English
Suffering, and the unpleasant and evil words spoken by one's own parents and other relatives and friends, and however much they say, one can endure it. For the kindness and service of such a mother who can endure, and for those who have done so much but do not take anything to heart and instead despise them, there is no worse behavior than this. Actions are confused and mistaken, thoughts are malicious, behavior is degenerate, who in the world is worse than this? There is none. Therefore, even if this great earth, from Mount Meru and the ocean to the iron mountains, were to be borne by me, it would not be a heavy burden. The heavy burden of ingratitude is extremely difficult to bear and has no end, like a poisonous food mixed with aconite poison and transformed poison, whose effect is much faster than poison, entering the stomach of a person, even if one thinks it will not decay, it will eventually decay. As it is said in the Vinayavastu: "The lands and the mountains, the ocean is not my burden, whoever is ungrateful, that is my heavy burden." Like this. Because of these reasons, countless sentient beings, if not all rotten, but become numerous, bestowing great benefits, like this is something that others cannot do, so one must remember the most supreme kindness, no matter who one sees, one feels that they are like my current kind mother, possessing great kindness, repaying kindness is extremely difficult, one must think like this, until this kind of thought arises in the minds of all sentient beings, one must train. Third, repaying kindness: When one remembers kindness from the depths of one's heart like this, one thinks like this, these sentient beings all have such great kindness towards me, but, each of them in this situation of samsara, suffering from the torment of the cause and effect of suffering, they do not even know the way to liberate themselves from it, they are very pitiful. And I, now have obtained the leisure and endowment of a human body, have met a virtuous spiritual friend, have received the profound teachings of the nine stages, can distinguish between benefit and harm, and have the opportunity to practice the path of liberation, at this time, if I do not repay the kindness of these sentient beings, it is not possible to liberate myself alone, I must repay the kindness and bestow benefit. Moreover, merely small benefits and slight benefits are not enough, one must think about what kind of method to use, to accomplish what kind of benefit.
Chinese
应当这样想。像这样多次习惯后，就会生起第四种悦意的慈爱，那时即使见到有众生把自己当成仇人，也会像母亲见到心爱的孩子一样，不但不会对他生气，而且还会从内心深处疼爱他，觉得他很可爱，心想如果我能找到一种与殊胜安乐相遇的方法该多好啊，如果能生起这样坦诚的想法，更不用说对其他众生生起这样的想法了。龙王海意请问说：以慈爱庄严，就能变成对一切众生都没有嗔恨的心。像那样的慈爱，是生起一切智心的重要原因，就像大悲的水一样。《经庄严论》中说：慈爱是大悲的水。博朵瓦问：慈爱能使众生正确地观看一切，这是修持一切智心。第五是悲悯的慈悲：从慈爱心自然而然地产生悲心等无量心，像那样成为慈爱对象的那些众生，看到他们造作痛苦之因的各种罪恶和不善业，以及被痛苦三苦所折磨，内心非常不忍，痛苦就像全部降临在自己身上一样，虽然悲痛，但自己却没有能力消除那些痛苦的因果，因为不忍心放下不管，就像弱小的孩子被水冲走一样，变得不知所措。以前的经中说：以悲心庄严，就不会舍弃众生。具有悲心的人，会努力做其他的事情。那时，如果有些众生具有安乐的因果，就会比自己圆满更加高兴，对一切众生都没有亲疏和贪嗔之心，平等地看待，从而使四无量心更加增长和广大。第六是清净的增上意乐：像这样习惯了四无量心之后，就会这样想：那么，仅仅把他们放在可怜的位置上是不行的，要让这些众生脱离轮回的业相、痛苦和习气，获得永恒的殊胜安乐。
English
One should think in this way. By becoming accustomed to this repeatedly, the fourth, pleasing love arises. At that time, even if one sees a sentient being who treats oneself as an enemy, one will not be angry with them, just as a mother sees her beloved child. Moreover, one will cherish them from the bottom of one's heart and find them pleasing. One will think, 'How wonderful it would be if I could find a way to encounter supreme bliss.' If such a sincere thought arises, what need is there to mention the arising of such thoughts towards other sentient beings? The Naga King Ocean of Intelligence asked, 'If adorned with love, one will transform into a mind without anger towards all sentient beings.' Such love is an important cause for generating the mind of omniscience, like the water of great compassion. The Ornament of the Sutras states, 'Love is the water of compassion.' Lodro Gyatso asked, 'Love enables one to properly view all sentient beings; this is the training of the mind for omniscience.' Fifth is affectionate compassion: From that loving mind, compassion and other immeasurable minds naturally arise. Thus, seeing those sentient beings who have become objects of love engaging in various sinful and unwholesome actions, which are the cause of suffering, and being tormented by the three sufferings, one becomes extremely unbearable. The suffering feels as if it has all fallen upon oneself. Although one grieves, one does not have the power to eliminate those causes and effects of suffering. Because one cannot bear to abandon them, one becomes helpless, like a weak child being carried away by water. The previous sutras state, 'If adorned with compassion, one will not abandon sentient beings.' One who possesses compassion strives for the benefit of others. At that time, if some sentient beings possess the causes and effects of happiness, one will rejoice even more than in one's own perfection. Without any sense of near and far, attachment or aversion towards all beings, one will view them equally, thereby causing the four immeasurables to further increase and expand. Sixth is pure higher intention: Having become accustomed to the mind of the four immeasurables in this way, one will think, 'Then, it is not enough to merely place them in a pitiable position. These sentient beings must be freed from the karmic appearances, suffering, and habitual tendencies of samsara, and attain the ultimate supreme bliss.'
Chinese
我必须独自欢笑。为了达到这个目的，我应该想到，我应该承受成百上千的辛劳，并且精进时心中没有沮丧和悲伤。因此，我总是高兴和快乐地将他人与带来安乐和善德的正法联系起来，心中不生沮丧，并且因为心中充满了利益他人的殊胜正法，从而断绝贪恋和愤怒，对一切众生心怀平等。心中永远不会生起伤害的念头，并且从内心深处生起将所有这些众生的利益都由自己一人承担的想法。正如经部中所说：以喜悦之心将他人与正法相连，以平等之心对待殊胜正法，不加伤害。这就是为了遍知一切而修心。又说：如果以喜悦来庄严，就会变成没有沮丧的心。如果以平等来庄严，就会断绝贪恋和愤怒。庄严是指殊胜的意乐。第七，自果无上：像这样，对于知道所作所为并感恩图报等等的具有这种想法的人，也就是心中充满了完全清净的殊胜意乐的人，也会产生这样的想法：我想要将一切众生安置于何处呢？除了圆满菩提的果位之外，没有其他永恒的安乐。如果自己没有获得想要安置一切众生的果位，就没有能力将他人安置于此，因此我必须为了无边无际的一切众生的利益而获得圆满佛陀的果位。从内心深处立下誓愿，并且这种决心不会被因缘所夺，而是持续不断地产生，这就是前六种窍诀的果实。对于这样的人，诸佛和菩萨们会时常忆念并加持，并且像藏地的七十位护法神等也会亲近守护，而且内在的功德，如信心等七圣财也会不离不弃地伴随。如《本生经》中所说：知恩且报恩，不浪费所作，护法神常伴。又如导师英雄所说：一切功德皆依菩提心，菩提
English
I must laugh alone. To achieve this, I should think that I should endure hundreds of hardships and strive without discouragement or sadness in my heart. Therefore, I am always happy and joyful to connect others with the sacred Dharma, the cause of happiness and virtue, without giving rise to discouragement in my heart, and because my mind is filled with the excellent Dharma of benefiting others, I abandon attachment and anger, and maintain equanimity towards all sentient beings. The thought of harming never arises in my mind, and from the depths of my heart, the idea arises that I alone will bear the burden of all these beings' welfare. As it is said in the Sutras: "With joy, connect others to the Dharma; with equanimity, the supreme Dharma is without harm. This is mind training for omniscience." It is also said: "If adorned with joy, it becomes a mind without discouragement. If adorned with equanimity, it abandons attachment and anger." "Adorned" refers to the superior intention. Seventh, the unsurpassed self-fruit: Like this, for a person who knows what has been done and is grateful, and who is filled with this kind of thought, that is, whose mind is filled with completely pure superior intention, this thought also arises: Where do I want to place all sentient beings? There is no other lasting happiness except for the state of perfect enlightenment. If I have not attained the fruit of wanting to place all sentient beings, I have no ability to place others there. Therefore, I must attain the state of perfect Buddhahood for the benefit of all limitless sentient beings. From the depths of my heart, I make a vow, and this determination is not stolen by circumstances, but arises continuously. This is the fruit of the previous six instructions. For such a person, the Buddhas and Bodhisattvas always remember and bless, and the seventy protectors of Tsangri and others also closely guard them, and the inner qualities, such as the seven noble riches of faith, also accompany them without separation. As it is said in the Jataka: "Knowing kindness and repaying kindness, not wasting what has been done, the protectors always abide nearby." And as the teacher Hero said: "All qualities depend on the mind of enlightenment, enlightenment
Chinese
殊胜之心生于慈悲。如是。第三，讲述黑白八法：菩提愿心是不舍一切有情界，具足善良思想的部分，不被自利之心所染，清晰地显示进入的影像，譬如秋季满月，未被云遮蔽，显现新生的兔影，舍弃它的原因是自己智慧浅薄，有情不驯顺且行为恶劣，只为自己寻求寂静安乐，从而彻底舍弃，这之前已经说过了。此外，能遮蔽发心的是比罗睺的脸还要可怕的四种黑色违品，因此要经常努力避免这些过失，如果发生了，也要立即生起对治之力，长久地断除。这四种是什么呢？对上师、阿阇黎、堪布和布施处，即对具有功德者说不应供养，用虚假欺骗他们。例如，表面上向上师请教一个建议，暗地里却比较其他建议，并欺骗上师说他会听到这些，等等。或者，对于其他与福德相符的人，进入三乘任何一乘的道路，做了并积累了与解脱相符的福德，这不是后悔之处，却以虚伪之心使他们的想法迷惑，说“你没有生起律仪”，或者说“你难以完成那项事业，不如完成其他容易的”，或者说“你所修的法不清净”，等等，说这些话，使他们产生怀疑并后悔。或者，即使不是这样，例如对于磕长头的人说“你做得很好，但是家里的这个和那个事情都荒废了”，把后悔之处与他们联系起来。对于在圣地发起菩提心的人们，直接诽谤说“这个人品行恶劣”，等等，并且暗地里散布谣言说“这个人做了不净行等不合规矩的事情”。