English
Opening the mouth wide and laughing excessively should not be done. When sitting in a house or any other place, one should not sit with both legs stretched out, and when washing hands, one should not rub both hands together, but wash them one after the other. In places such as riding horses, beds, cushions for sitting, and secluded dwellings, laypeople should not be alone with other people's wives, and renunciants should not be alone with women who are not relatives; this should not be done. In short, all behaviors that are ridiculed and distrusted by sentient beings in the world, those that one has seen and knows, and those that one has not seen and does not know, should be asked of other knowledgeable and informed people, and should be avoided. When asking for directions, etc., one should not use a disrespectful attitude, with the left hand, threatening gestures, etc., or with a finger, pointing the way with just one finger, but with a respectful and joyful attitude of body and speech, with all the fingers of the right hand, according to the road asked, in a way that makes worldly people trust, one should correctly and well indicate the way. When taking and placing utensils, etc., even for small matters, one should not move the arm too much or too violently, but should move it slightly, making an "um" sound, or signaling with a bell, etc., to communicate; if one does not do so, others will become distrustful due to the fault of not restraining one's behavior. When sleeping, at midnight, when the protector of all beings, the Buddha Shakyamuni, showed the manner of passing into nirvana, one should lie down like a lion, with the right side on the ground, head facing north, and face facing west, thinking that one is sleeping like this, which is also remembering the Buddha, so there is no harm in doing so, and one can face east and north, etc., as one pleases, lying on the right side, with legs crossed, right hand under the cheek, and left hand stretched out on the thigh, covering the body with the Dharma robe, and with mindfulness and awareness, at the very beginning of sleep, one should definitely fix one's mind or intention on the perception of light, the perception of death, and the mind or idea of getting up quickly tomorrow.
Chinese
应当睡眠。这样做了，睡眠也会变得有益。对此，必须将自己一生的行为和一天的行为结合起来修持。例如，今天早上太阳升起，就像自己寻找童年的时候；中午是壮年的时候；傍晚是衰老的时候；睡觉是死神降临的时候；睡眠是死亡的时候；做梦是中阴的时候；早上醒来是来世的生机和自身结合的时候。因此，在那个时候，要保持那种状态的觉知，不要忘记修持菩提心珍宝等。第四，关于圆满修持的其他支分，分为圆满修持的真实和章节的意义总结两部分。第一部分是：菩萨的行为，如六度、四摄等，其分类、数量和程度是无数的，菩萨的律藏中已经说过。对于初学菩萨的人来说，像《入行论》这样的修心或修行的行为，在没有真正调伏自心之前，必须不断地修习。如果犯了根本堕罪，就要按照上、中、下三种根器的忏悔方法进行忏悔，并重新受持菩萨戒。如果犯了其他过失，就要每天三次、晚上三次念诵《三蕴经》进行忏悔，并念诵随喜和回向文，如菩提堕罪忏悔等。此外，还要依靠三十五佛等诸佛菩萨以及菩提心，来平息或净化根本堕罪之外的其他过失，即所谓的“堕罪之余”。无论是为了自己还是为了其他众生的利益，无论在任何情况下，无论做什么事情，总之，菩萨们应该如何学习，寂天菩萨已经按照经文的教导进行了总结，因此，在任何情况下，都要以极大的信心努力学习。那么，什么是寂天菩萨按照经文的教导所总结的呢？例如，在行走时，要观察道路等是否危险；在坐下时，要...
English
One should lie down to sleep. By doing so, sleep will also become virtuous. In this regard, one must integrate the activities of one's entire life and the activities of a single day for practice. For example, the sunrise this morning is like the time when one seeks childhood; midday is like the prime of life; evening is like old age; lying down is like being struck by the illness of death; sleep is like death; dreaming is like the bardo; waking up in the morning is like the potential for future rebirth and the connection of oneself. Therefore, at that time, one should maintain the awareness of being in that state and not forget to practice the precious bodhicitta, etc. Fourth, regarding the other limbs of accomplishing perfect practice, it is divided into the actual perfect practice and the summary of the chapter's meaning. The first part is: The conduct of bodhisattvas, such as the six perfections and the four ways of gathering disciples, etc., their divisions, numbers, and extent are countless, as has been stated in the bodhisattva's Vinaya Pitaka. For those who are beginners in the bodhisattva path, practices such as this Bodhicaryāvatāra, which trains or disciplines the mind, must be continuously meditated upon and practiced until the mind is truly subdued. If a root downfall occurs, one should confess according to the methods of confession for individuals of superior, middling, and inferior faculties, and take the bodhisattva vows again. If other transgressions occur, one should recite the Sutra of the Three Heaps three times during the day and three times at night to confess, and recite the rejoicing and dedication prayers, such as the Bodhicitta Downfall Confession, etc. Furthermore, one should rely on the thirty-five Buddhas and other Buddhas and Bodhisattvas, as well as the bodhicitta, to pacify or purify the remaining transgressions other than the root downfalls, which are called "the remainder of downfalls." Whether it is for one's own benefit or for the benefit of other sentient beings, in whatever situation, whatever one does, in short, how bodhisattvas should train, Śāntideva has summarized according to the teachings of the scriptures, therefore, in any situation, one should strive to learn with great faith. So, what is it that Śāntideva has summarized according to the teachings of the scriptures? For example, when walking, one should examine whether the road, etc., is dangerous; when sitting down, one should...
Chinese
独处时，如在山间等处，会有堕落等情况；吃饭时，会有塞满嘴等情况；说话时，会有言不由衷等情况；看别人时，眼睛会关注众生等情况；睡觉时，会想到怙主涅槃等情况。如是等等，佛陀已经说过。此外，还像《行境清净经》中所说的那样。诸位王子需要学习工巧明、医方明、声明、因明和内明，即五大明处和五小明处等等。如果不学习这些知识或明处，那就什么都没有了。因此，要学习无边无际的知识，并且安住于记忆和智慧之中。对于精通方便的菩萨来说，就连习惯性的抬腿、放下腿、伸开手臂、弯曲手臂等等，没有一样不会转变成功德善法。既然不善也能转变成善，更何况是无记等等呢？无论是通过佛法还是世俗的方式，直接利益他人，或者通过闭关修行等方式积累善根，然后回向给他人，并发愿等等，无论是通过哪种方式，都要一心一意地利益一切众生，不要考虑自己的利益。要专门为了众生的利益，将自己和他人过去、现在、未来所积累的六度等一切善根，都回向给证得圆满菩提之果。必须这样回向和发愿。首先，从发起无上菩提心开始，直到证得大菩提果位之间，要始终依止那些与他相处就能自然生起一切功德的善知识、上师。必须以身语意三门恭敬地依止他们。此外，在能去、所去、以何而去的三种乘中，这是后一种，即如《经庄严论》中所说： "目标广大性，如是修行二，智慧勤奋精进，以及善巧方便性，真实成就大，佛陀事业大，以具七大故，是故说大乘。" 具有七大的法，即大乘，是深奥而广大的词句和意义。
English
When staying alone, such as in the mountains, there may be instances of falling into wrongdoing, etc.; when eating, there may be instances of stuffing one's mouth, etc.; when speaking, there may be instances of saying things one doesn't mean, etc.; when looking at others, the eyes may focus on sentient beings, etc.; when sleeping, one may think of the Protector's Nirvana, etc. As such, the Buddha has already spoken. Furthermore, it is also taught as in the Sutra of Completely Pure Conduct. Princes should study crafts, medicine, grammar, logic, and inner meaning, i.e., the five major and five minor fields of knowledge, etc. If one does not study these knowledges or fields of knowledge, then there is nothing at all. Therefore, one must study limitless knowledge and abide in memory and wisdom. For a Bodhisattva who is skilled in means, even habitual lifting and lowering of legs, extending and bending of arms, etc., there is nothing that will not be transformed into meritorious virtue. Since even non-virtue can be transformed into virtue, what need is there to mention neutral actions, etc.? Whether through Dharma or worldly means, directly benefiting others, or accumulating merit through practices such as retreat, and then dedicating it to others and making aspirations, etc., through whatever means, one should single-mindedly benefit all sentient beings, without considering one's own benefit. Specifically, for the sake of sentient beings, one should dedicate all the roots of virtue, such as the six perfections, accumulated by oneself and others in the past, present, and future, to the attainment of the state of perfect enlightenment. One must dedicate and make aspirations in this way. First, from the moment of generating the supreme Bodhicitta until the attainment of the great Bodhi state, one must always rely on the virtuous friend, the holy lama, with whom associating naturally brings forth all qualities. One must rely on them with reverence through the three doors of body, speech, and mind. Furthermore, among the three vehicles of where to go, where to go, and by what to go, this is the latter, i.e., as stated in the Ornament of the Sutras: "The greatness of the object, likewise the two practices, wisdom, diligence, effort, and skill in means, the great true accomplishment, and the great activity of the Buddhas, because it possesses seven greatnesses, therefore it is definitely called the Great Vehicle." The Dharma possessing seven greatnesses, i.e., the Great Vehicle, is profound and vast in words and meaning.
Chinese
尼泊尔的智者和行持菩萨戒或苦行的殊胜者，即安住于律仪的善知识们，即使为了自己的身体和性命也不放弃，即使面临生命危险，也不做违背教言、扰乱心意等事，必须依止上师，不应舍弃。依止的方式如何呢？《华严经·树庄严品》中，菩萨贤护依止了一百一十位善知识等众多善知识，当他前往童子吉祥生和童女吉祥慧面前时，从恭敬依止善知识的传记中，可以了解依止上师善知识的方式以及对此的赞颂。种姓之子，你应该对自己生起病人的想法，对善知识生起医生的想法，对法生起药物的想法，对精勤修持生起调养疾病的想法。》等等，如是广说了如何依止的方式，应当如此学习并依止。阅读童子吉祥生的传记以及佛陀的其他教言经典后，必须了解依止善知识的方式的取舍等菩萨的学处。此外，通过阅读和观察经典，菩萨的学处会显现并被了解。因为这个原因，应当阅读和观察经典。特别是从菩萨虚空藏经中，由于清楚地显示了菩萨的十八根本堕的分类，以及如果发生根本堕的补救方法，因此首先必须阅读它。因为菩萨们应该经常实践或学习的是，放弃身体受用和善根，守护善根，增上善根的方式等等，寂天自己所著的《学集论》中对此有广泛而清晰的阐述，因此对于菩萨的一切学处之总集，也必须，一定，不是仅仅一次，而是反复地阅读。或者暂时寂天自己从经典中简略地汇集了菩萨的行持的所有安乐。
English
The wise men of Nepal and the supreme practitioners of the Bodhisattva's discipline or asceticism, that is, the virtuous friends who abide in vows, do not abandon them even for the sake of their own body and life. Even if their life is at stake, they should not do things that contradict the teachings or disturb the mind. They must rely on the Lama and should not abandon him. How should one rely on him? In the chapter on the Arrangement of Trees in the Avatamsaka Sutra, the Bodhisattva Norzang relied on a hundred and ten virtuous friends and many others. When he went before the youth Palgyi Jungne and the maiden Palgyi Lodröma, from the biography of respectfully relying on a virtuous friend, one can understand the way to rely on the Lama, the virtuous friend, and the praise for it. "Son of good family, you should generate the perception of yourself as a sick person, the virtuous friend as a doctor, the Dharma as medicine, and diligent practice as nursing the illness." And so on, the way to rely on him is extensively explained, and one should learn and rely on him in this way. After reading this biography of the youth Paljung and other sutras spoken by the Buddha, one must understand the Bodhisattva's training, such as what to accept and reject in the way of relying on a virtuous friend. Furthermore, by meeting and looking at the sutras, the Bodhisattva's training will appear and be understood. For that reason, one should look at and read the sutras. In particular, from the Sutra of the Bodhisattva Akashagarbha, since it clearly shows the eighteen root downfalls of the Bodhisattva, the distinctions, and the methods of remedy if a root downfall occurs, one must look at it first. Because what Bodhisattvas should always practice or learn is the way to give up body, possessions, and virtue, to protect virtue, and to increase virtue, etc., which is extensively and clearly explained in the Compendium of Trainings composed by Shantideva himself, therefore, for the Compendium of all the Bodhisattva's trainings, one must, certainly, not just once, but repeatedly read it. Or, for a while, Shantideva himself briefly gathered all the joys of the Bodhisattva's conduct from the sutras.