Chinese
如果从中间截取给予，则是不清净的。舍弃贫穷者而给予富人，则是不清净的。那些大修行者的成熟，就像在含盐碱的田地里播种一样，虽然并非不成熟，但不会变成果实。大修行者在未经耕耘的田地里播种，如果下雨，就像不会生长出花朵和果实一样。如是宣说。因此，从心性方面来说，对于自己拥有的身体和受用，以及一切善根，放下吝啬和执着于贪婪的念头，被认为是布施波罗蜜多的标准。《入行论》中说：‘一切财物连同果实，以舍弃之心给予一切众生，即是布施波罗蜜多，因此，那只是心。’因此，以清净的意乐和行为尽力施舍，并经常习惯于舍弃之心，这非常重要。考虑到智慧的力量会在今生或来世显现，《学集论》中说，对于从内心深处施舍给众生的食物、衣服和住所，忘记‘这是别人的，应该为了他们的利益而使用’的想法，如果因为贪恋自己的利益而享用，就是具有烦恼的堕落；即使没有贪恋，如果不能以那种认知来把握而享用，就是不具有烦恼的堕落；如果将供养物视为他人的财物，却为了自己而使用，就会变成不予取，如果价值足够，对于持有别解脱戒律者来说，就会成为失败。’这也是这样说的。而且，证悟真理者的话语具有重大的意义，因此不应该用律藏自身所说的言辞来挑剔和怀疑，也不应该认为实际上自己拿着，然后心里想给予他人是没有必要的。这样，财物布施和无畏布施这两种是走在法布施之前的。导师智慧藏说：‘对于没有摄受的众生，也无法给予法布施，在三种布施中，财物布施和无畏布施是作为摄受的方法，而法布施是通过这些方法来成就的。’
English
If giving is done by intercepting from the middle, it is impure. If giving is done by abandoning the poor and giving to the rich, it is impure. The ripening of those great ascetics is like sowing seeds in a field with saline soil; although it is not that they do not ripen, they will not turn into fruit. If a great ascetic sows seeds in an uncultivated field, and rain falls, it is like not producing flowers and fruits. As it was said. Therefore, from the aspect of the mind, abandoning stinginess and attachment to greed for one's own body, possessions, and all roots of virtue is considered the measure of the perfection of generosity. In the Bodhisattvacharyavatara, it says: 'All possessions, together with their fruits, are given to all beings with a mind of renunciation; this is said to be the perfection of generosity; therefore, that is just the mind.' Therefore, it is important to actually give as much as possible with pure intention and action, and to always cultivate the habit of giving. Considering that the power of intelligence will manifest in this life or in future lives, in the Siksamuccaya it says that with regard to food, clothing, and dwellings given from the heart to sentient beings, forgetting the thought that 'this belongs to others and should be used for their benefit,' if one enjoys them out of craving for one's own benefit, it is a downfall with affliction; even without craving, if one enjoys them without grasping them with that awareness, it is a downfall without affliction; if one dedicates something to others but uses it for oneself, it becomes taking what is not given, and if the value is sufficient, it will become a defeat for those who hold the Pratimoksha vows. That is what is said. Moreover, the words of those who have seen the truth have great meaning, so it is not appropriate to criticize or doubt the words taught in the Vinaya itself, nor should one think that it is not necessary to actually hold something and then mentally give it to others. Thus, the two types of giving, material giving and giving of fearlessness, precede the giving of Dharma. Teacher Yeshe Nyingpo said: 'One cannot give the Dharma to beings who have not been gathered. Among the three types of giving, material giving and giving of fearlessness are methods of gathering, and the giving of Dharma is accomplished through these methods.'
Chinese
索。第三是法布施。关于法布施，也有三种：布施法的资具，如笔、墨、文字等；宣说三乘之法；以及引导众生趋入无上且不可思议之义。如圣者持世所问经中说：何为法布施？布施笔、墨、经卷是小事。随应根器宣说声闻、缘觉、无上之法是大事。引导众生趋入无上菩提，宣说如虚空般不可思议之法是极大事。这些之中，真正的法布施是次第为他人传授诀窍，然而以分别心行持的人，由于自身对法的词句和意义两方面都缺乏清晰的理解，因此难以如实地为他人传授。或者，心中思忖着如何为他人宣说契合其根器的法，但由于以分别心行持，难以如实传授。就像一个瞎子向另一个瞎子描述天鹅翅膀的声音，并胡乱地说它的颜色一样，无法如实地宣说意义。这就像将加持倒入空容器，因为自己心中没有，所以无法布施给他人。如果自己心中稍微有一点，也像倒空瓶子一样，当他人的心中充满时，自己的心中就会空虚。诀窍就像传递的灯火，当照亮他人时，自己就会减弱。因此，初学者被禁止说法，这是十种应避免的情况之一。然而，现在教法衰落，甚至连讲法和听法的形象都稀有的时代，如果有人为了教法和众生，不顾世俗的纷扰而说法，那么其利益也是无法估量的。无论如何，最重要的是心中要怀着利他之心，依靠善知识的诀窍，努力通过正念和正知来消除自己内心的所有烦恼，以慈悲之心看待众生，并深信如来甚深之教法难以获得，即使仅仅见到也能产生不可思议的利益。
English
So. The third is the giving of Dharma. Regarding the giving of Dharma, there are also three aspects: giving the requisites for Dharma, such as pens, ink, and writing materials; teaching the Dharma of the three vehicles; and guiding beings to engage in the unsurpassed and inconceivable meaning. As it is said in the "Questions of the Noble Holder of the World": What is the giving of Dharma? Giving pens, ink, and scriptures is a small thing. Teaching the Dharma of the Hearers, Solitary Buddhas, and the unsurpassed Dharma according to their capacity is a great thing. Guiding beings to engage in unsurpassed Bodhi and teaching the Dharma that is as inconceivable as the sky is a very great thing. Among these, the actual giving of Dharma is to gradually impart instructions to others. However, those who practice with conceptual mind, lacking clear understanding of both the words and meaning of the Dharma in their own minds, find it difficult to impart it to others as it is. Or, thinking about how to teach the Dharma that suits the minds of others, but because they practice with conceptual mind, it is difficult to impart it as it is. Just like one blind person describing the sound of a swan's wings to another blind person, and randomly saying its color is loud, they cannot teach the meaning as it is. This is like pouring blessings into an empty container; because it is not in one's own mind, one cannot give it to others. If there is a little in one's own mind, it is like emptying a bottle; when the minds of others are filled, one's own mind becomes empty. Instructions are like a transmitted lamp; when it illuminates others, one's own light diminishes. Therefore, beginners are prohibited from speaking Dharma, which is one of the ten things to be avoided. However, now that the teachings are declining, and even the image of teaching and listening to the Dharma is rare, if there is someone who, for the sake of the teachings and beings, speaks without regard for worldly distractions, then the benefits are immeasurable. In any case, the most important thing is to cherish the thought of benefiting others in one's heart, and relying on the instructions of a virtuous friend, diligently strive to eliminate all the afflictions in one's own mind through mindfulness and awareness, look upon sentient beings with love and compassion, and have faith that the profound teachings of the Tathagata are difficult to find, and that even just seeing them can bring immeasurable benefits.
Chinese
通过阅读包括所有经典，特别是大乘经藏，可以清净许多世代的罪障，自然产生利他之心，对诸佛和菩萨不可思议的化身获得独特的信心，对菩萨如海般的行为产生更大的兴趣等等，具有无限的功德。正如世亲论师念诵经藏时，鸽子听到后减轻了业障，去世后转世为安慧论师一样，对他人也有很大的利益。即使不能努力进行广大的闻思修，也不要被世间法所迷惑，虚度一生，而要经常努力阅读这样深奥的大乘经藏，并想着让这佛法的声音遍布所有世界，清净所有众生的业和烦恼。由于白色方面的天神和龙等会亲自来听闻，因此也要努力使它们的相续从业和烦恼中解脱出来，更加努力地守护佛教。简而言之，要以强烈的愿望祈祷自己和他人的所有众生都成为大乘佛法的容器，并趋向于无上正等觉的大位，这一点非常重要。追随能仁的僧侣们，不要为了微薄的财富而奔波，要享受胜者之王的代表——珍贵经典的眼之盛宴。这是为了鼓励与自己相似的初学者阅读经典。当自己的相续解脱，不再受到喧嚣和散乱等外境的影响时，为了适应不同众生的根器、能力和意乐，对于根器非常迟钝的人，讲授业果之法；对于中等根器的人，讲授四谛和缘起；对于敏锐的人，讲授六度和空性；对于非常敏锐的人，讲授内外密法的共同之法；对于极其敏锐的人，讲授无与伦比的自性圆满大
English
By reading all the scriptures in general, and especially the Mahayana sutras, all the sins and obscurations of many lifetimes are purified, the thought of benefiting others arises naturally, unique faith is gained in the inconceivable manifestations of the Buddhas and Bodhisattvas, and the interest in the ocean-like conduct of the Bodhisattvas increases even more, and so on, there are limitless qualities. Just as when Master Vasubandhu recited the sutras, the pigeons who heard it lightened their karma, and after passing away, they were reborn as Master Sthiramati, it is also of great benefit to others. Even if one cannot strive for the great activities of hearing, thinking, and meditating, one should not be deluded by worldly dharmas and waste one's entire life, but should always strive to read such profound Mahayana sutras, and think that this sound of Dharma pervades all realms of the world, purifying all the karma and afflictions of all sentient beings. Because the gods and nagas of the white side come to listen in person, one should also strive to liberate their continuums from karma and afflictions, and strive even more to protect the Buddha's teachings. In short, it is very important to pray with a strong desire that oneself and all other sentient beings become vessels of the Mahayana Dharma and strive for the state of unsurpassed perfect enlightenment. Those who follow the Sugata and hold the ochre robes, do not rush for meager wealth, but enjoy the feast of the eyes of the precious scriptures, the representative of the King of Conquerors. This is to encourage beginners like oneself to read the scriptures. When one's own continuum is liberated and is no longer harmed by external conditions such as noise and distraction, in order to suit the faculties, abilities, and inclinations of different beings, for those with very dull faculties, teach the Dharma of karma and its results; for those with medium faculties, teach the Four Noble Truths and dependent origination; for those with sharp faculties, teach the Six Perfections and emptiness; for those with very sharp faculties, teach the common Dharma of outer and inner tantras; for those with extremely sharp faculties, teach the incomparable, self-perfected great
Chinese
通过具备六度的波罗蜜多来阐述深奥的佛法。例如，就像一位医术精湛的医生，针对各种不同的疾病，给予相应的药物来治疗这些疾病一样，（佛法）能给所化众生带来巨大的利益。由于诀窍如同油灯的灯芯，因此也不会损害自身的证悟功德，所以在那个时候，唯一重要的是成办他人的利益。其中，菩萨在家居士应行财施和无畏布施，出家人应行法布施。并且，后者比前者具有更大的利益。相比于众多的菩萨，舍利子，如果一位菩萨在家居士，用七宝充满如恒河沙数般的佛土，以此供养如来、阿罗汉、正等觉佛陀们，不如舍利子，一位出家的菩萨，仅仅宣说一句四句偈，所获得的福德也远远超过前者。舍利子，如来并没有允许出家人行财施。这是因为，寻求财物等行为可能会损害戒律。这里指的是这种情况，而不是禁止将过去布施的果报自然而然获得的财物用于布施。就像龙树菩萨供养众多僧众食物等行为一样，如同过去和现在一些圣者的行为一样。因此，为了使所有的布施波罗蜜多都具备六种殊胜，在《摄波罗蜜多论》中说，其含义是：依靠发起菩提心是所依殊胜１，无论布施是普遍的还是特殊的，都不舍弃这种发心是本体殊胜２，为了所有众生当下获得安乐和长远利益而行布施是所为殊胜３，被无分别的智慧所摄持是方便善巧殊胜４，将布施的善根回向圆满菩提是回向殊胜５，成为二障的对治是清净殊胜６。据说，其余的波罗蜜多也必须具备这些殊胜。此外，布施等波罗
English
The profound Dharma is taught through the six perfections of pāramitā. For example, just as a skilled doctor prescribes medicine to cure various different diseases, the Dharma brings great benefit to those who are to be tamed. Since the essential instructions are like the wick of an oil lamp, they do not harm one's own qualities of realization. Therefore, at that time, the sole focus should be on accomplishing the benefit of others. It is said that lay bodhisattvas should practice material giving and the giving of fearlessness, while renunciants should practice the giving of Dharma. Moreover, it is said that the latter has greater benefits than the former. Compared to individual bodhisattvas, Shariputra, if a lay bodhisattva were to fill Buddhafields as numerous as the sands of the Ganges River with the seven precious substances and offer them to the Tathāgatas, Arhats, and Perfectly Awakened Buddhas, it would be less meritorious than if a renunciant bodhisattva, Shariputra, were to speak a single verse of four lines. Shariputra, the Tathāgata did not permit renunciants to engage in material giving. This is because seeking material possessions and the like could harm their discipline. This refers to such situations, and it does not prohibit using wealth that is naturally obtained as a result of past generosity for giving. Just as the noble Nāgārjuna provided food for many monastics, and as some holy beings of the past and present have acted. Thus, in order for all the perfections of giving to be endowed with six excellences, the meaning stated in the Compendium of Perfections is: Relying on the arising of bodhicitta is the excellent basis 1; not abandoning this intention, regardless of whether the giving is general or specific, is the excellent substance 2; giving for the immediate happiness and long-term benefit of all sentient beings is the excellent purpose 3; being seized by non-conceptual wisdom is the excellent skillful means 4; dedicating the merit of giving to perfect enlightenment is the excellent dedication 5; and being the antidote to the two obscurations is the excellent purity 6. It is said that the remaining perfections must also be endowed with these excellences. Furthermore, giving and other perfections