Chinese
已经记录下来了。四百颂中说：“对于发菩提心的菩萨来说，善或者即使是不善，一切都会变成吉祥，因为心是主宰。”就像这样。第二，关于体验的显现：瑜伽士通过“体验的显现”来修习禅定中的体验显现，普通的瑜伽士相续中生起普通的体验显现并修习，非凡的瑜伽士对于体验生起的变化生起定解并修习。在二者中的第一个方面，修习慈爱、悲心、菩提心这三者中的第一个是，如《入行论》中所说：“致力于利益众生，称为大慈。”像这样思维。对于亲人、敌人、普通人修习慈爱这三者中的第一个是，现在观想生养自己的母亲就在眼前。这位母亲首先在胎中结生，将自己安放在即使历经百般艰难也难以获得的闲暇圆满之地。之后，在九个月或十个月的时间里，忍受饥饿，避免有害的行为，依靠有利的供养。从胎中出来时，以慈爱和谨慎的态度抱起自己，喂以乳汁，提供饮食，用手擦拭不净之物，为了自己的利益积累了无数的罪恶、痛苦和恶名。将母亲自己拥有的一切都给予了自己。总之，养育了珍贵的身体，救护了垂死的生命，给予了匮乏的资具。想到这位母亲非常恩重如山。如果知道这一点，就应该加倍报答这位恩人。如果不报答，就没有比自己更无耻的人了。《学信》中说：“孩子在怀里，什么也做不了，谁喝了慈爱之力的乳汁？那些依靠闲暇，依靠慈爱的人，即使是非常卑劣的人，谁会愿意抛弃他们？谁在腹中找到机会安身立命？谁以慈爱和谨慎的心抱起自己？抛弃那些烦恼、痛苦、无依无靠的人，即使是非常卑劣的人，谁会愿意离开？”像这样。如果这样做是为了报答恩情，那么将她与圆满的安乐联系起来，就是报答了恩情。想到如果这位母亲暂时与天人的安乐相遇，最终与佛陀的安乐相遇，那该多好啊。那个安乐也是衰
English
It has been recorded. The Four Hundred Verses says, "For a Bodhisattva who has generated the mind of enlightenment, whether it is virtuous or even non-virtuous, everything will become auspicious, because the mind is the master." It is like this. Second, regarding the appearance of experiences: Yogis cultivate the appearance of experiences in meditative absorption by means of "the appearance of experiences," ordinary yogis generate ordinary appearances of experiences in their minds and cultivate them, and extraordinary yogis generate certainty about the changes that arise from experiences and cultivate them. In the first of these two aspects, the first of the three cultivations of loving-kindness, compassion, and the mind of enlightenment is, as stated in the Engaging in Bodhisattva Deeds, "To strive to benefit beings is called great loving-kindness." Think like this. The first of the three cultivations of loving-kindness towards relatives, enemies, and ordinary people is, now visualize the mother who gave birth to your body right in front of you. This mother first took rebirth in the womb, placing you in a state of leisure and endowment that is difficult to find even with a hundred hardships. Then, for nine or ten months, she endured hunger, avoided harmful behaviors, and relied on favorable offerings. When you came out of the womb, she picked you up with loving-kindness and caution, fed you milk, provided food and drink, wiped away impurities with her hands, and accumulated countless sins, sufferings, and bad names for your own sake. She gave you everything that she had. In short, she nourished your precious body, saved your dying life, and gave you the necessities you lacked. Think that this mother is extremely kind. If you know this, you should repay this benefactor many times over. If you do not repay, there is no one more shameless than you. The Letter to a Student says, "A child in the lap can do nothing, who drank the milk of loving-kindness? Those who rely on leisure and rely on loving-kindness, even if they are very vile, who would be willing to abandon them? Who found the opportunity to settle in the womb? Who picked you up with loving-kindness and caution? Abandoning those afflictions, sufferings, and helplessness, even if they are very vile, who would be willing to leave?" Like this. If you do this to repay kindness, then connecting her with perfect happiness is repaying kindness. Think how wonderful it would be if this mother temporarily met with the happiness of gods and humans, and ultimately met with the happiness of the Buddha. That happiness is also aging.
Chinese
如果未积累善业，则无法获得安乐。如果与安乐之因——善业相遇，那该多好啊！如此思索，并一心专注于身、语、意三门，念诵百遍或千遍等。再次，如前一样思念恩德并念诵等，直到身体汗毛竖立或泪流满面。然后，将父母等亲属观想在前方。心想：这些人现在以亲友的关系对我有恩，不仅如此，在过去世中，他们多次做过我的母亲，轮流做母亲时，像根本的母亲一样对我有恩。如此思索后，如前一样念诵。如此将他们视为根本的母亲，生起并非虚假的慈爱之心时，将直接或间接伤害我的敌人观想在前方。心想：这个人是疯子，失去了自主，不把我当成儿子，现在伤害我，但想到他也是过去世的母亲等，如前一样修慈爱心。然后，将那些尚未成为敌人或朋友，遍布虚空的众生作为观想的对象。《亲友书》中说：“一一自体骨骼聚，等同须弥山王量，母亲之乳 সমুদ্র (samudra, 海洋) जितने (jitane, 多少) ，丸算 संख्या (saṃkhyā, 数字) 难穷尽。”以这种方式，思索每个众生做过无数次的母亲，轮流做母亲时对我有恩等理由，如前一样修慈爱心。第二是悲心。在《入行论》中说：“救护众苦者，大悲心是也。”修悲心有三种：缘众生的悲心、缘法（ཆོས་）的悲心和无缘的悲心。首先是缘众生的悲心：众生曾做过我的母亲，如果她们能与安乐和安乐之因相遇，我会感到高兴。但众生的状态与此相反，实际上遭受三种痛苦的折磨，并且行为不善，这是痛苦之因。想到这些，从内心深处感到可怜，念诵“曾做过我母亲的众生，遭受痛苦的折磨，真是可怜啊！”念诵百遍或千遍。为什么感到可怜呢？因为她们遭受痛苦的折磨而感到可怜。这三种痛苦和痛苦之因——不善
English
If one does not accumulate virtuous deeds, one cannot obtain happiness. If one were to encounter the cause of happiness, virtuous actions, how wonderful would that be! Thinking in this way, focus single-pointedly on the actions of the three doors (body, speech, and mind) and recite hundreds or thousands of times. Again, contemplate their kindness and recite as before, until the hairs of your body stand on end or tears flow. Then, visualize your parents and other relatives in front of you. Think: "These people have been kind to me through their connection as relatives and friends. Moreover, in past lives, they have been my mothers many times. When they took turns being my mother, they were kind to me just like my root mother." After contemplating this, recite as before. When genuine, unfeigned love arises from recognizing them as your root mother, visualize any enemy who harms you directly or indirectly in front of you. Think: "This person is crazy and has lost their autonomy. They do not recognize me as their child and are harming me now, but they were also my mother in a past life." Contemplate this and cultivate loving-kindness as before. Then, take all sentient beings who have not become enemies or friends, pervading the extent of the sky, as the object of visualization. In the "Letter to a Friend," it says: "The heap of bones of each individual is equal to Mount Sumeru. The amount of milk each mother has given is समुद्र (samudra, Skt. ocean) जितने (jitane, Hindi. how much), even if you count the drops, संख्या (saṃkhyā, Skt. number) the earth will not be enough." In this way, contemplate that there is no end to the number of times each sentient being has been your mother, and the reasons why they have been kind to you when they took turns being your mother, and cultivate loving-kindness as before. The second is compassion. In the "Entering the Bodhisattva's Way," it says: "The great compassion that protects all those who suffer." There are three types of compassion to cultivate: compassion focused on sentient beings, compassion focused on dharma, and compassion without focus. The first is compassion focused on sentient beings: Sentient beings have been my mothers. I would be happy if they were to encounter happiness and the cause of happiness. But the state of sentient beings is the opposite of this. They are actually tormented by the three sufferings and engage in non-virtue, which is the cause of suffering. Thinking of this, feel pity from the depths of your heart and recite, "Sentient beings who have been my mothers, tormented by suffering, how pitiful!" Recite this hundreds or thousands of times. Why feel pity? Because they are tormented by suffering, one feels pity. These three sufferings and the cause of suffering—non-virtue
Tibetan
བ་སྤྱོད་པ་དང་བྲལ་ན་ཅི་མ་རུང་སྙམ་པ་དང་། བདག་གི་མ་འདི་རྣམས་དུཿཁ་དང་། དུཿཁའི་རྒྱུ་དང་བྲལ་བར་གྱུར་ཅིག་ཅེས་བརྒྱའམ་སྟོང་ལ་སོགས་པ་བགྲང་ངོ་། །གཉིས་པ་ནི། བདག་གི་མ་འདི་རྣམས་སེམས་ཅན་ནམ་གང་ཟག་གི་བདག་ཏུ་མ་གྲུབ་ཀྱང་མ་རིག་པ་ལས་བདག་དང་སེམས་ཅན་དུ་བཏགས་ཏེ་དུཿཁ་བར་གྱུར་པ་འདི་རྣམས་སྙིང་རེ་རྗེ་སྙམ་དུ་བསམ་པ་ལ་སོགས་པ་སྔར་བཞིན་སྙིང་རྗེ་བསྒོམ་མོ། །གསུམ་པ་ནི། སེམས་ཅན་འདི་དག་རང་བཞིན་གྱིས་བདེན་པར་གྲུབ་པ་མ་ཡིན་ཡང་། གང་ཟག་དང་ཆོས་སུ་བདེན་པར་མངོན་པར་ཞེན་པས་འཁོར་བར་འཁྱམས་ཏེ་དུཿཁ་བ་འདི་དག་སྙིང་རེ་རྗེ་ན་ཞེས་སོགས་སྔར་བཞིན་དུ་བསྒོམ་པའོ། །གསུམ་པ་བྱང་ཆུབ་ཀྱི་སེམས་བསྒོམ་པ་ལ། སྨོན་པ། འཇུག་པ། དོན་དམ་བྱང་ཆུབ་ཀྱི་སེམས་བསྒོམ་པ་གསུམ་གྱི་དང་པོ་ནི། མངོན་རྟོགས་རྒྱན་དུ། སེམས་བསྐྱེད་པ་ནི་གཞན་དོན་ཕྱིར། །ཡང་དག་རྫོགས་པའི་བྱང་ཆུབ་འདོད། །ཅེས་པ་ལྟར་མར་གྱུར་པའི་སེམས་ཅན་འདི་ཐམས་ཅད་དུཿཁ་རྒྱུ་བཅས་ལས་སྒྲོལ་བ་བདག་བུ་ལ་འབབ་སྟེ། མ་མ་ བསྒྲལ་བར་བདག་གཅིག་པུ་ཐར་བར་བྱེད་ན་ཁྲེལ་ལས་འདས་པར་གྱུར་པའི་ཕྱིར་ཏེ། སློབ་སྤྲིང་དུ། ཉེ་དུ་འཁོར་བའི་རྒྱ་མཚོའི་ཁོངས་སུ་ཆུད་གྱུར་པ། །ཀློང་གི་ནང་དུ་ལྷུང་བ་ལྟ་བུར་སྣང་བཞིན་དུ། །སྐྱེ་ཤི་འཕོས་པས་ངོ་མ་ཤེས་པ་དེ་བོར་ནས། །གལ་ཏེ་གཅིག་ཐར་བྱེད་ན་དེ་ལས་ཁྲེལ་བོར་མེད། །ཅེས་སོ། །དེ་དག་སྒྲོལ་བའི་ནུས་པ་རང་ལ་ཡོད་པ་ལྟ་ཅི་སྨོས་ཏེ། ཚངས་པ་བརྒྱ་བྱིན་ཉན་རང་རྣམས་ལ་ཡང་མེད་ལ། འོ་ན་སུ་ལ་ཡོད་ན། སངས་རྒྱས་ཁོ་ན་ལ་ཡོད་པས་བདག་གིས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་དོན་དུ་སངས་རྒྱས་ཀྱི་གོ་འཕང་ཐོབ་པར་བྱ་སྙམ་པ་དང་། སངས་རྒྱས་ཐོབ་ནས་སེམས་ཅན་ཐམས་ཅད་ཐེག་པ་གསུམ་གྱི་སྒོ་ནས་མྱ་ངན་ལས་འདས་པའི་ས་ལ་བཞག་སྙམ་པ་དང་། རིགས་ཅན་གསུམ་ཀའང་རིམ་གྱིས་སྦྱངས་ནས་སངས་རྒྱས་ཀྱི་ས་ལ་དགོད་སྙམ་དུ་བསམ་སྟེ། སྐོམ་པ་ཆུ་འདོད་པ་ལྟ་བུ་སངས་རྒྱས་ལ་འདོད་པའི་འདུན་པ་མ་སྐྱེས་ཀྱི་བར་དུའོ། །གཉིས་པ་ལ། བདག་གཞན་མཉམ་པ་དང་། བརྗེ་བ་བསྒོམ་པ་དང་། དེ་དག་གི་སྤྱོད་པ་ལ་བསླབ་པ་གསུམ་གྱི་དང་པོ་ནི། སྤྱོད་འཇུག་ཏུ། བདག་དང་གཞན་དུ་མཉམ་པ་ནི། དང་པོ་ཉིད་དུ་འབད་དེ་བསྒོམ། ཞེས་པ་ལྟར་ཏེ་ཚུལ་ཇི་ལྟར་ན། གང་ཚེ་བདག་དང་གཞན་གཉིས་ཀ །བདེ་བ་འདོད་དུ་མཚུངས་པ་ལ། །བདག་དང་ཁྱད་པར་ཅི་ཡོད་ན། །གང་ཕྱིར་བདག་ཅིག་བདེ་བར་བརྩོན། །གང་ཚེ་བདག་དང་གཞན་གཉིས་ཀ་།དུཿཁ
Chinese
如果远离恶行不是更好吗？愿我的这些母亲们远离痛苦和痛苦的根源，这样念诵一百遍或一千遍等。第二，我的这些母亲们，虽然没有成立为有情或补特伽罗的自体，但由于无明而执著为我和有情，从而遭受痛苦，想到这些真是可怜啊，像这样如前一样修慈悲。第三，这些有情虽然不是自性成立的，但由于执著人我和法我为实有，所以在轮回中流转，这些痛苦的有情真是可怜啊，等等，如前一样修习。第三，修菩提心，有愿菩提心、行菩提心、胜义菩提心三种，首先是愿菩提心。《现观庄严论》中说：“发心为利他，欲得圆满菩提。” 就像这样，为了救度所有曾经做过母亲的有情众生脱离痛苦及其根源，责任落在了我这个儿子身上。如果母亲们没有被救度，我独自获得解脱，那将是超越了羞耻的事情。如《亲友书》中说：“亲友沉溺轮回海，如堕入深渊之中，生死流转不相识，若舍彼等独自脱，更无过于此之耻。” 是的。更何况自己有救度他们的能力呢？梵天、帝释天、声闻、独觉等都没有这种能力。那么谁有呢？只有佛才有。因此，我为了所有有情众生的利益，一定要获得佛的果位。获得佛果后，要通过三乘之门，将所有有情众生安置于涅槃之地。三种根性者也要次第调伏，安置于佛地。就像口渴的人渴望水一样，直到生起对佛的渴望为止。第二，修自他平等、交换，以及学习它们的行为，这三者中的第一个是，《入行论》中说：“自他平等，应 перво 努力修习。” 就像这样，道理是怎样的呢？当我和他人，都同样 желают 快乐的时候，我和他人有什么区别呢？为什么 только 我才努力获得快乐呢？当我和他人，都
English
Wouldn't it be better to abstain from bad deeds? May these mothers of mine be free from suffering and the cause of suffering, reciting this a hundred or a thousand times, etc. Secondly, these mothers of mine, although they are not established as self-existent beings or persons, but due to ignorance they are attached to self and sentient beings, thereby suffering. Thinking of these beings as pitiful, like before, cultivate compassion. Thirdly, these sentient beings, although they are not inherently established, but because they cling to the reality of persons and phenomena, they wander in samsara, these suffering sentient beings are truly pitiful, etc., cultivate as before. Third, cultivating the mind of enlightenment, there are three types: aspiration, engagement, and ultimate mind of enlightenment. The first is aspiration. The Ornament of Clear Realization states: "The arising of the mind is for the sake of others, desiring perfect and complete enlightenment." Like this, in order to liberate all sentient beings who have been mothers from suffering and its causes, the responsibility falls on me, the son. If mothers are not liberated, and I alone attain liberation, that would be beyond shame. As it says in the Letter to a Friend: "Relatives are submerged in the ocean of samsara, appearing as if fallen into a deep abyss, not recognizing each other due to the shifting of birth and death. If one abandons them and escapes alone, there is no greater shame than this." Yes. What need is there to mention having the ability to liberate them oneself? Brahma, Indra, Hearers, and Solitary Realizers do not have this ability either. Then who does? Only the Buddha has it. Therefore, for the benefit of all sentient beings, I must attain the state of Buddhahood. After attaining Buddhahood, I will place all sentient beings in the state of Nirvana through the three vehicles. The three types of beings will also be gradually tamed and placed on the Buddha's ground. Just like a thirsty person desires water, until the desire for Buddhahood arises. Secondly, cultivating equality and exchange of self and others, and learning their practices, the first of these three is, as it says in the Engaging in Bodhisattva Deeds: "Equality of self and others, should be diligently cultivated from the very beginning." Like this, what is the reasoning? When both I and others, equally desire happiness, what difference is there between me and others? Why do only I strive to attain happiness? When both I and others,