Chinese
应当说少量而恰当的话。用眼睛看众生时，也要想着依靠这些众生，我才能成佛，因此不去看他们的缺点，不虚伪，正直，并且以慈爱的方式去看待他们。第二部分分为两个方面：自己的修行方式和利益他人的方式。第一部分分为三个方面：阐述所要修的强大善法，修持的方式，以及阐述 श्रेष्ठ और নিকृष्ट的取舍。第一点是：时时，即持续不断地；意乐明显，即强烈的意愿；以及能够摧毁与其不相符之对治品所策动的；以及所缘境功德之田，如佛等；以及利益之田，如父母等；以及痛苦之田，如病人等，依靠这些会变成大善。不善也与之相同。《亲友书》中说：恒常意乐与无对治，功德为主依处生之业，善与不善五者皆为大，因此行善当精进。这样说。第二点是：精通强大的善法，并且喜欢它，即充满喜悦，然后自己恒常为了自他的利益而行事，对于一切事业，不应依赖任何人。没有不将他人引入善法的过失，因为如果可以将善友引入善法，就应该引入。第三点是：一般来说，必须选择六度等，因此越来越殊胜，因为后者比前者 श्रेष्ठ，所以应当修习后者。上下的次第虽然是这样，但如先前举例所说，为了小小的戒律，不应舍弃大的布施。用什么来衡量大小呢？主要看考虑他人的利益，并且哪个更大，就致力于哪个，这是出自《释论》。第二部分分为教和释，第一点是：如刚才所说的道理那样思考，并且恒常安住于致力于他人的利益，如果那样，由于具有大悲心，所以看得长远，即了知一切取舍之处的佛陀，也允许那些智慧低下而执着于自身利益的人所禁止的事情，出自《大密方便善巧》，船夫以大悲心杀死黑人，
English
One should speak sparingly and appropriately. When looking at sentient beings with one's eyes, one should also think that by relying on these beings, I will become a Buddha. Therefore, one should not look at their faults, be without deceit, be upright, and look at them with loving-kindness. The second part is divided into two aspects: one's own practice and benefiting others. The first part is divided into three aspects: explaining the powerful virtue to be cultivated, the method of cultivation, and explaining the acceptance and rejection of the superior and inferior. The first point is: always, that is, continuously; with manifest intention, that is, strong desire; and aroused by the antidote that can destroy its opposing side; and relying on the field of qualities, such as the Buddhas; and the field of benefit, such as parents; and the field of suffering, such as the sick, it will become great virtue. Non-virtue is also the same. As it says in the 'Friendly Letter': 'Constant intention and without antidote, deeds arising from the basis of possessing the chief of qualities, virtue and non-virtue, these five are great, therefore strive to engage in virtue.' So it is said. The second point is: being skilled in powerful virtue and liking it, that is, being filled with joy, then one should always act for the benefit of oneself and others, and for all activities, one should not have to rely on anyone else. There is no fault of not leading others to virtue, because if a virtuous friend can be led to virtue, they should be led. The third point is: in general, one must choose the six perfections, etc., therefore it becomes more and more excellent, because the latter is superior to the former, so one should practice the latter. Although the order of above and below is like that, as in the previous example, one should not give up great generosity for the sake of small discipline. How to measure the size? Mainly consider the benefit of others, and whichever is greater, one should devote oneself to that, this is from the 'Commentary'. The second part is divided into teaching and explanation, the first point is: thinking about the reasons as just explained, and always abiding in striving for the benefit of others, if so, because of having great compassion, one sees far, that is, the Buddha who knows all places of acceptance and rejection, also allows those things that are forbidden to those of low intelligence who are attached to their own benefit, from 'Great Secret Skillful Means', the boatman killed the black man with great compassion,
Chinese
正如所说，可以摧毁数百万劫的轮回。第二部分分为两点：物质的帮助和佛法的帮助。第一部分有三点：布施食物的方法是：从乞讨所得的食物中，分出一份给堕落的畜生和饿鬼，以及无依无靠的乞丐等，如果有人行为如梵天般清净，安住于苦行，也应分给他们一份。至于第四份，如《亲友书》中所说：“食物如药应合理，无贪无嗔应受用。”应如是思维，适量食用，不使身体过于虚弱或沉重。否则，若以贪执等心享用，而不勤于善法，如《月灯经》所说：“彼等获得美味之食物，不勤瑜伽而食且饮用，彼等之食物反成毒，如牛犊未洗莲藕根。”如是则会变成过失。布施衣服等的方法是：除了自己穿着的衲衣、上衣和下裙，即三种法衣之外，若有其他财物，则应布施。《菩萨戒经》中说：“若有人来乞讨钵和法衣，若他有超过佛陀所允许的三种法衣，则应如数给予布施。若他少于三种法衣，则不应舍弃赖以安住梵行之物。为何如此？如来不允许舍弃三种法衣。”如是说。布施身体的方法是：不应为了微小的利益而损害修持正法的身体。如是守护修持佛法的身体，则能逐渐迅速圆满众生的心愿。如《四百论》中所说：“此身虽如仇敌视，然亦应善加守护之，具戒长寿之人乃，能由此造广大福德。”如是说。在慈悲心未清净，即未达到清净意乐之地时，不应实际布施此身，因为不确定是否对他人有益，而且可能会产生后悔、退心和善行的障碍。
English
As it is said, it can destroy the cycle of millions of kalpas. The second part has two aspects: material assistance and assistance through the Dharma. The first part has three aspects: The method of giving food is as follows: From what is obtained through begging, a portion should be given to animals and hungry ghosts who have fallen into lower realms, as well as to the unprotected, beggars, and so on. If there are those who practice like Brahma, abiding in asceticism, a portion should also be given to them. As for the fourth portion, as it is said in the 'Friendly Epistle': 'Food, like medicine, should be taken with reason, without attachment or hatred.' One should think in this way and eat moderately, without making the body too weak or too heavy. Otherwise, if one indulges with attachment and does not strive in virtue, as it is said in the 'Moon Lamp Sutra': 'Those who obtain delicious food, but do not strive in yoga, eating and drinking, that food becomes poison for them, like a calf that does not wash the lotus root.' Thus, it will become a fault. The method of giving clothes and other items is as follows: If one has possessions other than the three Dharma robes—the patched robe, the upper garment, and the lower skirt—that one wears, one should give them away. In the 'Pratimoksha Sutra for Bodhisattvas,' it says: 'If someone comes and asks for a begging bowl and Dharma robes, if he has more than the three Dharma robes allowed by the Buddha, he should give them away as they are. If he has less than three Dharma robes, he should not give away what he relies on to abide in pure conduct. Why is that? The Thus-Gone One does not allow giving away the three Dharma robes.' Thus it is said. The method of giving the body is as follows: One should not harm the body that practices the sacred Dharma for the sake of trivial benefits to others. If one protects this body that practices the Dharma in this way, one will gradually and quickly fulfill the wishes of sentient beings. As it is said in the 'Four Hundred Stanzas': 'Although this body is seen as an enemy, it should still be well protected. A person with discipline who lives long can create great merit from it.' Thus it is said. One should not actually give away this body when the mind of compassion is not pure, that is, before reaching the state of pure intention, because it is uncertain whether it will benefit others, and there is a possibility of regret, turning away from the mind, and obstacles to virtuous actions.
Chinese
《学集论》中也说：例如，药树乔木外形美观，根等可用的种子，即使给予，也要避免在不适宜的时候使用。圆满的佛陀药树也是如此。这里有些论典中说：以平等之心施舍。但遍照护没有对此进行解释。如果说不舍弃身体就违背了誓言，那不是的。因为无论如何，今生来世也要为了成办他人重大利益，将身体施舍为他人的奴仆，这是在释论中说的。之后，当发心清净时，应如何如理施舍。第二，对于不恭敬的人不讲法，行为不如法，如头上缠着东西、拿着伞、拄着拐杖、拿着武器、头部遮盖等，也不应为他们讲法。不应为低劣之人讲授深奥广大的法，不应在没有男士的情况下，私下为女士讲法。对于低劣的声闻乘和殊胜的大乘之法，应以同等的恭敬心来修持。否则，就会成为舍弃佛法。如《一切法总集经》中说：文殊，如果有人认为如来所说的法有些是好的，有些是坏的，那就是舍弃正法。如是说。不应将广大的法器用于低劣的法，如《宝积经》中说：为不具法器之有情宣说广大佛法，是菩萨之错谬；为乐于广大之有情宣说小乘法，是菩萨之错谬。如是说。行为，也就是学处，也不应完全舍弃，不应诱骗说舍弃学处，仅仅读诵经和咒语就能解脱。第三，丢弃漱口木和唾液时，要用土等覆盖。对于大小便等，不应丢在可使用的水和地上，应加以呵责。不应食物塞满嘴巴，不应发出啧啧等很大的声音，不应张大嘴巴吃东西。不应伸直双腿坐着，不应同时摩擦双手。无论是出家人还是在家人，乘坐的坐骑和卧具
English
It is also said in the Compendium of Trainings: For example, a medicinal tree, a beautiful tree, its roots and other usable seeds, even if given, should be protected from being used at the wrong time. The perfect Buddha, the medicinal tree, is the same. Here, some texts say: Give with an equal mind. But Vairochana Rakshita did not explain this. If it is said that not giving up the body violates the vow, that is not the case. Because in any case, in this life and the next, in order to accomplish great benefits for others, the body should be given as a servant to others, as it is said in the commentary. Then, when the mind is pure, how should one give appropriately? Second, do not teach the Dharma to those who are not respectful, and do not teach the Dharma to those whose behavior is improper, such as those who have things wrapped around their heads, carry umbrellas, lean on canes, carry weapons, or have their heads covered. One should not teach profound and vast Dharma to inferior people, and one should not teach Dharma privately to women without men present. One should practice the inferior Hearer Vehicle and the supreme Great Vehicle Dharma with equal respect. Otherwise, it will become abandoning the Dharma. As it is said in the Condensed Collection of All Dharmas: Manjushri, if someone thinks that some of the Dharma spoken by the Tathagata is good and some is bad, that is abandoning the true Dharma. Thus it is said. One should not apply a vast vessel of Dharma to an inferior Dharma, as it is said in the Jewel Heap Sutra: Teaching the vast Buddha Dharma to sentient beings who are not vessels is a mistake of a Bodhisattva; teaching the inferior vehicle to sentient beings who are fond of the vast is a mistake of a Bodhisattva. Thus it is said. Conduct, that is, the trainings, should not be completely abandoned, and one should not deceive by saying that by abandoning the trainings, one can be liberated merely by reciting sutras and mantras. Third, when discarding toothpicks and saliva, they should be covered with earth, etc. It is reprehensible to discard excrement and urine, etc., in water and land that are to be used. One should not fill one's mouth with food, one should not make loud noises such as smacking, and one should not eat with one's mouth wide open. One should not sit with one's legs stretched out, and one should not rub both hands at the same time. Whether one is a renunciate or a householder, the vehicles and bedding
Chinese
不应与他人的妻子同住一室。出家人更是如此，不应与任何女子同处。总之，所有令世人不悦的行为，都要自己观察，或向智者请教，然后加以避免。指路时，不要用左手或一根手指指点，因为这会显得轻蔑或不敬。因此，所有人都应该用恭敬的右手来指路。对于小事，不要大幅度地挥动手臂，而应该稍微动一下，发出声音，或者使用摇铃等信号。否则，小事大动干戈，会显得行为不庄重。如果不避免这些令世人不悦的行为，就无法成就利他之事，反而会成为障碍。如《学集论》所说：“若彼非应取，世间胜苗蔑，如灰覆之火，焚烧有情狱。”因此，要努力避免这些行为。第四，初夜结束时，应如世尊示现涅槃时那样，右胁而卧，双脚交叠，右手置于面颊下，左手伸放在大腿上。身体用袈裟盖好，头朝向希望的方向。应以正念迅速起身行善的念头入睡。如《宝云经》所说：“彼卧时，应右胁而卧，双足交叠，身体用袈裟覆盖，以具足正念和正知，以及起身和光明想而入睡。”正如经中所说。第二，菩萨的行持种类繁多，不可能全部修持，但之前所说的修心行持，一定要坚持修持。第三，每天三次、晚上三次忏悔罪业，随喜功德，并将善根回向菩提，以此来清净三蕴，并皈依诸佛菩萨。