Chinese
从那以后，彻底断绝了有生命的延续。那样的因，会走向寂灭。声闻缘觉之种姓，远离大悲心，想要舍弃老苦的布施者，在布施的时候，什么时候布施者会遇到接受布施的圣者呢？总之，为了说明圣者们会走向布施者的方向。或者，布施者迎请布施处圣者，供养布施的食物衣服等受用时，圣者会宣说回向等从轮回中解脱出来的教诲，因此布施者迅速获得教诲之后，从此视轮回为过患。显现圣道，从而彻底断绝有生命的延续，因此声闻缘觉会走向寂灭。获得那个有因的涅槃，也是从声闻缘觉的布施中产生的。或者，彻底断绝有生命的延续，也可以解释为走向断绝有生命延续的道路的那种因的寂灭，即声闻缘觉的涅槃。第三，为了利益众生而立誓的有情们，通过布施不会拖延很久就能获得喜悦。不是菩萨的布施，不是在布施的同时就享受布施的果报，而是期待布施的异熟果。因此，他们也有可能不投入布施，因为布施的果报没有显现，所以对布施不感兴趣。发菩提心的菩萨，为了利益众生而立誓的有情（５５页）们，通过布施不会拖延很久，只是在同一时间享受它的果报，从而获得喜悦。因为不期待异熟果，而是为了他人的安乐而布施。那个原因也使他们对布施感到高兴。第四，因为慈悲者和非慈悲者，所以布施的言语才是最重要的。赞叹布施的言语才是应该追求的最重要的，即第一位的。因为如前所述，具有慈悲之性的菩萨和不具有慈悲之性的凡夫以及声闻缘觉，一切获得增上生和决定胜的因就是布施。第五，实物和痛苦。
English
From then on, the continuation of life is completely cut off. That kind of cause will lead to cessation. The lineage of Śrāvakas and Pratyekabuddhas, being separated from great compassion, the almsgiver who wants to abandon the suffering of old age, when does that almsgiver meet the noble being who receives the alms? In short, to explain that the noble ones will go in the direction of the almsgiver. Or, when the almsgiver invites the holy object of alms and offers the enjoyment of food, clothing, etc., the holy one will expound the teachings of dedication, etc., which liberate from samsara, so the almsgiver quickly receives the teachings, and from then on regards samsara as a fault. Manifesting the noble path, thereby completely cutting off the continuation of life, therefore Śrāvakas and Pratyekabuddhas will go to cessation. Obtaining that causal Nirvana also arises from the almsgiving of Śrāvakas and Pratyekabuddhas. Or, completely cutting off the continuation of life, it can also be interpreted as going to the cessation of that cause of the path of cutting off the continuation of life, that is, the Nirvana of Śrāvakas and Pratyekabuddhas. Third, sentient beings who have vowed to benefit beings, through giving, will not be delayed for long to obtain joy. The giving of those who are not Bodhisattvas is not enjoying the result of giving at the same time as giving, but expecting the ripening result of giving. Therefore, they may not engage in giving, because the result of giving has not manifested, so they are not interested in giving. Bodhisattvas who have generated Bodhicitta, sentient beings who have vowed to benefit beings (page 55), through giving, will not be delayed for long, but will enjoy its result at the same time, thereby obtaining joy. Because they do not expect the ripening result, but give for the happiness of others. That reason also makes them happy to give. Fourth, because of the compassionate and the non-compassionate, therefore the words of giving are the most important. The words of praising giving are the most important to be pursued, that is, the first. Because, as mentioned above, Bodhisattvas with the nature of compassion and ordinary beings without the nature of compassion, as well as Śrāvakas and Pratyekabuddhas, the cause of obtaining higher realms and definite goodness is giving. Fifth, objects and suffering.
Chinese
虽然痛苦生起，却成为增长利他的因。第一，就像听到“请给与”的声音而思考：菩萨生起的快乐，像这样对于诸佛，进入寂灭所产生的快乐都不能比拟，一切都施舍了，更何况观看呢？菩萨布施给乞丐，仅仅因为使他们心满意足，菩萨自己会生起什么样的欢喜呢？有些乞丐来到菩萨的门前，乞求说：“请给予我想要的受用。”菩萨听到乞求的声音后，心中思忖：这个乞讨者是向我和他人中的哪一个乞讨呢？当他意识到是在向自己乞讨时，菩萨的相续中生起的快乐，就像这样，对于诸佛、声闻、缘觉们，从一切痛苦寂灭中获得的快乐也不能与之相比。菩萨布施内外一切事物，因利他而心满意足所产生的快乐是多么巨大，更何况观看呢？或者说，声闻缘觉的寂静快乐，不如菩萨听到向圣者乞讨的声音所产生的快乐大，这样(55b)如果菩萨为了利他而布施一切事物，那么由此产生的快乐，比获得低劣涅槃的快乐更加殊胜，更何况观看呢？这样解释。第二，像这样，菩萨布施身体等时，身体会感到痛苦吗？菩萨分为无贪著和有贪著两种。第一种情况是，割截身体不可能产生痛苦，因为已经证悟一切法无自性。就像切割无情物一样。如经中所说：“例如，有一个巨大的娑罗树林，有人来到那里，砍伐了一棵娑罗树，其他的娑罗树不会这样想：‘这棵被砍伐了，我们没有被砍伐。’它们不会因此而产生贪恋和愤怒，没有分别念和妄想。菩萨的忍辱就像这样，这是完全清净的、至高无上的、与虚空同等的忍辱。”因此，圣者的身体被割截时，不会有身体的痛苦，因为这个身体不是由烦恼所生的异熟果，并且因为舍弃了痛苦之因——罪业。割截它，
English
Although suffering arises, it becomes a cause for increasing the benefit of others. First, just like hearing the sound "Please give" and contemplating: The joy that arises in a Bodhisattva, like this, even the joy obtained by the Buddhas, Hearers, and Solitary Realizers from entering into the pacification of all suffering cannot compare to it. Having given away everything, what need is there to even mention watching? When a Bodhisattva gives to beggars, just by making them content, what kind of joy arises in the Bodhisattva himself? Some beggars come to the door of the Bodhisattva, begging, "Please give me the enjoyments I desire." When the Bodhisattva hears the sound of begging, he thinks in his heart, "To whom is this beggar begging, to me or to someone else?" When he realizes that he is begging to himself, the joy that arises in the Bodhisattva's continuum, like this, even the joy obtained by the Buddhas, Hearers, and Solitary Realizers from the pacification of all suffering cannot compare to it. The joy that arises from a Bodhisattva giving away all inner and outer things, being content with the benefit of others, is so great, what need is there to even mention watching? Or, the peaceful joy of Hearers and Solitary Realizers is not as great as the joy that arises in a Bodhisattva from hearing the sound of begging to the noble ones, so (55b) if a Bodhisattva gives away all things for the benefit of others, then the joy that arises from this is even more excellent than the joy of obtaining inferior Nirvana, what need is there to even mention watching? This is how it is explained. Second, like this, when a Bodhisattva gives away his body and so on, will the body feel pain? Bodhisattvas are divided into two types: those without attachment and those with attachment. The first case is that it is impossible for pain to arise from cutting the body, because one has realized that all phenomena are without inherent existence. It is like cutting an inanimate object. As it is said in the scriptures: "For example, there is a great Sala tree grove, and someone comes there and cuts down one Sala tree. The remaining Sala trees there do not think, 'This one has been cut down, we have not been cut down.' They do not have attachment or anger towards it, and there is no conceptualization or discrimination. The patience of a Bodhisattva is like this, this is the utterly pure, supreme patience that is equal to space." Therefore, when the body of a noble one is cut, there is no physical pain, because this body is not the result of maturation caused by afflictions, and because one has abandoned the cause of suffering, which is sin. Cutting it,
Tibetan
སྔལ་མེད་དེ། སྡུག་བསྔལ་ལ་སོགས་པ་ཡོངས་སུ་མ་དམིགས་པའི་ཕྱིར། ཇི་སྐད་དུ། དེ་ལ་ལུས་ཀྱི་སྡུག་བསྔལ་མེད། །ཡིད་ཀྱི་སྡུག་བསྔལ་ག་ལ་ཡོད། །དེ་ནི་སྙིང་རྗེས་འཇིག་རྟེན་སྡུག །དེ་ཉིད་ཀྱིས་ནི་ཡུན་རིང་གནས། །ཞེས་དང༌། སྤྱོད་འཇུག་ལས། སྡིག་པ་སྤང་ཕྱིར་སྡུག་བསྔལ་མེད། །(༥༦ན) མཁས་པའི་ཕྱིར་ན་མི་དགའ་མེད། །འདི་ལྟར་ལོག་པར་རྟོག་པ་དང༌། །སྡིག་པས་སེམས་དང་ལུས་ལ་གནོད། །བསོད་ནམས་ཀྱིས་ནི་ལུས་བདེ་ལ། །མཁས་པ་ཡིས་ནི་སེམས་བདེ་ན། །གཞན་དོན་འཁོར་བར་གནས་ཀྱང་ནི། །སྙིང་རྗེ་ཅན་དག་ཅི་སྟེ་སྐྱོ། །ཞེས་སོ། །གཉིས་པ་ནི། ལུས་བཅད་སྟེར་ཞིང་བདག་གི་སྡུག་བསྔལ་གྱིས། །གཞན་དག་རྣམས་ཀྱི་དམྱལ་བ་ལ་སོགས་པའི། །སྡུག་བསྔལ་རང་རིག་ཉིད་དུ་མཐོང་ནས་ནི། །དེ་བཅད་བྱ་ཕྱིར་མྱུར་དུ་བརྩོན་འགྲུས་རྩོམ། །སེམས་དཔས་ལུས་བཅད་ནས་སྟེར་ཞིང་དེ་ལས་བྱུང་བའི་བདག་གི་སྡུག་བསྔལ་གྱི་གདུང་བས་གཟིར་བ་ལ་རྗེས་སུ་དཔགས་ནས། སེམས་ཅན་གཞན་དག་རྣམས་ཀྱི་དམྱལ་བ་ལ་སོགས་པའི་ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཆེས་ཆེན་པོས་ལུས་སྡུག་བསྔལ་བ་ནི་བདག་གི་ཤ་བཅད་པ་འདི་ལས་སྟོང་འགྱུར་གྱིས་ལྷག་པའི་སྡུག་བསྔལ་བསྲན་དུ་མེད་པ་དེའང་རང་གི་སྡུག་བསྔལ་ཇི་ལྟར་རིག་པ་ཉིད་བཞིན་དུ་མཐོང་ནས། སེམས་དཔའ་དེས་ནི་རང་ལུས་བཅད་པའི་སྡུག་བསྔལ་ལ་སྡུག་བསྔལ་ཙམ་དུའང་མི་ལྟ་བར་དམྱལ་སོགས་ཀྱི་སྡུག་བསྔལ་དེ་རྒྱུན་བཅད་པར་བྱ་བའི་ཕྱིར་བྱང་ཆེན་གྱི་ཆེད་དུ་མྱུར་དུ་བརྩོན་འགྲུས་རྩོམ་མོ། །གསུམ་པ་ལ། འཇིག་རྟེན་ལས་འདས། མ་འདས་ཀྱི་སྦྱིན་པ་གཉིས་ལས། དང་པོ་ནི། སྦྱིན་པ་སྦྱིན་བྱ་ལེན་པོ་གཏོང་པོས་སྟོང༌། །འཇིག་རྟེན་འདས་པའི་ཕ་རོལ་ཕྱིན་ཞེས་བྱ། །སྦྱིན་པ་གང་གིས་ཕ་རོལ་ཏུ་འགྲོ་ཞེས་པའི་ཕ་རོལ་ནི་འཁོར་བའི་ཕར་ཡོད་པའི་སྒྲིབ་གཉིས་ཀྱི་སྤངས་པ་ལྡན་པའི་སངས་རྒྱས་ཉིད་དོ། །དེར་སོན་པ་ནི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། ། དེའང་པྲཱྀ་སྐྱོང་བ་ལའོ། །གྷཉ་རྐྱེན། གྲུབ་པ་ཉ་ཎ་རྗེས་སུ་འབྲེལ་བ་ལ་ཨི་ཙ་བཞིན་ནོས་ཉ་དབྱི་ཞིང༌། བྱིངས་ལ་འཕེལ། སྲཱྀ་པཱ་ར། ཙ་ཚ་དག་ནི་དྷུ་ཊ་དང་གྷ་རྗེས་སུ་འབྲེལ་བ་ལ་ཀ་ཁ་དག་གོས་གྷ་ཕྱིས། སྲོག་གི་ཨ་བཞག དབྱངས་དྲངས་པས་པཱ་ར། གང་བྱ་བ་ནི་ལས་སོས་གཉིས་པའི་ཨཾ་རྐྱེན། ཨ་ཡིག་ལ་དབྱི་འོས་རྟགས་མཐའ་རའི་ཨ་དབྱི། དབྱངས་དྲངས་པས་པཱ་རཾ། (༥༦བ) དེས་ནི་ཕ་རོལ་གྱི་ཚིག་ཏུ་གྲུབ། དེའི་མཐར་ཕྱིན་པའི་ཚིག་ཕྱི་མ་ཨི་ཏཱ་ཡོད་པ་ན། ཚིག་སྔ་
Chinese
因为没有痛苦，因为完全没有执着于痛苦等。如是说：彼无身体的痛苦，哪有精神的痛苦？彼以慈悲怜悯世间，彼即以此而长久住世。又如《入行论》中说：为断罪业故无苦，因是智者故无不悦。如此颠倒执着及，罪业损害身与心，福德令身得安乐，智者令心得安乐，为利他故住轮回，慈悲之人有何厌？如是说。第二是：断身布施，以我的痛苦，视他众之地狱等，痛苦如己受，为断彼故速发精进。菩萨断身布施，并由彼所生之我的痛苦的剧痛所逼迫而随念，其他众生的地狱等三恶趣的极大痛苦使身体痛苦，比我割肉此痛苦增千倍的难忍之苦，也如自己如何感受痛苦一般地见到。菩萨彼不视自断身之苦为苦，为断除地狱等之苦，为大菩提之故迅速发起精进。第三，分二：超越世间和不超越世间的布施。第一是：布施、施物、受者、施者皆空，名为超越世间的波罗蜜多。以何布施而往彼岸之所谓彼岸，即是远离轮回之二障的具有断证的佛陀。到达彼处即是到达彼岸。彼亦是保护（藏文：པྲཱྀ་，梵文天城体：पॄ，梵文罗马拟音：pṛ，汉语字面意思：保护）。གྷཉ་是词尾。成立时，ཉ་和ཎ་相连，如ཨི་ཙ་一样，将ནོས་ཉ་去掉，词干增长。སྲཱྀ་པཱ་ར། ཙ་和ཚ་等与དྷུ་ཊ་和གྷ་相连时，ཀ་和ཁ་等变成གྷ་，擦去。留下命根的ཨ་。加上元音变成པཱ་ར། 凡是动词，都是第二格的ཨཾ་词尾。ཨ་字母应该去掉，结尾的ར་的ཨ་也要去掉。加上元音变成པཱ་རཾ། (56b)因此成立了彼岸一词。其后有到达的词尾ཨི་ཏཱ་时，前词
English
Because there is no suffering, because there is no attachment to suffering, etc. As it is said: He has no physical suffering, how can there be mental suffering? He cherishes the world with compassion, and he abides long by that very means. Also, as it is said in the Bodhicharyavatara: For the sake of abandoning sins, there is no suffering, and because one is wise, there is no displeasure. Thus, wrong thoughts and sins harm the mind and body, merit makes the body happy, and wisdom makes the mind happy. Even if one remains in samsara for the sake of others, why should compassionate ones be weary? As it is said. The second is: Cutting off the body and giving it away, with my suffering, seeing the suffering of others, such as hell, as my own, quickly striving to cut it off. The Bodhisattva cuts off his body and gives it away, and contemplating the torment of my suffering arising from that, the great suffering of other sentient beings in the three lower realms, such as hell, causes the body to suffer, and that unbearable suffering, which is a thousand times greater than this suffering of cutting off my flesh, is seen as one's own suffering. The Bodhisattva does not regard the suffering of cutting off his own body as suffering at all, but strives quickly for the sake of great enlightenment in order to cut off the suffering of hell, etc. Thirdly, in two parts: Transcendent and non-transcendent giving. The first is: Giving, the object of giving, the recipient, and the giver are all empty, which is called transcendent paramita. The other shore, which is said to be the giving by which one goes to the other shore, is the Buddha who possesses the abandonment and realization of the two obscurations that are beyond samsara. Reaching that place is reaching the other shore. That is also protecting (Tibetan: པྲཱྀ་，梵文天城体：पॄ，梵文罗马拟音：pṛ，Chinese literal meaning: protection). གྷཉ་ is a suffix. When it is established, ཉ་ and ཎ་ are connected, like ཨི་ཙ་, remove ནོས་ཉ་, and the stem grows. སྲཱྀ་པཱ་ར། When ཙ་ and ཚ་ etc. are connected with དྷུ་ཊ་ and གྷ་, ཀ་ and ཁ་ etc. become གྷ་, erase. Leave the life-force ཨ་. Adding a vowel becomes པཱ་ར། All verbs are the second case ending ཨཾ་. The letter ཨ་ should be removed, and the ཨ་ of the ending ར་ should also be removed. Adding a vowel becomes པཱ་རཾ། (56b) Therefore, the word other shore is established. When there is a suffix ཨི་ཏཱ་ at the end of it, the previous word