殊胜解说之甘露海 · 菩提心

Then someone came to visit me, and I mentioned to him that by not taking refuge I had not a single upheaval but by taking refuge the upheavals were abundant. I asked him, "What does that mean?" He replied, "Whoever has the potential to practice dharma, to engage in virtue, and to take refuge will have upheavals that the maras cannot bear or ignore. Those who are unable to take refuge are not worthy of being distracted by the maras' upheavals." That is what he told me.

后来有人来看我，我告诉他：不皈依时，没有一次违缘；皈依之后，违缘却很多。我问他：“这是什么意思？”他回答：“凡有能力修法、行善、皈依者，都会遇到魔众无法容忍或忽视而引起的违缘。无力皈依者，还不值得诸魔以违缘来散乱他。”他这样告诉我。

If one supplicates the Triple Gem according to their wishes, there will certainly be accomplishment. For myself since then, when upheavals do not occur, I always emphasize refuge; and when unable to sever them, I also emphasize refuge. [Refuge] is the source for all qualities to emerge according to one's wishes.

若依三宝意愿而祈请，必定会有成就。从那以后，对我而言，违缘不出现时，总是着重皈依；无力斩断违缘时，也着重皈依。〔皈依〕是一切功德如愿生起之源。

So, it is as taught.

如是所教。

Whoever takes refuge in the undeceiving source that is the unsurpassed source of protection, the sacred Triple Gem, and relies upon this protection with single-pointed faith will come to know the source of all positive qualities.

谁皈依不欺诳的源头—— 无上的保护之源、神圣三宝， 以专一信心依靠这一保护， 便会了知一切善妙功德之源。

Hence, these are the verses that summarize the section.

以上是本节的总摄偈。

3.2.1.1.3.2 Bodhichitta This has two parts: I The way of understanding the meaning of bodhichitta 2 The way of training in bodhichitta Second, the cultivation of the bodhichitta is as follows:

3.2.1.1.3.2 菩提心 3.2.1.1.3.2 Bodhichitta

此分二部分：

1. 了知菩提心之义的方法
2. 修习菩提心的方法

第二，发起菩提心如下：

Phet! I promise to liberate all beings from the ocean of existence. All sacred supreme objects of refuge, bear witness. Through my training to

Phet！我承诺将一切众生从三有大海中解脱。诸神圣殊胜皈依境，请为我作证。愿通过修习发起——

* grog phon

脚注a：grog phon。

As taught, saying phet serves as a reminder for the visualizations and to cultivate the awakened mind. The awakened mind is cultivated with the promise to liberate all limitless beings as vast as space from the great ocean of cyclic existence. Requesting all the supreme victors and their heirs, who are the sacred objects of refuge, to bear witness: if refuge and bodhichitta are practiced simultaneously, then the previously mentioned field of refuge serves as the witness for the cultivation of bodhichitta. The way to accomplish this is to think, "Through my training to cultivate aspirational bodhichitta followed by practical bodhichitta, will accomplish the conduct of the victors and their heirs. By vowing to accomplish the state of fully enlightened buddhahood, one must maintain all the vows and trainings. By placing all beings of the three realms in the state of unsurpassed perfect buddhahood, make the prayer, "May I attain the glorious potential to empty the depths of samsara." For this, there are two: the way of understanding the meaning of bodhichitta and the way of training in bodhichitta.

如是所教。念phet，是提醒自己观想及发起觉悟心。发起觉悟心，就是承诺将如虚空般无量的一切众生，从广大轮回海中解脱。祈请一切殊胜诸佛及其法子——神圣皈依境——作证：若皈依与菩提心同时修持，那么，前述皈依境就为发菩提心作证。成办之法，是思惟：“通过修习愿菩提心，继而修习行菩提心，我将成就诸佛及其法子的行为。”既立誓成就圆满佛果，就必须守护一切誓戒与学处。愿将三界一切众生安置于无上圆满佛果，发愿：“愿我获得穷尽轮回深渊的光荣力量。”

此分二部分：了知菩提心之义的方法，以及修习菩提心的方法。

3.2.1.1.3.2.1 Way of Understanding the Meaning of Bodhichitta For the first, the Ornament of Clear Realization describes this:

3.2.1.1.3.2.1 了知菩提心之义的方法 3.2.1.1.3.2.1 Way of Understanding the Meaning of Bodhichitta

关于第一，《现观庄严论》说明：

Cultivating bodhichitta is for the benefit of others and involves the wish to attain the state of fully perfected buddhahood.

发菩提心，是为了他人的利益，并希求成就圆满佛果。

So, bodhichitta means focusing on the welfare of sentient beings with the wisdom and sincerity to attain the state of fully perfected buddhahood.

因此，菩提心，就是以智慧与真诚，专注有情之利，希求成就圆满佛果。

To expand on that, there are two implications. First is the implication that one is intending to place all sentient beings in the transcendent state of nonabiding, fully enlightened buddhahood, free from all obscurations. Hence, to think in this way is to pursue the purpose of others or to intend to benefit others through compassion. Then, thinking, "I too must accomplish all aspects of the unsurpassed state of omniscience," one pursues the goal of enlightenment or the intention to attain perfect awakening through prajña. It is taught that these two are required.

进一步说，其中含有两重意义。第一，是意欲将一切有情安置于远离一切障碍、超胜而不住的圆满佛果。这样思惟，就是追求他人的目的，或以悲心利益他人的意愿。随后思惟：“我也必须成就无上一切智的一切方面。”这就是追求觉悟的目标，或以般若希求圆满觉醒的意愿。教导说，这两者都不可缺少。

Concerning the tradition of chöd, as mentioned before, there are eight principal objects to cultivate bodhichitta toward. Especially, one should take as the objects of compassion the harm-doing spirits and demonic forces. In the Gathering of Precious Qualities, it states:

关于断法传统，如前所述，发菩提心有八类主要所缘。尤其应以作害精灵与魔众为悲心所缘。《宝德集》中说：

LINGPA'S CHÖD Even when dreaming, if the sentient beings who dwell in the three lower realms are witnessed, then at that moment one should pray to sever the continuity of their negativity.

即使梦中见到住于三恶趣的有情，也应在那一刻，发愿斩断他们恶业的相续。

Thus, and the quote continues:

如是，引文继续说：

A bodhisattva who connects with this for a long time will be able to liberate gods and humans and the beings of the three lower realms.

长久与此相应的菩萨，能令天、人及三恶趣众生解脱。

So, it is as taught. By familiarizing with how the bodhisattvas cultivate loving kindness and compassion for the sentient beings of the lower realms, even in dreams such actions are made possible.

如是所教。熟习菩萨如何对恶趣众生发起慈悲，即使在梦中，也能作出这样的行为。

Reference to all spirits and demonic forces refers mainly to the classes of pretas and animals. From beginningless time, there has been a connection with them as one's parents and loved ones. Saying "gods, humans, and beings of the lower realms" refers to the beings of the six classes in general and especially to the eight objects for cultivating compassion [in chöd practice]. Those who dwell in the lower realms are mainly the spirits and demonic forces as revealed by the quote. The reason for this is that those spirits and demonic forces are generally afflicted by passions and specifically by harmful thoughts and hatred such that their negative karmic accumulations mature as various types of tormented behavior.

所谓一切精灵与魔众，主要指饿鬼与旁生类。从无始以来，他们曾与自己有父母、亲爱之人的关系。所谓“天、人及恶趣众生”，一般指六道有情，特别指〔断法修持中〕培养悲心的八类所缘。依引文所示，住于恶趣者，主要就是精灵与魔众。其原因是，这些精灵与魔众普遍被烦恼困扰，尤其为害心与嗔恨所扰，其恶业积集便成熟为种种受苦的行为。

The result concurrent with the cause is that they are always obsessed with harmful thoughts toward others and pursue them only in order to consume their flesh and blood. Hence, in their future rebirths, they will again be born in the lower realms, such as the hells, where they will accumulate negativity unceasingly without refuge or protection. It is, therefore, necessary to tame them through maintaining only love and compassion toward them. These are the reasons why they are the primary objects of compassion.

等流果使他们恒常沉迷于损害他人的念头，追逐他人，只为吞食其血肉。因此，在未来受生中，他们还会投生地狱等恶趣，无止境地积集恶业，无依无怙。故须唯以慈爱与悲悯摄持，调伏他们。这就是他们成为主要悲心所缘的原因。

In the Four-Hundred Stanzas, it states:

《四百论》中说：

Toward an ailing child, a mother will feel particular sense of heartfelt concern. Likewise, the bodhisattvas will have surpassing loving kindness toward those who are the lowly ones.

母亲对于患病的孩子，会有格外深切的关怀；同样，菩萨对于卑微者，也具有更为深切的慈爱。

Thus, it is taught that all bodhisattvas feel surpassing loving kindness toward those beings that are disadvantaged and tormented by suffering.

因此教导说，一切菩萨，对于处境不利、为苦逼恼的众生，怀有格外深切的慈爱。

To elaborate upon this, there are two divisions: aspirational and practical [bodhichitta]. In Resting the Mind in Repose, it states:

进一步阐明，〔菩提心〕分为愿与行两类。《心性休息》中说：

Cultivating the bodhichitta is based on the wish that immeasurable beings may attain the state of perfectly pure buddhahood. That involves

发菩提心，以愿无量众生成就完全清净的佛果为基础。其中包括——

So, by recognizing the general characteristics for cultivating the bodhichitta, there are the two distinctions of the aspiration and the practical application. From the perspective of the intention, the wish to attain perfected buddhahood for the welfare of others is the aspirational mind. Through application, based on complete engagement, the bodhichitta that actually engages in conduct is the practical intention. This is indicated through both the wish to embark and the actual journey itself. That is relative bodhichitta.

本页原注

因此，认识发菩提心的一般特征，可分为希愿与实际行持二者。从意乐而言，为利他而希求圆满佛果，是愿心；通过实践，完全投入而真正付诸行为的菩提心，是行的意乐。这以想出发与真正旅行两者来表明。此为世俗菩提心。

本页原注

Absolute bodhichitta is the pure dharmata nature of phenomena like space, the wisdom that directly realizes the nature of emptiness. In the sutra Cultivating the Bodhichitta according to the Mahäyana, it states:

胜义菩提心，是如虚空般清净的法性，是直接证悟空性本性的智慧。《大乘发菩提心经》〔脚注a〕中说：

The bodhisattva Käshyapa requested, "O Bhagavan! How is the bodhichitta cultivated?" The Buddha responded, "All spacelike phenomena have no characteristics, yet are perfectly pure as primordial clear light. 'That is called 'bodhichitta'. In harmony with that, to cultivate the precious state of mind that has never before been cultivated is referred to as 'arousing bodhichitta." Thus, it is as taught.

迦叶菩萨问：“薄伽梵！如何发菩提心？”佛回答：“如虚空的一切诸法，虽无相，却以本初明光而完全清净，这称为‘菩提心’。与此相应，发起从未曾发起的珍贵心境，便称为‘发菩提心’。”

如是所教。

To directly realize this, becoming familiar with the meaning of emptiness from the onset is the practice of chöd. As previously described, emptiness is inclusive within the training of these two states of bodhichitta.

为直接证悟此义，从开始便熟习空性之义，就是断法的修持。如前所述，空性含摄于这两种菩提心的训练之中。

3.2.1.1.3.2.2 Way of Training in Bodhichitta This has four parts: I From the perspective of the seven upadeshas based on cause and result 2 From the perspective of the four immeasurable qualities 3 By exchanging self for others 4 Through the activity of sending and receiving virtue and negativity Second, the way of training the mind has four parts: training from the perspective of the seven upadeshas based on cause and result, training from the perspec

3.2.1.1.3.2.2 修习菩提心的方法 3.2.1.1.3.2.2 Way of Training in Bodhichitta

此分四部分：

1. 依因果七种窍诀而修
2. 依四无量功德而修
3. 自他交换
4. 通过施送善与纳受恶的行为而修

第二，修心的方法有四部分：依因果七种窍诀而修，依——

chang chub tu sem kyed pa tekpa chenpot do (byang chub tu sems bskyed pa theg pa chen poi mdo)

脚注a：chang chub tu sem kyed pa tekpa chenpö do（byang chub tu sems bskyed pa theg pa chen po’i mdo）。

3.2.1.1.3.2.2.1 From the Perspective of the Seven Upadeshas Based on Cause and Result First, the perspective of the upadesha is according to the intent of the paramitä tradition. The Gathering of Precious Qualities states:

本页原注

3.2.1.1.3.2.2.1 依因果七种窍诀而修 3.2.1.1.3.2.2.1 From the Perspective of the Seven Upadeshas Based on Cause and Result

第一，依此窍诀，是遵循波罗蜜多传统的密意。《宝德集》说：

本页原注

In this vehicle of the Buddha, there are those who aspire toward renuncation and those who recognize all beings to be equal as one's parents. Tame them through the mind of benefit and love.

在此佛乘中，有希求出离者，有认识一切众生与自己父母平等者。以利益与慈爱之心调伏他们。

Thus, it is as taught. Saying "in this vehicle of the Buddha" indicates the cultivation of bodhichitta, and saying "recognize all beings to be equal" indicates the way of initially establishing the mind of equanimity. Saying "recognize all beings as one's parents" indicates recognizing them as parents, recalling their kindness, and then wishing to repay that as the three [steps]. These three come about by making these distinctions concerning knowing how to cultivate this recognition. Saying "the mind of benefit" indicates compassion and saying "the mind of love" indicates love. Saying to "tame them" indicates that the taming involves actually engaging in this practice and taking on the full responsibility for doing so.

如是所教。所谓“在此佛乘中”，表示发起菩提心；所谓“认识一切众生平等”，表示最初建立平等心的方法；所谓“认识一切众生为父母”，表示认知他们为父母、忆念其恩、继而愿报其恩这三个〔步骤〕。这三者，是通过辨别如何培养这一认识而生起的。“利益之心”表示悲心，“慈爱之心”表示慈心。“调伏他们”，表示这一调伏，包括真正投入此修持，并承担全部责任。

Likewise, it states in the Intermediate Mother:

同样，《中品般若》〔脚注a〕中说：

One must see beings with an attitude of equanimity.

应以平等心看待众生。

The quote continues:

引文接着说：

One must see beings with an attitude of love; one must see all sentient beings with an attitude of wishing to benefit them; and in the presence of all sentient beings, one must recognize them to be one's mother.

应以慈心看待众生；应以愿利益他们之心，看待一切有情；在一切有情面前，应认知他们为自己的母亲。

So, it is as taught. For this, there is the cultivation of striving to benefit others and striving to achieve the state of enlightenment.

如是所教。其中有希求利益他人与希求成就觉悟二者。

First, the necessity to initially set forth the basis for striving to benefit others is like the example of how it is uncomfortable to place a bed on an uneven surface. If the mind of attachment and aversion toward sentient beings is not dealt with,

首先，最初必须建立希求利他的基础，就像将床置于不平地面，会不舒适一样。若不处理对于众生的贪嗔之心，——

3 yüm bar ma (yum bar ma, panchavimshatisähasrikäprajnapäramità); intermediate-length Prajnäpäramità

脚注a：yüm bar ma（yum bar ma，panchavimshatisāhasrikāprajñāpāramitā）；中等篇幅的《般若波罗蜜多》。

Then, imagine a cherished one and induce attachment toward them, thinking, "Although this person benefits me now, in previous lifetimes he or she has been my enemy; and because of having inflicted harm upon me, just hearing his name incites unbearable terror." There were many times that such feelings occurred, and it is uncertain as to whether this will continue in the future; so arrest the mind of attachment by deciding it is baseless.

然后，观想一位珍爱的人，对其生起贪著，思惟：“虽然此人现在利益我，但在过去生中，他或她曾是我的仇敌；因曾加害于我，只要听到其名字，便会引发难以忍受的恐惧。”这种感受曾多次发生，未来是否还会继续，也不确定。因此，判定贪著无有根据，从而止息贪著之心。

Then, imagine an enemy, thinking, "Even though this person is harming me now, in countless lifetimes he has been my cherished loved one who has brought me benefit. In fact, without this person, I was unable to live for even a moment; and likewise without me he would have suffered unbearably." There were many times that such feelings occurred, and it is uncertain as to whether this will occur in the future; so there is no reason to feel aversion. In this way, these preconceptions are arrested.

接着，观想一位仇敌，思惟：“虽然此人现在加害于我，但在无数生中，他曾是我珍爱的亲人，给过我利益。事实上，没有此人，我甚至片刻也无法活下去；同样，没有我，他也会痛苦不堪。”这种感受曾多次发生，未来是否还会出现，也不确定，所以没有嗔恶的理由。如此止息这些成见。

Then, by imagining both relative and enemy, arrest attachment and aversion by thinking as just described. Like before, consider all sentient beings and the concepts of attachment and aversion will be arrested. Follow this with the practice of cultivating the attitude of equanimity.

随后，同时观想亲人与仇敌，依刚才所说而思惟，止息贪嗔。如前，对一切有情作此思惟，贪嗔分别便会止息。继而修习平等心。

Given that it is necessary to establish a warm, positive feeling toward all living beings, there are three ways to do so. [First,] recognizing they have been one's mother is as follows. Bringing one's mother of this life to mind, not only has she been your mother for this life but also in many previous lives. It is taught that Buddha's mother of that life had been his mother in many previous lives. It is also explained to be the same situation for everyone else. This is the undeniable speech of the Buddha.

由于必须对一切有情生起温暖、善意的感受，有三种方法可以做到。〔第一〕知母如下：忆念今生的母亲，她不只今生是你的母亲，在许多过去生中，也曾是你的母亲。教中说，佛今生的母亲，在许多过去生中，也曾为其母；其他一切人的情形，也同样如此。这是佛无可否认的言教。

Given that samsara is beginningless, so are lifetimes. Based on that, in samsära it cannot be said there is a particular rebirth that has never been taken or a certain place that has never been visited. In the womb of each and every living being, we have been reborn countless times; so that is why one can decide that this life's mother has been a mother to you many countless times. Then, meditate in this same way by gradually thinking of your father, relatives, friends, those who are neutral including enemies, and finally all sentient beings.

因为轮回无始，生命亦无始。因此，在轮回中，不能说有某种受生从未经历，或有某处从未去过。我们曾无数次在每一位有情的胎中受生，因此可以确定，今生的母亲，曾无数次是你的母亲。随后，逐渐思惟父亲、亲属、朋友、中间人乃至仇敌，最终思惟一切有情，以同样方式禅修。

LINGPA'S CHÖD [Second,] recalling their kindness is as follows. Imagine your mother and how she held you in her womb for ten months ignoring her own comfort, hunger, thirst, and so forth. Everything she did was for the welfare or protection of her child. Giving you a body and mind endowed with a precious human rebirth was her first act of kindness. Then after giving birth, she placed you on a soft surface, lovingly cuddled, and gazed upon her baby with compassion. She welcomed you into the world with a joyful smile and gently spoke to you by calling out your name. She warmed you next to her body and gave you her succulent milk, feeding you from her own tongue, and wiping away your mucous. She cleaned your bottom with her bare hands and protected you from the fear of fire, flood, ravines, and the like. She would prefer her own illness over your getting sick and would die in place of you if need be. These are her intermediate acts of kindness.

[第二，]念恩如下。观想母亲：她不顾自己的安适、饥渴等，十月怀胎，将你护持在腹中。她所做的一切，都是为了孩子的利益或保护孩子。给予你具足珍贵人身的身心，是她最初的恩德。生下你后，她将你安置在柔软之处，慈爱地抱着你，以悲悯的目光凝视婴儿。她欢喜微笑，迎接你来到世间，温柔地唤着你的名字。她让你贴着自己的身体取暖，以甘美的乳汁哺育你，用自己的舌头喂食，为你擦去鼻涕。她亲手清洁你的臀部，保护你免受火、水、深谷等怖畏。她宁愿自己患病，也不愿你生病；若有必要，甚至愿意代你而死。这些是她中间的恩德。

Once you became an adolescent, she taught you whatever she knew concern- ing how to eat, behave, and the like without concern for herself. If necessary, she was even willing to ignore her own accumulations of negativity, suffering, slander, and all hardships as she worked to sustain you by acquiring money to supply you with food and clothing. When you were hungry and thirsty, she gave you food and drink; and when you were cold, clothes; and when needy, money, without holding back. These were the later acts of her kindness.

你长成少年后，她毫不顾惜自己，把所知道的饮食、举止等一切教给你。为了挣钱供给你的衣食，养活你，必要时她甚至甘愿不顾自己积集罪业、承受痛苦、遭受诽谤以及种种艰辛。你饥渴时，她毫无保留地给予饮食；你寒冷时，给予衣服；你贫乏时，给予钱财。这些是她后来的恩德。

In short, whatever she knew and whatever she was capable of doing was for your benefit to bring you happiness. She always protected you from harm and strife. Thinking about these acts, this kindness is not only limited to just this life but extends to whenever she has been your mother. Meditate that her kindness has been extremely great. Then, bring your father and the others to mind in suc- cessive order and recall how, whenever he has been your father, his care for you was like this. [Third,] repaying this kindness is as follows. Imagine your mother and that this dear mother who has shown great kindness has become disturbed by the demonic force of the passions and lacks the foresight to even see the path that leads to happier states of rebirth or liberation. Blinded, she has no teacher lead- ing her to higher realms of enlightenment. Every moment she is tormented by her negative ways. Generally, she is wandering in samsara; and in particular, she will wander through the lower realms. Lost in the prison of the three types of suffering, of course she will expect her child to save her for, if not, who else would it be? If this responsibility does not fall on your shoulders, then where will it fall? That is why one simply must take care of her.

总之，她所知道、所能做到的一切，都是为了利益你，使你快乐。她始终保护你免受伤害与争斗。思惟这些行为：这样的恩德并不限于今生，而是遍及她每一次曾为你母亲之时。应修习她的恩德极其深重。然后依次忆念父亲等人，思惟每当他曾为你的父亲时，也都如此照顾你。

[第三，]报恩如下。观想母亲：这位对自己恩重如山的慈母，如今被烦恼魔力扰乱，缺乏远见，连通往善趣或解脱的道路也看不见。她如同盲人，没有导师引领她趋向更高的觉悟境界。每一刹那，她都被自己的恶行所折磨。总的说来，她流转轮回；特别而言，她将漂泊于恶趣。她迷失在三苦的牢狱之中，自然期望自己的孩子来救她；否则，还能指望谁呢？这份责任若不落在你肩上，又会落在谁身上？因此，自己实在必须照顾她。

Even though benefiting her through food, drink, monetary assistance, and so forth is a way of accumulating merit- given that this mother herself has pre- viously attained the state of a Brahma and a chakravartin monarch- -no matter how much she enjoyed the status and wealth of those material things, there was no stability, which is why she has become who she is now. No matter how abun-

虽然以饮食、财物等帮助她，是积集福德的方法，但这位母亲自身过去也曾获得梵天和转轮王的地位。无论她曾如何享有那些物质的权势与财富，都不能长久，所以才成为如今的样子。不论她曾享有多么丰盛的——

Next, for the actual cultivation of the mind that strives to benefit beings, there are three stages, beginning with the meditation upon love. Imagine your own mother to be actually suffering from poverty and other such difficulties. If that is not effective, then by bringing your mother into consideration: know that she is subject to the suffering of change and compounded suffering, and due to that she is presently tormented by all aspects of the suffering of suffering. Needless to mention taintless happiness, she does not even have a chance for ordinary exhaustible happiness.

其次，实际修习致力利益众生之心，有三个阶段，首先是修慈。观想自己的母亲确实正受贫穷等困苦。如果这样还不起作用，就将母亲放在心上，认识到她受制于坏苦与行苦，并因此正在遭受苦苦的一切折磨。无漏的快乐自不待言，她甚至连普通而终将耗尽的快乐也无缘获得。

At present, she occasionally thinks she is happy, yet-like sprinkling cool water upon an open boil- that glimpse of happiness is short-lived as once again it brings on more misery. Hence, her experiences never really depart from the suffering of change. Thinking, "There is never any everlasting happiness," con- sider how limited her happiness really is. Think, "If only my dear mother could truly find contentment. May she find happiness. I must make sure that she does." Repeat this many times. Then, mentally imagine that you send her various states of well-being and gradually apply the same way of thinking to your father and others as before.

眼下，她偶尔以为自己快乐，然而，这一瞥快乐就像在敞开的疮口上洒些凉水，转瞬即逝，随后又引来更多痛苦。因此，她的经历从未真正离开坏苦。思惟：“从来没有永恒的快乐。”想一想，她的快乐是何等有限。应想：“但愿我亲爱的母亲真正得到安乐！愿她获得快乐！我必须使她获得快乐！”反复这样思惟。然后，在心中观想将种种安乐送给她，并像前面一样，逐渐将同样的心运用于父亲等人。

The meditation on compassion is to imagine that your dear mother is actu- ally suffering. Once again, consider that this has come about due to her having produced the causes to be tormented at present. Then think, "If only my dear mother could be free from her sorrow. May she be free from it. I must make sure that she is," and repeat this many times until you mentally receive her suffering. After this, meditate on your father and gradually the others.

修悲，是观想慈母正在受苦。再次思惟：这是因为她过去造作了如今受苦的因。然后想：“但愿我亲爱的母亲远离忧苦！愿她远离忧苦！我必须使她远离忧苦！”反复如此，直到在心中领受她的痛苦。然后修习父亲，并逐渐及于其他人。

The exceptional attitude involves imagining your mother in front of you and thinking about how much she suffers and how limited her happiness is. Then make the wish, "I must ensure that she is free from misery and placed in a state of true contentment." Commit yourself to this. Repeat this verbally many times, and then apply this same attitude to your father and gradually the others like before.

增上意乐，是观想母亲在面前，思惟她的痛苦何等深重，快乐何等有限。随后发愿：“我必须使她远离苦恼，安置于真正安乐之中。”为此承担责任。多次出声重复，然后像前面一样，将同样的心运用于父亲，逐渐及于其他人。

Second is the cultivation of the mind that aspires to attain awakening as fol- lows. One should think, "A commitment such as this [i.e., liberating all beings] cannot be kept as long as I remain in my present state; but if I attain fully per- fected buddhahood, then I can accomplish this. This must be attained. Not only that, even in order to help myself, the state of buddhahood must be attained." Contemplate this.

第二，修习希求证得觉悟之心，如下。应想：“只要我还处于目前的状态，就无法履行这样的承诺[即解脱一切众生]；但若我成就圆满佛果，就能做到。因此必须证得佛果。不仅如此，即使只为利益自己，也必须成就佛果。”如此思惟。

LINGPA's CHÖD To expand upon this, each light ray that emanates from the Buddha's käya has the capacity to lead countless beings to liberation. Even with each branch of enlightened melodious speech, the answers that fulfill each being are heard. From the all-engaging enlightened mind of omniscience and unbiased loving kind- ness, enlightened deeds are spontaneously accomplished; and even in a single instant, the purpose of all sentient beings can be inconceivably fulfilled. Hence, from the perspective of recalling the qualities of enlightened body, speech, and mind with inspired faith and an intensely motivated aspiration, think, "I must attain the state of fully perfected buddhahood for the purpose of all sentient beings. May this occur! I will do whatever it takes to achieve this." Thinking in this way, recite the words.

进一步说，从佛身发出的每一道光，都有能力引导无数众生解脱。乃至佛陀妙音语的每一种分支，都能让每位众生听到满足其所求的答复。遍知、平等慈爱的佛意普遍运作，任运成办佛行事业；即使仅在一刹那，也能不可思议地圆满一切有情的利益。因此，从忆念佛陀身、语、意功德的角度，以受启发的信心和强烈发起的希愿，思惟：“为了一切有情，我必须成就圆满正等觉的佛果。愿能如此！为成办此事，我愿尽一切所能。”如此思惟，并念诵这些文句。

This training with these seven upadeshas128 is found in the great teaching lineage of Atisha and has been included here according to the speech of many authentic scholars.

这七种教授的修习〔尾注128〕，见于阿底峡的广大教法传承；这里依据许多真实学者的教言，将其收入。

3.2.1.1.3.2.2.2 From the Perspective of the Four Immeasurable Qualities Second, training from the perspective of the four immeasurable qualities is as follows. Although there is nothing not included in what was just presented, as a side note to that, it states in the Sutra Requested by Maitreya:*

3.2.1.1.3.2.2.2 从四无量的角度 3.2.1.1.3.2.2.2 From the Perspective of the Four Immeasurable Qualities

第二，从四无量的角度修习，如下。虽然这些内容无不包含在刚才的讲解之中，作为补充，《弥勒请问经》*中说：

O Maitreya! The aspiration for the welfare of others involves great love, compassion, joy, and great equanimity.

弥勒！希求他人利益之心，包含大慈、悲、喜与大舍。

So it is, and Atisha said:

如是，阿底峡说：

Those who wish to enter the dharma door of the great vehicle, pacify their misery [such as heat], and dispel all darkness will find it worth- while to try to arouse the bodhichitta that is like the sun and the moon -if need be, for an eon.

欲入大乘法门、平息自身痛苦[如热恼]、遣除一切黑暗的人，应努力生起如日月般的菩提心；必要时，即使用一劫也值得。

So, by initially training to wholly cultivate this, make it stable just like a mountain. Those who wish to prepare for this development must prac- tice the four immeasurable qualities, such as love; and through effort and by meditating extensively, abandoning attachment and jealousy, they must give rise to this by practicing a fully qualified ritual. ' jam pey zhü pa'i do (byams pas zhus pa' mdo, aryamaitreyapariprcchänämamahäyänasütra)

因此，最初修习圆满发起此心，应令其如山一般稳固。想为这种生起作准备的人，必须修习慈等四无量；应努力广修，舍弃贪著与嫉妒，并通过如法圆满的仪轨，令此心生起。

• jam pey zhü pa'i do（byams pas zhus pa' mdo，aryamaitreyapariprcchänämamahäyänasütra）。[编辑注：沿用本页原书的藏文转写与梵文拼写。]

So, it is as taught. Similarly, this is clearly taught by the great Longchenpa as mentioned in Resting the Mind in Repose:

如是所说。同样，龙钦巴大师在《心性休息》中也清楚教导：

Beginners will first meditate upon equanimity. Once that is estab- lished, they will then meditate upon the remaining three.

初学者先修舍；此心建立后，再修其余三者。

So, it is as taught. First, based on equanimity, establishing the mind of equality is also emphasized here. By bringing to mind the objective field of all sentient beings, the way to meditate is as the quote states:

如是所说。因此，这里也强调，首先依舍心建立平等心。忆念作为所缘境的一切有情，修法正如引文所说：

The objective field includes all sentient beings. Examine the mind as follows. At present, you harbor attachment toward your father, mother, and relatives and hatred toward adversaries. O Mind, you are detrimental!

所缘境包括一切有情。如下观察自心：目前，你对父母亲属怀有贪著，对怨敌怀有憎恨。心啊，你真是有害！

So, it is as taught. When initially examining the mind, think to yourself, "This attitude of attachment to parents and loved ones of this life and aversion toward others who are adversaries is extremely intolerable." Bring shame upon yourself. Then, so as to establish an equal mind [the quote continues]:

如是所说。最初观察自心时，应对自己想：“贪著今生父母亲爱之人，而厌憎作为怨敌的其他人，这样的心态实在令人难以容忍。”应自生惭愧。随后，为了建立平等心，[引文续说：]

Although they are enemies, since wandering through beginningless lifetimes, they have been parents, relatives, and so forth who have helped me in many ways. To repay this kindness, will you still harbor harmful thoughts toward them?

虽然他们是怨敌，但在无始生世的流转中，也曾是父母、亲属等，从许多方面帮助过我。难道以继续怀有害心来报答这种恩德吗？

Thus, from previous lifetimes the relationship between enemies and oneself must be taken into consideration as though recalling the past. Think, 'From beginningless time while wandering in samsara, these enemies have been my par- ents and relatives countless times over and have brought me great benefit as well. These adversaries have been my mother, and I have been their son [or daughter]. At that time, like this life's mother, they cared for me with immeasurable kind- ness. When I grew up and became a householder, I abandoned these mothers and forgot about their kindness. I have even beaten them, failed to quench their thirst or ease their hunger, so that finally these mothers even died of famine. Now that karma returns to face me."

因此，应像回忆往事一般，思惟怨敌与自己在过去世的关系。应想：“无始以来流转轮回之时，这些怨敌曾无数次做过我的父母亲属，也曾给我极大利益。这些敌人曾是我的母亲，我曾是他们的儿子[或女儿]。那时，他们如今生母亲一样，以无量恩德照顾我。我长大成为居家者之后，却抛弃这些母亲，忘记了她们的恩德。我甚至打过她们，不为她们解渴，也不为她们解除饥饿，以致这些母亲最终甚至死于饥荒。如今，这业果回到我面前。”

Occasionally, imagine that an enemy takes rebirth as a wealthy person. Think that you are poverty stricken and have been separated from your parents since youth. This wealthy man adopts you as his own child and sustains you with food and clothing, raising you, and showing you tremendous kindness. Then, one day once you grow up and come of age, you turn on him and try to harm him in various ways. You steal his wealth and other horrible things. Is this the way to

有时，观想怨敌转生为富人。设想自己贫困潦倒，自幼与父母离散。这位富人收你为亲生孩子，供给衣食，抚育你，对你恩重如山。然而，有一天，你长大成人后，却反过来用各种方式加害他。你盗取他的财富，做出种种恶行。这样以——

Then, think to yourself, "Even my relative has been an enemy and harmed me [in the past]. At present, we are sharing this suffering, SO how can I now respond in a beneficial way? In previous lives, I have been this relative's mother and brought him benefit; but now in this lifetime, he repays my kindness with harm." These considerations apply to the way of thinking about enemies.

随后，对自己想：“即使这位亲属，[过去]也曾是怨敌，伤害过我。如今我们共同承受这种痛苦，我现在又如何作出有益的回应？前世我曾是这位亲属的母亲，并给予他利益；但在今生，他却以伤害报答我的恩德。”这些思惟，适用于思考怨敌的方式。

Then, reverse that and consider they are merely cloaked as relatives but are the very culprits that caused you to engage in attachment and aversion by trying to benefit them, hence acquiring an abundance of nonvirtue. Think that you are amassing inconceivable causes for suffering all over again. Meditate in this way until you feel disturbed by just recalling these relatives. Based on this logic, it is taught that, although there is no reason to have attachment toward enemies or aversion toward relatives, this will serve as an antidote for previous habits of attachment and hatred.

然后反过来思惟：他们仅仅披着亲属的外衣，却正是使你为利益他们而陷入贪嗔、从而积集大量不善业的罪魁。应想，自己又在积集不可思议的痛苦之因。如此修习，直到仅仅想起这些亲属，也会感到不安。依此道理，教言指出：虽然没有理由贪著怨敌、嗔恨亲属，但这样做可以对治先前贪嗔的习惯。

Then, bring to mind someone neutral who you have not specifically benefited or harmed and who does not induce feelings of strong attachment or aversion in you. The quote [from Resting in the Mind in Repose] continues:

然后，忆念一位中立者：你未曾特别利益或伤害此人，此人也不使你生起强烈的贪著或厌憎。[《心性休息》的]引文续说：

Toward a neutral one, friend, or enemy, benefit or harm is uncertain; so it is unnecessary to feel attachment or aversion toward them.

对中立者、亲友或怨敌，其利益与损害并不确定，因此不必对他们生起贪嗔。

So, even neutral ones have from time to time been beneficial friends and other times harmful adversaries. Attachment or aversion is unnecessary to feel, So allow the mind to be equal; and in the future, do not give rise to attachment or aversion again. When one is unequipped with this training: based on any insig- nificant reason, attachment or aversion will surface. The order for meditating upon this is as the quote continues:

因此，即使中立者，有时也曾是有益的亲友，有时又是有害的敌人。不必感到贪著或厌憎，应令心平等，将来也不再生起贪嗔。若未具备这种训练，任何微不足道的理由，都会引发贪嗔。修习次第，如引文续说：

First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of all beings at once. Meditate like this without clinging.

首先，对一切亲属，像对中立者一样舍弃贪著；然后，对怨敌，也像对中立者一样舍弃嗔恨，安住无偏。为了连对中立者也远离痴心，应发心同时遣除一切众生的烦恼。如此无执而修。

So, it is as taught. Saying "delusion" indicates that, from the perspective of dull- ness, one will not accomplish the purpose of neutral ones by having attachment

如是所说。这里说“痴”，是指从愚钝的角度而言，若怀有贪著——

Everyone has the same wish to acquire happiness and rid themselves of suffering. Nevertheless, unknowingly, they engage the causes for suf- fering. Alas! May all passions of the pitiful wanderers, including their habits, be pacified through the attitude of equality. Even though they are tormented by intense attachment and hatred: in the impartial mind of equality, may they be free from attachment and aversion.

每个人都同样希望获得快乐、摆脱痛苦，然而却在不知不觉中造作痛苦之因。呜呼！愿以平等心，平息这些可怜流转者的一切烦恼及其习气。虽然他们被强烈贪嗔所折磨，愿于无偏平等心中，远离贪著与厌憎。

Thus, by thinking of this meaning and reciting the words, practice as follows. It states:

因此，应思惟此义，念诵文句，依下述修习。文中说：

Thinking in this way, meditate upon one, then two, three, and finally all inhabitants of the country. Then consider the continent, the four con- tinents, the single universe, doubled, tripled, and the entire universe.

如此思惟，从一人修起，然后二人、三人，最终及于全国居民；再及于一洲、四洲、一个世界，倍增为二、为三，乃至整个宇宙。

So, it is as taught. The extent of becoming familiar with this meditation is as the quote continues:

如是所说。熟习这种修法的程度，如引文续说：

The extent of accomplishment is to achieve a mind of equality concern- ing self, others, enemies, and relatives.

成办的程度，是对自己、他人、怨敌、亲属，获得平等之心。

So, it is as taught.

如是所说。

Afterward, the objects of equality become nonconceptual, and everything that is merely the mind itself becomes like space. Within this empty, unborn absolute truth, rest free from elaboration. After meditating as described before, the objects of equality and so forth -including all phenomena are the magical manifestations of mind. Rest within absolute emptiness as the spacelike nature of mind. That is nonconceptual equanimity as the unity of upaya and prajñã.

之后，平等的所缘境成为无分别，一切唯是自心，如同虚空。在这空性、无生的胜义谛中，离戏安住。依前述方式修习后，平等心的所缘等一切现象，都是心的幻现。于如虚空般的心性中，安住究竟空性。这就是方便与智慧双运的无分别舍。

After this, the meditation on love is as follows. The quote continues:

此后，修慈如下。引文续说：

Having attained the mind of equanimity toward all beings in this way, like wishing that your mother will always meet with happiness, hold this attitude toward all living beings. The objective field of love includes all sentient beings. Make the wish that they will come to know the temporary happiness of gods and humans and the ultimate bliss of awakening. With this intention, meditate from one to all beings until all beings in the limitless directions have been included.

如此对一切众生获得舍心后，如同希望自己的母亲恒常遇到快乐，也应对一切有情怀有这种心。慈的所缘境包括一切有情。愿他们体验人天的暂时快乐，以及觉悟的究竟安乐。以此意愿，从一位众生修至一切众生，直到包摄无边方所的一切有情。

So, it is as taught. Although it is necessary to include all sentient beings while meditating in this way, first train by considering your own mother. Imagine your mother is born in the lower realms, such as the hells, deprived of both temporary and ultimate states of happiness. In another direction, imagine the array of the pure lands, such as Sukhävati.* Without necessarily focusing only on suffering, mainly imagine her lack of contentment. Do this by thinking that there [in the lower realms] the array of the place as a pure land is nonexistent, the qualities of the body are not endowed, clothing as well is nothing like in the pure land, and states of well-being, happiness, and so forth are also nonexistent. Apply this to every aspect. Thinking how intolerable this is, proclaim, "If only [all beings] could be endowed with true happiness. May it come to be! I must make sure it does." Repeatedly meditate upon this from the depth of your heart.

本页原注

如是所说。虽然这样修习时必须包摄一切有情，但最初应从自己的母亲开始训练。观想母亲生于地狱等恶趣，既无暂时快乐，也无究竟快乐。在另一方向，观想极乐世界*等净土的庄严。不必只着眼于痛苦，主要应观想她缺乏安乐。如此思惟：在[恶趣]那里，没有净土般的处所庄严，身体不具足相应功德，衣服也完全不像净土中的衣服，安适、快乐等同样不存在。将此思惟运用于每一方面。想一想，这何等令人难以忍受，而发愿：“但愿[一切众生]具足真正的快乐！愿能如此！我必须使其实现。”从内心深处反复修习。

本页原注

The stages of meditation are that, by starting with a single sentient being, then just like before, continue until all limitless living beings are included. The extent of this development in the mind stream is as the quote continues:

修习次第，是从一位有情开始，然后如前，持续扩展，直到包括无量众生。此心在相续中生起的程度，如引文续说：

The signs involve having loving thoughts for all beings that even sur- pass the way a mother loves her only child.

其征相，是对一切众生生起慈爱之心，甚至超过母亲对独子的爱。

So, it is as taught and the quote continues:

如是所说。引文续说：

Afterward, allow everything to just rest in equanimity. This is called "great nonconceptual love", the indication of the unity of love and emptiness.

此后，任一切安住平等。这称为“无分别大慈”，是慈与空性双运的征相。

Thus, as taught, rest within the nature of emptiness.

因此，依所教导，安住空性本性。

Then, the meditation on compassion is as follows. The quote continues:

然后，修悲如下。引文续说：

Having meditated on love that permeates all living beings, then like the unbearable feeling of knowing your parents are suffering, give rise to compassion by thinking of the suffering of all beings.

修习遍及一切有情的慈心后，如同知道父母受苦而难以忍受，思惟一切众生的痛苦，生起悲心。

To expand upon that, think, "All supremely kind parents have been accumulating negative karma due to me. Tormented by the karmic results of heat, cold, thirst, hunger, beating, and killing, they are sunk in the turbulent rivers of birth, old age, sickness, and death. So pitiful are the ways that they must suffer. They have no mind of quiescence that hopes to be free from that, and there is no virtuous spiritual guide

进一步思惟：“一切极其慈爱的父母，因我而积集恶业，遭受热、冷、渴、饥、殴打、杀戮等业果折磨，沉没在生、老、病、死的湍流中。他们不得不承受这些痛苦，何等可怜！他们没有希求远离这些痛苦的寂静心，也没有善知识——”

a Dewachen (bde ba can); western field of Akanishtha, Exaltation

• Dewachen（bde ba can）；阿迦腻吒西方刹土，大乐。[编辑注：此处依原书脚注保留其对 Sukhāvati 的说明。]

So, it is as taught.

如是所说。

To elaborate on this, think that your mother takes rebirth in lower realms, such as the hells. Then consider that, because of you, she has accumulated an abundance of negative karma and is now suffering from heat, cold, hunger, thirst, and the like. Think that she is sunk in the tumultuous river of birth, old age, sickness, and death and how futile it is that she must struggle and endure so many forms of suffering. Bring these many aspects of her suffering to mind one by one.

进一步说，思惟母亲投生地狱等恶趣；继而思惟，她因为你而积集大量恶业，如今遭受寒热饥渴等痛苦。应想，她沉没在生老病死的汹涌河流中，不得不挣扎忍受种种痛苦，却毫无意义。将她痛苦的诸多方面，逐一忆念。

Think, "She has no wish to aspire toward freedom from this; she is without spiritual guide and still must wander in samsara limitlessly. How pitiful! How can I abandon her under such circumstances?"

应想：“她没有希求从中解脱的愿望，没有善知识，却仍须在轮回中无尽漂泊。何等可怜！在这样的境地下，我怎能抛弃她？”

Cultivate an intense loving attitude toward her that is based upon feeling her unbearable misery. Think, "By the power of whatever virtue I have accumulated through my body and expressed through my wealth throughout the three times, may this free her from all suffering! I must ensure that she is free from this suf- fering!" And pray from the depth of your heart. Although this repeats what was already mentioned, this was not explicitly described during the teaching on cul- tivating love. To think that, through the force of your happiness and virtue, [all beings] receive this brings the best result. Although the order is not delineated here, the way of practicing is similar to what was mentioned before.

以感受她难以忍受的苦恼为基础，对她生起强烈的慈爱。应想：“愿以我在三时中通过身体及资财所积集的一切善根之力，使她远离一切痛苦！我必须确保她远离这些痛苦！”并从内心深处祈愿。虽然这里重复了先前已经提到的内容，但在修慈的教导中，并未明确详述。思惟以自己快乐与善根的力量，使[一切众生]获得这些，能带来最好的结果。这里虽然未列出次第，修法却与前面所说相似。

The extent of cultivating this in the mind stream is as follows. The quote continues:

此心在相续中生起的程度，如下。引文续说：

It is taught that the indications occur when the misery of beings becomes unbearable.

教言说，其征相，是众生的苦恼变得令人无法忍受。

Thus, the misery of all sentient beings becomes extremely unbearable. The quote continues:

因此，一切有情的苦恼，变得极其令人难以忍受。引文续说：

Afterward, rest in nonconceptual compassion. The indication is when emptiness and compassion unite.

此后，安住无分别悲。其征相，是空性与悲心双运。

So, as taught, by resting in emptiness, the unity of emptiness and compassion is as mentioned before.

所以，依教安住空性，空悲双运，如前所述。

Then, the meditation on joy is as follows. The quote continues:

然后，修喜如下。引文续说：

Hence, with an attitude moistened by compassion, meditate with joy toward all beings and their individual states of happiness. Toward those beings that have contentment, all of whom have been your mother, think, "Without having to rely upon me in order to find happiness, each have discovered happiness for themselves. That is supreme. From now onward until awakening is attained, may they never be separate from this joy and contentment." Think in this way and consider each and every one of them.

因此，以悲心滋润的心，对一切众生及其各自的快乐，欢喜而修。对于那些拥有安乐、且皆曾做过自己母亲的众生，应想：“他们不必依靠我来寻找快乐，各自就已得到快乐，实在殊胜！从今直到觉悟，愿他们永不离开这种欢喜与安乐。”如此思惟，忆念每一位众生。

Thus, it is as taught. Now think that your mother is reborn in the pure lands, and imagine that she has total happiness, such as a perfect environment, she wears exquisite clothing, and the like. Think, "How wonderful that she has acquired such happiness on her own without any help from me. From now until enlight- enment, may she never be separate from happiness and well-being such as this!" Hence, consider this from your heart. The stages of meditation are to begin with one person and gradually include all living beings.

如是所说。现在，思惟母亲投生净土，观想她拥有圆满的安乐，例如完美的环境、身着精美衣服等。应想：“无需我的任何帮助，她自己就获得这样的快乐，何等美妙！从今直到成佛，愿她永不离开这样的快乐与安适！”因此，应从心中如此思惟。修习次第，是从一人开始，逐渐包摄一切有情。

The extent of having developed this in the stream of mind is as stated:

此心在相续中生起的程度，文中说：

The sign is to be without jealousy and always feeling a sense of joy.

其征相，是没有嫉妒，恒常感到欢喜。

So, it is as taught. This means to have joy from your heart without even the slightest feeling of jealousy whenever noticing the enjoyment and happiness of others. It states:

如是所说。这意味着，每当见到他人的享受与快乐时，都从心中欢喜，连丝毫嫉妒也没有。文中说：

Afterward, nonconceptual concentration is the nature of joy, while tranquil happiness is spontaneously present within body, speech, and mind.

此后，无分别等持是喜的本性；身、语、意中，寂静安乐任运现前。

Thus, by cultivating the single-pointed concentration of resting within noncon- ceptual emptiness and abiding in evenness, the tranquil joy of having pacified the coarse passions, such as jealousy and the like, is spontaneously present in your body, speech, and mind. In addition, this may occur without having to engage in any effort.

因此，修习安住无分别空性、平等而住的一心等持，由于嫉妒等粗重烦恼止息，寂静之喜便在身、语、意中任运现前。此外，这也可以不必费力而发生。

Concerning this, Master Yeshe Nyingpo^ has said:

对此，耶协宁波阿阇黎*说：

Equanimity is the ground made perfectly even, where the flower beds of love are planted, shaded by the [trees] of compassion, and watered with unsullied joy. a slob dpon ye shes snying po

舍是整治得完全平坦的土地，其上栽种慈的花圃，以悲的[树木]遮荫，并以无染之喜浇灌。

• slob dpon ye shes snying po。

Thus, equanimity like the earth is the basis of everything. From that, love is like flowers planted everywhere. Compassion is like shade, and their connectivity includes the clean water of joy that is unsullied by negative intentions. It is said that by sprinkling everything with this [joy], then no deterioration will occur.

本页原注

因此，如大地般的舍，是一切的基础；在这基础上，慈如遍植的鲜花，悲如树荫，而将它们相连的，是不被恶意染污的清净喜水。据说，以这[喜]遍洒一切，就不会衰损。

本页原注

In this way, repeatedly familiarizing with the four immeasurable qualities, the perfectly pure surpassing intention will develop. That will then indicate that bodhichitta has been born in the mind stream. Although this way of training the mind in the four immeasurable qualities is commonly known as "the way to arouse bodhichitta through the four immeasurables", I have never seen an extensive explanation of precisely how to do that as detailed as this. Hence, all of the important points drawn from the root text Resting the Mind in Repose have been included here. During the degenerate times, the great bodhisattva Lord Jigmed Chökyi Wangpo [i.e., Paltrul Rinpoche] gave this oral transmission to my tutor of great kindness, Zhechen Rinpoche [i.e., Zhechen Gyaltsab],5 who then in turn gave me all of the key upadesha instructions that are synthesized and included here.

如此反复熟习四无量，完全清净的增上意乐便会生起；这就标志着菩提心已在相续中诞生。虽然这种以四无量训练自心的方式，通常称为“由四无量发菩提心之法”，但我从未见过像这里这样，详细阐明如何具体修习的广大解释。因此，我将根本文《心性休息》中的一切要点收入此处。在浊世中，大菩萨吉美确吉旺波尊者[即巴楚仁波切]*，将此口传授予我大恩的老师雪谦仁波切[即雪谦嘉察]†；他又将一切关键口诀教授传给我，这里将其综合收入。

The ambrosial essence of the tutor's oral transmission has filled the vase of my mind. Through this and in order to benefit beings, I make this offering as a celebratory banquet of benefit for others.

老师口传的甘露精华，充满我心之宝瓶； 以此，为利益众生，我奉献这场饶益他人的庆喜盛宴。

Thus, these are the verses that summarize this section.

以上是总结本节的偈颂。

3.2.1.1.3.2.2.3 By Exchanging Self for Others Third, cultivating the bodhichitta by exchanging self for others is as follows. In the Palpoche's description of Manibhadra's.129 life, we are told:

3.2.1.1.3.2.2.3 由自他相换 3.2.1.1.3.2.2.3 By Exchanging Self for Others

第三，由自他相换修习菩提心，如下。在《华严经》描述善财童子‡〔尾注129〕的生平时，我们读到：

The suffering of beings makes me wish that it would transfer to me. May my body afford great comfort to all living beings.

众生的痛苦，使我愿其转移到自己身上； 愿我的身体，给予一切有情极大的安乐。

Thus, these great masters have taught that this [quote] reveals the meaning at hand. To expand upon it, exchanging the status of cherishing both self and others is what is meant by cherishing others more than oneself". Otherwise, transfer- ring the suffering of others to oneself is a way of abandoning self-cherishing, and being of great comfort for all living beings means to become a vessel of happiness

因此，这些大德教导，此[引文]揭示了当前所说的意义。进一步说，交换珍爱自己与珍爱他人的位置，就是“爱他胜己”的含义。换言之，将他人的痛苦转移给自己，是舍弃我爱执的方法；给予一切有情极大安乐，则意味着成为快乐之器——

dpal sprul 'jigs med chos keyi dbang po b zhe chen rgyal tshab rin po che Norzang (nor bzang)

• dpal sprul 'jigs med chos kyi dbang po。[编辑注：原 OCR 为 keyi，此处按对应名号转写为 kyi。]

† zhe chen rgyal tshab rin po che。

‡ Norzang（nor bzang）。[编辑注：英译本此处写作 Manibhadra，藏文脚注为 Norzang；中文据该脚注译作善财，英文对照保留原名。]

By giving one's happiness to others without any expectation, work for the welfare of other beings throughout the day and night.

将自己的快乐无求地给予他人，昼夜致力于其他众生的利益。

Thus, the way of giving one's happiness to others is to abandon self-concern, to apply effort toward benefiting other living beings, and to engage the exceptional way of doing so. At present, self-cherishing and obsession with self-purpose spans throughout the day and night, even while dreaming. Just like that, here that way of thinking is applied to others as the way of cherishing them. This practice was taught and emphasized by the great bodhisattva Shantideva, so that is the meaning synthesized here.

因此，将自己快乐给予他人的方式，就是舍弃自我关切，努力利益其他有情，并采取殊胜的方法。目前，我爱执与对自身利益的执迷，贯穿昼夜，甚至延续到梦中。同样，在这里，应将这种思惟方式运用于他人，作为珍爱他们的方法。大菩萨寂天曾教导并强调这一修法，这里便综合其义。

Initially, it is necessary to meditate upon the equality of self and others. The way to do so is to equally establish both self and others in happiness and to dispel all suffering. Both self and others equally experience the objects of happiness and sorrow because these experiences are equally based on the mind as the sub- ject wishing to have the experience. Even the suffering of others that is harmful and meant to be dispelled is not at all different from one's own suffering. The happiness of others is beneficial and meant to be acquired and that, too, is not different from one's own. Not only that, any other beings who are worthy objects for dispelling suffering and establishing happiness are always similar to oneself. Both self and others are equal in that everyone desires happiness and does not wish to suffer.

最初，必须修习自他平等。修法是：平等地将自他安置于快乐，遣除一切痛苦。自他都平等地经验快乐与忧苦的对境，因为这些经验，同样以希望经验它们的心为能缘主体。即使他人的痛苦，是有害而应遣除的，也与自己的痛苦毫无不同。他人的快乐，是有益而应获得的，这也与自己的快乐没有不同。不仅如此，任何其他众生，作为应予遣苦、应予安乐的对象，始终与自己相同。自他平等，人人都想快乐，不愿受苦。

One may think, "This is dissimilar because there are countless other sentient beings that cannot possibly be protected in the same way that I alone protect myself. The suffering of others will also not really harm me." [The answer is] for example, even though there are many distinctions of the body parts such as arms, legs, and so forth, it is acceptable to claim these as one's body. Even though there are many sentient beings, it is acceptable to hold them all as a single object for establishing happiness and discarding harm. Even though one's suffering will not harm others because of fixating upon it as one's own, it becomes personally unbearable. Likewise, although the suffering of others will not harm oneself: if others are cherished like oneself, then the palpable understanding that their suffering is not different from one's own suffering will occur to the mind. Even saying "self and others" is just a mental designation and has never existed from the perspective of the object.

有人也许想：“这并不相同，因为其他有情无数，不可能像我独自保护自己那样保护他们。他人的痛苦也不会真正伤害我。”[回答是：]例如，手臂、腿等身体部位虽然有许多差别，将这些统称为自己的身体，仍然是成立的。众生虽然众多，将他们全部视为一个应予安乐、应予除害的对象，也同样成立。自己的痛苦虽然不会伤害他人，但由于将其执为己有，它便成为自己难以忍受的痛苦。同样，他人的痛苦虽然不会伤害自己，但若像珍爱自己一样珍爱他人，心中便会切实理解：他们的痛苦与自己的痛苦没有不同。乃至“自己与他人”这种说法，也仅是心的安立，从对境自身的角度，从未如此存在。

This view of exchanging self for others is the basis for all benefit and happi- ness; and since it is the tool for cultivating the cherishing of others more than self, it is a worthy exercise. No matter what kind of incorrect or contradictory thoughts may develop, those can be reversed through fully qualified logic. With

这种自他相换之见，是一切利益与快乐的基础；它是修习爱他胜己的工具，因此值得修习。不论出现何种错误或矛盾的想法，都可通过完全正当的理证加以扭转。以——

Whoever holds the wish to swiftly protect self and all others should exchange self for others. Embrace this sacred, secret conduct.

凡愿迅速救护自己与一切他人者，应行自他相换，受持这神圣的秘密行。

Thus, given that this does not fit into the minds of practitioners of the lower vehicles, it must be kept secret. Possessing supreme qualities, knowing how to meditate upon exchanging self for others, and cherishing them more than self is a sacred, secret instruction. Cherishing oneself is the source of all defeat, and cherishing others is the source of all fully endowed qualities. One may think, "I am incapable of truly cultivating the thought of exchanging self for others." Nevertheless, through familiarizing with the process, this becomes viable.

因此，由于此法不契合下乘行者的心量，必须保密。具足殊胜功德、懂得如何修习自他相换、爱他胜己，是神圣的秘密教授。珍爱自己，是一切衰损的来源；珍爱他人，是一切圆满功德的来源。有人也许想：“我没有能力真正生起自他相换之心。”然而，熟习这一过程后，这就可以做到。

In the Bodhicharyavatara, it states:

《入菩萨行论》中说：

By the strength of becoming familiar in this way-even though there is anxiety that occurs from merely hearing the name of an unwanted circumstance-if there is no exchange of self for others, one will not be content.

依靠如此熟习的力量，虽然仅仅听闻不如意境况的名字，也会生起忧惧，但若不行自他相换，自己便无法安乐。

And:

又说：

Concerning this body of mine, to give of it to another is no longer a hardship.

对于我这身体，将其施予他人，已不再困难。

So, it is as taught. For example, just like the anxiety that wells up when the name of an enemy is heard -if later that relationship changes and this enemy becomes a close friend -when separated from them, the anxiety of unhappiness will occur. In these ways, all fluctuating feelings are merely based on the familiarity of the mind.

如是所说。例如，一听到敌人的名字，就会涌起忧惧；但后来关系改变，敌人成为密友，若与之分离，又会生起不悦的忧惧。如此，种种变动不定的感受，都仅仅依于心的熟习。

To expound on this, exchanging positions with another is not that difficult. If there is familiarity with treating self like others and others like self, then the mental capacity to do so will occur. Perhaps one may wonder, "Well, the body of another is not my own; so no matter how much I become familiar with that, how can another's body be seen as my own?" Even your own body has been created by the drops of blood and semen of parents who are other than yourself and has come about as the aspect of their bodies. Self-fixation has arisen by the power of having become familiar with it. Like that toward others' bodies-if one becomes familiar and cherishes them like one's own, then this [exchange] will develop.

进一步说，与他人交换位置，并不那么困难。如果熟习视己如他、视他如己，就会生起做到这一点的心力。也许有人疑惑：“可是，他人的身体不是我的；无论如何熟习，怎能将别人的身体视为自己的呢？”即使你自己的身体，也是由与你不同的父母之精血所成，是从他们身体的一部分而产生的。由于熟习的力量，才生起自我执著。同样，对于他人的身体，如果熟习并像珍爱自己的身体一样珍爱它们，这种[交换]就会生起。

The Bodhicharyavatara continues:

《入菩萨行论》续说：

Just like having fixated upon the blood and semen of others to be one's own, likewise one must become familiar with others.

如同将他人的精血执为己有，也应如此熟习他人。

So, it is as taught. Becoming familiar with this and afterward by seeing this potential, one becomes inspired to meditate upon exchanging self for others. Concerning these stages of meditation referred to as exchanging self for others, person is me, their by thinking, 'This other eyes are mine," and so forth is not the way to train.

如是所说。熟习后，看见这种可能性，便会受到鼓舞，修习自他相换。至于所谓自他相换的修习次第，想“这个别人就是我，他的眼睛就是我的”等，并不是训练的方法。

This mind training involves two aspects, namely, exchanging the position of cherishing self and the mind of forsaking others. That means to cherish others like you do yourself and to then disown yourself like the way you have forsaken others. In this way, it is then taught to exchange your happiness with the suffer- ing of others. By viewing self-cherishing as the enemy and abandoning the efforts applied to establishing personal happiness and by viewing cherishing others as a quality and doing away with the intention to forsake the suffering of others, one mainly tries to apply effort toward dispelling this suffering. In short, this practice is based on not caring about personal happiness and is engaged in order to dispel others' suffering.

这种修心有两个方面，即交换珍爱自己的位置，与舍弃他人的心。意思是：像珍爱自己一样珍爱他人，然后像过去舍弃他人一样，放下自己。如此，教言进一步教导，以自己的快乐交换他人的痛苦。视我爱执为敌人，放弃为建立个人快乐而付出的努力；视珍爱他人为功德，舍弃漠视他人痛苦的意图，主要致力于遣除这种痛苦。简言之，这种修法以不顾念个人快乐为基础，为遣除他人的痛苦而行持。

There are two afflictions that may be detrimental to this mind training. When the support for the happiness and sorrow of both self and others is held to as individually existing, like solidly holding to the colors yellow versus blue, one will then rely on the joy and sorrow that emerge as based on being "mine"; so it must then be accepted or rejected. When this relates to others, by thinking "this is theirs," it is then neglected. The antidote for this is to recognize that, ultimately, self and others are not individually established. By observing each other, the thought of others arises for oneself and the thought of oneself arises for others. This is like the example of how the mountains on this side and the ones on the facing side view each other from their own perspective. This is not like deciding something is blue in color so that only the thought of blue will arise and not some other color.

有两种染污，可能妨碍这种修心。若将自他苦乐的所依，执为各自独立存在，如同坚实地执取黄色与蓝色的分别，便会依据“是我的”而生起的苦乐，作出取舍；至于他人，则想“这是他们的”，于是置之不理。其对治，是认识到：究竟而言，自他并非各自独立成立。彼此相观时，自己生起“他人”之想，他人也生起“自己”之想。这就像此山与彼山，从各自的角度相互看待，并不像认定某物是蓝色，就只会生起蓝色而不会生起其他颜色的想法。

In order to remove the obstacle of thinking that the suffering of others has no bearing upon oneself and sO doing nothing to remedy it is as follows. To dispel the suffering of aging, there is no point to try to accumulate wealth while you are young because the suffering of aging does not affect the time of youth. Like that, this holds true for past and future lives, this year, the next, this month, the next, today, tomorrow, morning and evening, and so forth, which are all similar. Similarly, the pain in the feet will not be alleviated by the hands because they are different. If perhaps one were to think youth and aging are single flow and hands and legs are a single unit so that is different from the notion of self and other, again it states in the Bodhicharyavatara:

为了遣除“他人的痛苦与自己无关，因此不必补救”这种想法所造成的障碍，应如下思惟：若如此，为遣除老年的痛苦，年轻时积聚财富就毫无意义，因为老年的痛苦并不影响青年时期。同样，前后世、今明年、今下月、今明日、早晚等，都有相似的情况。同理，手也不会解除脚的痛苦，因为两者不同。若想，青年与老年是同一相续，手与腿是同一整体，所以不同于自他之别，《入菩萨行论》又说：

Saying "a single flow and a unit" is faulty, like naming a mala and an army ...

所谓“相续与整体”，如同念珠与军队之名，是虚妄的……

Thus, saying "flow" means appearing as a continuity, for example, something that indicates continuity, like naming a rosary of beads. This term does not apply to the individual beads. Once removing the beads one by one, the name "rosary" will no longer apply. Likewise, concerning the term "unit", this refers to a group or, for example, the military, which is not the term for each individual soldier; yet since the term does not exist independently of that, it is referred to as "faulty" Similarly, saying "continuity" refers to many consecutive instances of past and future. Also, for the term "unit" this implies many aspects gathering together. Otherwise, there is nothing existing of its own accord or by virtue of its own individual capacity.

因此，说“相续”，是指显现为连续，例如以一串念珠之名，表示连续。这一名称并不适用于每一颗珠子。将珠子逐一取走后，“念珠”之名就不再适用。同样，“整体”一词，指的是集合，例如军队；这并非每一位士兵的名称，然而，此名也不能离开士兵而独立存在，所以说是“虚妄的”。同理，“相续”指过去与未来的许多连续刹那，“整体”则意味着许多部分聚集。除此之外，并没有凭自己或依自身独立能力而存在的东西。

It is necessary to apply the self of the self and the self of another to the mean- ing of the terms "continuity" and "unit". Except for merely asserting the reliance of self and other, by virtue of their nature, they do not exist. Having become familiar with self-cherishing from beginningless time: when suffering overcomes oneself, it is unbearable. If one were to become familiar with this manner of self-cherishing but direct this toward others rather than self, then their suffering would also become personally unbearable.

必须将自己的“我”与他人的“我”，运用于“相续”与“整体”这两个词的意义。除了仅仅依待而安立自他之外，它们并不以自性存在。无始以来熟习我爱执，痛苦一旦降临自己，就难以忍受。若将这种珍爱自己的方式转向他人而非自己，并加以熟习，他人的痛苦也会成为自己难以忍受的痛苦。

To expand upon this, by abandoning the pitfalls involved with exchanging self for others, the actual way of meditating is as follows. Thinking about the specific qualities of cherishing others and the faults of cherishing oneself, the mind [of self-cherishing] must be arrested as stated in the Bodhicharyavatara:

进一步说，舍弃自他相换中的误区后，实际修法如下。思惟爱他的具体功德与爱自己的过患，必须制止[我爱执之]心，正如《入菩萨行论》所说：

However much happiness exists in the world, all of it comes from wish- ing happiness for others. However much suffering occurs in the world, all of that comes from hoping for personal happiness.

世间所有快乐，都来自希望他人快乐；世间所有痛苦，都来自希求自己快乐。

So, all temporary and ultimate states of happiness that come about in the world come from wishing that others will be happy and cherishing them accordingly. From the perspective of cherishing them, by saving their lives, this brings lon- gevity; expressing generosity brings abundance; respecting them as higher than oneself elevates one's own states of rebirth; expressing their qualities, others will speak about one in many positive ways; and so forth. In short, even the ability to wear some warm clothing at present, eat and drink good food, all the way through the higher states of well-being and wealth experienced by gods and humans up to the state of fully enlightened buddhahood-all come about due to this.

因此，世间产生的一切暂时与究竟快乐，都来自希望他人快乐，并据此珍爱他们。从珍爱他们的角度，救护其生命，就带来长寿；行布施，就带来富足；尊重他们高于自己，就提升自己的投生境界；称扬他们的功德，他人也会从许多正面角度谈论自己，等等。简言之，乃至目前能穿上暖衣、享用美好饮食，一直到人天所体验的较高安乐与财富，乃至圆满觉悟的佛果，一切皆由此而来。

Likewise, whatever degree of physical and mental suffering that exists in the

同样，世间存在的任何程度的身心痛苦——

What is the reason for explaining all of this? Ordinary, immature people like us are obsessed with cherishing only ourselves and pursuing self-gain. In doing so, we fail to accomplish our goal and, not only that, are tormented by the over- whelming pain of samsara. At present, there is almost no hope of reversing what we have done. While on the path of training, the sage Buddha Shakyamuni cher- ished only others and was able to accomplish that sole aim. He achieved the two aims in an effortless, spontaneous way. This can be understood by examining the distinctions.

解释这一切，原因是什么？像我们这样的凡夫愚人，执迷于只珍爱自己、追求私利。这样做，既不能实现目标，还被轮回压倒性的痛苦所折磨。如今，几乎看不到扭转既成行为的希望。而释迦牟尼佛这位能仁，在修学道上只珍爱他人，能够成就这一唯一目标。他毫不费力、任运地成就了二利。观察两者的差别，就能明白。

Therefore, by only cherishing oneself, various unwanted situations have been brought about from beginningless time until now. By wishing for personal gain, self-purpose has become predominate; and by engaging with incorrect methods, one has been distracted in that direction for countless eons while never accom- plishing those self-oriented goals, let alone that of others. Not endured nothing short of an abundance of misery. only that, one has

因此，从无始以来直到现在，只珍爱自己，已经招致种种不愿遭遇的境况。希求私利，使自利成为首要目标；采取错误方法，又使自己无数劫偏向那一方向，却从未成办这些以自己为中心的目标，更不必说他人的目标。不仅如此，所承受的只有大量苦恼。

By exchanging the wish to accomplish personal aims for that of others: when one then actually does accomplish their aims and once swift awakening occurs, there is no doubt that the twofold aim of self and others 130 will be spontaneously fulfilled in a completely all-encompassing way. Not engaging like this, time is squandered with meaningless, insignificant hardships. Hence, by understand- ing this situation, think again and again with effort and mindfulness that, if the principal enemy of self-cherishing is no longer a concern, then it will not develop; but if it is a concern, then it must be cut off ! Becoming familiar, make sure that, if it is not occurring, it does not develop and does not continue if it is. Likewise, by thinking again and again about the qualities of cherishing others, take heartfelt joy in that. Think to yourself, "May cherishing others that has not developed be cultivated as much as possible; and if it is present, then may it con- tinue to increase. As much as possible, I must cultivate the mind that cares for others, loves them, and holds a positive attitude toward them."

将成办自身利益的愿望，换为成办他人利益：当真正成办他人利益、迅速觉悟时，自他二利〔尾注130〕无疑会以完全周遍的方式任运圆满。不这样行持，时间便耗费在毫无意义的琐碎艰辛中。因此，了解这一情况后，应以努力与正念反复思惟：我爱执这个主要敌人若尚未出现，就不让它生起；若已经出现，就必须斩断！不断熟习，确保未生者不生，已生者不再持续。同样，应反复思惟珍爱他人的功德，由衷欢喜。对自己想：“尚未生起的爱他心，愿尽可能培育；若已生起，愿其继续增长。我必须尽可能培养关心他人、慈爱他人、善待他人的心。”

Just like the previous attitude that was directed toward oneself, achieving ease in this way and gaining certainty through the strength of personal experience

就像先前对待自己的心态一样，当以此方式获得自在，并凭亲身体验的力量，对这两者的过患与功德生起定解——

Hence, know that this way of thinking is the unsurpassed upadesha for train- ing in the cultivation of bodhichitta. It is an extremely important key point for arousing bodhichitta by gradually familiarizing with the practice of love and compassion. Without this, the cultivation of bodhichitta will not be developed merely through rhetoric. Atisha has told us:

因此，应知这种思惟方式，是修习菩提心的无上口诀。通过逐渐熟习慈悲修法而发起菩提心，这是极其重要的要点。若无此，单凭言辞，并不能生起菩提心。阿底峡告诉我们：

What is the benefit if a bodhisattva who does not know how to train in love and compassion? Well then, what should be done? From the beginning, they must progressively engage in the training.

若菩萨不知如何训练慈悲，又有何益？那么，应当怎么办？必须从最初开始，循序投入训练。

So, it is as taught. Saying "what is the benefit" is a satirical expression that indi- cates displeasure. Saying "what should be done" indicates that the way to resolve this must be engaged.

如是所说。“有何益”，是表示不满的讽喻之语；“应当怎么办”，则表示必须采取解决之道。

3.2.1.1.3.2.2.4 Through the Activity of Sending and Receiving Virtue and Negativity Fourth, the practice of sending and receiving virtue and nonvirtue is as follows. The Seven-Point Mind Training states:

3.2.1.1.3.2.2.4 通过送取善恶的行持 3.2.1.1.3.2.2.4 Through the Activity of Sending and Receiving Virtue and Negativity

第四，送取善与不善的修法，如下。《修心七要》说：

Practice both sending and receiving interchangeably.

送取二者交替修。

So, it is and the quote goes on:

如是，引文续说：

These two must take the breath as their mount.

二者皆以呼吸为乘。

So, just as it is taught, here it also states that, initially, one begins by meditating upon this present life's mother. Clearly imagining her and recalling her kind- ness, feel a sense of compassion for the many experiences of suffering that she has endured in samsara. Think, "Now I must dispel her torment and bring her benefit by repaying her kindness. What will really be of benefit? Happiness will bring her actual benefit, and the causes for that are based upon virtue that brings indirect benefit."

如所教导，这里也说：最初，从观想今生母亲开始。清晰观想她，忆念她的恩德，对她在轮回中经受的许多痛苦生起悲心。应想：“如今，我必须遣除她的苦恼，以利益她来报答恩德。什么才会真正有益？快乐会给她带来直接利益，而快乐之因依于善业，能带来间接利益。”

So, imagine all of one's happiness and virtue in the aspect of white light

因此，观想自己的一切快乐与善根，呈白光形相——

For the daily practice, imagine that you are surrounded by all sentient beings of the six classes, who are gathered in human form, tormented by their suffering in a pitiful state. Think that your happiness and virtue is sent to them along with your breath like before. Once again, receive their negativity and misery just like before. In your heart, the self-cherishing attitude abides in the aspect of a scor- pion, and all of their suffering then strikes it. Like a feather incinerated by fire, think that the scorpion is completely removed.

本页原注

日常修习时，观想一切六道有情以人形聚集，围绕自己，被各自的痛苦折磨，处境可怜。观想自己的快乐与善根，像前面一样随呼吸送给他们。再次，如前领受他们的恶业与苦恼。在自己心间，我爱执呈蝎子形相而住，他们的一切痛苦击中它。观想这只蝎子如被火烧尽的羽毛，彻底消除。

本页原注

In the Seven-Point Mind Training, it states:

《修心七要》中说：

In order to inspire the mind to practice this, recite these verses during all activities.

为策励自心修习此法，应于一切活动中念诵这些偈颂。

So, just as taught, the verses are as stated in the Jewel Garland:

因此，依所教导，偈颂如《宝鬘论》中所说：

May all of their negativities ripen upon me, and may all of my happiness ripen upon them without exception.

愿他们的一切恶业成熟于我；愿我的一切快乐无余成熟于他们。

So, it is as taught. This is also mentioned in the Gelukpa sadhana for called Inseparable Bliss-Emptiness:® guru yoga

如是所说。格鲁派名为《乐空无别》的上师瑜伽仪轨*中，也提到：

Venerable Protector, guru of great compassion, may all of the suffering, negativity, and obscurations of motherly sentient beings ripen upon me right now without a single exception. By sending my happiness and vir- tue to others, grant blessings that they may possess that very happiness.

尊贵怙主、大悲上师！愿如母有情的一切痛苦、恶业与障碍，毫无遗漏地立即成熟于我。将我的快乐与善根送给他人，请加持他们具足这快乐。

Thus, recite this. In the text just quoted, it literally states "therefore, venerable guru ..." Here, I have made a slight adjustment to the wording so that it reads

因此，应如此念诵。刚才所引原文，字面上说的是“因此，尊贵上师……”这里，我略微调整措辞，改为——

lama chid pa'i cho ga de tong yer med ma (bla ma mchod pa' cho ga bde stong 'byer med ma)

• lama chöd pa'i cho ga de tong yer med ma（bla ma mchod pa'i cho ga bde stong 'byer med ma）。

Likewise, it states in the Prayer for Supreme Love:*

本页原注

同样，《胜慈愿文》*中说：

本页原注

From the peak of existence to the lowest of hells, throughout all count- less realms, including all gatherings of gods and asuras with great bel- lies, may they know happiness and may I receive their suffering.

从有顶直到最下地狱，遍及无量世界，包括诸天与大腹阿修罗的一切众会，愿他们享有快乐，愿我领受他们的痛苦。

So, it is and from the Aspiration for Supreme Conduct.5

如是。《胜行愿文》†中说：

The suffering of sentient beings in the hells, animals, and the messen- gers of death, those in human places including gods, asuras, and the rest, the limitless heaps of suffering endured by all beings- -may all of this descend upon me, and may they find everlasting happiness.

地狱、旁生、死主使者、人间以及天、阿修罗等一切有情，所忍受的无量苦聚，愿全部降临于我，愿他们获得恒常快乐。

Thus, this is mentioned in many authentic scriptures. Machig has also said:

因此，许多真实经典都提到这一点。玛吉也说：

Not recognizing the kindness of motherly sentient beings, they have been considered as enemies and relatives. Due to the power of nega- tive karma, these mothers have experienced the unending suffering of samsara. May I take on all of their suffering. If only all of my happiness and virtue could become theirs. In order to establish all of these moth- ers in happiness until samsära is emptied, may all of their sorrow and the causes of sorrow and negativity ripen upon me. If only they could enjoy perfect happiness. How joyful! By giving my body, wealth, merit, and prosperity, including all accumulations of virtue throughout the three times, to motherly sentient beings- without pursuing even an instant's worth of personal gain, such as peace and well-being -and by engaging in the purpose of living beings without any concern even for one's life, may all these motherly sentient beings know only happiness and the causes for happiness.

不识如母有情的恩德，将他们视为怨敌与亲属。由于恶业之力，这些母亲经历轮回无尽的痛苦。愿我承担他们的一切痛苦！但愿我的一切快乐与善根，都成为他们所有。为了使所有这些母亲直到轮回空尽都安住快乐，愿他们的一切忧苦、忧苦之因与恶业成熟于我。但愿他们享有圆满快乐，何等欢喜！将我的身体、财富、福德与富足，以及三时所积一切善根，施予如母有情，不追求哪怕一刹那的寂静、安乐等个人利益；乃至不顾自己的生命，行持有情的利益。愿所有这些如母有情，唯知快乐及快乐之因。

So, it is and the quote continues:

如是，引文续说：

In order to accomplish the welfare of all beings in general and partic- ularly those who are harm-doers, whatever occurs to me-be it illness, sorrow, negative circumstances, enemies, or demonic-force posses- sion-without backing down, I am happy if all of their misery can

为成办一切众生、尤其损害者的利益，无论我遭遇疾病、忧苦、逆境、怨敌或魔力附体，都不退缩；若他们的一切苦恼能够——

" jampa chog jin gyi mon lam (byams pa mchog sbyin gyi smon lam) chog gi chöd pa'i mon lam (mchog gi spyod pa'"i smon lam)

• jampa chog jin gyi mon lam（byams pa mchog sbyin gyi smon lam）。

† chog gi chöd pa'i mon lam（mchog gi spyod pa'i smon lam）。[编辑注：上述两题依英译本译为工作用中文题名。]

Hence, familiarize with this repeatedly.

因此，应反复熟习。

The practice of sending and receiving is as follows. Sending happiness out to others while wishing happiness for sentient beings is love. Receiving their suffer- ing and wishing them to be free from suffering is great compassion. In this way, the practice is complete.

送取修法如下：将快乐送给他人，希望有情快乐，这是慈；领受他们的痛苦，希望他们离苦，这是大悲。如此，修法便已圆满。

This is in harmony with the level of a beginner's mind and is also the upa- desha concerning the exchange of self for others. When reaching higher levels on the grounds, one can then place others in happiness; there will be no fear toward the sudden onset of personal suffering; and never backing down when sending them one's body, wealth, and so forth are all exceptional methods that are put into practice. This also constitutes being the practice of the six paramitas because sending happiness and virtue amounts to generosity; receiving nega- tivity and suffering, to patience; when doing so, guarding from self-cherishing and personal interests is discipline; taking joy in these deeds is diligence; single- pointedly concentrating upon this is concentration; and precisely knowing how to engage in this practice is prajñã.

这与初学者的心量相应，也是自他相换的口诀。登上更高诸地时，便能安置他人于快乐；自身骤然遭遇痛苦，也无恐惧；将自己的身体、财富等送给他们，始终不退缩——这些都是付诸实践的殊胜方法。这也构成六波罗蜜的修习：送出快乐与善根，属于布施；领受恶业与痛苦，属于安忍；行持时防护我爱执与私利，是持戒；欢喜这些行为，是精进；专一安注于此，是禅定；准确了知如何行持这一修法，是智慧。

Therefore, this is also referenced in the commentary, where it is clearly eluci- dated as sacred instruction of chöd and includes the manner of visualization as follows.

因此，这也在注释中提及，被清楚阐明为断法的神圣教授，并包括如下观想方式：

In addition, there are the two phases of practice for sending and receiving. First, wishing that all of the unbearably painful misery and habits experienced by beings that are in this ocean of samsara may ripen upon oneself and that self alone would have to expe- rience this, imagine all beings are freed from their misery at that very moment. Think that the result of one's happiness and virtue is received by all sentient beings and that they come to possess supreme well-being.

此外，送取的修习有两个阶段。第一，愿轮回大海中众生所经历的一切难忍剧苦及习气，成熟于自己，唯由自己一人承受；观想一切众生当下便远离苦恼。观想自己的快乐与善根果报由一切有情领受，使他们具足殊胜安乐。

Second, with each exhalation of breath think, that all causes and results of one's happiness and virtue are equally distributed along with one's breath to all beings, dissolving into them. Exhale the breath. While inhaling, imagine that the suffering, negativity, and obscurations of all sentient beings dissolve into oneself and that frees them from all suffering. Train the mind in this way.

第二，每次呼气时，观想自己快乐与善根的一切因果，随气息平等分给一切众生，融入他们。呼出气息。吸气时，观想一切有情的痛苦、恶业与障碍融入自己，使他们远离一切痛苦。如此训练自心。

So, it is as taught.

如是所说。

In previous times, the great spiritual guide Geshe Chedkhawa taught this

从前，大善知识切喀瓦格西，将这一——

If the merit accumulated through this expression could be given a form: then since that would surpass even the number of grains of sand on the banks of the river Ganga, the universe itself would be too small to contain it. This was spoken by the Bhagavan and can be proven log- ically as well. The mind that wishes to benefit countless living beings will [accumulate merit] that is similar to that.

若通过这种表达所积集的福德能够赋予形体，由于其超过恒河岸边的沙粒数量，整个宇宙也小得无法容纳。这是薄伽梵所说，也可以理证成立。希求利益无量有情之心，[所积福德]亦与此相似。

So, as taught, just as the meaning of the last three lines states, the inconceivable benefits of this practice are proven through quotations and logic alike. In these ways, there is [benefit], which is why the Bhagavan taught this. Illuminating logic proves there is such [benefit] since the number of living beings is limitless and the wish to benefit all of them, as well as the merit accumulated in doing so, will be concurrent with their numbers. This explains the meaning.

如所教导，正如最后三行的意思，这种修法不可思议的利益，以教证与理证同样成立。因为有这些[利益]，所以薄伽梵宣说此法。明晰的理证也证明有这样的[利益]：由于有情数量无边，愿利益他们全体的心，以及由此积集的福德，也会与其数量相应。这就说明了文义。

Among the many ways to cultivate the bodhichitta, the seven stages of the upadesha based on cause and result are well known according to the wisdom intent of the prajnäpäramita sutras. In fact, chöd originates with the prajñã- paramitã sütras as already mentioned. Even the four immeasurable qualities are as the Intermediate Mother states:

在许多修习菩提心的方法中，依因果建立的七支口诀，依照般若波罗蜜多经的密意而广为人知。事实上，如前所说，断法源于般若波罗蜜多经。乃至四无量，正如《中品佛母》所说：

O Rabjor! Great bodhisattvas must meditate upon great love, compas- sion, joy, and great equanimity.

须菩提！大菩萨应修大慈、悲、喜与大舍。

So, as taught, this is also mentioned in Machig's teachings where she explains the mind training from this perspective. Even in the [terma] commentary where this subject comes up, that presentation and exchanging self for others are spe- cial methods for training the mind. Given that is the case, either by synthesizing those three key points or any of the above, one must apply effort to correctly train in this. The Gathering of Precious Qualities states:

如所教导，玛吉的教言也提到这一点，并从此角度解释修心。即使在[伏藏]注释中谈及这一主题时，这种说明与自他相换，也都是训练自心的特别方法。既然如此，无论综合这三个要点，还是采用上述任何一种，都必须努力如理训练。《宝德藏》中说：

Without a sprout, there is no way for the trunk of a tree to have emerged in this world. How then could the leaves, flowers, and fruits come about? Without the bodhichitta, there is no way for a victorious

没有芽，世间就不可能出现树干；枝叶、花朵与果实，又怎会产生？没有菩提心，世间就不可能有胜者——

So, just as the analogies state, if there is no bodhichitta, there is no state of per- fected buddhahood. If that is lacking, then there will be no guide to illuminate the path of karma and virtue. Then, like how the analogy of Indra and Brahma represents the higher states of existence and the shravakas represent the state of the blissful prosperity of nirvana, all of that would not come about. Just as a vessel is gradually filled beginning with the first drop of water, even the mind of a beginner will become the cause of the unsurpassed state of enlightenment. Even if the root of virtue seems insignificant and is sealed with this intention, that, too, becomes the cause for the state of enlightenment. The Bodhicharyavatära states:

因此，正如譬喻所说，没有菩提心，就没有圆满佛果。若无佛果，便没有导师阐明业与善的道路。那么，正如帝释与梵天代表较高的生命境界、声闻代表涅槃的安乐圆满之境，这一切都不会产生。正如容器从第一滴水开始逐渐注满，即使初学者之心，也会成为无上觉悟的因。善根即使看似微小，只要以这种意乐印持，也会成为觉悟之因。《入菩萨行论》说：

Other ordinary virtues are like a plantain tree; once the fruit matures, there will be no further fruition. The fruit tree of the bodhichitta, on the other hand, always produces fruit and will continue to do so with- out conclusion.

其余普通善行如芭蕉树，果实一旦成熟，就不再结果；菩提心的果树，却恒常结果，无有终尽。

Thus, the result of virtue not sealed by bodhichitta is like the fruit produced by the plantain tree having a conclusion. Virtue sealed by the bodhichitta, on the other hand, will be like the continual fruition of a fruit tree nourished by the four elements that has no conclusion. The great master Atisha spoke on this:

因此，未经菩提心印持的善业果报，就像芭蕉树所结果实，有其终尽。而经菩提心印持的善业，则像受四大滋养的果树，持续结果，没有终尽。阿底峡大阿阇黎对此说：

Having destroyed all lower realms and achieved liberation from all obscurations, to that which bestows the state of perfected buddha- hood-the bodhichitta-I bow down.

摧毁一切恶趣，解脱一切障碍，赐予圆满佛果者——菩提心，我向您顶礼。

Thus, as mentioned these verses are always quoted in the oral lineage of the Kadampas, as Geshe Nyug-rumpa,* has also said:

因此，如前所说，噶当派口传中恒常引用这些偈颂。纽如巴格西*也说：

If one is able to cultivate the mind of awakening, he himself accumu- lates merit, purifies his obscurations, and dispels his obstacles; for with- out this, even though meditating upon the channels, winds, essential fluids, deities, and emptiness as well aside from familiarizing with one's desires- not even a partial accomplishment will come about. dge bshes snyug rum pa

若能生起觉悟之心，自己便积集福德、净除障碍、遣除违缘；若无此，即使修习脉、风、明点、本尊乃至空性，除了熟习自己的欲求，连部分成就也不会生起。

• dge bshes snyug rum pa。

Hence, without this then, for example, concerning the state of perfect awak- ening that one hopes to accomplish, forget about taking a single step in that direction; not even a partial step will occur.

因此，若无此心，例如对于自己希望成就的圆满觉悟之境，别说向它迈出一步，连半步也不会发生。

The Omniscient Longchenpa has also said:

遍知龙钦巴也说：

The root of all phenomena of this world and beyond, the heart of all paths, the guide for all sentient beings, as well as the mount that swiftly leads to the unsurpassed celestial dwelling place, is the exceptional intention of the bodhichitta. Therefore, train to generate this.

世间与出世间一切法的根本，一切道的心要，一切有情的导师，以及迅速引向无上天宫的乘骑，就是菩提心的殊胜意乐。因此，应训练令其生起。

So, it is as taught. In the Sütra Requested by Maitreya, it states:

如是所说。《弥勒请问经》中说：

O Bodhisattva! If you were to possess a single doctrine that empties all lower realms, that swiftly allows one to reach the state of fully perfected buddhahood, and without allowing this to fall into the hands of nega- tive friends, what would that one doctrine be?

菩萨！若你具足一种法，能够空尽一切恶趣，迅速达到圆满正等觉佛果，并不让自己落入恶友之手，这一种法是什么？

It is as follows-the exceptional intention, the fully endowed mind of awakening. Maitreya! If you possess this doctrine, the lower realms will be emptied; and without falling into the hands of negative friends, you will ever so swiftly attain the state of unsurpassed perfected buddhahood.

就是殊胜意乐、圆满具足的觉悟之心。弥勒！若你具足此法，恶趣将空尽；不落入恶友之手，你将极其迅速地证得无上圆满佛果。

Thus, and in the sutra Pitaka of the Bodhisattvas,* it states:

如是。《菩萨藏经》*中说：

O Shäripu! If a great bodhisattva were to possess a single doctrine that would contain all of the teachings of the Buddha and other limitless teachings, what would that single doctrine be? It is as follows: the fully endowed intention of the bodhichitta. Shäripu! If a great bodhisattva possesses this single doctrine, then he or she will be holding all teach- ings of the Buddha, including boundless others.

舍利弗！若大菩萨具足一种法，能够包含佛陀的一切教导以及其他无量教法，这一种法是什么？就是圆满具足的菩提心意乐。舍利弗！若大菩萨具足此一法，就持有佛陀的一切教导，以及无量其他教法。

So, it is as taught. This practice alone will suffice; and since it is the swift path to awakening, it states in the sutra Pitaka of the Bodhisattvas:

如是所说。唯此修法就已足够；由于它是通往觉悟的速道，《菩萨藏经》中说：

Those who wish to swiftly attain the state of unsurpassed perfect awak- ening must train in the exceptional intention of the bodhichitta.

欲迅速成就无上正等觉者，必须训练菩提心的殊胜意乐。

Thus, it is taught. In the sutra Arranged as a Stalk," it states: • chang chub sem ba'i de nöd kyi do (byang chub sems dpa'i sde snod kyi mdo, bodhisattvapitaka) b dong po köd pa'i do (sdong po bkod pa'i mdo, gandavyühasütra)

如是所说。《华严经·入法界品》†中说：

• chang chub sem ba'i de nöd kyi do（byang chub sems dpa'i sde snod kyi mdo，bodhisattvapiṭaka）。

† dong po köd pa'i do（sdong po bkod pa'i mdo，gaṇḍavyūhasūtra）。[编辑注：英文题名直译为“庄严如茎经”，中文据本页梵文题名对应《入法界品》。]

Child of the Family! If one possesses the cultivation of supreme bodhi- chitta, his or her physical activities and thoughts will be beneficial. Always accumulating virtue, everything will be in that vein.

善男子！若具足殊胜菩提心的修习，其身体行为与思想，都会有益；恒常积集善根，一切皆循此而行。

So, it is taught, and the qualities are limitless.

如是所说，其功德无量。

In order to enter the gateway of Secret Mantra, empowerment must be received; yet it is certainly necessary to have cultivated the bodhichitta as well. It mentions this in Vajrapäni's Empowerment Conferral Tantra:

为了进入秘密真言之门，必须接受灌顶；然而，也确实必须已经修习菩提心。《金刚手授灌顶续》*提到：

This extremely vast mandala of the great dharani mantras of the great- est of bodhisattvas is profound, fathomless, and most secret among the esoteric. Unsuitable to be shown to negative beings, you, Vajrapäni, have revealed the very rare. Given this has never been heard before, who then are the beings this should be taught to?

此最上菩萨大陀罗尼真言的极广大坛城，甚深难测，乃秘密中最秘密者，不宜示予恶劣众生。金刚手，您揭示了极为稀有之法。既然此前从未听闻，那么应向哪些众生传授呢？

Vajrapani replied, "O Manjushri! For those who have engaged by meditating upon bodhichitta: once accomplishing bodhichitta then, Manjushri, through this conduct of the bodhisattvas, may they then engage with Secret Mantra to enter the mandala of the dhärani mantras by receiving the empowerments of great wisdom. Those who have not completed their cultivation of the bodhichitta must not enter. They must not even be allowed to witness the mandala or be shown the mudrãs or mantras.

金刚手答：“文殊师利！对于已经投入菩提心禅修的人，成办菩提心之后，文殊师利，愿他们依菩萨行，接受大智慧灌顶，而进入秘密真言，进入陀罗尼真言坛城。尚未完成菩提心修习者，不得进入；甚至不得让他们观看坛城，也不得示以手印或真言。”

So, it is as taught. By thinking about what this means, the great Atisha conferred empowerment upon Geshe Sangpuwey.' Atisha spoke on this:

如是所说。思惟其义，阿底峡大尊者曾为桑浦瓦格西†授灌顶。对此，阿底峡说：

What is the point of an empowerment that is not in harmony with an intention based upon love, compassion, and the awakened mind? Sangpuwey, don't be so busy.

若灌顶不与慈、悲、觉悟心为基础的意乐相应，又有什么意义？桑浦瓦，不要如此忙碌。

So, it is as taught. On the path of Secret Mantra, the receiving of spiritual attain- ment also depends on this. In the Unwavering Realization, it states:

如是所说。在秘密真言道上，获得成就也依赖此心。《不动证悟》‡中说：

By relying upon the bodhichitta, it is taught the siddhis of secret man- tra will be attained. Otherwise, all rituals that be without result. accomplish mantra will lagna dorje wang kur wa'r gyi (lag na rdo rje dbang bskur ba'i rgyud, vajrapänyabhisheka- mahätantra) dge bshes gsang phu bas mi yo wa'i tok pa (mi gyo ba'irtogs pa)

教言说，依菩提心，将获得秘密真言的悉地；否则，一切成办真言的仪轨，都将没有结果。

• lagna dorje wang kur wa'i gyü（lag na rdo rje dbang bskur ba'i rgyud，vajrapāṇyabhisheka-mahātantra）。

† dge bshes gsang phu bas。

‡ mi yo wa'i tok pa（mi gyo ba'i rtogs pa）。[编辑注：《不动证悟》为本次依英译题名所作工作译名。]

So, it is; and in the tantra Vajra Pinnacle, it states:

本页原注

如是。《金刚顶续》中说：

本页原注

For many hundreds of eons, no matter how hard one tries: among the four categories of individuals in this world, those who do not culti- vate bodhichitta are filled with doubt, do not practice according to the teachings, and lack faith; although they practice, they will have no attainments.

无论努力数百劫，世间四类人——不修菩提心者、充满疑惑者、不依教修习者、缺乏信心者——虽然修行，仍无成就。

So, as it mentions, being without the bodhichitta, not following according to the teachers' speech, and so forth, those who are in any of these four categories will not receive attainment.

因此，如文中所述，没有菩提心、不遵循上师教言等，凡属于这四类中的任何一类，都不会获得成就。

In brief, the Sütra Requested by Palchin* sums this up:

简言之，《吉祥施请问经》*将其总结为：

If the merit of the bodhichitta were put to form, even the sky would not be large enough to contain it.

若菩提心的福德具有形体，即使虚空也不够容纳。

So, it is as taught. The benefits are immeasurable. The reason for this is also men- tioned in the commentary on the Four-Hundred Stanzas:

如是所说，利益无量。其理由，也在《四百论释》中提到：

It explains here that, if the merit of a single bodhisattva were to be given a form, it would pervade all sentient beings who are themselves limit- less. The Buddha's omniscience is also limitless, and the full dedication of that is also limitless.

这里解释，若一位菩萨的福德赋予形体，就会遍及本身无量的一切有情。佛陀的遍知也无量，向其完全回向也无量。

Thus, and our teacher [i.e., Lord Buddha] also mentioned this in detail as stated in the Sutra Requested by Subähu:5

如是，我们的导师[即佛陀]也曾详细宣说，正如《善臂请问经》†所说：

O Bodhisattva! If you wonder how to fully perfect the paramità of dili- gence, then Subähu, in order to do that the bodhisattvas have perfectly trained in this way. In each of the ten directions, there exist limitless realms of this world. In each of the realms of those worlds, beings are limitless. Although those beings are limitless, as such there are no lim- itations whatsoever. In order to benefit those limitless beings, then one must don the armor [of diligence]. In order for those limitless sentient beings to have happiness, the armor that is worn involves having a lim- itless perspective concerning benefiting those beings. Concerning that limitless perspective that hopes to bring infinite happiness to those

菩萨！若你想知道如何圆满精进波罗蜜，那么，善臂，为此，诸菩萨已如此圆满训练：十方各有此世间无量世界，每一个世界中，众生无量。众生虽无量，实无任何边际。为了利益这些无量众生，必须披上[精进的]铠甲。为了这些无量有情获得快乐，所披铠甲，包含对利益他们持有无量的心量。对于这种希望带给这些众生无量快乐的无量心量——

pal chin gyi zhü pa'i do (dpal byin gyis zhus pa'i mdo) lag zang kyi zhü pa'i do (lag bzang kyis zhus pa'i mdo, subähupariprechäsütra)

• pal chin gyi zhü pa'i do（dpal byin gyis zhus pa'i mdo）。[编辑注：据本页藏文人名作工作译名。]

† lag zang kyi zhü pa'i do（lag bzang kyis zhus pa'i mdo，subāhuparipṛcchāsūtra）。

Even while sleeping, throughout the day and night, the momentary mind is instantaneously increasing and expanding until fully perfected. Generating a limitless root of virtue with this momentary mind of each instant and perfecting the boundless heap of the bodhisattvas' merito- rious accumulations, to then realize the state of awakening will not be difficult. Given that is the case, for oneself to amass infinite roots of ever-increasing virtue with this momentary mind in each instant means one will then perfectly see the infinite root of virtue increasing and expanding. With that as the basis, it will not be difficult to discover the state of fully perfected awakening. While perfectly seeing this and in order to attain the state of perfected awakening, think, "Hence, this diligence must never diminish even at the cost of life."

本页原注

即使睡眠，昼夜之中，刹那心也瞬间不断增长、扩展，直至圆满。以每一刹那之心生起无量善根，圆满菩萨无边福德资粮聚，随后证得觉悟，并不困难。既然如此，自己以每一刹那之心积聚不断增长的无量善根，就会完全看见无量善根增长、扩展。以此为基础，发现圆满觉悟之境，并不困难。清楚见到这一点后，为证得圆满觉悟，应想：“因此，即使舍弃生命，此精进也决不可减弱。”

本页原注

So, it is and the quote continues:

如是，引文续说：

Subähu! Furthermore, the bodhisattvas perfectly train in this way. Whoever hopes to remove the suffering of limitless sentient beings, including the instantaneous connections of the momentary mind, will amass infinite roots of virtue with the instants of the momen- tary mind; and this will be ever-increasing. When the limitless root of virtue expands as such, think, 'It goes without saying that whoever accomplishes this will wish to remove the suffering of infinite beings that dwell in limitless realms for countless eons through fathomless accumulations of merit."

善臂！此外，菩萨如此圆满训练：凡愿遣除无量有情痛苦者，乃至刹那心的瞬间相续，都会以这些心念刹那积聚无量善根，而且不断增长。无量善根如此扩展时，应想：“更不必说，成办此事的人，会愿以不可测量的福德资粮，在无数劫中，遣除住于无量世界之无量众生的痛苦。”

Thus, as it is taught, by cultivating the bodhichitta in this way, infinite beings are brought benefit; and limitless happiness is established. This quotation reveals through logic that, since beings are placed in the state of the limitless qualities of fully perfected buddhahood, the root of virtue and boundless masses of merit are fully perfected every single moment.

因此，如所教导，如此修习菩提心，就利益无量众生，建立无量快乐。这段引文以理证显示：由于将众生安置于具足无量功德的圆满佛果，每一刹那，善根与无边福德聚都完全圆满。

Hence, my sublime master and tutor, whose name is difficult to even verbalize without an important reason, Do-ngak Chökyi Gyaltsen,132 has said:

因此，我殊胜的上师与导师——若无重要缘故，连其名号也难以直呼——多昂确吉坚赞*〔尾注132〕曾说：

That which is praised by the venerable victors and their heirs is the great pillar of the path of the supreme vehicle, the quintessence of all

尊贵诸佛及其法子所赞叹者，是殊胜乘道的大柱，是一切——

mdo snags chos kyi rgyal mtshan

• mdo sngags chos kyi rgyal mtshan。