English
One should observe. In this sutra, it is taught for the purpose of practicing the same conduct as Brahma, because it shows the fear of very serious faults if done in front of them. Just as the ritual mentioned in this sutra, "Do not make loud noises," is not temporary. Similarly, in the Sutra Requested by Brahma, it is said, "It should be done like a bag." Likewise, in the Pratimoksha Sutra, one should examine and eliminate actions that cause the world to lose faith. In this regard, firstly, eating with a full mouth and making noises, eating with an open mouth, sitting with legs stretched out, and not rubbing hands together. Similarly, one should also examine oneself and guard against actions that cause the world to lose faith through seeing and hearing. Chapter Six. Abandoning words that cause disbelief is taught for the sake of reminding and arousing memory. In the Sutra Requested by Sagaramati, it says: There are no discouraging words, no vague words, no disorganized words, no inflammatory words, no blaming words, no words of desire, no vulgar words, no imprudent words, no words of anger, no words of fighting and arguing, no words measured by gain, no changing words, no unstable words, no false words, no words of watching dance performances, no words of slander. Thus it is said. In the Secret Sutra of the Tathagata, it also says: The speech of a Bodhisattva with peaceful wisdom is not of attachment, hatred, ignorance, affliction, obstruction, near obstruction, not words praising one's own side, not words disparaging the other side, not words attached to self-praise, not words that interrupt the praise of others, not words of washing the body with food in the mouth, and does not utter words expressing arrogance, and so on. In the Sutra of the Ten Bhumis, it also says: Which words are unpleasant, make the heart ache, cause suffering, and make one's own and others' continuums bad
Chinese
抛弃那样的形态，说语要柔和、温顺、悦意、真实、悦耳、可爱、像城市人一样，令众人悦意、使人喜悦、使人满足，能调和自他，说能很好回答的语言，适时而语，如实而语，说佛法，说理智，说调伏的语言。甚至应该完全抛弃那些可以当笑话说的语言，更何况是用语言使他人分心呢？如是宣说。圣者虚空藏经中也说：不违背上师的语言，不反驳他人的语言，就能成为值得接受的语言。在《正法集经》中，菩萨虚空藏也祈请说：凡是菩萨所说会损害众生的语言，我不说。凡是会使他人痛苦的语言，我不说。凡是菩萨所说他人不理解的语言，我不说。凡是不利于他人，没有意义的语言，我不说。凡是不入众生之心，不被大众理解，不悦耳的语言，我不说。总而言之，不要让别人失去信心，这是在《圣者慧海请问经》中开示的。此外，还有一种能摄集大乘的法，那就是：我以不颠倒的分别念来守护一切众生。守护一切众生，就是守护自己。无论如何，不要让别人不高兴，无论如何，不要让别人高兴不起来。这部广经的要义是：菩萨应当时常用心忆念：极其坚定且极具信心，稳重且恭敬，谦逊有礼，惊叹且畏惧，寂静且努力使他人喜悦，不要因孩子们彼此不合的愿望而感到厌烦，不要因生起烦恼而使他们的心……
English
Having abandoned such forms, speech should be gentle and supple, pleasing, truthful, pleasing to the ear, lovely, like that of a city dweller, pleasing to many people, making them happy, satisfying, harmonizing oneself and others, speaking words that give good answers, speaking at the right time, speaking truthfully, speaking the Dharma, speaking with reason, speaking of discipline. Even words that should be completely abandoned as jokes should be completely abandoned. What need is there to mention distracting others with words? Thus it is said. In the Sutra of the Noble Akashagarbha, it is also said: Not breaking the words of the guru and not refuting the words of others will make one's words worthy of acceptance. In the Sutra of the Collection of True Dharma, the Bodhisattva Akashagarbha also prayed: Whatever words of the Bodhisattva that would harm sentient beings, I will not speak. Whatever words that would cause pain to others, I will not speak. Whatever words of the Bodhisattva that others would not understand, I will not speak. Whatever words that are not beneficial to others and have no meaning, I will not speak. Whatever words that do not enter the hearts of sentient beings, are not understood by the assembly, and are not pleasing to the ear, I will not speak. In short, one should guard against causing others to lose faith, as taught in the Sutra Requested by Noble Ocean of Intelligence. Furthermore, there is one Dharma that gathers the Great Vehicle, which is: I protect all sentient beings with undistorted discernment. Protecting all sentient beings is protecting oneself. In any case, do not let others become displeased, and in any case, do not let others become unable to be pleased. The condensed meaning of this extensive text is that a Bodhisattva should always keep in mind: extremely certain and with great faith, steadfast and respectful, with humility, with wonder and fear, peaceful and striving to please others, not becoming weary of the desires of children who disagree with each other, and not allowing their minds to be affected by the arising of afflictions...
Chinese
心怀慈爱与悲悯， 对于无过错之事物， 视己与众生平等后， 如幻化般无我执著， 心念恒常如是持。 如是说。那么守护自己仅仅是这些吗？不是的。那么是什么呢？ 以医药和衣物等来守护。其中医药有两种：常服之药和因病而服之药。这里就常服之药而言，《圣妙吉祥云经》中说：乞食所得之物，一份供养与梵天同修之人，一份供养受苦之人，一份供养堕落之众生，一份自己食用。食用时，应无贪欲，不应贪恋、不应渴求、不应执著，而应为了维持身体和生命而食用，既不要过于消瘦，也不要过于肥胖。为什么呢？因为过于消瘦，就会背离善法；身体过于肥胖，就会被睡眠所困扰。因此，食用乞食所得之物后，应积极向善。等等如是说。《圣宝积经》中说：因此，在城镇或乡村乞食时，应披上法之铠甲而乞食。什么是法之铠甲呢？眼睛看到悦意的景象时，不要生起贪恋；看到不悦意的景象时，不要生起嗔恨。同样，对于悦意和不悦意的声音、气味、味道和触感，都不要生起贪恋和嗔恨。应严密守护根门，眼睛不要游移，目光保持在轭木的距离，调伏身心，保持正念，不要舍弃先前忆念之法，以不被杂染所染污之心来乞食。应次第乞食，不要对得到食物的地方生起贪恋，也不要对没有得到食物的地方生起嗔恨。即使乞讨了十家，从第十一家没有得到食物，也应
English
With a mind full of love and compassion, Towards things that are without fault, Having made oneself and sentient beings equal, Like an illusion, without self-grasping, May the mind always be held in this way. Thus it is said. Is protecting oneself limited to just these? No, it is not. Then what is it? With medicine and clothing, etc. Among these, there are two types of medicine: medicine for constant use and medicine for illness. Here, regarding medicine for constant use, the "Noble Jewel Cloud Sutra" states: Of the alms obtained, one portion should be offered to those who practice like Brahma, one portion should be offered to those who are suffering, one portion should be offered to sentient beings who have fallen into wrongdoing, and one portion should be eaten by oneself. When eating, one should eat without desire, not being attached, not being greedy, not being fixated, but rather eating in order to maintain the body and life, neither becoming too emaciated nor becoming too obese. Why is that? Because if one is too emaciated, one will turn one's back on virtue; if the body is too obese, one will be overcome by sleep. Therefore, after eating the alms obtained, one should actively turn towards virtue. And so on, it is said. The "Noble Heap of Jewels Sutra" states: Therefore, when begging for alms in a town, city, or village, one should don the armor of Dharma and beg for alms. What is the armor of Dharma? When the eyes see pleasing forms, one should not develop attachment; when one sees displeasing forms, one should not develop anger. Similarly, towards pleasing and displeasing sounds, smells, tastes, and tactile sensations, one should not develop attachment or anger. One should strictly guard the sense faculties, the eyes should not wander, the gaze should be kept at the distance of a yoke, one should be disciplined, maintain mindfulness, not abandon the Dharma previously remembered, and beg for alms with a mind unpolluted by distractions. One should beg for alms in order, not developing attachment to the place where one obtained food, nor developing anger towards the place where one did not obtain food. Even if one has begged from ten houses and does not obtain food from the eleventh house, one should still
Chinese
不要灰心。他应当这样想：这些婆罗门和居士们有很多事情要做，所以他们不一定施舍给我，如果他们对我生起念头，就已经很稀奇了，更何况是施舍食物呢？应当生起这样的念头。他应当这样不完全灰心地行乞。凡是进入他眼界的众生，无论是男人、女人、男孩、女孩，甚至是堕入畜生道的众生，都应当对他们生起慈爱和怜悯之心。 无论如何，凡是进入我眼界的众生，或者施舍食物的众生，都应当让他们往生到天界。应当这样努力。他取了无论是好是坏的食物后，应当向四面八方观看，心想：在这个村庄、城市或城镇里，有没有需要分享我的食物的贫穷众生？如果看到一个贫穷的众生，他就应当把食物分给他们。如果没有看到贫穷的众生，他就应当这样想：凡是没有进入我眼界的，那些看不见的众生，就把食物的第一份施舍给他们，让他们享用。他应当生起这样的念头，然后拿着食物去寺院，洗净钵和手。以具足比丘行仪的良好行为加持后，他应当结跏趺坐，吃那食物。像那样结合起来。吃完食物后，他应当这样想：这个身体里有八万种虫类，愿它们依靠这个而安乐。现在就用物质来摄受它们，获得菩提后就用佛法来摄受它们。应当生起这样的念头。如果食物很少，他就应当这样想：食物少，我的身体就会轻盈，能够忍受苦行，我的大小便会减少，人们因为信仰而施舍的会减少，我的身体会轻盈，心也会轻盈，我就会减少昏沉和睡眠。应当生起这样的念头。像那样结合起来。如果他
English
Do not be discouraged. He should think to himself: These Brahmins and householders have many things to do, so they may not necessarily give to me. If they even think of me, it is already wonderful, let alone giving food. He should generate such a thought. He should practice begging in this way without being completely discouraged. Whatever sentient beings come into his sight, whether male, female, boy, girl, or even those who have fallen into the animal realm, he should generate a mind of loving-kindness and compassion towards them. In any case, whatever sentient beings come into my sight, or those who give alms, they should be reborn in the heavens. He should strive in this way. After taking the alms, whether good or bad, he should look in all four directions, thinking: In this village, city, or town, are there any poor sentient beings who need to share my alms? If he sees a poor sentient being, he should share the alms with them. If he does not see a poor sentient being, he should think: Those who have not come into my sight, those invisible sentient beings, give the first portion of the alms to them, let them enjoy it. He should generate such a thought, then take the alms and go to the monastery, wash the bowl and hands. After blessing it with good conduct that possesses the conduct and rituals of a monk, he should sit in the lotus position and eat the alms. Combine it in that way. After eating the food, he should think: In this body, there are eighty thousand kinds of insects, may they be happy by relying on this. Now, gather them with material things, and after attaining Bodhi, gather them with Dharma. He should generate such a thought. If the food is little, he should think: Because the food is little, my body will become light, I will be able to endure asceticism, my urine and feces will decrease, people will give less out of faith, my body will be light, and my mind will be light, I will have less drowsiness and sleep. He should generate such a thought. Combine it in that way. If he