English
One should guard the mind. Apart from the diligence of guarding the mind, what is the use of more diligence? That's what it says. That is to say, to protect the mind without letting it decline is to let the mind dwell in the nature of the wish-fulfilling jewel, which is the place to be learned in accordance with the favorable aspects. To purify this mind is to turn away from all evil deeds, which is the teaching of abandoning unfavorable aspects. The way to increase virtue is to practice exchanging one's own happiness and the suffering of others, which is the teaching of the favorable aspects. As it is said in the "Entering the Way of the Bodhisattva": If one does not truly exchange one's own happiness with the suffering of other sentient beings, one will not attain Buddhahood, nor will there be happiness, and what happiness is there in samsara? That's what it says. The second is: Always rely on mindfulness, awareness, and diligence. This means, as it is said in the "Compendium of Trainings": Not separated from diligence, mindfulness and awareness, and proper intention. Like this, at all times, guard the mind with mindfulness that does not forget to guard the mind, awareness that discerns whether faults have arisen in one's own mindstream, and diligence that takes great care in the places of acceptance and rejection. As it is said in the "Entering the Way of the Bodhisattva": Those who wish to protect their minds should guard mindfulness well, mindfulness and awareness, and do not relax even if life is at stake. I also join my palms in prayer. And as it is said in the "Letter to a Friend": Diligence is the place of nectar, and negligence is the place of death, as the Tathagata has declared. Therefore, in order to increase virtue, you should always protect yourself with respect and diligence. That's what it says. The third is: In the four postures of walking, standing, sitting, and lying down, like the sutras that purify the realm of conduct, whatever you do, make aspirations with words that are in accordance with reason. This means that, in general, at all times of the four postures, examine the actions of the three doors, and do not lose mindfulness and awareness. When walking, look at the distance of one yoke of wood in front of your eyes. If you meet someone else, greet them with a smile, saying "Welcome", and make the other person happy with pleasant words. When sitting, sit upright in the lotus position, and engage in the practice of the ten dharmic activities, such as teaching, listening to the Dharma, and meditation. When eating, remember the Three Jewels, offer the essence of the food and tormas, abandon attachment and desire, and with
Chinese
以利益土地滋养和昆虫类的发心，随顺于禅定，尽力享用，并作食物的布施等。夜晚睡眠时，右胁而卧，头朝北方。忆念死亡，观想三宝为枕，以起身行善和显现的觉知而安住于法性中入睡。早晨醒来时，忆念三宝和菩提心而起身。梦中若见恶业，立即忏悔；若见善业，则随喜。应以能利益自他的佛法行持度过时光。《经庄严论》中说：王子行持时，无论如何，各种根识的对境如何生起，都应如是辨别，以和谐之语，为了利益众生而显现这些行为。特别是，如《广大圆满清净行经》中所说：菩萨进入房间时，应发愿所有进入房间的众生都能获得解脱之城。睡眠时，愿获得佛的法身；梦见梦时，愿了悟一切法如梦；醒来时，愿从无明中醒来；起身时，愿获得佛的色身；穿衣时，愿穿上惭愧之衣；系腰带时，愿与善根相连；坐在垫子上时，愿获得金刚座；背靠着时，愿获得菩提树；点火时，愿焚烧烦恼的薪柴；燃烧时，愿智慧之火燃烧；煮熟时，愿获得智慧的甘露；吃食物时，愿获得禅定的食物；外出时，愿从轮回之城解脱；下楼梯时，愿为了众生的利益而进入轮回；开门时，愿开启解脱之城的门；关门时，愿关闭恶趣之门；进入道路时，愿进入圣者之道；上坡时，愿将一切众生安置于天界的安乐；下坡时，愿断除三恶趣的延续；与众生相遇时，愿与佛相见；放下脚步时，愿为了利益一切众生而行走；抬起脚步时，愿从轮回中解脱；见到具有庄严
English
With the intention to benefit the land and nourish insects, in accordance with meditative absorption, enjoy as much as possible, and perform food offerings, etc. When sleeping at night, lie down on the right side with the head facing north. Remember death, visualize the Three Jewels as a pillow, and fall asleep with the mind abiding in the nature of reality, with the awareness of rising to virtuous deeds and appearances. When waking up in the morning, rise with the remembrance of the Three Jewels and the mind of enlightenment. If you see evil deeds in a dream, immediately confess; if you see good deeds, rejoice. One should spend time with Dharma practices that benefit oneself and others. As stated in the Ornament of the Sutras: 'When a prince acts, in whatever way, as various sense objects arise, in that way, with discernment and harmonious words, he manifests those actions for the benefit of sentient beings.' In particular, as stated in the Sutra of Vast and Perfect Pure Conduct: When a Bodhisattva enters a room, one should generate the thought that all sentient beings who enter the room may attain the city of liberation. When sleeping, may I attain the Dharmakaya of the Buddha; when dreaming, may I realize all phenomena as dreamlike; when waking up, may I awaken from ignorance; when rising, may I attain the Rupakaya of the Buddha; when dressing, may I wear the garment of shame and embarrassment; when tying the belt, may I be connected with the roots of virtue; when sitting on the mat, may I attain the Vajra seat; when leaning back, may I attain the Bodhi tree; when lighting a fire, may I burn the firewood of afflictions; when it burns, may the fire of wisdom blaze; when cooked, may I attain the nectar of wisdom; when eating food, may I attain the food of meditation; when going out, may I be liberated from the city of samsara; when descending the stairs, may I enter samsara for the benefit of sentient beings; when opening the door, may I open the door of the city of liberation; when closing the door, may I close the door of the lower realms; when entering the path, may I enter the path of the noble ones; when going uphill, may I place all sentient beings in the bliss of the heavens; when going downhill, may I cut off the continuation of the three lower realms; when meeting sentient beings, may I meet the Buddha; when placing the foot, may I walk for the benefit of all sentient beings; when lifting the foot, may I liberate from samsara; seeing adorned
Chinese
如果看到具有相好之庄严，就思维获得相好之庄严；如果看到没有庄严，就思维具有修习的功德；如果看到容器充满，就思维充满功德；如果看到空虚，就思维远离过失；如果看到众生欢喜，就思维对佛法欢喜；如果看到不欢喜，就思维对有为法不欢喜；如果看到众生安乐，就思维获得佛的安乐；如果看到痛苦，就思维众生的所有痛苦都平息；如果看到病人，就思维从疾病中解脱；如果看到感恩，就思维对所有佛和菩萨报答恩情；如果看到不感恩，就思维对邪见不感恩；如果看到辩论者，就思维能够摧毁所有外道的辩论；如果看到赞颂，就思维对所有佛和菩萨赞颂；如果看到讲述佛法，就思维获得佛的无畏；如果看到佛像，就思维见到所有佛而没有障碍；如果看到佛塔，就思维变成所有众生的佛塔；如果看到做生意，就思维获得七圣财；如果看到顶礼，就思维获得天人世间无法看到自己的头顶。应当这样发心。说完。第三，总结意义，包括：重复智者的观点和阐述自己的观点。第一点是：智慧自在的龙钦饶降巴说：“发愿的修学是修习四无量心，进入的修学是行持六度，总而言之，包含了黑白八法。”意思是说，通过四无量心来调伏自心，从而将利益众生的安乐铭记于心，这是发愿修学的要点。不舍弃菩提心就是不舍弃发愿心的修学。进入的修学包含在六度中的方式，可以通过之前所说的内容来理解。这些在《心性休息》中也说到：“发愿的修学是修习四无量心，守护与此相违背的方面，进入的修学是行持六度，努力断除与此相违背的方面。”这样来阐述。如果行持了四黑法，过了时间段就说会舍弃发愿心。如果舍弃了发愿心，进入心也会丧失，因为进入心的所依是发愿心，没有墙壁就没有绘画。
English
If you see someone with the adornments of marks and signs, think of attaining the adornments of marks and signs. If you see someone without adornments, think of having the qualities of training. If you see a vessel full, think of being full of qualities. If you see emptiness, think of being empty of faults. If you see sentient beings happy, think of being happy in the Dharma. If you see unhappiness, think of being unhappy with conditioned phenomena. If you see sentient beings happy, think of attaining the happiness of the Buddhas. If you see suffering, think of all the suffering of sentient beings being pacified. If you see a sick person, think of being liberated from illness. If you see gratitude, think of repaying the kindness to all Buddhas and Bodhisattvas. If you see ingratitude, think of not being grateful for wrong views. If you see a debater, think of being able to defeat all external debaters. If you see praise, think of praising all Buddhas and Bodhisattvas. If you see someone giving a Dharma talk, think of attaining the fearlessness of the Buddhas. If you see a Buddha image, think of seeing all the Buddhas without obstruction. If you see a stupa, think of becoming a stupa for all beings. If you see someone doing business, think of attaining the seven noble riches. If you see someone prostrating, think of attaining the state where the world with the gods cannot see the crown of your head. You should generate such a mind. This is the end of that. Third, summarizing the meaning, includes: repeating the views of the wise and stating one's own view. The first point is: Khyenrab Wangchuk Longchen Rabjam said, "The training of aspiration is to cultivate the four immeasurables, the training of engagement is to practice the six perfections, in short, it includes the eight black and white dharmas." This means that by taming the mind through the four immeasurables, thereby engraving the benefit and happiness of sentient beings in the heart, this is the key point of the training of aspiration. Not abandoning the Bodhicitta is the training of not abandoning the aspiration mind. The way the training of engagement is included in the six perfections can be understood through the previously mentioned content. These are also mentioned in "Mind at Rest": "The training of aspiration is to cultivate the four immeasurables, protect against the aspects that are contrary to it, the training of engagement is to practice the six perfections, strive to abandon the aspects that are contrary to it." This is how it is explained. If you practice the four black dharmas, it is said that you will abandon the aspiration mind when the time period has passed. If you abandon the aspiration mind, the engaging mind will also be lost, because the basis of the engaging mind is the aspiration mind, without a wall there is no painting.
Chinese
想到这里，他认为如果归纳起来，就会归为八法，因此就放弃了。从字面的意义上来看，总而言之，应该舍弃四种黑法，并且努力实行四种白法。在解释这句话的连接处，现在要分别说明守护誓言和进入的方式。首先，守护誓言的方式也是从舍弃和接受的角度来守护，也就是学习所有这些方面的次第。虽然没有明确地归纳进入的方式，但即便如此，在宗义宝库中，在解释两种传承的根本堕罪的差别之后，在讲解如何守护它们的时候，要以不失去正念和正知来舍弃四种黑法，并且学习实行四种白法。他认为这是在说明这一点，所以才这样解释。第二，这里要做的是利益和安乐，这里也要舍弃无益和未来有害的事物。我说两种传承没有不包含在应学之处。也就是说，在这里，要从对众生随顺的慈爱出发，无论做什么，都要为了暂时利益自己和他人，最终成为实现安乐的善巧方便而接受。从嗔恨出发，通过愤怒争吵使彼此的相续变得恶劣，因此今生对自他双方都没有利益，因为有害，而且来世会被抛入恶趣中最痛苦的地狱，所以不仅要舍弃有害的事物，而且即使在这里看起来是安乐，但如果未来有害，也要尽力舍弃。就像《菩萨地》中所说的那样，世尊说菩萨的过失大多是从嗔恨产生的，而不是从贪欲产生的，应该明白这一点。应该认为这是他的意图，菩萨随顺众生，受到对众生的慈爱的支配，无论做什么，那都是菩萨的行为，不是不应该做的事情，认为应该做的事情不会变成过失。菩萨憎恨众生，不是为了利益自己和他人而行事，那也不是菩萨的行为，因为