Chinese
如果为了别人而奔波对自己没有利益，那么心啊，你为何如此辛劳，用食物衣物等来养活它，不应该这样养活。因此，不要像以前那样执着于身体，而是像付了工钱雇人干活一样，为了让这个身体好好修持正法，给予它像工钱和报酬一样，不堕入两边的中等程度的吃饱饭、剩余的食物，给予食物衣物等生活所需。现在让它为了自己的利益，去闻思修习正法吧。如果没有为了修持能利益来世的正法，就不要把所有食物衣物等都给予这个身体，不要只顾这个身体的吃喝。把身体看作是前往解脱和遍知的工具，像对待船一样，像守护船只不堕入两边一样，也要用不堕入好坏两边的食物衣物来守护这个身体。为了众生能够很好地成办利益，发起利益众生的菩提心，很好地修习六度，将所有见闻觉知都转变为具有意义的如意宝、转轮王一样的身体，转变为诸佛的身体。第二，像这样，让身语听命于心，让心也自主于对治的善心。时时面带微笑地对待他人，收起愤怒的表情，放下皱眉和阴沉的脸色，不要这样做，要做众生的益友，以无有欺骗和虚伪的正直和坦诚来交谈。在坐卧床垫、器皿等时，不要轻率地、不加思考地发出声音地坐下或丢弃。如果丢弃，会让他人在眼前感到不悦而失去信心，并且会妨碍上师和堪布等的禅定等，造成损害，所以也不要猛烈地开关房屋等的门。时时反思自己的过失，对于任何事情都要喜欢低调，不做他人能看到或听到的喧嚣之事。
English
If striving for others does not benefit oneself, then, O mind, why do you toil so hard, nourishing it with food, clothing, and so on? It should not be nourished in this way. Therefore, do not cling to the body as before, but like paying wages to hire someone to work, give this body, as if it were wages and rewards, just enough food to be full and some leftovers, without falling into either extreme, and provide for its needs such as food and clothing. Now, let it engage in hearing, contemplating, and meditating on the Dharma for its own benefit. If there is no purpose in practicing the Dharma that benefits future lives, do not give all the food, clothing, and so on to this body; do not only care for the body's eating and drinking. Regard the body as merely a vessel for going to liberation and omniscience, like a boat. Just as a boat is protected from falling into either extreme, so too should this body be protected with food and clothing that do not fall into either extreme of good or bad. In order for sentient beings to accomplish their benefit well, generate the good intention of Bodhicitta to benefit all beings, practice the six perfections well, and transform all that is seen, heard, remembered, and touched into a meaningful wish-fulfilling jewel, a body like a universal monarch, transform it into the body of the Buddhas. Secondly, in this way, make body and speech obedient to the mind, and let the mind also be autonomous in the virtuous mind that is the antidote. Always treat others with a smiling face, put away angry expressions, let go of frowning and sullen faces, do not do this, be a beneficial friend to beings, and speak with honesty and sincerity, without deception or pretense. When sitting or lying on beds, cushions, utensils, and so on, do not sit down or discard them carelessly or without thinking, making noise. If you discard them, it will displease others and cause them to lose faith, and it will also hinder the samadhi of lamas and khenpos, causing harm, so do not violently open or close doors of houses, etc. Always reflect on your own faults, and for any action, be happy to be low-key, not doing noisy things that others can see or hear.
Chinese
无论是住在寺院还是山间静修处，都必须做到不被任何人看见或听见。世间那些未被调伏的动物，如水獭、猫和盗贼，他们以极其轻柔的行为，不发出脚步等声音地潜行，以此来获取各自渴望的事物，如食物等。如果不是这样，就无法成功。那么，对于佛陀或菩萨来说，为了成办自他利益，时时刻刻都像这样以寂静、调柔和谨慎的行为行事，又何须多言呢？劝请他人，即他人劝告自己，说“你不要做不善之事，要学习戒律、学问等”，对于他人给予的有益忠告，要善于接受。自己主动去努力，即使没有被委托，对于那些有益于佛法和世间的言语，无论忠告是否可行，都不要傲慢或轻视，暂时恭敬地顶戴于头顶。与佛法相符的就实行，不相符的就立即舍弃，并且不涉入其中。要像一个总是听从一切能带来暂时和长远利益之人的教诲的学生那样，对于所有善说佛法之语，不作任何反对之言，而是随喜赞叹，并且为了让他们高兴，也要说“这是善说”。当看到他人行善，如供养上师、布施下属等，不要嫉妒诽谤，而是直接当面赞扬说“您做得非常合适”，以此来让他们内心感到高兴和快乐。为了避免奉承，即使在私下也要赞扬他们的功德。如果有人赞扬自己不喜欢的人或其他任何人的功德，自己不要反驳，而是随声附和，一起赞扬。当看到有人赞扬自己的功德时，不要因此而骄傲自满，而要认为赞扬者是了解功德差别的智者，是具有眼光和功德的人。总的来说，无论自己还是他人所做的一切事情，都是为了获得各自内心的喜悦。
English
Whether residing in a monastery or a mountain retreat, one must ensure that they are neither seen nor heard by anyone. In this world, untamed creatures like otters, cats, and thieves employ extremely gentle movements, stealthily moving without making any sound with their feet or limbs, in order to achieve their desired goals, such as obtaining food. If they didn't do so, they wouldn't succeed. So, for the Buddhas or Bodhisattvas, in order to accomplish the benefit of themselves and others, it goes without saying that they must always act with peacefulness, gentleness, and mindfulness. Encouraging others means that when someone advises you, saying, "Do not engage in unwholesome actions; study discipline, knowledge, etc.," be skilled in accepting such beneficial advice. Even without being asked or entrusted, if someone offers words that are beneficial for Dharma and worldly matters, regardless of whether the advice is feasible or not, do not be arrogant or contemptuous. For the time being, respectfully accept it as if placing it on the crown of your head. Implement what aligns with the Dharma, and immediately abandon what does not, and do not engage in it. Act like a student who always follows the instructions of those who speak of what is beneficial in the short and long term. To all well-spoken words of Dharma, do not offer any contradictory responses, but rather rejoice and praise them. And in order to please them, also say, "This is well-spoken." When you see others performing virtuous deeds, such as making offerings to superiors or giving to subordinates, do not be jealous or slander them. Instead, directly praise them, saying, "You have done what is appropriate and fitting," thereby creating joy and happiness in their hearts. To prevent flattery, praise their qualities to others even in private. If someone praises the qualities of someone you dislike or anyone else, do not contradict them. Instead, agree with them and join in praising their qualities. When you see someone praising your own qualities, do not become arrogant. Instead, recognize that the person praising you is a wise person who understands the distinctions of qualities, and is insightful and virtuous. In general, all actions undertaken by oneself or others are for the purpose of attaining the joy of one's own mind.
Chinese
确实是这样。像这样的喜悦之心，即使用巨大的价值去购买也无法得到，所以非常稀有。因此，对于其他人所做的听闻、思考、禅修等等，以及世间和出世间的功德，不嫉妒他们的功德，而是随喜赞叹，这样自己就能享受喜悦的安乐。修习喜悦，并享受它，那么此生享受这种安乐，丝毫不会有任何损害，而且不嫉妒的善良意念的果报，来世也能获得增上生等等的巨大安乐。看到别人的功德、财富、享受等等，心生憎恨、嫉妒和竞争之心等等的过患，会导致今生自己的功德耗尽，恶念的武器反过来伤害自己，从而体验到不悦和各种痛苦。来世也会因为恶念的果报而体验到恶趣的巨大痛苦。当其他人提问时，在回答时也要保持觉知，让他们感到满意或顺从，如果他们喜欢善或恶，就与他们的喜好相符。要值得信任，前后言辞不矛盾，保持连贯。不要引起怀疑，要清晰明了。要让对方感到高兴，令人愉快。要避免说那些偏袒自己一方的话，以及因憎恨对方而说的不悦之语。说话的语气和方式要柔和，说话的多少要适度。当人们看待高低贵贱强弱等众生时，也要想到正是依靠这些众生，我才能首先发起菩提心，中间修持六度等二资粮的菩萨行，最终获得佛的果位。要像对待菩萨行的朋友和善知识一样看待他们，不要心生嗔恨，要像母亲看待孩子一样，以不虚伪、不狡诈、正直且充满慈爱之心的态度去看待他们。无论修持什么善行，在时间上要恒常或持续不断。在发心上，要以强烈的意愿，即以信心和慈悲等等的强烈愿望。
English
Indeed it is. Such a joyful mind is so rare that it cannot be found even if bought with a great price. Therefore, without being jealous of the virtues of others, such as their hearing, thinking, and meditating, as well as their worldly and spiritual qualities, rejoice in them, so that you may enjoy the bliss of your own joy. If you cultivate joy and enjoy it, there will be no harm whatsoever to that enjoyment in this life, and the fruit of a good mind without jealousy will be that in the next life you will attain great happiness, such as higher realms. Seeing the virtues, wealth, enjoyments, etc. of others, hating them, and the faults of jealousy and competitiveness, etc., will cause one's own virtues to be exhausted in this life, and the weapon of evil thoughts will turn against oneself, causing one to experience displeasure and various sufferings. In the next life, one will also experience the great suffering of the lower realms as a result of evil thoughts. When others ask questions, when answering, be mindful and make them feel satisfied or compliant, and if they like good or evil, be in accordance with their liking. Be trustworthy, with consistent words that do not contradict each other. Do not cause doubt, be clear and understandable. Make the other person happy, be pleasing. Avoid speaking words that favor your own side, and unpleasant words spoken out of hatred for the other side. The tone of voice and manner of speaking should be gentle, and the amount of speech should be appropriate. When people look at beings, whether high or low, strong or weak, etc., they should think that it is by relying on these beings that I first generated the mind of enlightenment, then practiced the conduct of a bodhisattva, accumulating the two accumulations such as the six perfections, and finally attained the state of Buddhahood. Knowing them as friends and spiritual mentors of the bodhisattva's conduct, do not be hateful, but look at them as a mother looks at her child, with a sincere, uncrooked, upright, and loving attitude. Whatever virtue you cultivate, in terms of time, it should be constant or continuous. In terms of intention, it should be with strong conviction, that is, with a strong desire of faith and compassion, etc.
Chinese
或者以强烈的烦恼策发，或者以对治策发。对治的差别，比如布施，对自己最珍爱、最宝贵的东西施舍，必定成为悭吝的对治。持戒也是，舍弃自己最执着的东西等等，六度各自成为不顺品的对治。田地的差别，殊胜的田地是三宝，饶益的田地是自己的父母，以及远方的客人、长久的病人等等痛苦者的田地，对他们布施等，比对其他人布施功德更大。罪恶也是如此。无论修什么善法，如果别人模仿也一无所成，特别是菩萨的行为，比如布施，也有清净不清净的布施等差别，如果不精通发心、布施的方式、回向等，只是随意布施，连畜生也会布施，所以必须精通，抓住要点。因此，首先自己修持任何法，都要精通其义，并对其义具有信赖的信心，菩萨的行为，六度等事业，我应当时常行持。如同以前乔沃杰尊者插盐的传记一样，对于供养和布施等事业，不要依赖任何其他人，无论是劝请者还是执行者，如果自己能成办就成办，不能成办就不能依赖他人。布施波罗蜜多和持戒波罗蜜多等等，越来越殊胜，越来越超胜，因此要主要修持越来越高的法，比如牛蹄迹中的水和大海的差别一样，一百年布施不如一天持戒功德大等等，越来越超胜。《经庄严论》中说：依赖于前者而有后者，从小到大，从粗到细而宣说。布施等是低劣或微小的，持戒等是殊胜或伟大的，不能舍弃伟大的，这是对一般和特殊菩萨们说的。
English
Or aroused by strong afflictions, or aroused by antidotes. The difference of antidotes, such as giving, by giving away what one cherishes and values most, it will surely become the antidote to stinginess. Keeping precepts is also like that, abandoning what one is most attached to, etc., each of the six perfections becomes the antidote to the opposing side. The difference of fields, the excellent field is the Three Jewels, the beneficial field is one's own parents, and the field of suffering beings such as distant guests, long-term patients, etc., giving to them, etc., the merit is greater than giving to others. The same is true for sins. Whatever virtuous deeds one performs, if others imitate, nothing will be accomplished. Especially the conduct of Bodhisattvas, such as giving, there are also differences such as pure and impure giving, etc. If one is not proficient in motivation, the way of giving, dedication, etc., just giving casually, even animals can give, so one must be proficient and grasp the key points. Therefore, first of all, whatever Dharma one practices oneself, one must be very proficient in its meaning, and have trusting faith in its meaning, and the conduct of Bodhisattvas, the deeds of the six perfections, etc., I should always practice. Just like the story of Atisha planting salt, for the activities of offering and giving, etc., do not rely on anyone else, whether it is the one who urges or the one who performs. If one can accomplish it oneself, then accomplish it, if one cannot accomplish it, then one should not rely on others. The perfection of giving and the perfection of discipline, etc., are increasingly superior, so one must mainly practice the higher and higher Dharmas, just like the difference between the water in the footprint of an ox and the great ocean, giving for a hundred years is not as meritorious as keeping discipline for one day, etc., it is increasingly superior. The Ornament of the Sutras says: Relying on the former, there is the latter, it is taught from small to large, from coarse to fine. Giving, etc., is inferior or small, discipline, etc., is superior or great, one cannot abandon the great, this is said to general and special Bodhisattvas.