English
One should focus on giving, and it is very important to discern when to do, when to prohibit, what is superior, and what is inferior. As it is said in the same text: At the appropriate times for giving, it is said that one should keep the precepts in equanimity. Whatever one has decided to do, one should not think of anything else. With a focused mind, one should accomplish that task for the time being. If one does so, everything will be fine. Otherwise, neither will succeed. As Chanakya said: If one attempts another task before finishing the previous one, neither will succeed, and it will only lead to fatigue. If one foot is not firmly planted, lifting the other will cause one to fall. As it was said before: Do not give up the great for the sake of the small, and the most important thing is to consider the benefit of others. As it is said in the Compendium of Trainings: One should protect a medicinal tree sapling until it matures, so that it can benefit others when it is mature. Similarly, one should not abandon and should protect this body until one has attained the noble ground. As it is said in the same text: One should not give up the body until the mind of compassion is purified. This indicates that even if one does a small good deed, if it leads to the loss of a greater good, one should keep the small good. For the perfections of the pāramitās, if one learns and teaches from high to low, one should do the higher and keep the lower in equanimity. As it is said in the same text: The perfections such as giving, one should practice with increasing distinction from high to low. In the Ratnakuta Sutra, it is said: If someone gives alms with a joyful mind for a hundred years, it is more excellent than someone who keeps the precepts for one day. Therefore, it is important to cherish keeping the precepts by understanding the circumstances. Furthermore, the order of daily practice, the order of eating food, and the activities of conduct will also be briefly described. First, upon waking up, one should rise by remembering the Three Jewels and the mind of enlightenment. If one sees evil in a dream, one should immediately confess it, and if one dreams of good deeds, one should simply rejoice. This is because both day and night are the same in terms of the mind's imprints. In the Intermediate Mother Sutra, it is said: Shariputra, if the perfection of wisdom increases by meditating on it during the day, it will also increase by meditating on it in a dream, because there is no difference between dreams and daytime. Then, according to the previously shown
Chinese
因此，应当受持菩萨戒，为了使日夜的支分稍微缺失也能恢复，没有缺失的也能增长。然后，在食用食物的时候，忆念三宝，将四分之一供养三宝，一份为了布施给突然到来的人而留着，一份布施给被抢夺的儿子等，一份自己食用。或者一份供养三宝，一份供养护法，一份自己食用，一份布施给有权享用剩余物的众生。《集学论》中说：食物应当分为四份，第一份供养诸神，献上干净的食物，之后对护法守护神，施予极其广大的食子，自己吃喝剩下的，布施给一切众生。或者如圣法《律藏》中所说，三分之一供养三宝，第二份留给沙门或婆罗门或国王种姓突然到来的人，第三份享用。而且，在食用的时候，应当以食物是不净的念头，厌恶的念头，利益昆虫种类的城市的念头，以及为了使精华菩提之路的大船暂时停留的念头来食用，不要以贪着和渴求增长的念头来食用。而且，身体的四分之一，一份空着，两份食物，一份饮料，如《八支》中所说：腹部的两份是食物，一份被认为是饮料，在风等存在的地方，第四份要正确地留着。或者，如食物的来源一样，三分之二食物和饮料，一份留空。而且，饥饿时会损害昆虫的群体，一些疾病会升起，无法从事活动，吃得太饱会产生恶臭，多种疾病会侵入，无法进行禅定等过失。《入行论》中说：只食用适量的食物。按照这样的方式食用。之后，心中想着无常，进行食物的布施，如经文中所说：愿国王施主您，以及居住在城市中的其他众生，永远获得安乐。这样说。然后，在行走时，轭木那么长
English
Therefore, one should take the bodhisattva vows, in order to restore the limbs that are slightly damaged during the day and night, and to increase those that are not damaged. Then, when eating food, remembering the Three Jewels, offer one-fourth to the Three Jewels, keep one portion to give to those who come suddenly, give one portion of the torma to the robbed son, etc., and eat one portion yourself. Or, one portion to the Three Jewels, one portion to the Dharma protectors, one portion to oneself, and one portion to be given to all beings who have the right to the remaining things. As it is said in the Compendium of Practices: Food should be divided into four parts: First, offer pure food to the gods. Then, to the Dharma protectors and guardians, give a very large torma. Give the remainder of what you have eaten and drunk to all beings. Or, as stated in the Holy Dharma Vinaya, one-third to the Three Jewels, the second portion is kept for the possibility of a wandering ascetic, a Brahmin, or a royal family member arriving suddenly, and the third portion is enjoyed. Moreover, when eating, one should eat with the thought that food is impure, with the thought of disgust, with the thought of benefiting the city of the insect species, and with the thought of keeping the great boat of the essence of the path to enlightenment in place for a while, but not with the thought of increasing attachment and craving. Moreover, one part of the four parts of the body is empty, two parts are food, and one part is said to be drink. As it is said in the Eight Limbs: Two parts of the stomach are for food, one part is considered to be for drink, and in the places of wind and so on, the fourth part should be properly kept. Or, as it comes from the basis of food, two-thirds of food and drink, and one part is left empty. Moreover, if one is hungry, it will harm the community of insects, some diseases will arise, and one will not be able to engage in activities. If one is too full, there will be a foul smell, many diseases will enter, and one will not be able to engage in samadhi, etc. It is said that faults will arise. It is said in the Guide to the Bodhisattva's Way of Life: One should eat only moderately. One should eat in this way. Then, afterwards, keep in mind the thought of impermanence and dedicate the food, as stated in the scriptures: May the king, the benefactor, and all other sentient beings dwelling in the city always attain happiness. Say this. Then, when walking, as much as a yoke
Chinese
应当观察，并且观察道路上的生物，不要让心散乱。如《摄颂》所说：观察轭木的距离，行走时心不散乱。又，应当垂视下方，如果有人来了，就微笑说“很好”。在恐惧的时候，应当向四面八方观看。如《入行论》所说：无意义地四处张望，我永远不应做。务必以正念，时常垂视下方。为了让视线休息，偶尔可以向四周观看。如果有人进入视线，就看着他说“来得好”。为了观察道路等危险，应当再三地向四方观看。休息时，头向后转，向后方观看。观察前方和后方之后，再行走或来往。像这样，在一切情况下，都应了解必要性之后再行动。然后，在树下等地方，进行禅定和阅读等善行。如果有人想听法，也要观察根器。对于那些傲慢和不调顺、稍微懂一点就自以为是的人，应当像《月灯经》中所说的那样说：像您这样的大士，我怎么敢在您面前卖弄？您是智慧广大的人。等等。如果无论如何都想听法，就观察法器之后再讲。如果对小根器的人讲大法，他们会舍弃佛法，从而堕入恶趣。如《摄颂》所说：听法后，小根器的人会舍弃它。舍弃之后，变成无依无靠的人，那人会堕入无间地狱。所以，不要对大根器的人讲小法。如《入行论》所说：对于成为广大佛法之器的，不应施以低劣的佛法。还有，不要在没有同伴的情况下，单独对妇女讲法。因为这会成为梵行的敌人，也会成为诽谤的根源。如该论所说：没有男人在场，就不是女人。以及《白莲经》所说：智者在任何时候，为妇女们讲法，都不应单独前往，也不应笑着坐在一起。还有，对于其他不恭敬的行为等，也不应讲法。如《入行论》所说：不恭敬的人不应讲法，像生病一样头部裹着，以及拿着伞和拐杖
English
One should observe and examine the creatures on the road, so that the mind is not distracted. As stated in the Compendium: "Observe the distance of the yoke, and the mind will not be distracted while walking." Also, one should look down, and if someone comes, one should smile and say "Good." In times of fear, one should look in all directions. As stated in the Bodhisattvacharyavatara: "I should never look around distractedly without purpose. Always with mindfulness, I should always look down. To rest the eyes, I should occasionally look around. If someone appears in sight, I should look and say, 'Welcome.' To examine dangers such as roads, I should repeatedly look in all four directions. When resting, I should turn my head back and look behind. After examining the front and back, I should walk or come and go. In this way, in all situations, I should act after knowing the need." Then, in places such as under trees, one should engage in virtuous activities such as meditation and reading. If someone wants to listen to the Dharma, one should examine their capacity. To those who are arrogant and untamed, who speak as if they know a little, one should say as stated in the Chandrapradipa Sutra: "How can I boast in front of a great being like you? You are a person of great wisdom." And so on. If they insist on listening, one should examine their capacity and then teach. If one teaches a great Dharma to someone of small capacity, they will abandon the Dharma and fall into lower realms. As stated in the Compendium: "Having heard, the small-minded one will abandon this. Having abandoned it, becoming helpless, that one will go to Avici." One should not teach a small Dharma to a great one. As stated in the Bodhisattvacharyavatara: "One who has become a vessel for the vast Dharma should not be given an inferior Dharma." Also, one should not teach the Dharma to a woman alone without a companion, because it becomes an enemy of celibacy and a source of slander. As it says in the same text: "Not a woman without a man." And as stated in the White Lotus Sutra: "The wise should never go alone to teach the Dharma to women, nor should they sit and laugh together." Also, one should not teach to those who are disrespectful in other behaviors. As stated in the Bodhisattvacharyavatara: "One should not teach the Dharma to the disrespectful, with their head covered as if ill, or with an umbrella and a staff."
Chinese
也不是拿着武器，也不是头上缠着东西的人。如是说。之后在宽广的地方，如布置狮子宝座等，以不求获得和恭敬等私欲，而以利益他人的心来宣讲。如《白莲经》中说：在清净且令人喜悦的地方，宽广的座垫要妥善铺设，用美好的颜料精心装饰，干净的法衣要妥善放置。对此，心中不要有丝毫贪求。食物、饮料、吃食和用品，衣服、卧具、法衣等，以及生病时的医药，都不要考虑，对眷属们也不要索取任何东西。此外，智者应恒常发愿自身和这些有情成就佛果。为了利益世间而宣讲的任何佛法，都要想成是自己安乐的资具。如是行持。之后，无论与何种人相遇，交谈，都不要有傲慢、轻视和不恭敬，要先以微笑示人，然后和蔼地交谈。如《月灯经》中说：如满月般微笑调柔，对于长辈和年轻人，要经常坦诚地交谈，以此来消除傲慢。要用合乎世间心意的言语，合理地在适当的时候说。各种令人分心的言辞，因为害怕，任何时候都不要说。如是说。而且，和蔼地说话和赞扬，对自己没有损失，却能让对方的心感到快乐，因此，《入行论》中说：对于所有善言善语，都要说“说得好”。如果见到行善之人，要用赞美使他欢喜。背地里要称赞其功德，即使称赞功德也要重复说。如果说自己的功德，要知道这是了解功德。一切造作都是为了欢喜，即使逐渐购买也很难得。因此，对于他人所做的功德，要修习欢喜的行为。我在这里没有损失，而且他人也感到非常快乐。罪过令人不悦和痛苦，而且也会使他人非常痛苦。说话时要心悦诚服、有联系、意义清晰、令人愉快、舍弃贪嗔、温和而适度。如是说。之后，对于比自己优秀的人，要有视师想，对于同等的人，要有朋友想，对
English
Nor those who carry weapons, nor those who have their heads wrapped. Thus it is said. Then, in a wide area, such as decorating a lion throne, etc., one should teach with a mind that is free from selfish desires such as gain and respect, and with the intention of benefiting others. As it says in the White Lotus Sutra: In a clean and pleasing place, a wide cushion should be well arranged and properly laid out. Clean Dharma robes, well adorned with beautiful colors, should be properly placed. There should never be the slightest desire for them. Food, drink, edibles, and provisions, clothes, bedding, Dharma robes, and even medicine for the sick should not be considered. One should not take anything from the retinue. Furthermore, the wise should always aspire that they themselves and these sentient beings attain Buddhahood. Whatever Dharma is taught for the benefit of the world, one should think of it as the means to one's own happiness. This is the way to act. Then, when meeting and talking with anyone, one should not be arrogant, condescending, or disrespectful. One should first offer a smile and then speak sweetly. As it says in the Moon Lamp Sutra: Smile gently like the full moon, and always speak frankly to elders and young people. By doing so, eliminate arrogance. Speak words that are pleasing to the world, reasonably and at the appropriate time. Because of fear, never speak words that cause various distractions. Thus it is said. Moreover, speaking sweetly and praising causes no loss to oneself, but it brings happiness to the minds of others. Therefore, as it says in the Bodhisattva's Way of Life: To all good words, one should say, "Well said." If you see someone doing good, make them happy with praise. In their absence, praise their qualities, and even when praising qualities, repeat them. If you speak of your own qualities, know that this is understanding qualities. All actions are for the sake of joy, which is difficult to obtain even if gradually purchased. Therefore, for the virtues done by others, practice the conduct of rejoicing. I have no loss here, and others also feel great happiness. Faults cause displeasure and suffering, and they also cause great suffering to others. When speaking, be sincere, connected, clear in meaning, pleasant, free from attachment and aversion, gentle, and moderate. Thus it is said. Then, for those who are superior to oneself, have the perception of a teacher; for those who are equal, have the perception of a friend; for