穿、切割身体，甚至夺取生命，他们也能忍受这一切，并将其置之不理，为了实现自己心中所想，即摧毁对方等行为，在没有成功之前，也不会向后逃跑，他们认为现在就是死亡的时刻，甚至认为自杀也是最好的选择，除此之外什么也不想。从无始以来，不仅在任何方面都不提供帮助，甚至连保持中立都不行，总是以各种痛苦的原因来伤害我的敌人——烦恼，贪欲和嗔恨等等，这些众多的军队中，仅仅一个在瞬间生起，也会将众生抛入大焦热地狱，遭受长期无法解脱的痛苦。当这个强大的群体和对治力相互交战，依靠对治力时，需要以三学中的戒律来制伏，以禅定来压制，以智慧来根除。因此，对于初学者来说，首先要依靠制伏的对治力，对烦恼怀有敌意，努力避免由其产生的身语意的过失。然后，通过压制的对治力，以禅定使心变得堪能，不让烦恼显现。当烦恼没有显现时，生起根除的对治力——胜观智慧，不放弃或停止专门致力于对治烦恼的行为。而证得圣位之后，则不会有俱生烦恼。
English
Here, any sentient being, if someone deprives them of their wealth and enjoyment, or only harms their temporary life, the result is a decline in status, a reduction in enjoyment, and damage to life, etc.; or those who have extremely cruel hearts like venomous snakes, even if it is something as small as touching the edge of a field, or a drop of water, they will become angry and develop intense pride, wanting to defeat the other. Even if the other party cruelly pierces, cuts, or even takes their life with weapons such as arrows and spears, they can endure all of this and ignore it. In order to achieve what they want in their minds, such as destroying the other party, they will not run away until they succeed. They think that now is the time to die, and even consider suicide as the best choice, thinking of nothing else. From beginningless time, not only do they not provide help in any way, but they do not even remain neutral. They are always enemies who harm me with various causes of suffering—the afflictions, greed, and hatred, etc. Among these many armies, even if just one arises for a moment, it will throw sentient beings into the great Avici hell, causing them to suffer for a long time without liberation. When this powerful group and the antidote fight each other, when relying on the antidote, it is necessary to subdue with discipline among the three trainings, suppress with concentration, and eradicate with wisdom. Therefore, for beginners, first rely on the antidote of subduing, harbor enmity towards afflictions, and strive to avoid the faults of body, speech, and mind caused by them. Then, through the antidote of suppression, make the mind workable with concentration, so that afflictions do not manifest. When afflictions do not manifest, generate the antidote of eradication—the wisdom of insight, and do not abandon or stop the activity of specifically striving for the antidote to abandon afflictions. After attaining the noble stage, there are no innate afflictions.
Chinese
然而，对于像凡夫俗子一样，因其力量而积累被抛入轮回的业等，不会造成损害，因此不需要过分依赖对治。因此，在未获得圣位之前，为了守护菩萨的学处，为了不让心受到烦恼的支配，应该以某种方式放弃依赖对治的苦行。如《入行论》云：“欲护诸学处，极应善护心，若不护此心，护余何所能。”也就是说，在努力断除烦恼时，会产生许多内外障碍和痛苦，并且由于烦恼的习气非常顽固难以断除等原因，会感到灰心丧气。心想：以前我那么努力地依赖对治，也没能断除。因此感到灰心，更不用说后来也无法断除而变得懒惰了，因为这非常重要。如《入行论》云：“百苦所生亦，不应生退怯，何庸说余事。”因此，为了帮助守护学处的苦行，应该亲近适合人王圣者的七宝财富的殊胜之物。如导师英雄在修持世俗菩提心时说：“信仰的宝轮，日夜引导善道。戒律的宝妃，佩戴无比美丽的装饰。布施的宝臣，产生福德智慧的巨大力量。听闻的宝将，摧毁邪念敌人的战场。知耻的宝马，将烦恼的我执藏于空壳之中。惭愧力量的宝象，舍弃颠倒的行为。智慧的宝珠，满足自己和他人的愿望。功德无边的圣者之财，其他庸俗的财富是痛苦的根源。”也就是说，现在这个错觉显现的习气非常顽固的时候，在烦恼的监狱里被我执的牢固束缚所束缚，如果连认识自己相续中烦恼的断除能力都无法做到，那么所有的一切众生都与烦恼和习气同在。
English
However, for ordinary beings, accumulating karma that throws them into samsara due to its power does not cause harm, so there is no need to rely excessively on antidotes. Therefore, until one attains the state of an Arya, in order to protect the Bodhisattva's precepts, and to prevent the mind from being dominated by afflictions, one should in some way abandon the ascetic practice of relying on antidotes. As it is said in the Bodhicharyavatara: "Those who wish to protect the precepts should diligently guard the mind. If this mind is not guarded, what else can be protected?" That is to say, when striving to abandon afflictions, many internal and external harms and sufferings arise, and due to the extremely strong habits of afflictions being difficult to abandon, one becomes discouraged. Thinking, "Even though I relied on antidotes so much before, I still couldn't abandon them," one becomes disheartened, not to mention becoming lazy later on, thinking that one will not be able to abandon them either, because this is very important. As it is said in the Bodhicharyavatara: "Even if hundreds of sufferings arise, one should not become discouraged or lazy, what need is there to say about other things?" Therefore, to aid the ascetic practice of protecting the precepts, one should associate with the excellent wealth of the seven precious possessions befitting a noble king. As the teacher Hero said when cultivating the conventional Bodhichitta: "The precious wheel of faith, guides the path of virtue day and night. The precious queen of discipline, wears an incomparably beautiful garland of ornaments. The precious minister of generosity, generates great power of merit and wisdom. The precious general of listening, destroys the battlefield of wrong thoughts and enemies. The excellent horse of shame, hides the afflictions and self-grasping in its sheath. The precious elephant of the power of embarrassment, abandons inverted actions. The precious jewel of wisdom, fulfills the wishes of oneself and others. The wealth of the noble ones with limitless qualities, other mundane wealth is the root of suffering." That is to say, now, at this time when the habits of illusory appearances are extremely strong, bound by the tight bonds of self-grasping in the prison of afflictions, if even the ability to recognize the power to abandon afflictions in one's own continuum is not realized, then all beings are together with afflictions and habits.