Chinese
将所有善行的根本都献给这些母亲，为了轮回未空之际所有众生的利益而努力。一心想着让所有老母有情都拥有安乐和安乐之因的一切善，这被称为缘众生之慈。虽然在胜义的本体中什么也不成立，但在世俗谛中，依靠这些老母有情，为了我能获得菩提，我必须确定对我有极大恩德的这些母亲们一定有利益。然而，由于不明白一切法连一根头发丝那样真实成立的东西都没有，如同梦幻泡影，执着于错觉显现为真实，以至于做了些不善业，这些人正在体验着无法忍受的痛苦。想着将他们从我执无明中分离出来，指示自证智慧，并将他们安置于菩提道上，这被称为缘法之慈。如此这般，修慈的对境老母有情们，修慈的我和慈爱本身的体性这三者，并非自性成立，而是各自以自性空。空性的光芒不灭，慈爱之心充满，利他之心的本体清晰。并且，远离一切戏论边，安住于无二执的虚空之中，具备自证的庄严，这被称为大慈。也称为无缘之慈。因为要长久地修持它，并使其与自己的心相融合，所以这被称为慈无量。如此，这些对我恩重如山的母亲们，正遭受着不安乐和痛苦的折磨，安住于痛苦之因，并享受着痛苦之果。不善于断除痛苦的方法，也不具备断除痛苦的因缘。由于不依赖具相的上师，这些母亲们就像盲人失去了引导者一样，自己的觉知无法自主，被强烈烦恼所控制，如同疯子一般。因此，造作各种不善业的果报，总的来说是轮回，特别是无法忍受三恶道的痛苦，而感到沮丧。
English
Dedicating all the roots of virtue to these mothers, striving for the benefit of all sentient beings until samsara is empty. To have a single-pointed mind, thinking that all mother sentient beings should possess happiness and all the virtues that are the cause of happiness, is called love focused on sentient beings. Although nothing is established in the ultimate essence, in the conventional truth, relying on these old mother sentient beings, in order for me to attain enlightenment, I must definitely benefit these mothers who have been extremely kind to me. However, not understanding that all phenomena do not have even a hair's breadth of truly established existence, like a dream or illusion, clinging to illusory appearances as real, to the point of committing some non-virtuous deeds, these people are experiencing unbearable suffering. Thinking of separating them from the ignorance of self-grasping, pointing out self-aware wisdom, and placing them on the path to enlightenment, is called love focused on phenomena. Thus, the objects of cultivating love, the old mother sentient beings, the self who cultivates love, and the nature of love itself, these three are not established from their own side, but are empty of self-nature. The radiance of emptiness is unceasing, the mind of love is full, and the essence of altruistic intention is clear. Furthermore, being free from all extremes of elaboration, abiding in the middle of the sky, free from dualistic grasping, possessing the adornment of self-awareness, this is called great love. It is also called unconditioned love. Because it is necessary to cultivate it for a long time and integrate it with one's own mind, it is called immeasurable love. Thus, these mothers who have been so kind to me are suffering from unhappiness and pain, abiding in the cause of suffering, and experiencing the result of suffering. They are not skilled in the methods of abandoning suffering, nor do they possess the conditions for abandoning suffering. Because they do not rely on a qualified lama, these mothers are like blind people without a guide, their own awareness is not independent, and they are controlled by strong afflictions, like madmen. Therefore, the result of committing various non-virtuous deeds, in general, is samsara, and in particular, they are overwhelmed by the unbearable suffering of the three lower realms.
Chinese
啊！在那裡連一個可以依賴的避難所也沒有，痛苦連一剎那的機會都沒有。像河流一樣經歷痛苦的這些母親們，真是可憐啊！ 啊！可憐啊！可憐啊！要這樣想著，並觀修到流下眼淚。像這樣，這些充滿痛苦的母親們，將一切的根源和痛苦視為裝飾。 將無我執為我，將無我執為我，將無常執為常，將痛苦執為快樂。貪戀並執著於今生圓滿的享樂，如同夢境一般。 再次墮入惡道的這些母親們，真是可憐啊！可憐啊！可憐啊！要讓這些眾生脫離一切痛苦啊！這樣想就是緣於有情的慈悲。 這些沒有脫離痛苦的母親們，內心有著強烈的我執。無常連一剎那也沒有在心中生起。即使想要修行，也因為具有顛倒錯亂的實執。 修行也無法成為解脫之道，反而增長了煩惱，生起了傲慢和驕慢。這些母親們，除了再次成為輪迴之因外，別無其他，真是可憐啊！可憐！ 可憐！可憐！像這樣，這些沒有脫離實執的母親們，要讓她們脫離痛苦的根源——實執，並證悟無實。要向她們展示自證的智慧，並完全地辨別一切法。 要讓她們脫離一切痛苦和痛苦之因，並安置於佛的果位啊！這樣想就是緣於法的慈悲。此外，生起慈悲的對象——有情，生起慈悲者——我，以及慈悲的本質，這三者都沒有自性。 由於各自的本性皆空，空性的光芒不間斷的大慈悲心，以及遠離二取，其本性如同虛空一般，這就是無緣的慈悲。這也稱為空性慈悲的精髓，也就是無量慈悲。由於沒有在心中生起這樣的慈愛和慈悲。 因此不了解一切有情都是慈母，將敵人視為朋友，造作惡業。
English
Ah! There is not even one refuge to rely on there, and suffering does not have even a moment's chance. These mothers who experience suffering like a river, how pitiful! Alas! How pitiful! How pitiful! One should contemplate in this way, meditating to the point of shedding tears. Like this, these mothers who are full of suffering, seeing the origin of everything and suffering as ornaments, grasping at selflessness as self, grasping at non-self as self, grasping at impermanence as permanence, grasping at suffering as happiness. Clinging and attached to the perfect enjoyments of this life, which are like a dream, these mothers who again enter the path of the lower realms, how pitiful! How pitiful! How pitiful! May these beings be separated from all suffering! Thinking this is compassion focused on sentient beings. Because these mothers who have not separated from suffering have a strong clinging to self in their minds, impermanence does not arise in their minds even for a moment. Even if they want to practice Dharma, because of the inverted and deluded mind of clinging to truth, the practice of Dharma does not go on the path, and by adding to the afflictions, arrogance and pride arise. These mothers, who have nothing but the cause of samsara again, how pitiful! Pitiful! How pitiful! How pitiful! Like this, these mothers who have not separated from clinging to truth, may they be separated from the root of suffering, clinging to truth, and realize non-truth. Showing them the wisdom of self-awareness, and completely distinguishing all dharmas, may they be separated from all suffering and the cause of suffering, and may they be placed on the ground of Buddhahood! Thinking this is compassion focused on Dharma. Furthermore, the sentient being who is the object of compassion, the self who is the generator, and the nature of compassion, these three are without inherent existence. Because each of their natures is empty, the great compassionate mind in which the radiance of emptiness is uninterrupted, and whose nature is like the sky, free from dualistic grasping, that is called compassion without an object. It is also called the essence of emptiness and compassion, which is also called immeasurable compassion. Because such love and compassion have not arisen in the mind, therefore not knowing that all sentient beings are kind mothers, taking enemies as friends, creating evil deeds.
Tibetan
་པའི་དབང་གིས་འཁོར་བའི་སྡུག་བསྔལ་དཔག་མེད་མྱོང་བའི་མ་འདི་རྣམས་ཀྱི་སྡུག་ བསྔལ་དེ་བདག་གིས་ཁུར། བདག་གི་བདེ་དགེ་ཐམས་ཅད་སེམས་ཅན་ཐམས་ཅད་ལ་ལྡན་ན་རེ་དགའ་ཨང་། མ་འདི་རྣམས་བདེ་བ་ལ་དགོད་པའི་ཕྱིར་དུ། འཁོར་བ་མ་སྟོངས་ཀྱི་བར་དུ། མ་འདི་རྣམས་ཀྱི་སྡུག་ བསྔལ་དང་སྡུག་བསྔལ་གྱི་རྒྱུ་འབྲས། སྡིག་པ་དང་སྡིག་པའི་རྒྱུ་འབྲས་དང་བཅས་པ་བདག་ལ་སྨིན་ནས། མ་འདི་རྣམས་བདེ་བ་ཕུན་སུམ་ཚོགས་པར་གྱུར་ན་རེ་དགའ་སྟེ། བདག་གིས་ལུས་ལོངས་སྤྱོད་ཁ་རྗེ་དབང་ ༄༅། །ཐང་དུས་གསུམ་གྱི་དགེ་རྩ་དང་བཅས་པ། མ་འདི་རྣམས་ཀྱི་དོན་དུ་བཏངས་ནས། རང་གི་ཞི་བདེ་སྐད་ཅིག་ཀྱང་མི་བསྒྲུབ་པར། ལུས་སྲོག་ལ་བལྟོས་པ་མེད་པར་སེམས་ཅན་གྱི་དོན་བྱས་ ནས༑ མ་འདི་རྣམས་བདེ་བ་དང་བདེ་བའི་རྒྱུ་མཐའ་དག་དང་ལྡན་པར་བྱའོ་སྙམ་པའི་དགའ་བ་བསྒོམ་པར་བྱ་སྟེ། དེའང་སེམས་ཅན་ཐམས་ཅད་དང་། སྒོས་སུ་གནོད་བྱེད་དང་། དེ་རྣམས་ཀྱི་དོན་གྱི་ཕྱིར། བདག་ལ་ན་ཚ་སྡུག་བསྔལ་རྐྱེན་དགྲ་བགེགས་གང་བྱུང་ཡང་སེམས་ཞུམ་པ་མེད་པར། སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡུག་བསྔལ་དེ་བདག་ལ་སྨིན་ནས་བདག་སྡུག་བསྔལ་འདི་ལྟ་བུ་དང་ལྡན་པ་ཡང་རེ་དགའ། སེམས་ ཅན་སྡུག་བསྔལ་ཅན་དེ་རྣམས་སྡུག་བསྔལ་དང་བྲལ་ནས། བདེ་བ་ཁྱད་པར་ཅན་ལ་གནས་པར་གྱུར་པ་འདི། དེ་བས་ཀྱང་རེ་དགའ་སྙམ་པའི་བློ་ཐུན་མོང་མ་ཡིན་པ་ཞིག་འབྱུང་བར་བྱེད་དགོས་པ་ཡིན། དེ་ལྟ་བུའི་ དགའ་བ་དེ་ཕྱོགས་རིགས་ཅན་དུ་མ་ཤོར་བ་གལ་ཆེ་བ་དང་། དེ་ཐམས་ཅད་ཀྱང་བདེན་འཛིན་མེད་པའི་རྨི་ལམ་སྒྱུ་མ་ལྟ་བུར་ཤེས་པ་ལ་དགའ་བ་ཚད་མེད་ཟེར་བ་ཡིན་ནོ། །དེ་ལྟར་བྱམས་པ་དང༌། སྙིང་རྗེ་དང༌། ། དགའ་བ་གསུམ་གྱི་སྒོ་ནས་སེམས་ཅན་ལ་ཕན་གདགས་པའི་སེམས་བརྩེ་བ་ཆེན་པོས་སེམས་ཅན་ལ་ཆགས་པ་ཆེན་པོ་ཡོད་པའི་སེམས་དེ་ཕྱོགས་རིགས་མེད་ན། ཐེག་ཆེན་གྱི་སེམས་བསྐྱེད་ཡིན་ཡང་། ཆགས་པའི་ སེམས་བརྩེ་བ་ཅན་རང་ཉིད་ཀྱང་། རང་ཉིད་ཀྱི་ངོ་བོས་སྟོངས་པས་སྟོང་པ་ཉིད་ཆགས་པ་མེད་པའི་ངོ་བོ་ཉིད་དེ་ལ། མ་ཆགས་མི་ཆགས་ཆགས་པ་མེད་པར་བྱས་ནས། སེམས་ལ་གང་ཤར་བ་དེ་བཞིན་དུ་གང་གིས་ གཡོ་བ་མེད་པ་དེ་ཉིད་སྟོང་པའི་རང་གཤིས་ཀྱི་སྟེང་དུ་བཞག་པ་ལ། ཕན་སེམས་ཀྱིས་སེམས་ཅན་ལ་ཆགས་པའི་བློ་དུང་ངེ་བ་དེ་ཞི་ནས། ཆོས་ཉིད་རང་གཤིས་སུ་འགྲོ་བ་ཞིག་འོང་བ་ལ་བཏང་སྙོམས་ཟེར་བ་ཡིན་པ་ དང་༑ སེམས་ཅན་ཐམས་ཅད་འཁོར་བའི་སྡུག་བསྔལ་ལས་སྒྲོལ་བའི་ཁུར་ཆེན་པོ་བདག་གཅིག་
Chinese
因业力所致，饱受轮回无量痛苦的这些母亲们的痛苦，由我来承担。我的所有安乐善行，如果所有众生都能拥有，那该多好啊！为了让这些母亲们在安乐中欢笑，直到轮回未空之际，这些母亲们的痛苦和痛苦的因果，罪恶和罪恶的因果都成熟于我，如果这些母亲们获得圆满的安乐，那该多好啊！我将身、受用、口才、权势，连同过去、现在、未来三时的一切善根，都为了这些母亲们的利益而施舍。不为自己谋求片刻的安宁，不顾惜身体性命，为了众生的利益而努力。要修持这样的欢喜心：愿这些母亲们具足安乐和安乐之因。特别是为了所有众生，尤其是加害者，以及他们的利益。 无论我遭受疾病、痛苦、逆境、敌人、魔障，都不灰心丧气。愿所有众生的痛苦都成熟于我，我能拥有这样的痛苦也感到高兴。那些受苦的众生脱离痛苦，安住在殊胜的安乐之中，这比什么都更令人高兴，要生起这样一种与众不同的心。重要的是，这样的欢喜心不要落入宗派偏见，并且要了知这一切都如无实执的梦幻泡影，这就被称为无量欢喜。如是，通过慈爱、悲悯和欢喜这三种方式，以大慈悲心利益众生，如果这种对众生怀有极大爱恋的心没有宗派偏见，那就是大乘菩提心。然而，怀有爱恋之心的自身，也因自性空性而空无，在这种无有执着的自性之中，不执着、不生执着、无有执着，对于心中所显现的一切，都如实安住，不为任何事物所动摇，这便是安住在空性的自性之上。以利他之心对众生怀有的爱恋之情逐渐平息，转变为法性自性，这就叫做舍。并且，独自承担着将所有众生从轮回痛苦中解脱出来的重任。
English
May I take upon myself the suffering of these mothers who, due to the force of karma, experience immeasurable suffering in samsara. How wonderful it would be if all beings could possess all my happiness and virtue! For the sake of these mothers laughing in happiness, until samsara is not empty, may the suffering and the causes and effects of suffering, the sins and the causes and effects of sins of these mothers ripen upon me. How wonderful it would be if these mothers were to attain perfect happiness! I give away my body, possessions, eloquence, power, along with all the roots of virtue of the three times, past, present, and future, for the sake of these mothers. Without seeking even a moment of peace for myself, without regard for body or life, I will work for the benefit of sentient beings. We should cultivate the joy of thinking: May these mothers possess happiness and all the causes of happiness. This is for the sake of all sentient beings, especially those who harm us, and for their benefit. No matter what sickness, suffering, adversity, enemies, or obstacles I encounter, I will not be discouraged. May the suffering of all sentient beings ripen upon me, and I am happy to have such suffering. May those suffering beings be free from suffering and abide in extraordinary happiness; this is even more joyful. We must generate such an extraordinary mind. It is important that such joy does not fall into sectarian bias, and that we know that all of this is like a dream or illusion without true clinging. This is called immeasurable joy. Thus, through the three doors of loving-kindness, compassion, and joy, with great love, benefiting sentient beings, if this mind that has great attachment to sentient beings has no sectarian bias, it is the Bodhicitta of the Great Vehicle. However, the loving mind itself is also empty due to its own nature being emptiness. In this nature of non-attachment, not clinging, not generating clinging, without clinging, whatever arises in the mind, abiding as it is, without being moved by anything, this is abiding on the nature of emptiness. The attachment to sentient beings with altruistic intention gradually subsides, transforming into the nature of Dharma, which is called equanimity. And, alone, I bear the great responsibility of liberating all sentient beings from the suffering of samsara.