Chinese
分类。关于修正的方式等，考虑到所化机，各个经部的随行仪轨的两种观点，暂时因需要而不同，实际上观点一致的方式等可以讲述，但此论主要以深奥的宗派来讲述，仅此而已也可以，但因为文字多所以也无法书写。第二，讲述修持的学处有两种：讲述发愿的学处和讲述进入的学处。第一种有四：安乐痛苦的给予和接受，发愿的因果，黑白八法，四种作意。第一是：如此不让心从发愿和进入的自性中离开是摄持心。舍弃与其不相符的方面，产生堕落也立即修正，是清净。之后，在一切情况下学习交换自己和他人的安乐痛苦，是交换之法的殊胜，如《入行论》中说：自身安乐与他众苦，若未真实互换易，不成能仁亦无乐，生死轮回何能有。因此，像这样在最初的阶段，自己喜欢圆满，其他众生也喜欢，自己不想要痛苦，其他有情也不想要痛苦，因此观察到守护自己，舍弃其他众生是不好的，应当修持自他平等。对此习惯后，将一切有情都承担在自己的责任中，在每次呼气的时候，想到自己的安乐和功德都与这口气一起离开自己，完全成熟于其他一切有情，并进行转移；在吸气的时候，与这口气一起，其他有情的痛苦和罪过都与他们分离，成熟在自己的相续中，承担起这个责任，发誓只有自己才能忍受一切有情的痛苦，披上这样的盔甲。像这样，对于给予和接受的所缘境不懈怠，像燕子在岩石上筑巢一样，增长精进的力量。如《入行论》中说：当以自他交换法，秘密殊胜而行持。像这样，菩萨的行为是稀有奇妙的。
English
Classification. Regarding the methods of correction, etc., considering the disciples to be trained, the two views of the traditions following the respective sutras, which are temporarily different due to needs, and the ways in which the views are actually consistent, can be explained, but this treatise mainly explains the profound school, so that is sufficient, but because there are many words, it is also impossible to write. Second, there are two types of precepts for practice: explaining the precepts of aspiration and explaining the precepts of entering. The first has four: giving and taking of happiness and suffering, the cause and effect of aspiration, the eight black and white dharmas, and the four concepts. The first is: Thus, not letting the mind stray from the nature of aspiration and entry is holding the mind. Abandoning the aspects that are incompatible with it, and immediately correcting any downfall that occurs, is purification. Then, in all circumstances, learning to exchange one's own happiness and suffering with those of others is the supreme method of exchange, as it says in the Bodhicaryāvatāra: If one does not truly exchange one's own happiness for the suffering of others, one will not attain Buddhahood, nor will there be happiness even in samsara. Therefore, like this, in the initial stage, just as one likes to be perfect, others also like it, and just as one does not want suffering, other sentient beings also do not want suffering, so observing that protecting oneself and abandoning other sentient beings is not good, one should meditate on the equality of self and others. Having become accustomed to this, taking all sentient beings into one's own responsibility, at every moment of exhaling, thinking that all of one's own happiness and qualities leave oneself together with that breath, and are fully matured in all other sentient beings, and transferring them; and at the time of inhaling, together with that breath, all the suffering and faults of other sentient beings are separated from them, and mature in one's own continuum, taking on this responsibility, vowing that only oneself can endure the suffering of all sentient beings, and donning such armor. In this way, without being lazy in the object of giving and taking, like a swallow building a nest on a rock, increasing the strength of diligence. As it says in the Bodhicaryāvatāra: One should practice the secret and supreme method of exchanging self and others. Like this, the conduct of a Bodhisattva is rare and wonderful.
Chinese
像这样在自己的相续中修持。首先，以一个像生病众生一样的对象为目标进行禅修，然后逐渐禅修到所有众生，习惯之后，实际上根据自己的能力，将自己的安乐之因，如食物、衣服等施与他人，并学习将他人饥饿、寒冷等痛苦之因取到自己身上，直至菩提之间不分离，一次又一次地发愿，并思考以自他之利为主要的《入行论》等中所说的道理，从而好好地训练自己的心。第二，解释发愿的因果关系。发愿的修学之处是希望利益他人的良好发心，四无量心，以及通过自他平等和交换的方式来好好地训练自己的心。所有众生从无始以来都做过父母，通过大恩来养育，忆念起曾经给予帮助，想要报答恩情，从而生起慈爱。从慈爱中产生悲心。从悲心中生起菩提心。这是大乘经藏中所说的道理，孟加拉的班智达认为这是具有七支因果的教言，因此，通过量士夫的教言可以真实地成立。其中的七支因果是：知母，念恩，报恩，悦意之慈，悲悯之悲，增上意乐，以及自果无上菩提。其中第一，知母：所有众生都做过我的父母，这是怎么知道的呢？因为我已经在轮回中无数次地投生。如《圣大般涅槃经》中说：将此大地做成豌豆大小的丸子，一个众生做我的父母的次数都可以数尽，而此大地也会因此而耗尽，但是一个众生做父母的次数是数不尽的。龙树菩萨说：母亲的尽头就像竹节一样多，即使捏成丸子，大地也无法承受。因此，对于胜者真实语，没有可以犹豫的地方。自己无数次地在此轮回中投生，在那时，有化生和暖
English
Like that, one cultivates it in one's own continuum. First, one meditates by focusing on one being like a sick sentient being, then gradually meditates on all sentient beings, and having become accustomed to it, one actually, according to one's own ability, gives the causes of one's own happiness, such as food and clothing, to others, and trains to take upon oneself the causes of others' suffering, such as hunger and cold, without separating from it until enlightenment, repeatedly making aspirations, and contemplating the faults and virtues of primarily benefiting oneself and others as explained in texts such as the Bodhisattvacharyavatara, one should train one's mind well. Second, explaining the cause and effect of aspiration. The training of aspiration is the good intention of wanting to benefit others, the four immeasurables, and also teaching to train one's mind well through the means of equalizing and exchanging oneself with others. All sentient beings have been one's parents since beginningless time, and having been cared for with great kindness, remembering that they have given help, wanting to repay their kindness, from that, love arises. From love, compassion arises. From that compassion, the mind of enlightenment arises. This is the meaning explained in the Mahayana sutras, and the Bengali Pandit considers it to be a teaching with seven causal nectars, therefore, it is truly established by the words of a reliable person. The seven causal nectars are: knowing mother, remembering kindness, repaying kindness, pleasing love, compassionate compassion, superior intention, and the ultimate result, unsurpassed enlightenment. Among these, the first, knowing mother: How is it known that all sentient beings have been my parents? Because I have taken countless births in samsara. As it says in the Sutra of the Great Nirvana: If this great earth were made into balls the size of peas, the number of times one sentient being has been my parent could be counted, and this great earth would be exhausted, but the number of times one sentient being has been a parent cannot be exhausted. The Protector Nagarjuna said: The end of mothers is like the joints of a bamboo stalk. Even if rolled into balls, the earth cannot bear it. Therefore, there is no place to doubt the words of the Victorious One who speaks the truth. One has taken so many births in this samsara countless times, and at that time, there were miraculous births and warm
Chinese
除了少数由湿气所生的生物外，所有的生物都依赖父母而生，因此我认为在这个有情众生的世界里，没有哪个有情众生没有做过我的母亲。从内心深处这样想着，每当看到或想到昆虫等有情众生时，就想：这是我的老母亲啊！只是因为转世了认不出来而已，和现在的老母亲没有任何区别。这样反复观修，如果能生起视一切众生与现在的母亲无异的见解，就叫做认识母亲。第二是忆念恩德。如此成为母亲的时候，首先，我的意识在中阴界漂泊，寻找身体却找不到，被痛苦折磨的时候，进入母亲的子宫，被母亲的腹部容纳，母亲的身体沉重，行走坐卧等行为困难，遭受各种各样的痛苦，用自己食物的精华逐渐滋养孩子的身体，忍受着难以忍受的痛苦而生下我。刚出生的婴儿，就像不净之中的虫子或青蛙一样，四肢和器官发育不全，感觉有苦有乐，但感官能力衰弱，面容丑陋，像破损的瓦罐一样，令人厌恶，别人都不愿意看一眼，更不用说触摸了。但是，母亲却毫不犹豫地抱起我，用怀抱像浴室一样呵护着我，不净之物的污秽之处，担心衣服等粗糙之物会触碰到，只用手轻轻擦拭。因为无法依靠粗糙的食物，所以只用味道香甜、能量柔和的乳汁来喂养，用柔软的身体接触来包裹，靠近温暖的地方，不让我受到寒冷粗糙的衣物的侵扰。担心我长大后会死去，担心我中年时会生病，担心我小时候会饥饿、口渴、寒冷，所以远离一切不利因素。以非常怜悯的心，宁愿自己死去也不愿孩子受一点点病痛，教孩子说话、走路等等。以强烈的慈爱之心，不顾自己的一切痛苦，为了孩子，忍受嫉妒、愤怒等罪恶，以及艰难困苦、严寒酷暑等。
English
Except for a few creatures born from moisture, all beings are born dependent on parents. Therefore, I think that in this realm of sentient beings, there is definitely not a single sentient being who has not been my mother. Thinking this from the bottom of my heart, whenever I see or think of sentient beings such as insects, I think: This is my old mother! It's just that I don't recognize her because of rebirth, and there is no difference from my current old mother. If, by repeatedly meditating like this, one can arise with the view that all beings are no different from one's current mother, it is called recognizing the mother. The second is remembering kindness. When one has become a mother in this way, first, my consciousness wanders in the bardo, searching for a body but not finding it, and when tormented by suffering, it enters the mother's womb, is held in the mother's belly, the mother's body is heavy, and actions such as walking and sitting are difficult, enduring various kinds of suffering, gradually nourishing the child's body with the essence of her own food, and giving birth while enduring unbearable feelings of suffering. The newborn infant is like a worm or frog in impurity, with incomplete limbs and organs, feeling both pleasure and pain, but with weakened sensory abilities, an ugly face like a broken pot, repulsive, and others don't even want to look at it, let alone touch it. However, the mother takes me without hesitation, cherishing me with her embrace like a bathroom, and fearing that rough things like clothes will touch the unclean parts of the impurity, she gently wipes them only with her hands. Because I cannot rely on coarse food, she feeds me only with milk that is sweet in taste and gentle in energy, wraps me with soft body contact, and keeps me close to warmth, not letting me be disturbed by cold, rough clothes. She fears that I will die when I grow up, fears that I will get sick in middle age, and fears that I will be hungry, thirsty, and cold when I am young, so she avoids all unfavorable factors. With a very compassionate heart, she would rather die herself than have her child suffer even a little bit of illness, and teaches the child to speak, walk, and so on. With intense love, disregarding all her own suffering, for the sake of the child, she endures sins such as jealousy and anger, as well as hardships, extreme cold and heat, etc.
Chinese
痛苦，以及自己的父母等亲戚朋友，还有其他人所说的难听的恶语，无论说了多少，都能忍受，对于能忍受的母亲的恩情和侍奉，对于做了那么多却什么也不放在心上，反而轻视的人，再没有比这更糟糕的行为了，行为错乱，想法恶毒，行为堕落，世上还有谁比这更糟糕的呢？没有了。因此，这大地，从须弥山和大海到铁围山，都由我来承担，也不是沉重的负担。忘恩负义的痛苦负担，是极其难以忍受且没有尽头的，比乌头毒和转化之毒，效力更加迅速的鸩毒混合的毒食，进入腹中的人一样，即使认为不会衰败，也终将衰败。如《律分别》中所说：土地以及山，大海不是我的负担，忘恩负义者，那是我的重担。就像这样。因为这些原因，无数的众生，如果不是全部腐烂，而是变得众多，施予巨大的利益，像这样是其他人无法做到的，所以要忆念最为殊胜的恩德，无论见到谁，都觉得像我现在的慈母一样，具有极大的恩德，报答恩情极其困难，要这样想，直到这种想法在所有众生心中生起之前，都要修习。第三，报答恩情：像这样从内心深处忆念恩情的时候，这样想，这些众生都对我具有如此巨大的恩德，但是，他们各自在这轮回的处境中，遭受痛苦因果的折磨，连从中解脱的方法都不知道，非常可怜。而我，现在获得了暇满人身，遇到了具德的善知识，获得了甚深九次第的教诲，能够辨别利弊，并且有修持解脱道的机会，在这种时候，如果不报答这些众生的恩情，自己一个人解脱是不行的，必须报答恩情，施予利益。而且，仅仅是微小的利益和稍微的利益是不行的，要思考用什么样的方法，去成办什么样的利益。