Chinese
那些之中，根器迟钝者在资粮道和加行道需经历三个无数大劫。十地每一地需经历三个无数大劫，总共三十三个无数大劫才能圆满道而成佛。根器中等者在资粮道和加行道需经历四个大劫，见道一个大劫，不清净七地一个大劫，清净三地一个大劫，总共七个大劫。而根器敏锐者，在资粮道和加行道需经历一个大劫，不清净七地一个大劫，清净三地一个大劫，总共三个大劫即可解脱，最终证得无上圆满正等觉果位。这些道理都如《宝积经》中所说。因此，智慧能力越强，解脱越快，所以要披上精进的铠甲。对此，有人会想，初学者习惯于我见，且未断除烦恼，要如此长久地安住，这样的想法难以生起，不要因此而沮丧。为什么呢？因为认为蕴聚是实有的我见，被说是如来藏，依靠它可以生起菩提心。如《请问宝积经》中说：譬如粪便污泥水中，莲花得以生长，平地则不然。同样，烦恼如粪便的众生，能生起诸佛之子（菩萨）的佛法。如是，以方便摄持的我执和烦恼是生起功德之因，这是大乘的特点。在此宣说心力的差别，也是因为律和密法的道，若未事先受戒，则不能听闻学处。而菩萨道，是事先 ভালোভাবে了解学处后，相信且能修持时，才如法受戒，这是《菩萨地论》中所说的。因此，为了使进入此道者的心力，能不断增长，具足大精进的修持。所以现在开始就要发起菩提心，受持学处，以强大的精进力，不懈怠、不拖延地在道上努力。如《经庄严论》中说：头上背负众生重担的，殊胜菩萨们缓慢行走是不庄严的。自己和他人被各种束缚紧紧捆绑，理应百倍地精进努力。就像这样说的。现在也是这样
English
Among those, those with dull faculties will take three countless eons in the accumulation and joining stages. For each of the ten grounds, three countless eons each, totaling thirty-three countless eons to complete the path and attain Buddhahood. Those with medium faculties will take four eons in the accumulation and joining stages, one in the path of seeing, one in the seven impure grounds, and one in the three pure grounds, totaling seven. Those with sharp faculties will take one eon in the accumulation and joining stages, one in the seven impure grounds, and one in the three pure grounds, totaling three to be liberated, ultimately attaining the unsurpassed, perfect, complete enlightenment. These principles are as stated in the "Heap of Jewels Sutra." Therefore, the greater the power of the mind, the faster the liberation. Therefore, one should don the armor of courage. Regarding this, one might think that it is difficult for beginners, who are accustomed to the view of self and have not abandoned afflictions, to remain in such a state for so long. One should not be discouraged. Why? Because the view of the aggregates as real is said to be the Tathagata's essence, and based on that, the way to generate the mind of enlightenment is explained. As asked by Light Protector: "For example, from muddy water mixed with manure, a lotus grows, but never from a plain. Likewise, in beings with afflictions like manure, the Dharma of the victorious ones, the sons of the conquerors, arises." Thus, self-grasping and afflictions, when seized by skillful means, are the cause of generating qualities. This is a characteristic of the Great Vehicle. The purpose of explaining the difference in mental strength here is also because in the path of discipline and mantra, one cannot listen to the precepts without first taking vows. However, in the path of a Bodhisattva, one takes the vows properly after thoroughly understanding the precepts, believing in them, and being able to practice them, as explained in the "Bodhisattva Grounds." Therefore, it is for the sake of those who enter this path to have the great practice of increasing mental strength from higher to higher. Therefore, from now on, generate the mind of enlightenment, take the precepts, and with strong courage, diligently strive on the path without laziness or procrastination. As stated in the "Ornament of Sutras": "It is not beautiful for the supreme Bodhisattvas, who carry the heavy burden of beings on their heads, to walk slowly. Since oneself and others are tightly bound by various bonds, one should exert effort a hundredfold." It is said like this. It is also like this now.
Chinese
在此获得暇满人身之际，如果沉溺于利养等世间法，那么享受等圆满的程度越高，烦恼和罪恶增长的因素就越多，所以以前积累的善果就像长途旅客的干粮一样，用完就耗尽了。如果不努力新积累，那么来世只会每况愈下，对此要从内心深处感到厌恶，谨慎行事。第二，所要修持的波罗蜜多有六种，即布施、持戒、忍辱、精进、禅定、智慧波罗蜜多。也就是说，菩萨们不是只追求自己一时的利益，而是要圆满自己和他人的利益。一般来说，菩萨们无论直接还是间接，除了利他之外，不应该考虑自己的利益。如《入行论》所说：“无论直接还是间接，不做利益众生之外的事。” 即使如此，如果从暂时主要的角度来看，前三个波罗蜜多是利他，后三个是为了他人而使自己解脱的利益。如《经庄严论》所说：“为利众生极精进，布施不害忍辱行，住与解脱为根本，一切行皆为自利。” 其中不害就是持戒，住就是禅定，解脱就是智慧，根本就是两者都与精进相结合。其中第一，宣说布施，分为二：略说和广说。第一，布施的自性是对所有财物没有贪执，并具有施舍给他人之心，是贪执财物的对治法。从分类上来说，有圣法布施、财物受用布施、无畏救护布施三种。第二，广说分为三：财物布施，附带宣说无畏布施，宣说正法布施。第一，分为二：略说和广说。第一，财物布施也根据布施者菩萨的智慧能力分为三种。
English
Having obtained the excellent support of leisure and endowment, if one is distracted by worldly dharmas such as gain and respect, then the more abundant the enjoyment and so on, the more the factors for increasing afflictions and sins will increase. Therefore, the fruits of virtue accumulated in the past are exhausted as they are used up, like the provisions of a traveler on a long journey. If one does not strive to accumulate anew, then in future lives there will be no choice but to go from bad to worse. One should generate disgust from the depths of one's heart and be careful. Second, there are six perfections to be practiced: generosity, discipline, patience, diligence, meditation, and wisdom. That is to say, bodhisattvas do not merely seek their own temporary benefit, but must perfect the benefit of both themselves and others. In general, bodhisattvas should not think of their own benefit except for the benefit of others, whether directly or indirectly. As it says in the Bodhisattvacharyavatara: "Whether directly or indirectly, do not engage in anything other than the benefit of sentient beings." Nevertheless, if we consider the perspective of what is most important at the moment, the first three perfections are for the benefit of others, and the latter three are for the sake of others' liberation. As it says in the Ornament of the Sutras: "Being very diligent for the sake of sentient beings, one acts with generosity, non-harming, and patience. With abiding and liberation as the basis, all actions are for one's own benefit." Among these, non-harming is discipline, abiding is meditation, liberation is wisdom, and the basis is that the two are combined with diligence. First, there are two parts to the explanation of generosity: a brief explanation and a detailed explanation. First, the nature of generosity is to be without attachment to all material possessions and to have the mind of giving to others, which is the antidote to attachment to possessions. In terms of classification, there are three types: the generosity of the sacred Dharma, the generosity of material enjoyment, and the generosity of fearlessness and protection. Second, the detailed explanation is divided into three parts: the generosity of material things, the generosity of fearlessness with its accompanying aspects, and the explanation of the generosity of Dharma. The first is divided into two parts: a brief explanation and a detailed explanation. First, the generosity of material things is also divided into three types according to the wisdom and ability of the bodhisattva who gives.
Chinese
如经部所说，在智慧能力弱小的时候布施，习惯之后就大布施，布施心习惯圆满时就能学习极大的布施。因此，在大布施的时候，也能做到之前的布施，到了后来，之前的两种布施也都能做到。第二，广说，所谓布施，就是初学者无论自己拥有多少广大的受用，都要放下对它的贪执，习惯布施心，并且在实际上也尽力布施。也就是说，如果能够放下对受用的贪执，即使没有实际布施的东西，也是殊胜的布施，因为布施的本体就是没有贪恋受用的心。以前，一位与给孤独长者竞争的施主，因为无法与他匹敌，就舍弃一切财物出家了，结果比给孤独长者更早得到授记。对于拥有受用的在家众等来说，首先是从布施少许的食物和饮料开始，然后逐渐增强智慧的力量，布施衣服、住所、用具、车辆、马匹、大象等坐骑。如果是国王，就要布施自己所拥有的一切国土；如果不是国王，也要布施自己所拥有的一切财物，这叫做布施。这种方式就像以前尸毗王建造了无定施舍的房屋，布施了一切库藏等等。即使自己没有受用，也像以前一个贫穷的人割草卖钱来布施一样。布施的对境，是那些根器低劣、希求果报的人，以及圣者。如经中所说：即使不是圣者，父母、病人、说法者和最后有者的菩萨，他们的功德也是无法衡量的。像这样选择功德田。菩萨们不是为了希求果报而布施，而是为了习惯布施心和利益他人而布施，因此对境没有好坏之分。特别是对低劣的田地以慈悲心布施，是大乘。
English
As stated in the Sutra Pitaka, one should give when one's wisdom and ability are small. Having become accustomed to this, one should give greatly. When the mind of giving is fully accustomed, one can learn to give exceedingly. Therefore, at the time of great giving, one can also give the former, and later in life, one can give both of the former. Secondly, the extensive explanation is as follows: Giving is when a beginner, no matter how vast their possessions, abandons attachment to them and becomes accustomed to the mind of giving, and actually gives as much as they can. That is, if one can abandon attachment to possessions, even if there is nothing to actually give, it is the supreme giving, because the essence of giving is the mind without attachment to possessions. In the past, a householder who competed with Anathapindika could not match him, so he renounced all his possessions and became a monk, and was predicted to be superior to Anathapindika. For householders and others who have possessions, they should first give a little food and drink, and then gradually increase the power of their minds, giving clothes, dwellings, utensils, carriages, horses, elephants, and other vehicles. If one is a king, one should give all the lands one owns; if one is not a king, one should give all the wealth one owns, which is called giving. The way of doing this is like King Shibi building a house for indefinite giving and giving away all his treasures, and so on. Even if one does not have possessions, it is like a poor person in the past who cut grass and sold it to give alms. The objects of giving are those who are inferior in faculties and hope for results, and noble beings. As it is said: Even if they are not noble, parents, the sick, preachers, and bodhisattvas who are in their last existence, their merits are immeasurable. Like this, one should choose the field of merit. Bodhisattvas do not give for the sake of hoping for results, but for the sake of becoming accustomed to the mind of giving and benefiting others, so there is no distinction between good and bad objects. In particular, giving with compassion to an inferior field is Mahayana.
Chinese
是大布施之理。不仅如此，如果对地方有优劣之见，那也是领悟诸法平等性的障碍。因此，即使布施之物微小，若不希求回报和异熟果报，则福德广大；即使财物丰厚，若与五欲的动机相关联，则果报不确定。如《地藏十轮经》所说：‘为利乐一切有情故，非为希求异熟果报。布施之物虽微小，亦成真实福田。布施之物虽众多，若住于五欲之中，未为圣者所印可，则转为不确定之聚。’所谓大布施，是指即使对于比财物更珍爱的儿女和家庭，也能全部施舍，如诸王子之救度。因此，现在也要思维那种勇气和誓言的坚定。我却贪恋和执着于总是想与暂时的亲友们相伴，为了他们而做无意义的事情，产生贪嗔等等，这真是太糟糕了。一切都是分离的本性，所以应该舍弃对一切的贪恋和执着。何时才能像大菩萨们一样，真正能够施舍给他人呢？应该立下这样的誓言来修学。如《摄波罗蜜多》中所说：‘忆念诸佛之胜行，思维随顺彼之自誓，为除遣遍执着，应于心中作此殊胜之思。’是也。所谓极度布施，是指对于尚未习惯布施之心的人来说，不要说实际去做，即使仅仅是看到或听到这样的事情也会感到恐惧，这是难以做到的事情。比如，将自己的头、眼睛、血肉、肢体等等，全部或部分，随其所愿地毫无吝惜地以利益他人的纯净意乐而施舍，如月光国王等。此外，当我们的导师在地上行化时，也曾实践过这三种布施等等。菩萨们在布施之心习惯圆满时，就没有什么不能布施之物了。