Chinese
主要思考如何利益其他众生，并应如此思考和实践。正如“普遍的和特殊的，一切论著中最珍贵的”所说的那样。第三，关于利益众生的戒律，有全心全意为他人着想，用物质和佛法来帮助他人，以及守护不信者三种。第一种是，认识并安住于止恶行戒和摄善法戒，从而以利益众生的戒律，为了成办其他众生的利益，完全不考虑自身利益，恒时以大精进安住。如此精进，完全不考虑自身利益，具有大悲心的佛陀，为了获得长远究竟的安乐，舍弃暂时的微小安乐，生起微小痛苦，鉴于此，对于小乘行者和初学菩萨所禁止的身语七种不善业，也允许不考虑自身利益的大菩萨去做，例如，慈悲的船长为了救持矛的黑人免堕地狱而杀了他，以及，婆罗门之子星宿为了救商人女儿脱离死亡的恐惧而行不净行，经典中说他们因此圆满了多劫的资粮。第二，自己住在寂静处时，应将乞食所得，分给鸟、狗等旁生、无依无靠的乞丐，以及安住内外苦行的隐士，自己的一份，也应用最好的供养三宝，自己仅为了滋养身体，无贪无嗔地食用，吃到饱或半饱即可，剩余的应回向并布施给夺食者，因为吃得太多会沉重和昏沉，吃得太少会虚弱，都无法行持善法。自己所持的法衣、裙子和缝缀的衣物，除了三种法衣之外，其他的都应布施给乞丐。法
English
Primarily, one should think about how to benefit other sentient beings and should contemplate and practice accordingly. As it is said, "Common and specific, most precious in all treatises." Third, regarding the discipline of benefiting sentient beings, there are three aspects: wholeheartedly taking on the welfare of others, gathering others with material things and the Dharma, and protecting those who lack faith. The first is that, having understood and abided in the discipline of abstaining from negative actions and the discipline of gathering virtuous Dharmas, one should abide with great diligence at all times, without any consideration for one's own benefit, in order to accomplish the benefit of other sentient beings. By striving in this way, without any consideration for one's own benefit, the Buddha, who possesses great compassion, grants permission to great Bodhisattvas who have no consideration for their own benefit to engage in the seven non-virtuous actions of body and speech that are forbidden to those of the Lesser Vehicle and to novice Bodhisattvas, seeing that the attainment of great happiness at the end or culmination of a long time and the abandonment of great suffering require the loss of small, immediate pleasures and the generation of small sufferings. For example, it is said that the compassionate captain killed a black man with a spear in order to save him from falling into hell, and the Brahmin boy Star engaged in impure conduct in order to save the merchant's daughter from the fear of death, and that they thereby completed the accumulation of many eons. Secondly, when one dwells in a solitary retreat, one should divide whatever alms one obtains among animals such as birds and dogs, helpless beggars, and hermits who abide in internal and external ascetic practices. One should also offer the best portion of one's own share to the Three Jewels, and one should eat only enough to nourish one's body, without attachment or aversion, just enough to be full or half-full. The remainder should be dedicated and given to those who snatch food, because eating too much makes one heavy and dull, and eating too little makes one weak, and one cannot practice virtue. One should give away to beggars whatever one has other than the three types of Dharma robes, such as the Dharma robe, the skirt, and the patched garment that one wears. Dharma
Chinese
三衣不应施舍。如《菩萨戒经》所说：“如果他只有三件法衣，少于此数，依靠什么来安住梵行？因此，不应全部舍弃。”对于初学菩萨而言，此时应如法行持正法，不应为了微小的他人利益而伤害自己的身体，如砍手等。只需维持温饱，遮蔽身体的衣食即可，不堕入两边。为了利益其他众生，应保护自己的身体，行持菩萨行，并将善根回向一切众生，发愿成就圆满正觉，从而利益众生。如此行持，就能逐渐迅速圆满一切众生暂时和究竟的利益愿望。因此，在初学者慈悲心未清净，未获得初地极喜地之前，不应将修持正法的所依——身体的头、手足等直接施舍给他人，因为不一定能利益他人，反而可能自己后悔，成为善行的障碍。如《学集论》所说：“譬如大药树，应妥善守护。”无论在此世还是来世，如果像天神喇嘛菩提光那样，布施身体能成为成办广大教法和利益众生的因，且不会成为善行的障碍，那就应该布施，必须布施。对于不恭敬佛法和上师的人，不应讲法。如果讲法，会减损佛法的伟大，对听法者无益，而且因为不恭敬佛法，会导致堕入恶道。即使心怀恭敬，但在行为上有差别，对于没有生病或不是病人的情况下，头上缠着头巾等物，戴着帽子，拿着伞，拄着拐杖（即手杖），拿着刀剑、长矛等武器，用衣物等遮盖头部，坐在高大的法座上等情况，不应讲法，不应讲授，但对于病人等则没有过失。对于智慧低下，喜欢声闻缘觉道的人，不应讲授甚深的大乘空性。
English
The three robes should not be given away. As stated in the Bodhisattva Pratimoksha Sutra: "If he has only three Dharma robes, and less than that, what will he rely on to abide in pure conduct? Therefore, they should not be completely given away." For a beginner Bodhisattva, at this time, one should properly practice the Dharma, and should not harm one's own body for the sake of minor benefits to others, such as cutting off hands. It is enough to maintain warmth and cover the body with food and clothing, without falling into either extreme. In order to benefit other sentient beings, one should protect one's own body, practice the conduct of a Bodhisattva, and dedicate the merit to all sentient beings, vowing to attain perfect enlightenment, thereby benefiting sentient beings. By doing so, one will gradually and quickly fulfill all the temporary and ultimate beneficial wishes of all sentient beings. Therefore, before a beginner's compassion is purified, and before attaining the first bhumi, the Joyful Ground, one should not directly give away the head, hands, feet, etc., of this body, which is the basis for practicing the Dharma, to others, because it is not certain to benefit others, and one may regret it oneself, becoming an obstacle to virtuous deeds. As stated in the Compendium of Trainings: "For example, a great medicinal tree should be carefully protected." Whether in this life or the next, if, like the deity Lama Bodhiprabha, giving away the body can become a cause for accomplishing vast Dharma and benefiting sentient beings, and will not become an obstacle to virtuous deeds, then one should give it away, one must give it away. One should not teach the Dharma to those who are disrespectful in thought and conduct towards the Dharma and the Guru. If one teaches, it will diminish the greatness of the Dharma, will not benefit the listener, and moreover, because of disrespect for the Dharma, it will lead to falling into the lower realms. Even if one is respectful in mind, but there is a difference in behavior, for those who are not sick or are not patients, wrapping their heads with turbans or the like, wearing hats, holding umbrellas, holding canes (i.e., walking sticks), holding swords, spears, and other weapons, covering their heads with robes or the like, sitting on high thrones, etc., one should not teach the Dharma, one should not teach, but there is no fault for patients, etc. One should not teach the profound Great Vehicle emptiness to those of low intelligence who are fond of the path of the Hearers and Solitary Realizers.
Chinese
不应讲述关于伟大的土地和道路等等。出家人在没有男性同伴的情况下，也不应只对女性讲法，不应讲说。在讲法的时候，对于下等的声闻缘觉和上等的法，如大乘等等，有些人喜欢听，有些人不喜欢听，不应如此对待，如同老人和孩子食物不同一样，不要以好坏来区分，而应知道在解脱道中，如同红糖和盐的味道一样，是相同或平等的，然后恭敬地普遍实行，即应讲说。如《总摄一切法经》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。”因此，对于具有大乘种姓、根器敏锐、能成为深广之法的法器的人，不应将他们引导到下等的声闻缘觉道上，如果引导，就会成为根本堕罪，如同让有智慧的人沉默一样，也不应欺骗有信心的人。在主要讲述甚深见解的时候，除了特定的时间外，不应完全放弃善的利益和恶的过患等因果行为，而应主要讲述善恶因果。对于能够修持菩萨行的人，稍微念诵一些有利益的经典，或者稍微念诵一些陀罗尼咒语等等就可以了，不要用“仅仅那样就能解脱”这样字面上的话语来诱惑和欺骗他们，而应区分了义不了义、隐覆义和密意等等的差别，并根据根器来宣说佛法，从而摄受他们。第三，菩萨如果不守护他人不生信心，就会成为他人造作重大罪业的助缘，因此，对于牙签、唾液、鼻涕和痰等，如果丢弃在上师面前、寺庙和房屋等处，就必须用土等遮盖住。大小便等也不应丢弃在自己和他人享用的干净的水和肥沃的土地上，这是被呵责和禁止的，不应这样做。吃饭的时候，不要把嘴塞得太满，也不要发出吧唧嘴等声音，不要在食物还没送到嘴边
English
It is not appropriate to talk about great things like land and paths. A renunciate should not teach the Dharma only to women without male companions; it is not appropriate to teach. When teaching the Dharma, one should not favor some and disfavor others regarding the inferior Shravaka and Pratyekabuddha paths and the superior Dharma like the Mahayana, as if elders and children have different foods. One should not discriminate between good and bad, but understand that in the path of liberation, they are the same or equal, like the taste of brown sugar and salt. Then, one should respectfully practice them universally, that is, one should teach. As it is said in the Sutra of Condensed Meanings of All Dharmas: "Manjushri, if someone thinks that some of the Dharmas spoken by the Tathagata are good and some are bad, that is abandoning the Holy Dharma." Therefore, those who have the lineage of the Great Vehicle, sharp faculties, and have become vessels for profound and vast Dharma should not be led to the inferior path of Shravakas and Pratyekabuddhas. If they are led, it will become a root downfall, like silencing the wise, and one should not deceive those with faith. When mainly teaching profound views, one should not completely abandon the practice of cause and effect, such as the benefits of virtue and the faults of sin, except for specific times. One should mainly teach about the cause and effect of good and evil. For those who can practice the conduct of a Bodhisattva, it is enough to read a little of the beneficial sutras or recite a little of the dharani mantras, etc. One should not entice and deceive them with literal words like "just that will lead to liberation." One should distinguish between definitive and interpretable meanings, hidden meanings, and intentional meanings, and teach the Dharma according to the capacity of the vessel, thereby taking them under one's care. Thirdly, if a Bodhisattva does not protect others from losing faith, it will become a great cause for others to create negative karma. Therefore, if toothpicks, saliva, mucus, and phlegm, etc., are discarded in front of the Lama, in temples, and in dwellings such as houses, the sight of them must be covered with earth, etc. Urinating and defecating, etc., should not be discarded in clean water and fertile land used by oneself and others. This is condemned and prohibited, and should not be done. When eating, do not stuff your mouth too full, do not make smacking sounds, and do not bring food to your mouth before it
Chinese
张口大笑，过于放肆是不应做的。在家中等任何地方坐着的时候，不应伸直双腿坐着，洗手的时候，不应双手一起搓，而应依次洗。骑马等坐骑、卧榻和坐垫，以及僻静的住所等地方，在家人不应与他人的妻子，出家人不应与非亲属的女子单独相处，这是不应做的。总之，世间有情众生所讥笑和不信任的行为，自己见到和知道的，以及自己未见到和不知道的，也应向其他有学识和知情的人请教，并加以避免。询问道路等时，不应以不恭敬的姿态，用左手、恐吓的手势等或用手指，只用一根手指指路，而应用身语的恭敬和愉悦的姿态，用右手的所有手指，按照所问的道路，以使世间人信任的方式，正确而良好地指示。拿取和放置器皿等物品，即使是小事，也不应大幅度或过度剧烈地移动手臂，而应稍微移动，发出“嗯”的声音，或用铃等发出信号，进行沟通，如果不这样做，就会因为行为不端正的过失而使他人不信任。睡觉的时候，在夜晚的半夜时分，一切众生的怙主，释迦牟尼佛示现涅槃之相时，像狮子一样右胁着地，头朝北，面朝西，像这样睡觉，如果这样想，也是忆念佛陀，因此这样做没有害处，可以随意朝向东方和北方等方向，右侧卧，双腿相叠，右手放在脸颊下，左手伸直放在大腿上，身体用袈裟覆盖，在具有正念和正知的情况下，在入睡之初，就应将光明想、死亡想和明天迅速起床的心或想法牢记在心。