Chinese
如同土地般不稳固的内心，听闻、思维和禅修，如同瓶底破裂之水，不会停留在记忆中。即使拥有听闻、具足信心，并且精进努力，也会因缺乏正知而产生过失，最终陷入堕落的泥沼。如是说。另外，暗地里放纵自己的行为也是极不合适的，因为具有天眼的成就者、持明者、王子们，他们的遮蔽是不存在的。如《本生经》所说：未被看见时造罪业，如同吞食毒药怎能安乐？诸天和瑜伽士们的清净之眼，不可能看不见。如是说。另外，即使不被他人看见，或者独自一人等情况下，做了放纵的行为，即使人们没有看见，也要因为佛和菩萨们知晓而感到羞愧。如《入行论》所说：佛陀菩萨众，于一切处具无碍力，彼等一切尊，恒时住我前。如是思已当，具惭敬而住。因为这样说的缘故。此外，一切行为和举止都应以纯粹的善行来度过时间，如《行住坐卧四威仪经》所说：行住坐卧四威仪，如行境清净之经，无论做什么，都以相应的词句来祈愿。其意义如《经庄严论》所说：王子行持时，无论如何，感官的行境如何变化，都以相应且一致的词句，为了众生的利益而预先进行。这就是其中的道理。更详细地说，如《佛说大乘无量寿庄严经》中所说：当菩萨进入房间时，应发愿众生获得解脱之城。睡觉时，应发愿获得佛的法身。做梦时，应发愿证悟一切法如梦幻。醒来时，应发愿从无明中醒来。起身时，应发愿获得佛的身。穿衣时，应以惭愧心穿衣。系腰带时，应与善根相连。坐在座位上时，应发愿获得金刚座。靠背时，应发愿获得菩提树。点火时
English
Like an unstable mind akin to earth, listening, contemplating, and meditating, like water from a cracked pot, will not remain in memory. Even with listening, having faith, and diligently striving, one will fall into the mire of downfall due to the fault of lacking awareness. Thus it is said. Furthermore, it is highly inappropriate to act carelessly in secret, because the obscuration of accomplished ones, vidyadharas, and princes who possess the divine eye is nonexistent. As it says in the Jataka: 'Doing evil deeds unseen, how can one be happy as if having eaten poison? It is impossible for the pure eyes of gods and yogis not to see.' Thus it is said. Furthermore, even if not seen by others, or when alone, if one acts carelessly, even if people do not see, one should be ashamed because the Buddhas and Bodhisattvas know. As it says in the Bodhicaryavatara: 'The Buddhas and Bodhisattvas, in all places possess unobstructed power, all those lords, constantly abide before me.' Having thought thus, one should abide with shame and respect. Because that is what is said. Moreover, all actions and conduct should be spent with purely virtuous appearances, as it says in the Sutra of the Four Postures: 'The four postures of walking, standing, sitting, and lying down, like the sutra of pure conduct, whatever one does, one should make aspirations with corresponding words.' The meaning of which is as it says in the Ornament of the Sutras: 'When a prince acts, however it may be, however the sensory realms change, with corresponding and consistent words, one should first engage for the benefit of sentient beings.' That is the way it is. More extensively, as it says in the Pure Conduct of the Buddha's Great Assembly: 'When a Bodhisattva enters a room, one should generate the thought that sentient beings may attain the city of liberation. When sleeping, one should generate the thought that one may attain the Dharmakaya of the Buddha. When dreaming, one should realize all dharmas as dreamlike. When waking up, one should wake up from ignorance. When rising, one should attain the body of the Buddha. When putting on clothes, one should put on clothes with shame and modesty. When tying a belt, one should connect with the roots of virtue. When sitting on a seat, one should attain the vajra seat. When leaning back, one should attain the Bodhi tree. When lighting a fire,'
Chinese
当燃烧烦恼的柴薪时，愿智慧之火燃烧；当烹饪完毕时，愿获得智慧的甘露；当吃食物时，愿获得禅定的食物；当行走时，愿从轮回的城市中解脱；当从楼梯下来时，愿为了众生的利益而进入轮回；当开门时，愿开启解脱之城的门；当关门时，愿关闭恶趣之门；当进入道路时，愿进入圣者的道路；当向上行走时，愿将一切众生安置于天界的安乐之中；当向下行走时，愿断绝三恶趣的延续。当与众生相遇时，愿与佛相见；当放下脚步时，愿为了所有众生的利益而行走；当抬起脚步时，愿从轮回中解脱；当看到有装饰时，愿获得相好的庄严；当看到没有装饰时，愿具有修习的功德；当看到容器充满时，愿充满功德；当看到空虚时，愿远离过失；当看到众生欢喜时，愿欢喜于佛法；当看到不欢喜时，愿不欢喜于有为事物；当看到众生安乐时，愿获得佛的安乐；当看到痛苦时，愿一切众生的痛苦都平息；当看到病人时，愿从疾病中解脱；当看到感恩时，愿对一切佛和菩萨都报答恩情；当看到不感恩时，愿不对邪见感恩；当看到辩论者时，愿摧毁一切庸俗的辩论者；当看到赞颂时，愿赞颂一切佛和菩萨；当看到用佛法交谈时，愿获得佛的无畏；当看到佛像时，愿见到一切佛而没有障碍；当看到佛塔时，愿成为一切众生的佛塔；当看到做生意时，愿获得七圣财；当看到顶礼时，愿获得诸天世人无法看见顶髻的果报。应当这样发愿。这是冈底斯雪山所有智者的顶饰，全知语自在，智慧自在龙钦饶降巴所说。愿修习四无量心的发愿，实践六度波罗蜜多的行持。总而言之，就是聚集黑白八法。这是《心性休息》第八品的内容。
English
When burning the firewood of afflictions, may the fire of wisdom blaze; when the cooking is finished, may the nectar of wisdom be obtained; when eating food, may the food of samadhi be obtained; when walking, may liberation from the city of samsara be attained; when descending from the stairs, may one enter samsara for the benefit of sentient beings; when opening a door, may the door of the city of liberation be opened; when closing a door, may the door of the lower realms be closed; when entering a path, may one enter the path of the noble ones; when going upwards, may all sentient beings be placed in the happiness of the higher realms; when going downwards, may the continuity of the three lower realms be severed. When encountering sentient beings, may one meet the Buddha; when placing one's foot, may one walk for the benefit of all sentient beings; when lifting one's foot, may one be liberated from samsara; when seeing someone adorned, may one obtain the adornment of the major and minor marks; when seeing someone without adornment, may one possess the qualities of discipline; when seeing a vessel full, may one be filled with qualities; when seeing emptiness, may one be empty of faults; when seeing sentient beings happy, may one be happy in the Dharma; when seeing unhappiness, may one be unhappy with conditioned phenomena; when seeing sentient beings happy, may one obtain the happiness of the Buddha; when seeing suffering, may all the suffering of sentient beings be pacified; when seeing a sick person, may one be liberated from illness; when seeing gratitude, may one repay the kindness of all Buddhas and Bodhisattvas; when seeing ingratitude, may one not be grateful to wrong views; when seeing an opponent, may one destroy all ordinary opponents; when seeing praise, may one praise all Buddhas and Bodhisattvas; when seeing someone speaking about the Dharma, may one obtain the fearlessness of the Buddha; when seeing a Buddha image, may there be no obscuration to seeing all the Buddhas; when seeing a stupa, may it become a stupa for all beings; when seeing someone doing business, may one obtain the seven noble riches; when seeing prostrations, may one obtain the state where the crown of one's head is invisible to the gods and humans. One should generate such thoughts. This is what Kunkhyen Ngakgi Wangpo, the crown jewel of all scholars of Tibet, the omniscient, the lord of speech, Khyenrab Wangchuk Longchen Rabjampa, said: 'Meditate on the four immeasurables as the practice of aspiration, and practice the six paramitas as the practice of engagement. In summary, it is said to gather the eight white and black dharmas.' This is from the eighth chapter of Resting the Mind in its Natural State.
English
R. Meditate on the teachings of the four immeasurables. Abandon the opposing aspects and protect the mind. Practice the entering teachings, practice the six perfections. Abandon the opposing aspects and strive. Thus it is said. In short, one should abandon the four black dharmas and diligently practice the four white dharmas. Such is the meaning of what was said. In the Sutra Requested by Maitreya, it says: Maitreya, from then on, wishing for the benefit of others is great love, great compassion, great joy, and great equanimity. Rightly practicing is the six perfections. Thus it is. Even if these four immeasurables are not related to the path of liberation, they are the four abodes of Brahma, the proximate cause of the four dhyanas, because they are the activity of conditioned existence. In the Supreme Essence Mother Sutra, it says: Shariputra, here, the four—love, compassion, joy, and equanimity—that have not arisen and have not subsequently arisen with correct mindfulness are the four abodes of Brahma, connected with the manifestation of clinging. The four—love, compassion, joy, and equanimity—that arise with correct mindfulness and subsequently arise are the four immeasurables, because they lead to the path of nirvana. Thus it is. The object of these four immeasurables can be divided into two types: the four immeasurables that focus on sentient beings, and the four immeasurables that are without focus, focusing on the nature of reality, suchness. In the Earth Chapter, it says: Relying on sentient beings and the nature of reality, the four types of immeasurables, with and without focus, arise. Thus it is. Furthermore, each of the four immeasurables can arise based on sentient beings, dharma, and no focus. In the Bodhipathapradipa, it says: Focusing on sentient beings is common with the tirthikas. Focusing on dharma is common with all shravakas and pratyekabuddhas. Being without focus is not common with all of them. Thus it is. The common way to train the mind is as follows: First, meditate on love, thinking: Alas! How wonderful it would be if all these sentient beings could, without distinction, enjoy the common happiness of gods and humans, and especially the joy and happiness of the victorious ones and their retinues! Therefore, in order to attain the cause of happiness—liberation and the state of omniscience—I will strive to practice.
Chinese
出自《母续》中：当见到众生不具备安乐时，应当这样如理作意：愿这些众生都具有天界的安乐和圆满。如是作意。这是第一种。第二是慈悲：这些众生没有脱离痛苦和行苦、变苦，我来引导他们，从今以后让他们远离一切痛苦之因——不善业。应当这样想。出自那部经：见到受苦的众生，就想：愿这些众生脱离痛苦。这就是慈悲。第三是喜：见到众生安乐地居住，就想：这些众生从现在开始，以这种安乐之因行持解脱道，愿他们一切时处都只享受安乐，心生欢喜。出自《二万颂》：见到任何众生拥有各自的安乐，就想：愿他们不离此乐。愿他们具有超越天人和人间的安乐，具有一切遍知的安乐。第四是舍：也就是对于亲近的众生不贪爱，对于疏远的众生不嗔恨，对于中等的众生不舍弃，而是将一切众生都视为父母，心想我将使他们都从轮回中解脱。出自《律藏》：以利益回报利益是最好的，以损害或中等态度对待是不合理的。应当如是行持。六度以及黑白八法等，前面已经讲过了。第二，以珍贵的教言来总结要点：像这样所说的所有学处，如果归纳起来：就做那些有益和安乐的事情，舍弃那些现在无益、未来有害的事情。我说，没有哪两条准则没有包含在这些学处中。也就是说，努力做对一切众生有益和安乐的行为，这是菩萨的大道。然而，有些事情看起来暂时是安乐的，但最终却会造成损害；有些事情看起来今生有益和安乐，但来世却会造成损害，这些事情都不应该做，因为这不是善巧方便。寂天菩萨说：为了他人和我自己，即使是痛苦，只要有益就应该做。应该做有益和安乐的事情，即使是安乐，只要无益就不应该做。例如，