Chinese
那些堕入恶趣深渊、誓言戒律毁坏之人，以及被贪嗔痴三毒和五毒之瘟疫严重侵袭、濒临死亡的病人，若求助于普通医生，或许能暂时缓解四大不调，但若无法根除烦恼之病，就应视三宝为至上医王，从内心深处皈依求救。此外，因福德之力而生起，具备殊胜信心和虔诚之人，为了他们的利益，导师主尊及其眷属降临于此殿堂。考量到众生的根器和能力，导师的殊胜代表唯有大乘之士，他才能在僧众之中光彩夺目。因此，应当对受持戒律之境——唯一的圣者菩萨所在之处生起欢喜和信心。此外，在请求菩提心戒之前，应三次向三皈依的根本对境祈请，在向三宝陈述的同时，唤醒传授菩提心戒的上师之意。那么，应如何受持戒律呢？应以战胜魔军的诸佛，以及传承自他们的、受持菩提心戒的圣者菩萨众的意愿和戒律为榜样，不仅仅是口头上的承诺，而是真正地受持。此外，烦恼障的痛苦，如同被虫子的口水束缚一般，即使被切成碎片，也要像品尝美味一样，将所知障，即对能见、所见之境的执着和贪恋铭记于心。如果不能从声闻、缘觉阿罗汉只求自利，不顾他人的心态中解脱出来，就不能将他们安置于大乘之位，这才能称之为解脱。对于被烦恼障和所知障重重束缚，从视梵天为造物主开始，直到尚未踏上解脱道的凡夫俗子，以及处于四加行道和见道之间的众生，都要让他们从对天人的执着中解脱出来，并将他们安置于声闻、缘觉阿罗汉之位。高处
English
Those who have fallen into the abyss of evil destinies, whose vows and precepts are broken, and those patients who are severely afflicted by the epidemics of the three poisons (greed, hatred, and ignorance) and the five poisons (the three poisons plus pride and envy), and are on the verge of death, if they seek help from ordinary doctors, they may be able to temporarily alleviate the imbalance of the four elements, but if they cannot eradicate the disease of afflictions, they should regard the Three Jewels as the supreme king of physicians and take refuge and seek help from the depths of their hearts. Furthermore, those who are born from the power of merit and possess excellent faith and devotion, for their benefit, the main teacher and his retinue have descended upon this temple. Considering the faculties and abilities of sentient beings, the supreme representative of the teacher is only a Mahayana being, who can shine brightly in the midst of the Sangha. Therefore, one should generate joy and faith in the place where the object of taking vows, the unique noble Bodhisattva, resides. Furthermore, before requesting the Bodhicitta vows, one should pray three times to the fundamental objects of the Three Refuges, and while stating to the Three Jewels, awaken the mind of the master who is giving the Bodhicitta vows. So, how should one take the vows? One should take the intention and vows of the Buddhas who have conquered the armies of Mara, and the Sangha of noble Bodhisattvas who hold the Bodhicitta vows inherited from them, as an example, not just a verbal promise, but truly uphold them. Furthermore, the pain of the afflictive obscurations, like being bound by the saliva of a worm, even if cut into pieces, one should remember the obscurations of knowledge, that is, the attachment and clinging to the objects of seeing and what is seen, as if tasting something delicious. If one cannot liberate from the mentality of the Shravakas and Pratyekabuddhas who only seek their own liberation and do not care about others, one cannot place them in the position of the Mahayana, and this can be called liberation. For those who are heavily bound by both afflictive and cognitive obscurations, from considering Brahma as the creator to ordinary people who have not yet embarked on the path of liberation, and sentient beings who are in the four preparatory paths and between the path of seeing, one must liberate them from their attachment to gods and humans, and place them in the position of Shravaka and Pratyekabuddha Arhats. High place
Chinese
从三种痛苦中，因极度剧烈的痛苦而煎熬，广阔而长久的痛苦中，没有获得喘息机会的三恶道中安住的一切众生也是如此。所谓“大喘息”，是指与天和人的居所相连。总而言之，轮回的十二缘起之譬如，如同水车的轮子般无间断地旋转，所有陷入轮回之中的有情，不住于轮回之地的智慧涅槃，即超越轮回之地的殊胜城市，乃是遍知之果位。为了安置于此，以方便之仪轨所掌握的言说，如同过去诸佛及其子嗣的心续，正直无有任何偏颇，即依止彼等之理。如是说。发起菩提心之仪轨，应如旁处所载而知晓。又，为了受持发起菩提心之学处，并非一次，而是恒常持续地，日三次、夜三次，对于发愿菩提心和行菩提心二者，必须精进。如是教导后，又说，自己信心的顶峰，一切加持和荣耀都因此而成就。因此，最初的祈请能获得发愿菩提心，同样地，第二次能获得行菩提心，第三次能稳固二者，这如同海云的意愿，是无上的，如是说。又，过去对于以利他为目的的发心，更不必说，对于为了自己而发心，连做梦都不曾有过的，如今以如意宝珠般的殊胜心之功德，安置于卓越果位的甚深方便之功德。即使赞叹我获得人身，也没有那么大的价值，而发起殊胜菩提心的功德和果报是无法估量的。又如瘸腿的王子，在国王的种姓中，无论谁，无论如何，以家族和父系的显赫地位，以及特别富有的荣耀，如同获得僧侣的地位一样，成为一切胜者的儿子。
English
All beings dwelling in the three lower realms, who are tormented by extremely intense suffering from the three types of suffering, and who have no chance to catch their breath from the vast and prolonged suffering, are also like this. The so-called "great relief" refers to being connected to the abodes of gods and humans. In short, the example of the twelve links of dependent origination in samsara is like the wheel of a waterwheel that turns continuously without interruption. All sentient beings who are trapped in the cycle of samsara, the wisdom nirvana that does not dwell in the realm of samsara, that is, the supreme city that transcends the realm of samsara, is the state of omniscience. To place oneself there, the speech grasped by the ritual of means is like the mindstream of the Buddhas and their sons of the past, straight without any deviation, that is, relying on their tradition. Thus it is said. The ritual for generating the mind of enlightenment should be known as described elsewhere. Furthermore, in order to uphold the training of generating the mind of enlightenment, not just once, but constantly and continuously, three times during the day and three times during the night, one must be diligent in generating both the aspiration for enlightenment and the engagement in enlightenment. After teaching thus, it is also said that the peak of one's own faith, all blessings and glories are accomplished by this cause. Therefore, the initial request obtains the aspiration for enlightenment, and similarly, the second obtains the engagement in enlightenment, and the third obtains the stability of both. This is like the intention of the ocean cloud, which is unsurpassed, so it is said. Moreover, in the past, there is no need to mention generating the mind for the sake of others. For generating the mind for one's own sake, one has never even dreamed of it. Now, with the merit of this profound means of placing the special state of mind, like a wish-fulfilling jewel, on an excellent level. Even praising my attainment of a human body is not worth that much, but the merit and fruit of generating the supreme mind of enlightenment are immeasurable. It is also like a lame prince, in the lineage of a king, whoever, in whatever way, with the conspicuous status of family and paternal lineage, and the particularly wealthy glory, just as one obtains the status of a monk, becoming the son of all victors.
Chinese
从今天开始，因为获得了“菩萨”这个名字的头衔，所以非常高兴。就这样。还有，像这样，地下的、地上的、地上的，做了三界之主的众神之首，以及他所赐予财富的中国大国王等，以及他所愚弄的活佛达赖喇嘛和王、章京等被冠以名号的也感到高兴。比这不可思议的殊胜之处，仅仅是今天获得了圣菩萨的地位或职位。像这样，对于获得无量功德的殊胜菩提心的学处感到高兴，就像扶起倒在地上吸吮的蔓草一样，诸神也会站在我们这边。就这样。还有，像这样，发殊胜菩提心的利益是：像摧毁死主的甘露，是取之不尽的宝藏；像消除众生轮回贫困的如意宝；像消除四百零四种疾病的殊胜药；为了在三有上下各处流转，因长途跋涉而疲惫的客人的休息处。因此，我从今天开始，凭借发起殊胜菩提心的力量，成为一切众生近处生存的助益者。总之，与其为了自己的利益，在恒河沙数劫中积累善根，不如在无所缘的情况下，一瞬间发起菩提心，功德更大，这是《摄颂》中所说的。开启功德宝藏之门的《摄颂释》如海之水滴般的珍宝钥匙第八品结束。现在宣说菩萨学处之论。根本：以前没有很好地考察，轻率地，对于誓言的放弃也犹豫不决，那么，依靠诸佛和佛子的智慧力量，必定会安住于考察后的取舍之处。如果放弃，我将欺骗一切众生，将在无边无际的恶趣中漂泊。因此，即使是一个众生的安乐，也绝不做破坏，从而使自己堕落的行为。这是说，世间上无论是暂时的还是长远的事务，对于未来可能发生的过失，以前没有很好地考察，轻率地，现
English
From this day forward, having received the title of "Bodhisattva," I am overjoyed. That's it. Also, like this, the chief of the gods who have become the lords of the three realms, the underground, the surface, and the upper realms, and the great king of China who bestows wealth, and also the tulkus such as the Dalai Lama, Wang, and Zhang Jing, who are deluded by him, are also pleased to be given titles. Compared to this inconceivable excellence, it is only today that the position or status of a noble Bodhisattva is attained. Like this, being delighted to have taken the vows of the supreme Bodhicitta, which has immeasurable glory and qualities, is like raising up the vines that lie on the ground and suckle, even the gods will be on our side. That's it. Also, like this, the benefits of generating supreme Bodhicitta are: like the nectar that destroys the Lord of Death, it is an inexhaustible treasure; like the wish-fulfilling jewel that eliminates the poverty of beings in samsara; like the supreme medicine that cures four hundred and four diseases; for the sake of a resting place for guests who are weary and tired from traveling in all the high and low realms of existence. Therefore, from this day forward, by the power of generating supreme Bodhicitta, I will become a benefactor who closely sustains all beings. In short, rather than accumulating merit for one's own benefit for as many eons as there are grains of sand in the Ganges River, generating Bodhicitta for a single moment without any object of focus is more meritorious, as stated in the Condensed Mother. The eighth chapter of the Precious Key, like a drop of water from the ocean, which is the Condensed Commentary that opens the gate to the treasury of precious qualities, is finished. Now, the treatise on the vows of the Bodhisattva is taught. Root text: If one has not properly examined beforehand and acts carelessly, and if one is hesitant to abandon vows, then by the power of the wisdom of the Buddhas and their heirs, one will surely abide in the acceptance and rejection that has been examined. If I abandon them, I will deceive all sentient beings and wander in endless evil realms. Therefore, I will not do the deed of destroying even the happiness of one sentient being, thereby causing myself to fall. This means that in this world, whether it is a temporary or long-term affair, if one has not properly examined beforehand the faults that may occur in the future, and acts carelessly, now
Chinese
就像在死者身上施加鬼气一样，象征着违背了利益他人的誓言，只专注于伤害他人的思想和行为，这些人不仅对自他毫无益处，反而从事有害的活动，这样的过失无疑会使自己所有的三种律仪，特别是菩萨的学处遭到破坏，对此若有丝毫怀疑，那么诸佛和他们的佛子菩萨们以智慧的力量，经过仔细的考察和研究，已经明确指出，无论从长远还是短期来看，一切安乐和功德的根源无疑就是大乘的行持。如果这样考察的结果，在取舍之处发生错误，从而放弃了发心的学处，那么声称“我放弃”的人就会犯下欺骗一切众生的罪过，这样一来，这个人无疑会在无尽的来世中徘徊于恶道，因此，避免伤害众生的过错至关重要。虽然无上的安乐唯有佛陀才能体验，但中间的安乐，就像轮回痛苦中休息的平台一样，就是珍贵的菩提心。因此，努力使菩提心不退失至关重要。 根本偈： 堕罪与菩提心力兼具者， 于轮回中交替为鬼者， 获得地道将长久受阻， 舍弃学处之士乃疯子。 意思是说，对于那些既具有必定堕入恶道的业力，又具有菩提心力的人来说，在轮回中交替成为鬼的那些人，获得初地等果位将会受到长久的阻碍，因此，接受学处后又舍弃的人，就是疯子，这是对他们的贬低。 根本偈： 对于任何微小的损害因果， 愤怒的傲慢极其强烈者， 能忍受刀箭的惩罚， 不达目的不回头者， 对于一切时处与我为敌的， 强大烦恼，与之交战， 不消除怨恨的仪式， 如何能舍弃守护学处的誓言？ 意思是说，世间上无论谁，对于任何微小的损害因果，