English
is the principle of great generosity. Moreover, it is said that if one views places as superior or inferior, it is also an obstacle to realizing the equality of all phenomena. Therefore, even if the object of generosity is small, if there is no expectation of return or ripening, the merit is vast. Even if the object is large, if it is associated with the motivation of the five desires, the result is uncertain. As stated in the "Ten Wheels of Ksitigarbha Sutra": 'For the sake of benefiting and bringing happiness to all sentient beings, not for the sake of expecting ripening results. Even if the object of generosity is small, it becomes a field of true merit. Even if the object of generosity is given in abundance, if it dwells in the five desires and is not sealed by the noble ones, it turns into an uncertain accumulation.' What is called great generosity is the giving away of even one's most cherished sons, daughters, and family, who are more precious than wealth, just as the princes were rescued. Therefore, even now, we should contemplate such courage and the firmness of vows. I, however, am attached and cling to the desire to always be with temporary friends and companions, and it is terrible to do meaningless things for them, generating attachment, aversion, and so on. Everything is of the nature of separation, so we must abandon attachment and clinging to everything. When will I be able to actually give to others like the great Bodhisattvas? We should make such vows to train ourselves. As stated in the "Compendium of Perfections": 'Remembering the supreme conduct of the Buddhas, contemplate your own vows in accordance with them. In order to eliminate clinging and attachment, contemplate these excellent thoughts in your mind.' That is how it is. What is called extreme generosity is a difficult thing to do, because for those who are not accustomed to the mind of generosity, let alone actually doing it, even seeing or hearing about such things causes fear. For example, giving away one's own head, eyes, flesh, blood, limbs, etc., either entirely or partially, as desired, without any reservation, with the pure intention of benefiting others, like King Moonlight and others. Furthermore, when our teacher was walking on the earth, he practiced these three types of generosity, and so on. When Bodhisattvas have perfected their habituation to the mind of generosity, there is nothing that cannot be given away.
Chinese
什么也没有。如《盐水河经》中说：妻妾和王位大财富，血肉和脂肪，身体和眼睛，为了他人的喜悦，我已施舍。利益众生即是对我的最好供养，损害众生即是对我的损害。因此，我的身体是不净的恶臭之物，如生命之风般剧烈摇动，二者都随业而行，受他支配。自己无论如何从多方面守护，也会被火、水、悬崖、国王、猛兽、盗贼等摧毁，不是自主的。即使不这样，死的时候，要么火化，要么水葬，要么抛弃给鸟鹫等，要么埋在地下等，无论怎么做，最终连微尘也不剩。现在这样珍爱守护，为了这个身体而对他人产生各种损害的想法和行为，不是追随慈悲的佛陀之人的行为，深感惭愧。反复断除对身体的贪执，我的身体已经施舍给一切众生，所以这个身体不能以任何方式直接或间接损害众生，不仅要尽力直接利益，而且要间接在佛法方面精进，一切都以利益众生为目标，为自己而努力是极不应该的。现在虽然不能实际施舍，但最终要逐渐习惯，像大菩萨们一样，也要学习实际随心所欲地布施身体。如果不在施舍方面反复修习，就不会成熟意乐，最终不会有舍身命的机会，《学集论》中说现在修习非常重要。此外，菩萨的总体行为，特别是学习布施的时候，这是最初让布施心习惯的初学者，被悭吝的束缚紧紧捆绑，连一点食物都不能给别人的众生。以前有一个吝啬的施主
English
There is nothing at all. As it says in the Sutra of the Saltwater River: Wives and great royal wealth, flesh and blood and fat, body and eyes, I have given away for the sake of others' joy. Benefiting sentient beings is the best offering to me, harming sentient beings is harming me. Therefore, my body is like an impure, foul-smelling heap of filth, shaking violently like the wind of life's dispersal, both of which follow karma and are subject to others' control. No matter how much one guards it in every way from many dangers, it will be destroyed by fire, water, cliffs, kings, wild animals, thieves, and so on, and is not autonomous. Even if it doesn't happen that way, at the time of death, it will either be cremated, thrown into water, abandoned to birds and vultures, or buried underground, etc. No matter what is done, in the end, not even a speck of dust will remain. Now, cherishing and guarding it so much, and having various thoughts and actions that harm others for the sake of this body, is not the way of those who follow the compassionate Buddha, and I feel deeply ashamed. Repeatedly abandoning attachment to the body, since my body has already been given to all sentient beings, this body must not harm sentient beings in any way, directly or indirectly. Not only must I strive to benefit them directly, but also indirectly, all efforts in the Dharma should be aimed at benefiting sentient beings, and it is extremely inappropriate to strive for oneself. Although I cannot actually give it away now, I must gradually become accustomed to it, and like the great Bodhisattvas, I must also learn to actually give my body as desired. If one does not repeatedly train in giving, one's intention will not mature, and eventually there will be no opportunity to give up one's life. The Compendium of Trainings says that training now is very important. Furthermore, the general conduct of a Bodhisattva, and especially when learning about giving, this is for beginners who are initially getting used to the mind of giving, beings who are tightly bound by the bonds of stinginess, and cannot even give a little food to others. Once, there was a miserly householder
Chinese
就像一只手拿着一点点不好的东西，然后用想着给予的心反复移动到另一只手上，从而被教导布施的方式，最终能够进行大量的布施一样，我们自己也要习惯于布施蔬菜等微小的东西，逐渐地摧毁贪图和执着于享乐的心，使布施的心越来越强大，直到能够完全布施为止，应该这样学习。 《入菩萨行论》中说：“蔬菜等布施，导师最初作，习此后渐次，能舍自身肉。”就像这样。 因此，菩萨在学习道路的阶段，要登上布施的台阶，远远地看到乞讨者，也要用眼睛迎接，像修习欢喜一样，看待布施的对象，心想：‘这是我圆满布施波罗蜜多的善知识啊！’并且心想：‘这个东西和我肯定要分离的，它也要舍弃我，我也要舍弃它，现在布施了，以后就不会因为后悔而痛苦，没有贪恋执着，内心会感到快乐。’尽力地布施，努力解开悭吝的结。 第二，讲述无畏布施及其附带内容。其中，学习无畏布施，也就是救护的布施的方式是：像这样，对于陷入国王的刑罚，遭受惩罚，被猎人追赶的野兽，被带到屠宰场的牲畜，被疾病和邪魔折磨等等一切身命面临危险的众生，尽力地努力救护和保护。并且心想：‘我何时才能将这些众生从一切暂时的恐惧，以及最终的巨大恐惧之境——轮回的无尽痛苦中解脱出来，安置于大休息的涅槃之境呢？’要这样修习。 像这样，在三种布施中，后两种是获得不生之法忍的行境。《圣近圆请问经》中说：‘安住于不生之法忍，就是布施，大布施，极
English
Just as one hand holds a small amount of bad things, and then repeatedly moves it to the other hand with the thought of giving, thereby being taught the way of giving, and ultimately being able to perform great generosity, we ourselves must also get used to giving away small things such as vegetables, gradually destroying the mind that craves and clings to enjoyment, making the mind of giving stronger and stronger, until we can give completely, we should learn in this way. The "Bodhicharyavatara" says: "Even the giving of vegetables, the teacher first made, having practiced this, gradually, one can give away one's own flesh." It's like this. Therefore, when a Bodhisattva is in the stage of learning the path, he must ascend the steps of giving, and when he sees beggars from afar, he must also greet them with his eyes, like practicing joy, and regard the object of giving, thinking: 'This is my virtuous friend who perfects the perfection of giving!' And think: 'This thing and I will definitely be separated, it will also abandon me, and I will also abandon it, if I give it away now, I will not suffer from regret in the future, without greed and attachment, my heart will feel happy.' Give as much as possible, and strive to untie the knot of stinginess. Second, to explain the giving of fearlessness and its accompanying content. Among them, the way to learn the giving of fearlessness, which is the giving of protection, is: like this, for sentient beings who are trapped in the king's punishment, suffering punishment, wild animals chased by hunters, livestock taken to the slaughterhouse, tormented by diseases and demons, etc., all beings whose lives are in danger, do everything possible to protect and guard them. And think: 'When will I be able to liberate all these sentient beings from all temporary fears, and from the ultimate realm of great fear—the endless suffering of samsara, and place them in the state of great rest, Nirvana?' You must practice in this way. Like this, among the three types of giving, the latter two are the objects of practice for obtaining the tolerance of non-arising Dharma. The "Holy Near Round Question Sutra" says: 'Abiding in the tolerance of non-arising Dharma is giving, great giving, extreme
Chinese
也要给予。如是说。因此，初学者应尽己所能地布施，主要应学习为了他人的利益而调伏自己的悭吝等烦恼的分别念。如果力不能及，未经考察，就草率地举行仪式，即以行为的方式结合，施舍大量的财物，导致自己贫困而生后悔；如果布施儿子、妻子等和身体，之后会产生后悔之心，难以忍受痛苦，如果他人不满意，则有堕入声闻缘觉之地的危险等。因此，这样的布施也是菩萨道上的障碍，是应呵责之处，应结合自己的经验。虽然凡夫时期有少许与实执相关的慈悲心，但增上意乐非常不纯净，因此在未获得圣者地之前，直接布施身体和生命，《学集论》中禁止这样做。如是说：例如，美丽的药树，其根等可用的种子，即使取出，也应避免在不适宜的时候使用。圆满的佛陀就像那药树一样。如是说。同样，发心不纯净，如怀有恶意、嫉妒、炫耀等；行为不纯净，如伤害其他众生后进行布施等；物品不纯净，如给予毒药和武器等；对象也不应普遍选择，但特别地，对放荡者施予酒，对屠夫施予武器，对自私的亲友等因执着而施予，这些都是应避免的。像这样以不道德的方式结合和创造的布施，对自他一切暂时和长远都有害，不是菩提萨埵应行之处，而且是应呵责之处。如《大仙人广问经》中说：谁的财产，那不是施主。被驱使去做，布施是施舍者，不是施主。布施毒药和武器，以及杀死众生后布施，以及对放荡者布施酒，这些都是不纯净的。对异熟果产生怀疑，以及布施后因后悔而痛苦，也是不纯净的。希望自己享用福德的异熟果，而不是给他人，这也是不纯净的。生病和死亡的时候，对佛陀没有欢喜和信心，而是让仆人去做
English
should also be given. Thus it is said. Therefore, beginners should give according to their ability, and mainly they should train in subduing their own miserliness and other afflictive thoughts for the sake of others. If they are not able, without examining, they hastily perform rituals, that is, combining in the manner of actions, giving away great wealth, and then regretting when they become poor; if they give away sons, wives, etc., and their own bodies, they will later feel regret, be unable to bear suffering, and if others are not satisfied, there is a risk of falling into the Hearer or Solitary Realizer paths. Therefore, such giving is also an obstacle on the Bodhisattva path, a place to be reproached, and should be combined with one's own experience. Although in the ordinary state there is some compassion associated with clinging to reality, the higher intention is very impure, so before attaining the stage of the noble ones, directly giving away one's body and life is prohibited in the Compendium of Trainings. As it is said: For example, a beautiful medicinal tree, its roots and other usable seeds, even if taken out, should be protected from being used at the wrong time. The perfect Buddha is like that medicinal tree. Thus it is said. Similarly, intentions that are impure, such as harboring malice, jealousy, and showing off; actions that are impure, such as harming other beings and then giving; objects that are impure, such as giving poison and weapons; and objects that should not be generally chosen, but especially giving alcohol to the dissolute, weapons to the butcher, and giving out of attachment to selfish relatives, etc., these should be avoided. Such giving, combined and created in an immoral way, is harmful to oneself and others in the short and long term, is not a place to be practiced by Bodhisattvas, and is a place to be reproached. As it says in the Great Ascetic's Extensive Questions: Whose wealth it is, that is not the donor. Being driven to do, giving is the giver, not the donor. Giving poison and weapons, and giving after killing beings, and giving alcohol to the dissolute, these are impure. Doubting the ripening, and suffering from regret after giving, is also impure. Thinking that one should enjoy the ripening of merit oneself, and not give it to others, is also impure. At the time of sickness and death, without joy and faith in the Buddha, but having servants do it