English
I fear that they will be ashamed. The ordained should remember and keep it as a witness. Faith is also divided into faith in persons and faith in Dharma. Remembering the Buddha and the Sangha is faith in persons. Remembering Dharma, giving, discipline, and gods is faith in Dharma. Remembering Dharma is the essence of faith in Dharma. Faith in giving and discipline is faith in these two individually from the Dharma of practice and realization. Remembering the gods is also included in the faith in Dharma because of faith in its cause, virtue. In explaining the practice of having faith, it is first shown that one must abide in the ten paths of virtuous actions, that is, the ten paths of virtuous actions must be constantly relied upon by body, speech, and mind, and one must refrain from alcohol, and likewise be pleased with virtuous living. Killing, taking what is not given, and sexual misconduct are the three actions of the body; lying, slander, harsh words, and idle talk are the four actions of speech; greed, malice, and wrong views are the three actions of the mind. In this way, abandoning the ten non-virtuous deeds with the mind, and turning away from them with the actions of body and speech, so that the ten paths of virtuous actions of abandoning the ten non-virtuous deeds are constantly relied upon by body, speech, and mind, and one abides in abandoning sins. Moreover, if one is intoxicated with alcohol, one will become unrestrained and engage in non-virtuous deeds, so one must also refrain from these. Not associating with impure livelihoods such as the wealth of the Three Jewels, but with virtuous livelihoods, one should also be pleased with these. After that, the method of learning giving is explained, that is, the reasons for giving, the objects of giving, and how to give are explained in three ways: Knowing that enjoyment is unstable and meaningless, to beggars, Brahmins, the poor, and friends, give alms properly to the other shore, there is no better friend than giving. Enjoyments are certainly unstable and moving, separating and decaying. Not only will they decay and change, but having enjoyments will not benefit future lives, etc. Because they will certainly separate and there is no satisfaction, they are meaningless. Giving enjoyments
Chinese
如果布施，就能见到前往来世他方，获得圆满安乐的利益，因此应当行布施。布施的对境，功德之田是比丘等，居家如法行持的婆罗门，痛苦之田是贫困者和病人等，饶益之田是父母和亲友等知恩图报者，这些是主要宣说的利益巨大的对境。行布施时，行为和思想必须清净，思想上，对殊胜的对境恭敬，对下劣者以慈悲利他之心策发，行为上，恭敬布施，适时布施，如理布施，就是以与布施对境相合的方式，如法行持布施。如此如法行持布施，具有在来世他方获得圆满安乐果报的利益，是无与伦比的殊胜亲友。如何修学戒律之理，以及守护戒律的利益是：您的戒律不退失也不低下，不杂染不污染，请您守护奉行。戒律犹如生财和不生财的土地，被说是所有功德的基础和所依。有智慧如您这般的人，应当守护和奉行具有四种特性的戒律，也就是不退失的戒律，不低下的戒律，不杂染的戒律，不污染的戒律，是为四种特性。如同《律经》所说： “恶戒彼因无安乐，彼依对治与寂天。” 如是，在实修中不退失地守护根本和支分，是不退失的戒律。即使实修中不退失地守护，但如果对治力不足，心被烦恼扰乱，戒律也会变得力量薄弱而低下，因此心中不怀有贪欲和害心等不善念，守护戒律是不低下的戒律。对于不净等不起贪执，修持慈悲和缘起观等对治法，使之不与烦恼混杂，是不杂染的戒律。所谓救护世间的戒律，就是不分割生活所需或军赋。
English
If you give alms, you will see the benefit of going to the other world and obtaining perfect happiness, so you should give alms. The objects of giving, the field of merit, are monks and so on, Brahmins who live at home in accordance with the Dharma, the field of suffering is the poor and the sick, and the field of benefit is parents and friends who are worthy of gratitude. These are the main objects of great benefit that are spoken of. When giving alms, behavior and thought must be pure. In thought, respect the superior objects, and arouse compassion and altruism towards the inferior. In behavior, give respectfully, give in time, and give appropriately, that is, give in a way that is compatible with the object of giving, and practice giving in accordance with the Dharma. Such righteous giving has the benefit of obtaining perfect happiness in the next world, and is an unparalleled and supreme friend. How to study the precepts, and the benefits of keeping the precepts are: Your precepts do not degenerate or become low, do not become mixed or polluted, please protect and practice them. Precepts are like land that produces wealth and land that does not produce wealth, and are said to be the basis and support of all virtues. Wise people like you should protect and practice the precepts with four characteristics, that is, the precepts that do not degenerate, the precepts that do not become low, the precepts that do not become mixed, and the precepts that do not become polluted, these are the four characteristics. As it says in the Vinaya Sutra: "Evil precepts are the cause of no happiness, they rely on antidotes and peaceful gods." Thus, guarding the root and branches without degeneration in practice is the precept of non-degeneration. Even if you guard without degeneration in practice, but if the antidote is not strong enough, and the mind is disturbed by afflictions, the precepts will become weak and low. Therefore, not harboring unwholesome thoughts such as greed and malice in the mind, and guarding the precepts is the precept of non-lowness. Not arousing attachment to the impure and so on, cultivating loving-kindness and compassion and dependent origination, and other antidotes, so that they do not become mixed with afflictions, is the precept of non-mixture. The so-called precepts that protect the world are not dividing the necessities of life or military taxes.
Chinese
从摆脱负担和损害等方面出发，或者为了今生的名声、恭敬、利养、眷属等世俗利益而守护戒律，这是被今生的分别念所染污的。还有，所谓的“善愿戒律”，如果为了来世获得天人的增上生安乐而守护戒律，这也是被贪恋轮回安乐所染污的。不被这些染污，为了追求解脱而必然产生的戒律，才是无染的戒律，即具足四种特征的戒律。而大乘行者们，不仅要具足四种特征，而且不是仅仅为了自己获得解脱，而是为了将一切众生从轮回中解脱出来，从而发起守护戒律之心。在此，大学者慧生的论著中说：“如果所学的支分减少，或者经典遗失，就会变成说谎者”，但我认为这并不妥当。如此守护戒律的功德是：如同能动的众生，如人、畜等，也要依靠土地才能生长；山、森林、河流、庄稼等不能动的物体，也从土地中产生一样；禅定、智慧等一切功德，也都是从戒律中产生的，因此戒律是这一切的基础，这是佛陀所说的。与信心相关的，大乘不共的行持，即宣说六波罗蜜多为因，佛地为果。即：布施、戒律、忍辱、精进、禅定和智慧，同样是无量波罗蜜多。以这些作为因，度过有寂之轮回大海，成为胜者的主宰。意思是说，从布施无量无边的波罗蜜多开始，到戒律、忍辱、精进、禅定和智慧，生起无量无边的波罗蜜多为止，这六者要普遍增长。增长的方法是：在预备阶段，要以大悲心来摄持；在正行阶段，要以各种布施的方式，在任何时间、任何地点都进行布施；从以智慧来成办闻思
English
From the perspective of being free from burdens and harms, or guarding morality for the sake of worldly benefits such as fame, respect, gain, and retinue in this life, this is defiled by the conceptual thoughts of this life. Furthermore, the so-called "wholesome aspiration morality," if one guards morality in order to attain the happiness of higher realms of gods and humans in the next life, this is also defiled by attachment to the happiness of samsara. Not being defiled by these, the morality that necessarily arises in order to seek liberation is the undefiled morality, that is, the morality that possesses four characteristics. And the Mahayana practitioners, not only must possess the four characteristics, but also not merely seek liberation for themselves, but rather, in order to liberate all sentient beings from samsara, they arouse the mind of guarding morality. Here, in the treatise of the great scholar Huisheng, it is said: "If the branches of learning are reduced, or the scriptures are lost, one will become a liar," but I do not think this is appropriate. The merit of guarding morality in this way is: just as moving beings, such as humans and animals, also rely on the earth to grow; and immovable objects such as mountains, forests, rivers, and crops also arise from the earth; similarly, all merits such as samadhi and wisdom also arise from morality, therefore morality is the foundation of all of these, this is what the Buddha said. Related to faith, the uncommon practice of Mahayana is to explain the six paramitas as the cause and the Buddha-ground as the result. That is: generosity, morality, patience, diligence, meditation, and wisdom, similarly, are immeasurable paramitas. Use these as the cause to cross the ocean of samsara and become the master of the victors. It means that from the beginning of giving immeasurable and boundless paramitas, to morality, patience, diligence, meditation, and wisdom, until the arising of immeasurable and boundless paramitas, these six should be universally increased. The method of increasing is: in the preliminary stage, it should be grasped by the mind of great compassion; in the main practice stage, one should give in various ways of generosity, at any time and in any place; from accomplishing hearing and thinking with wisdom.
Chinese
将三种不同的禅修，在任何时候都无止境地生起，直到达到极致。在之后的时间里，为了所有众生的利益，通过回向圆满的菩提来增广。在所有前行、正行、后行中，以方便之分支，布施者、布施之物、布施之境，皆如虚幻不实之幻象，以不分别三轮之智慧摄持等等，将六度四支圆满增广，从而超越轮回之大海。大海之广阔，如同轮回之境无边无际；大海之深邃，如同沉溺其中难以自拔；大海中充满鳄鱼等凶猛生物之恐惧，如同轮回中充满痛苦之恐惧；大海难以横渡，如同难以从轮回中解脱，除非修持佛法，否则没有任何方法可以解脱。愿您从这样的轮回大海中，到达彼岸的尽头，获得胜利者之王——佛陀的果位。声闻和独觉仅能从轮回大海中独自修持解脱，而佛陀不仅自己到达轮回大海的彼岸，还能引导无量众生，是解脱之究竟方式。在此，大慧经的注释中说：“无他度”，解释说六度是声闻和独觉所不具备的意义。现在，为了有家庭的在家信徒，宣说两种迫切需要的法：供养父母等应尊敬之人，以及受持具足八支的斋戒。首先，在家中完全恭敬父母，就是与梵天同在，与导师同在。正如广为人知的那样，宣说如下：凡供养父母者，其族即与梵天与导师同在。凡以恭敬心供养父母的家族，就是与梵天同在，与导师同在。因为对实际利益自己的父母恭敬侍奉，知恩图报，就是对诸神之究竟——梵天等神灵的恭敬，也是发自内心的恭敬，所以是与梵天同在。一切出入都
English
The three different kinds of meditation are expanded limitlessly at all times until they reach their peak. Afterwards, they are augmented by dedicating them to perfect enlightenment for the benefit of all sentient beings. In all the preliminaries, main practices, and concluding practices, with the skillful means of giving, the giver, the object of giving, and the recipient are like unreal illusions, grasped by the wisdom that does not conceptually elaborate the three spheres, etc., the six perfections are fully expanded with their four branches, thus crossing the ocean of samsara. The vastness of the ocean is like the endless realms of samsara; the depth of the ocean is like being submerged in it and difficult to escape; the fear of ferocious creatures like crocodiles in the ocean is like the fear of suffering in samsara; the difficulty of crossing the ocean is like the difficulty of liberation from samsara, since there is no way to escape except by practicing the Dharma. May you reach the end of the other shore from such an ocean of samsara and attain the state of the victorious king, the Buddha. The Hearers and Solitary Realizers only attain liberation by meditating alone from the ocean of samsara, while the Buddha not only reaches the other shore of the ocean of samsara himself but also leads limitless sentient beings, thus being the ultimate way of liberation. Here, in the great commentary of the Mahamati Sutra, it says, "The otherless perfections," explaining that the six perfections are meanings not possessed by Hearers and Solitary Realizers. Now, for the sake of householders with families, two kinds of Dharma that are urgently needed are explained: offering to parents and others who are worthy of respect, and taking the eight-branched vows of purification. First, to completely respect one's father and mother at home is to be with Brahma and with the teacher. As it is widely known, it is said: "Whoever offers to their father and mother, that family is with Brahma and also with the teacher." The family that offers to their father and mother with respect is with Brahma and with the teacher. Because respectfully serving one's father and mother who actually benefit oneself, knowing their kindness and repaying it, is also respecting the ultimate of the gods, Brahma, etc., and is also respecting from the heart, therefore it is being with Brahma. All comings and goings are...