Chinese
想著願我能成就此事。特別是，由於慈悲的對象，眾生的一切惡行和不善業，導致天神失敗，阿修羅獲勝，從他們的氣息中產生紅色疾病雲，由此十八種瘟疫等各種疾病折磨和痛苦的可憐眾生，願我能成為直到他們從疾病中解脫並康復為止，能平息疾病的良藥，例如過去的國王蓮花魚羅希塔轉世並平息疾病，以及其他生物如戴瓦等。一般來說，所有形式的藥物都來自佛陀和菩薩的慈悲加持。像指示和施捨藥物的醫生Khieu Chu Beb等。我們的導師用蘆葦擦拭被不潔之物污染的生病比丘的身體，更換墊子等，並規定必須進行疾病護理，因此祈願我能進行疾病護理，不要真正放棄病人，必須進行疾病護理等。對於世界上那些遭受缺乏食物和飲料痛苦的眾生，願我能不斷降下百味食物和甘露飲料的雨，消除所有飢餓和口渴的危害，並安住在極度滿足的幸福中。在饑荒時期，出現中間的隱藏者，用勺子尋找者，以及白色骨堆者，在那時，願我成為食物和飲料充足的人，平息所有的飢餓和口渴。以此類推，在疾病的劫難中，有藥物等，在武器的劫難中，願我能以我的力量將武器的雨轉化為花朵的雨。如今，為了我們自己不生於疾病、武器和饑荒的中劫，我們應該在珍貴三寶的田地裡依次供養藥物、武器和僧侶等食物和飲料，並祈禱自己和其他一切眾生都不生於此。據說，在世界上，任何缺乏食物、飲料、衣服、財物和享受的眾生，願我能成為想要食物者的食物，想要飲料者的飲料。
English
I think, may I accomplish this. In particular, due to the object of compassion, all the evil deeds and non-virtuous actions of sentient beings, the gods are defeated and the Asuras are victorious, and from their breath, red disease clouds arise, from which various diseases such as the eighteen kinds of plagues torment and afflict the miserable beings. May I become the good medicine that pacifies diseases until they are liberated from diseases and recover, such as the past King Padma Fish Rohita who took birth and pacified diseases, and other beings such as Dewa and so on. In general, all forms of medicine come from the blessings of the compassion of the Buddhas and Bodhisattvas. Like the doctors who instruct and give medicine, Khieu Chu Beb, and so on. Our teacher wiped the bodies of sick monks contaminated with impure things with reeds, changed mats, etc., and also stipulated that disease care must be done, so I pray that I can do disease care, do not really abandon the patient, and must do disease care, etc. For those beings in the world who suffer from the lack of food and drink, may I constantly rain down a rain of hundreds of flavors of food and nectar drinks, eliminate all the harms of hunger and thirst, and abide in the happiness of extreme satisfaction. In times of famine, when the intermediate hiders, those who seek with spoons, and those with white bone piles appear, at that time, may I become a person with abundant food and drink, pacifying all hunger and thirst. By analogy, in the kalpa of disease, there are medicines, etc., and in the kalpa of weapons, may I be able to transform the rain of weapons into a rain of flowers by my power. Nowadays, in order to prevent ourselves from being born in the intermediate kalpas of disease, weapons, and famine, we should successively offer food and drink to medicines, weapons, and monks, etc., in the fields of the precious Three Jewels, and pray that ourselves and all other beings will not be born there. It is said that in the world, for any sentient being who lacks food, drink, clothing, possessions, and enjoyment, may I become food for those who want food, and drink for those who want drink.
Chinese
等等，变成无尽的巨大宝藏，食物、衣服、受用等等一切所需的物品，都各自在自己的面前近处安住吧。第二，修习心要诀窍有四：修习心要诀窍本身，确立它的合理性，特别地施舍身体，将修习心要诀窍的果实回向于利他。第一，菩提心在自相续中生起的因就是修习心要诀窍，如果不斩断自私自利的束缚，就不会生起利他的想法，所以首先修习心要诀窍非常重要。正如所说：众生界无量，利他亦如是，虽于利他业，无有堪能性，然应恒常修，利他之意乐，何者具有此，意乐彼即入，彼之意义中。如是，为了利他，舍弃执著自我的三个基础而修习心要诀窍，即初学者实际上不舍弃，不能舍弃，就努力，那是它的影像。如是说。因此，如果从心上习惯于将那三者施舍给他人，那么布施的波罗蜜多就会圆满，即使实际上没有稍微可以布施的东西，也没有矛盾。没有施舍心而做布施等等，仅仅是影像，所以习惯于施舍心非常重要。在完全执取的三个基础中，身体最重要，因为执著身体为我或我所，为了今生来世的一切安乐，而执著于财富受用和善根，所以断除对身体的执著至关重要。因此，对于我所珍爱的这个身体，以及同样地，对于财富、食物、衣服等一切受用，以及三时所积累的一切善根，为了成办利益一切无余众生的利益和安乐，施舍的方式是不以吝啬而吝惜，不期待回报和异熟，从内心深处施舍，要用语言说，并且在心中清晰地反复思维。这是窍诀的要点，是存在的根本，是执著自我的魔鬼，将其驱逐到荒野，即以无我空性、无缘大悲的精华不分离的方式，对于如幻的众生，成为完全不舍弃的殊胜道路，所以身体等
English
Etc., may they become inexhaustible great treasures, and may all kinds of necessities, such as food, clothing, and enjoyment, be present near each of them. Second, there are four aspects to training the mind: the actual training of the mind, establishing its rationality, specifically giving away the body, and dedicating the fruits of mind training to the benefit of others. First, the cause for the arising of the mind of enlightenment in one's own mindstream is this very training of the mind. If one does not cut the bonds of self-interest, the thought of benefiting others will not arise. Therefore, it is very important to train the mind first. As it is said: The realm of sentient beings is immeasurable, So is the desire to benefit them. Although there is no power in the work of benefiting others, One should always cultivate the intention to do so. Whoever has this intention, That one enters into its meaning. Thus, in order to benefit others, one trains the mind by abandoning the three bases of clinging to self. That is, the beginner does not actually give up, cannot give up, but strives, and that is its image. As it is said. Therefore, if one becomes accustomed to giving those three to others from the mind, then the perfection of generosity will be complete, and even if there is actually nothing to give, there is no contradiction. Giving without the intention of giving is merely an image, so it is very important to become accustomed to the intention of giving. Among the three bases of complete grasping, the body is the most important, because one grasps the body as self or as belonging to self, and for the sake of happiness in this and future lives, one grasps wealth, enjoyment, and virtue. Therefore, it is crucial to cut attachment to the body. Therefore, this body that I cherish, as well as all wealth, food, clothing, and other enjoyments, and all the roots of virtue accumulated in the three times, should be given for the purpose of accomplishing the benefit and happiness of all sentient beings without exception, in a way that is not stingy with miserliness, without expecting reward or fruition, but giving from the depths of one's heart. One must say this with one's mouth and think clearly and repeatedly in one's mind. This is the key point of the instruction, the root of existence, the demon of clinging to self, banishing it to the wilderness, that is, through the door of emptiness of selflessness, inseparable from the essence of compassion without object, for illusory beings, it becomes the supreme path of completely not abandoning them, so the body etc.
Chinese
当珍爱的执着之心生起之时，就直接、立即地回避它，如果在寂静处、山洞等地产生恐惧等，因为已经将这三个根本施舍给他人，仅仅是想到没有任何值得珍爱的事物，就像卸下了心中的重担，心也变得轻松愉快，安住在那种状态中。如果再次生起我执，就口中念诵，心中想着将身体以及受用等一切都施舍给猛兽等有形和无形的邪魔鬼怪等凶恶之物，任由它们啃食血肉，抢夺受用，念诵或者不念诵ཕཊ་（藏文，梵文天城体，phaṭ，汉语字面意思），这都是修心，也是布施。断法的意义也没有比这更殊胜的了。如云：前往寂静处、山洞是外断法，将身体转化为食物是内断法，从根源上切断我执是意义上的断法。因此，没有比这更重要的了。《学集论》中说：以何不堕落，此等要中要，当行此事。吾身及受用，以及三时善，施与诸有情，彼守护及增。等等，这三者是施舍给他人，守护与不相符的方面，净化自己的业障，用方法使其越来越增上，即施舍、守护、净化、增上四者结合，成为十二，成就六度波罗蜜多的体性，并通过特别的方式进行展示。该论中还说：这样将身体和受用施舍给他人后，即使是自己的食物和衣服等，也应该像仆人享用主人的食物和衣服一样，为了维持这个身体，为了那些他人而享用食物和衣服，否则就会变成不予而取。施舍给他人后，如果为了自己而使用，也会变成盗取。第二，用理智来证明必须这样施舍的理由，分为两种。第一，如果将执着为我的这三个根本全部施舍，就能获得寂灭或涅槃，那么我追随佛陀，出家的这种心也是为了成就涅槃的果位。
English
When the mind of clinging to cherished things arises, turn away from it directly and immediately. If fear or other emotions arise in secluded places or mountain retreats, since the three bases have already been given to others, simply thinking that there is nothing to cherish will lighten the burden on the mind, making it feel relaxed and comfortable. Remain in that state. If self-grasping arises again, verbally proclaim and mentally visualize offering the body and possessions to predators and other tangible and intangible demons and malevolent beings, allowing them to devour the flesh and blood and seize the possessions. Whether or not you utter phaṭ (藏文，梵文天城体，phaṭ，汉语字面意思), this is mind training and also generosity. There is no meaning of severance (chod) that is more profound than this. As it is said: "Going to secluded places and mountain retreats is outer severance. Transforming the aggregates into food is inner severance. Cutting off self-grasping at its root is the severance of meaning." Therefore, there is nothing more important than this. The Compendium of Trainings (Śikṣāsamuccaya) states: "By what does one not fall? These are the essential points. One should practice in this way: giving one's body, possessions, and the virtues accumulated in the three times to all sentient beings, protecting them, purifying them, and increasing them." And so forth. These three involve giving to others, protecting against unfavorable conditions, purifying one's own obscurations, and increasing them through skillful means, progressing from higher to higher. Thus, combining the four—giving, protecting, purifying, and increasing—results in twelve, accomplishing the essence of the six perfections, and is shown through a special approach. The same text states: "Having given the body and possessions to others in this way, even one's own food and clothing should be used like a servant using the master's food and clothing. One should use food and clothing to sustain this body for the sake of those others; otherwise, it becomes taking what has not been given." If one gives to others and then uses it for oneself, it becomes stealing from the offering. Second, there are two ways to establish with reason the necessity of giving in this way. First, if by giving away all three bases of grasping at a self, one attains peace or nirvana, then this mind of following the Buddha and becoming ordained is also to accomplish the state of nirvana.
Chinese
因此，因为想要舍弃，所以必须舍弃。如果说善业不能成就涅槃，那又该如何呢？福德善业的积累能够获得道的所依增上生，并且是道谛的补特伽罗我空和法空的证悟在相续中生起的因缘，由此断除烦恼障，获得声闻缘觉的有余涅槃时，就像木柴燃尽的火焰或油灯熄灭一样，这是他们所希望的。而断除或脱离了二障及其习气的果，就是大乘的涅槃。因此，如经中所说，解脱只是少许的耗尽，除了脱离二障之外，没有其他需要成就的。道谛也像渡河后需要舍弃的船只一样。因此，总的来说，为了成就解脱，被我执束缚的世间善业是没有意义的。特别是，为了最终获得圆满菩提的果位，必须舍弃一切有为的善业，因此这是必须舍弃的。第二个理由是，即使这样，如果认为不修涅槃就不需要舍弃，那么现在即使不舍弃，死亡时身体和受用一切以及善业，要么早已被之前的嗔恨等耗尽，要么即使没有耗尽，也会在一次感受异熟果后耗尽，因此一切都将毫无意义地被舍弃，就像被抛弃的唾液一样，是必然会被抛弃的，所以在现在自己有自主权的时候，为了利益安乐一切有情而舍弃才是最好的，因为这样不会白白浪费，而是为了获得最殊胜的果报。第三个理由是，特别是，我已经将这个身体随心所欲地布施给了如同虚空般无边无际的一切有情众生，现在无论何时，任凭他们随意地用身体杀害、用语言辱骂，或者用石头棍棒殴打等等，随他们所愿吧！无论是用身体对我百般玩弄，还是用语言对我褒贬不一，或者许多人嘲笑、讥讽、辱骂等等，无论如何，我的这个身体已经布施给了一切有情众生，对于这个身体，赞同、反对、顺从、成就等等的劝诫又有什么用呢？这是对自主意识的遮止。对于这些，无论暂时还是长远都不会造成损害或罪过。